Chinese
第二十二，通过五种安乐来平衡好坏境缘的诀窍是：关于五种安乐，轮回是痛苦的毒树啊！谁知毒树谁安乐？知晓痛苦本性而断除。对于生起烦恼的诸因，谁视之为善知识谁安乐？譬如视仇敌为生起忍辱的导师。于三慧修习之导师，谁能善见谁安乐？视上师为佛陀，视诀窍为甘露，此人恒常把握解脱之道。对于内外一切事物，谁能见其无生，彼即领悟佛陀之意。一切事务皆延后，若行于无谬之道则安乐，孩子啊！总而言之，舍弃今生一切事务，修持真实诀窍，安乐之日必将照耀于心间。༈ 第二十三，于显密二者分界处，避免二十种违犯誓言之因：第七，二十种违犯誓言之因，非为暂时所需，而是发自内心深处：若隐瞒上师，宣扬自身功德，乃违犯誓言之因。于无需遮止之时，视贤者与不贤者平等，乃违犯誓言之因。以我慢嗔恨之心，施主与弟子二者相争，乃违犯誓言之因。明明有自主权，却认为上师贫穷，吝惜财物等供养，乃违犯誓言之因。不辨传承清净与否等，凡闻法即求，乃违犯誓言之因。或者对此有解释说，听能忍受的法，无论听何法，首先必须顺应上师之心。于时机未成熟之时，以权势或迫切要求，强行索取诀窍，乃违犯誓言之因。以虚伪和欺骗，欺骗上师和道友，乃违犯誓言之因。将自己未犯的恶行，强加于上师身上，乃违犯誓言之因。以谄媚之心，对上师献殷勤，乃违犯誓言之因。对秘密托付之事泄露于他人，或将自身过错隐瞒上师，即对上师隐瞒，乃违犯誓言之因。明明有能力报答，却不报答，轻视恩德，乃违犯誓言之ྒྱུ。过于强烈的自私自利和自以为是的傲慢，如果自己看得太重，就会成为违犯誓言的原因。未经上师和道友允许私自抄写，特别是偷盗经书原本进行删改等，如果盗取经书，就会成为违犯誓言的原因。宣扬上师和上师眷属的过失，暗中数落老师的供养，就会成为违犯誓言的原因。使有信心的人灰心，如果阻止他人的信仰，就会成为违犯誓言的原因。不适时宜地进行秘密行为，如果将内部行为外泄，就会成为违犯誓言的原因。与大众混杂，如果嫉妒金刚兄弟，就会成为违犯誓言的原因。自己没有听过或者即使听过但没有得到允许就擅自使用，如果没有上师和诀窍就擅自决断，就会成为违犯誓言的原因。自己不了解且没有口耳相传，就自作主张地卖弄才能，如果虚伪地讲解，就会成为违犯誓言的原因。如果说即使憎恨也不应诽谤外道，那更何况是其他人呢。因此，如果诽谤佛法和修行人，就会成为违犯誓言的原因。像对小乘等一样，原封不动地展示秘密，如果将诀窍单独传授给不适合的器皿，就会成为违犯誓言的原因啊，孩子。此外，还应了解根本和支分的应守护事项的类别，以及违犯的原因，违犯的过患，守护的利益，然后以正念和谨慎之心恒常精进。7。通过这些，使上等有信心的人对佛法产生清净的信心，与三藏总义相符，依靠增上戒律的学处，作为修行的基础，调伏自心，就像母亲引导和养育孩子一样，这样的诀窍已经足够了。从《口授八十法》中，关于以清净的戒律为基础的教诲，这是第二部分。༈。根本科判第三。关于以清净的方法，增上心的学处进行教诲。在十七品中，第二十四品是关于通过四种加持来展示禅修的助伴：7。上师的加持，弟子的虔诚，诀窍的甚深特点三者圆满，从而强制性地产生体验。在四种加持的实践中，因为认识到自心是法性，所以一切境都解脱为法性，境缘
English
Twenty-second: The key to balancing good and bad circumstances through the five pleasures is: Regarding the five pleasures, Samsara is a poisonous tree of suffering! Who knows the poisonous tree is happy! Knowing that suffering is its nature, abandon it. To all the causes of arising afflictions, who sees them as virtuous friends is happy! For example, seeing an enemy as a teacher who gives rise to patience. To the teacher who trains in the three wisdoms, who sees them well is happy! Knowing the Lama as the Buddha and the instructions as nectar, one will always grasp the path to liberation. To all external and internal phenomena, whoever sees that they are unborn, they have attained the Buddha's intention. Postpone all activities, if you enter the unerring path, you will be happy, child! In short, abandoning all the activities of this life, and practicing the true instructions, the sun of happiness will surely dawn in your heart. ༈ Twenty-third: At the boundary between Sutra and Tantra, avoid the twenty causes of breaking vows: 7. The twenty causes of breaking vows, not for temporary needs, but from the bottom of your heart: If you hide the teacher and praise your own great qualities, it is a cause of breaking vows. When there is no need to prevent it, seeing the wise and the unwise as equal is a cause of breaking vows. With arrogance and hatred, if both the patron and the disciple compete, it is a cause of breaking vows. Even though you have autonomy, you think that the Lama is poor and reluctant to offer wealth and enjoyment, it is a cause of breaking vows. Without considering whether the lineage is pure or not, if you ask for as much Dharma as you hear, it is a cause of breaking vows. Or there is an explanation for this, saying that if you listen to the Dharma that you can tolerate, no matter what Dharma you listen to, you must first follow the Lama's heart. When the time has not come, with power or urgent request, forcibly taking the instructions is a cause of breaking vows. With pretense and deception, deceiving the Lama and Dharma friends is a cause of breaking vows. Imposing the evil deeds that you have not committed on the teacher is a cause of breaking vows. With a flattering mind, being ingratiating to the teacher is a cause of breaking vows. Revealing the secrets entrusted to others, or concealing one's own faults from the teacher, that is, concealing from the teacher, is a cause of breaking vows. Even though you have the ability to repay, but you do not repay, and despise the kindness, it is a cause of breaking vows.