English
All dharmas, like the sun in the sky, inherently abide in the nature of mind, which is inseparable. Due to circumstances, the Mahayana lineage awakens, and through the power of familiarization with the path, the stains of temporary obscurations of non-existence are purified. Through this power, the accumulations of qualities of the path and fruition appear as if they are manifest. However, it is not accepted that there is something to be abandoned or a result of abandonment, or that there is a cause and effect relationship of what is produced and what produces. As the venerable one said: "Faults are endowed with temporality, qualities are endowed with self-nature. How it was before, so it is afterwards, it is the unchanging nature of dharma." Thus it is said. Therefore, the unchanging nature of dharma, the ultimate truth of reality, and self-arisen wisdom, unconditioned, etc., from many aspects, the three sections of mind explanation, etc., are in accordance with the fruition secret mantra. By combining sutra and mantra, the ultimate accomplishment of one vehicle is in accordance with the ultimate truth. The omniscient Dharma King of our own tradition, considering that the two are not contradictory in essence, at this time of establishing the tenets of the sutra side, the explicitly taught Madhyamaka-Prasangika of the intermediate turning of the wheel is accepted as the pinnacle of the tenets. This is in accordance with the state of the ground of original purity, and it is most powerful in destroying the wrong ideas of those who assert reality. In all cases of establishing the ground of the common and uncommon mantras, and especially the self-existent Great Perfection, quotations from the sutras of the final turning of the wheel, and especially the Uttaratantra, etc., are cited. In terms of definitive meaning, the profound sutras and tantras are regarded as a single treasure of intention. For example, the root text and commentary of the eighteenth chapter of the Wish-Fulfilling Treasury, and the Seven Great Treasuries such as the Grub mtha' mdzod, the Three Sections of Ngelso, and the Three Yangtig, are all clearly taught in all the scriptures. This is because it is in accordance with the ultimate meaning of the self-existent, spontaneously accomplished state of luminosity, and therefore, like the Dharma King Minlingpa Kunchok, the great charioteers of the early translation of the Great Secret, repeatedly prove it to be the ultimate definitive meaning by the three standards of scripture, reason, and valid cognition. They uttered the great roar of the definitive meaning lion. A brief account of its manner is other.
Chinese
如是已述。 辩论时期的全知者华智仁波切也从心髓的续部意义分类的《破暗室明灯》等中清楚地显示，也能知晓。 实际上，如果通达法界显空双运、离戏大平等之见的深处，那么一切破立戏论的执着都会寂灭于无边大中观的虚空中，不可思议的智慧之光将会增长。 如此理解并良好地掌握，那么无论如何讲述大手印、大圆满等，其意义的意旨都会归于一致。 见、修、宗派的障碍自然解脱，将会徜徉于意旨的秘密宝藏智慧的虚空中，这是重要的，作为补充意义而说。 戒律方面，有摄律仪戒、摄善法戒、饶益有情戒三种。 其中，关于遮止恶行的戒律，中观宗不一定需要持有别解脱戒作为生起菩提心的所依，但在《菩萨地》中，遮止恶行的戒律如别解脱七众所说，在其基础上，以菩提为目标的愿心，以及为此而结合资粮和事业的行心，无论以哪一种受戒仪轨来受持，都要学习其学处。 也就是，就别解脱而言，有时限的戒律是八关斋戒，永久的戒律是别解脱七众。 这些戒律，如果考虑到今生害怕国王的惩罚和赋税等，为了从中解脱而受持，是怖畏救护；如果来世希求人天果位，以及今生衣食等安乐而受持，是希求善妙。 这二者仅仅是增上生，不会成为决定胜解脱之因，如果为了从轮回的一切痛苦中独自解脱而受持，是出离心的戒律，即小乘的别解脱戒。 如果被菩提心所摄持，则会转变为大乘别解脱。 也就是说，最初受持时，虽然是怖畏救护和希求善妙的戒律，但之后如果生起了出离心，则成为出离心，如果生起了菩提心，则会成为大乘的别解脱，所以知道这个要点很重要，如是说。 就菩萨戒本身而言
English
As has been said. The omniscient Paltrul Rinpoche of the time of debate also clearly showed it in the 'Lamp of the Dark Chamber,' which classifies the meaning of the tantras of the Heart Essence, and so it can be known. In reality, if one reaches the depths of the view of Dharmadhatu, the union of appearance and emptiness, the great equality free from elaboration, then all clinging to the elaboration of refutation and establishment will be pacified in the space of the great, non-dual Middle Way, and the light of inconceivable wisdom will increase. If one understands and comprehends this well, then no matter how one explains Mahamudra, Dzogchen, etc., the meaning of the intention will converge into one. The obstacles of view, meditation, and philosophical tenets will be liberated on their own, and one will wander in the secret treasury of intention, the space of wisdom, which is important and mentioned as a supplementary meaning. As for ethics, there are three types of ethics: restraining, gathering, and benefiting. Among them, regarding the ethics of restraining misdeeds, it is not necessarily required in the Madhyamaka system to have vows of individual liberation as a basis for generating bodhicitta, but in the Bodhisattva Grounds, the ethics of restraining misdeeds are based on the seven classes of individual liberation as explained, on top of which are the aspiration to aim for enlightenment and the engaging mind to combine accumulations and activities for that purpose. One should take either the aspiration or engaging mind with any ritual and learn its precepts. That is, in terms of individual liberation, the temporary precepts are the eight-branch fasting vows, and the permanent precepts are the seven classes of individual liberation. If these are taken with the thought of fearing the king's punishment and taxes in this life and seeking to be saved from them, it is fear-protection; if they are taken with the aim of the status of gods and humans in the next life and the happiness of food, clothing, etc. in this life, it is wishing for good. These two are merely higher realms and will not become the cause of definite goodness and liberation. If one takes them with the desire to liberate oneself alone from all the sufferings of samsara, it is the ethics of renunciation, which is the characteristic of the individual liberation of the Lesser Vehicle. When it is seized by the mind of enlightenment, it becomes the individual liberation of the Great Vehicle. That is, although it is the ethics of fear-protection and wishing for good at the time of taking it initially, later, when renunciation arises, it becomes renunciation, and when the mind of enlightenment arises, it becomes the individual liberation of the Great Vehicle, so it is important to know this point, it is said. As for the Bodhisattva vows themselves
Chinese
如果这样，对于中观宗和唯识宗的学处，首先，在《辨了不了义论》中说： 盗取三宝财物１和舍弃正法２等，如法者和不如法者处以惩罚、施加学处３等，造作五无间罪业４、持邪见５的五种国王，摧毁城镇、乡村、城市、集镇、地方等，也确定是五种大臣。 未经修习而宣说空性，希求成为声闻１，退转圆满菩提心，发起小乘之心２，舍弃别解脱戒而修学大乘，不以声闻乘来遮止贪欲等，遮止这些，就使那些果报消失４，以嫉妒心而自赞毁他５，为了利养和恭敬而贩卖自己６，对僧众处以惩罚、施加杖罚７，将应舍弃的受用给予诵经者，放弃寂止，强迫他人还俗８。 在那里出现过失，以安立而对一切人说一切事，名义上有十八种，实质上有十四种，发愿、趣入、舍弃心，这些都是根本堕罪。 这样共有二十条根本堕罪。 第二，无著宗的愿心学处是： 不舍弃众生１和忆念利益２，积聚资粮３，精勤修学菩萨行４，受持和断除黑白八法是愿心的学处。 欺骗应供养者１和生起无悔的后悔２，对上师进行欺骗３，对众生行持虚伪狡诈。 舍弃四种黑法，相反，四种白法应当恒常行持。 贪恋利养恭敬，自赞毁他１，吝啬而不施予财物和正法２，以嗔恨心损害他人，不以鞭挞来调伏。 以谄诳伪装成修行人来欺骗他人，这四种是趣入学处，即四种根本堕罪。 如是所说，愿心的学处是不舍弃众生等四种。 为了不忘失菩提心，应当受持和断除黑白八法。 趣入学处，四种根本堕罪等，应当以正念、正知和谨慎来守护。 善法摄集的律仪是： 成就与二资粮相关的六度等如大海般的善法，并且学习断除与其不相顺的方面。 饶益有情之律仪是： 无论大小，都要成办具有善妙发心的根本。