ྒྱུ. Excessive selfishness and self-righteous arrogance, if one sees oneself as too important, it becomes a cause for breaking vows. Secretly copying without asking the lama and Dharma brothers, especially stealing original texts and editing them, etc., if one steals Dharma texts, it becomes a cause for breaking vows. Exposing the faults of the lama and the lama's retinue, secretly counting the teacher's offerings, becomes a cause for breaking vows. Discouraging faithful people, if one reverses the faith of others, it becomes a cause for breaking vows. Engaging in secret practices at inappropriate times, if one reveals internal practices, it becomes a cause for breaking vows. Mixing with the general public, if one is jealous of Vajra brothers, it becomes a cause for breaking vows. Using things without having heard of them or, even if having heard, without permission, if one makes arbitrary decisions without a lama and instructions, it becomes a cause for breaking vows. Showing off one's talents by fabricating things that one does not know and has not received through oral transmission, if one explains things falsely, it becomes a cause for breaking vows. If it is said that even those with hatred should not be slandered, what need is there to mention others? Therefore, if one slanders the Dharma and practitioners, it becomes a cause for breaking vows. Revealing secrets verbatim to those of the Lesser Vehicle, etc., if one separately imparts instructions to unsuitable vessels, it becomes a cause for breaking vows, child. Furthermore, one should understand the categories of things to be protected, both root and branch, as well as the causes of breaking them, the faults of breaking them, and the benefits of protecting them, and then constantly strive with mindfulness and vigilance. 7. Through these, may the superior faithful generate pure faith in the Dharma, and in accordance with the general meaning of the Tripitaka, relying on the training of higher ethics as the basis for practice, taming one's own mind, like a mother guiding and nurturing a child, such instructions are sufficient. From the "Eighty Oral Instructions," this is the second part, concerning the teachings on establishing a pure foundation of ethics. ༈. Third root section. Teachings on the higher mind of pure method. Among the seventeen chapters, the twenty-fourth chapter is on showing the companions of meditation through the four blessings: 7. The lama's blessing, the disciple's devotion, and the complete combination of the profound qualities of the instructions forcefully generate experience. In the practice of the four blessings, because one recognizes one's own mind as Dharmata, all objects are liberated into Dharmata, and environmental conditions
Chinese
不会造成损害。以鞋底为例，加持自我；所有法都认识到是自生智慧，所以没有突如其来的征兆。以陡峭山坡上的野鹿为例，加持显现；以一心专注的禅定，持续不断。以河流为例，加持心；就像黑豺的眼睛日夜都能看见一样，认识到能取所取二取不二。以豺为例，加持二取不二，孩子们。也就是说，显现是心，心是空性，空性是不二，认识到不二是自解脱，所以内外给予的就是那如实性的束缚。然而，如果自己的心没有解脱为法性，仅仅是这样是没有用的，就像冰即使被水浸泡也不会融化，那就不能发挥水的作用一样。因此，以强烈的虔诚心修行非常重要。现在，修行道路的瑜伽士虽然亲证了自心的法性，但并非所有事物都解脱为法性，所以即使百千十二等功德没有真实显现，但随着逐渐习惯，当所有事物都解脱或融入法性时，最终从凡夫地到佛地的所有功德都会显现出来。因此，现在凡夫阶段的证悟，既有增长也有减退。证悟到圣地以上，没有减退只有增长。佛地则说两者都没有。༈ 第二十五品，以道用比喻意义来显示修行的助伴：道用的诀窍有四种，在六种禅定法中说：‘杂染是痛苦，无杂染是安乐之最，从完全舍弃杂染中，水鸟的安乐将会增长。’就像所说的那样，以水鸟捕鱼的比喻来表示无执着的道用者，烦恼显现为智慧。以毒药加持咒语的比喻，将五毒转化为道用，了知八识无生，从而断除轮回之根的自我的执着。以砍断树根的比喻，将八识的无生转化为道用，因为法以无生，没有以相的法来覆盖，所以以淤泥中生长的莲花为例，将大清净转化为道用，孩子们。༈ 第二十六品，所知比喻意义。