English
If so, regarding the trainings of the Madhyamaka and Cittamatra schools, firstly, in the "Distinguishing the Provisional and the Definitive" it says: Stealing the property of the Three Jewels 1 and abandoning the Dharma 2, etc., punishing those who are virtuous and those who are not, imposing trainings 3, etc., committing the five heinous crimes 4, the five kings who hold wrong views 5, destroying towns, villages, cities, settlements, regions, etc., are also determined to be the five ministers. Uttering emptiness without having trained, wishing to be a Shravaka 1, turning away from perfect Bodhicitta, generating the mind of the Hinayana 2, abandoning the Pratimoksha vows and studying the Mahayana, not preventing attachment etc. with the Shravaka vehicle, preventing these, one makes those results disappear 4, praising oneself and disparaging others out of jealousy 5, selling oneself for the sake of gain and respect 6, punishing the Sangha, inflicting corporal punishment 7, giving the possessions that should be abandoned to reciters, abandoning Shamatha, forcing others to disrobe 8. There, faults arise, and by establishing them, one speaks of everything to everyone, nominally there are eighteen, substantially there are fourteen, aspiration, entering, abandoning the mind, these are the root downfalls. Thus there are twenty root downfalls. Secondly, the aspiration trainings of the Asanga school are: Not abandoning sentient beings 1 and remembering the benefits 2, accumulating merit 3, striving to train in the Bodhisattva conduct 4, and adopting and abandoning the eight black and white dharmas are the aspiration trainings. Deceiving those worthy of offerings 1 and generating regret without remorse 2, deceiving the Gurus 3, acting with deceit and cunning towards beings. Abandoning the four black dharmas, and conversely, the four white dharmas should always be practiced. Being attached to gain and respect, praising oneself and disparaging others 1, being stingy and not giving wealth and Dharma 2, harming others with anger, not subduing with scolding. Deceiving others by pretending to be a practitioner with deceit, these four are the entering trainings, that is, the four root downfalls. As it is said, the aspiration trainings are the four such as not abandoning sentient beings. In order not to forget the Bodhicitta, one should adopt and abandon the eight black and white dharmas. The entering trainings, the four root downfalls, etc., should be guarded with mindfulness, awareness, and caution. The discipline of accumulating virtue is: Accomplishing the ocean-like virtues such as the six Paramitas related to the two accumulations, and learning to abandon the aspects that are contrary to it. The discipline of benefiting sentient beings is: Whatever is accomplished, whether great or small, should have a virtuous motivation as its basis.
Chinese
我以利他为目标，通过四摄事来成办有情众生的利益，并且舍弃不顾及他人利益的想法。四摄事是：如《莲花鬘》中所说：以布施１的招手来善加呼唤，以悦耳动听的语言２来守护，以意愿３相合来放下傲慢，以利益行４为大计。如此等等。修习方面：总的来说，弟子修习三十七道品，特别是从最初如何修持的方式，以最后法轮、了义经部的角度，通达如来藏的道理。具种姓者生起无上菩提心后，修习止观双运的等持。对此，我的上师、了义的遍知者蒋扬钦哲旺波如此认为：在资粮道小层次中，有四念住，念是如实了知身体等自相和共相的特征，近住是专注地安住于此，这也被称为事物完全通达之道。如何修习的方式是，身念住：在入定时，内外之身自性不成立，如同虚空；在出定时，像坟地的旧尸体一样不净，并以下定为真无实有、如幻的八喻之理来修习。受念住：在入定时，内外感受，显现苦乐中庸的一切，本来未生；在出定时，了知痛苦的感受是痛苦，看似快乐的感受是变化，舍受未超出遍行行苦，并以下定为无有实义来修习。心念住：在入定时，心的法性，自性空性，远离一切戏论边；在出定时，以下定为无有任何阻碍，不住于任何处来修习。法念住：在入定时，轮回涅槃的一切法，空性无我，平等性；在出定时，以下定为各自的因缘、缘起聚合所生，如幻如