English
It does not cause harm. Taking the example of the sole of a shoe, bless oneself; all dharmas are recognized as self-arisen wisdom, so there are no sudden signs. Taking the example of a wild deer on a steep mountain slope, bless appearances; with single-pointed samadhi, it is continuous. Taking the example of a river, bless the mind; just as the eyes of a black jackal can see day and night, recognize the non-duality of grasping and the grasped. Taking the example of a jackal, bless non-duality, children. That is, appearances are mind, mind is emptiness, emptiness is non-duality, and knowing that non-duality is self-liberation, so what is given internally and externally cuts through the bonds of suchness itself. However, if one's own mind has not been liberated into dharmata, it is useless to merely be so, just as ice, even if soaked in water, will not melt, then it cannot perform the function of water. Therefore, it is very important to meditate with strong devotion. Now, although the yogi on the path has directly realized the dharmata of his own mind, not all phenomena are liberated into dharmata, so even if the qualities of hundreds and twelves, etc., do not actually appear, gradually becoming accustomed, when all phenomena are liberated or dissolved into dharmata, eventually all the qualities from the ordinary ground to the ground of Buddhahood will manifest. Therefore, now, in the case of the conceptualization of an ordinary being, there is both increase and decrease. For realization beyond the attainment of the grounds, there is increase without decrease. It is said that in the ground of Buddhahood, both are absent. ༈ Chapter Twenty-Five, Showing the Companions for Meditation Through Examples and Meanings of the Path: There are four key points for taking the path, among the six contemplations, it says: 'Contamination is suffering, non-contamination is the supreme bliss, from completely abandoning contamination, the bliss of the water bird will increase.' As it is said, taking the example of a water bird catching fish represents the path-taker without attachment, afflictions arise as wisdom. Taking the example of blessing poison with a mantra, transform the five poisons into the path, and knowing the eight consciousnesses as unborn, thereby cutting off the self-grasping that is the root of samsara. Taking the example of cutting the roots of a tree, transform the unborn nature of the eight consciousnesses into the path, because the Dharma is unborn, it is not covered by the Dharma of characteristics, so taking the example of a lotus growing in mud, transform great purity into the path, children. ༈ Chapter Twenty-Six, Knowable Examples and Meanings.
Chinese
通过...的方式禅修以及相关的帮助是：四种知识的教诲中说，显现、存在、轮回、涅槃的一切法，都因真实而空虚，以魔术师的例子来象征，从而无执着地了解。一切法自性无二，以旃檀树的例子来象征，从而无二地了解。对于有为、有相之法，不要信任，以被朋友欺骗的例子来象征，从而了解亲友的欺骗。本来法性就自然存在于自身中，以芝麻和灯的例子来象征，从而做到不离不合，孩子们。如果这样了解，那么对真实的执着和二元对立的束缚，就会在自身解脱，无垢的智慧就会在相续中产生。 第二十七章：讲述禅修以及相关的帮助。 四种要诀的教诲中说，法性空性的力量以各种方式显现，但显现之时就无自性，因此显现与空性双运。以擦拭银镜的例子来象征，从而确定无疑地显示显现不灭的教诲要点。不被对二元的执着所束缚，从而使相在自身解脱。以努力解脱的例子来象征，从而不被相所束缚，这是教诲的要点。对于自心无生的意义，即使没有丝毫需要禅修的东西，也要做到一刹那也不散乱，无分别、无执着。以拉直箭和射箭靶的例子来象征，从而对于无生的意义不散乱，这是教诲的要点。以虚空三身的见解，对于法界与智慧不离不合的意义毫不动摇。以开启眼目的医生的例子来象征，从而需要将目标专注于一点的教诲要点，孩子们。这样，错觉显现就会在无根基中清净，从而使相在自身解脱。 第二十八章：断除内外戏论的口诀是： 四种断除：无论显现什么相和分别念，都没有超出法性的其他去处。以将乌龟放在银盘中的例子来象征，从而断除相的生起和融入的延续。无论显现什么，都没有偏离法性。以用金子制作物品的例子来象征，从而确定自性不会超出法性。各种苦乐在觉性中是一体的。以红糖和甜味的例子来象征，从而确定无二。轮回和涅槃的一切都从自生智慧的力量中显现。以水中的月亮和天空中的月亮的例子来象征，从而确定觉性是自生的。