Chinese
如果这样，不是特意去抛弃，而是心的力量不停止，像普通人显现天神乘一样，但那样没有成就，因为那上面显现和业不是自主的，是二取不存，自然解脱的。那也如《大虚空》中所说：如果被业所控制，就不会有自生俱生智。这样说了业的自性是不存在的。同样，空性的心的力量不停止，像外道显现常断见一样，声闻乘的人无我，缘觉乘的半个和二个无我，唯识宗的一切都看作是心，中观宗的离边，事续部的世俗本尊坛城，胜义谛清净远离四边，乌巴的见修行结合，瑜伽部的胜义谛离边，世俗金刚界本尊坛城，大瑜伽的二谛无别，阿努的法界和智慧，心的力量不停止，虽然像那些乘的见解一样显现，但是远离看作那些见解的边，安住于离边独一明点之中，不摇动，力量不停止的自生俱生智，像那些下部乘的见修行一样显现，所以，不遮止，不抛弃，不修持的意义。如果通达大圆满的意义，乘没有高低，所以在平等性中自然解脱。这样贤哲索多巴所说，详细的从这位贤哲和，一切智者噶托巴策旺秋竹等的教言中了解。第二、详细讲述各自的差别分二，大圆满续《智慧自显》中说：奇哉！金刚持秘密主，我的乘虽然不可思议，但讲述的方式归纳为二，轮回和涅槃。以及《十品经》中说：二者是种类的差别，乘显示为二种，世间乘和，涅槃乘。以及《幻化总说》中说：世间和出世间的，无边坛城全部。这样说了世间乘和出世间乘真实宣说。这二者的差别是，《胜母经》中说：布施世间也有，出世间也有。
English
If so, it is not specifically abandoned, but the power of the mind does not cease, and it appears like the vehicle of ordinary people's deities. But it is not accomplished in that way, because appearance and karma are not autonomous there, and it is free from duality and naturally liberated. That is also as stated in the Great Sky: If one is controlled by karma, there will be no self-born wisdom. Thus, it is said that the nature of karma does not exist. Similarly, the power of the empty mind does not cease, and it appears like the eternalist and nihilist views of non-Buddhists. The selflessness of individuals in the Hearer Vehicle, the half and two selflessnesses of the Solitary Realizer Vehicle, the Mind-Only School's view of everything as mind, the Middle Way School's freedom from extremes, the Action Tantra's conventional deity mandala, the ultimate purity free from the four extremes, the view and practice combined of the Upa Yoga, the ultimate freedom from extremes of the Yoga, the conventional Vajra Sphere deity mandala, the inseparability of the two truths of Maha Yoga, the sphere and wisdom of Anu Yoga. Although the power of the mind does not cease, it appears like the views of those vehicles, it is free from the extremes of viewing those views. Without moving from the state of the single, extreme-free Bindu, the self-born wisdom whose power does not cease appears like the view and practice of those lower vehicles. Therefore, it means not obstructing, not abandoning, and not cultivating. Furthermore, if one realizes the meaning of Dzogchen, there is no high or low in the vehicles, so it is called naturally liberated in equality. This was said by the learned Sogzlogpa, and detailed understanding should be gained from the words of this learned one and Omniscient Kathokpa Tsewang Chokdrup, etc. Secondly, the detailed explanation of the distinctions of each is in two parts. From the Dzogchen Tantra, "Self-Arisen Awareness": "Alas! Vajradhara, Lord of Secrets, although my vehicle is inconceivable, the way of explaining it is summarized into two: samsara and nirvana." And from the Ten Sutras: "The two are distinctions of types; the vehicle is taught as two types: the vehicle of worldly beings and the vehicle of nirvana." And from the Expanded Illusion: "All the limitless mandalas of the world and beyond." Thus, the vehicle of the world and the vehicle beyond the world are actually taught. The difference between these two is: From the Mother of the Buddhas: "Giving exists in the worldly and also in the transcendental."
Chinese
总之，如果从广义的角度来说，正如圣者解脱部所说，一般天人和特别是上二界所摄的一切都可称为梵天，因为它们能够与仅仅是这些天人的安乐果报相结合并安住于此。第三，分类有六种：入门、见解、戒律、禅修、行为和果。如前经续的延续所说：各自的意愿，入门见解和戒律，禅修事业和果，应当次第了知。如是说，下文也应知晓。其中，第一，入门是：一般而言，认识到三恶趣的自性是痛苦，从而通过舍弃导致在那里出生的不善业而入门；特别是，在上界中，通过认识到欲界等下界的过患和上界的功德，从而通过世间道以压伏的方式舍弃下界的过患或障碍，而逐渐入门。如黑汝嘎大宝所说：天乘舍弃不善。如是。其中的十不善是：导师马鸣说：何为那十者？身体的分类有三种，语言的分类有四种，意念的分类有三种，这些被称为十不善。现在将详细解释它们。首先是身体的：杀生、不予取、邪淫。语言的：妄语、离间语、恶语和绮语。意念的：邪见、贪婪和嗔恚。其中，什么是杀生？对于有生命者，具有有生命的认知，并怀有杀害之心，依次具备了行为和结果，从而断绝其生命。具备这五个支分，就被称为杀生。什么是不予取？属于他人之物，或被他人所拥有之物，或认知为属于他人之物，并怀有偷盗之心，依次具备了行为和结果，从而从其所在地移走。具备这六个支分，就被称为不予取。什么是邪淫？邪淫有四种：非处、非时、非肢和非道。其中
English
In short, if considered from a broad perspective, as stated by the venerable Vimoksha Division, generally gods and humans, and particularly all that is encompassed by the upper two realms, can be referred to as Brahma, because they are able to connect with and abide in merely the blissful results of those beings. Third, the divisions are six: entry, view, discipline, meditation, conduct, and fruit. As a continuation of the previous scripture states: Each one's desire, entry, view, and discipline, meditation, activity, and fruit, should be known in order. Thus it is said, and the following should also be understood. Among these, the first, entry, is: generally, recognizing the nature of the three lower realms as suffering, one enters by abandoning the non-virtuous actions that cause birth there; specifically, in the upper realms, by recognizing the faults of the lower realms such as the desire realm and the virtues of the upper realms, one gradually enters by abandoning the faults or obscurations of the lower realms through worldly paths in a manner of suppression. As Heruka Galpo Che says: The vehicle of the gods abandons non-virtue. Thus it is. Among these, the ten non-virtues are: The teacher Ashvaghosa said: What are those ten? The divisions of body are of three kinds, the divisions of speech are of four kinds, the divisions of mind are of three kinds. These are known as the ten non-virtues. These will now be explained in detail. First, those of the body are: killing, stealing, and sexual misconduct. Those of speech are: lying, divisive speech, harsh speech, and idle chatter. Those of mind are: wrong view, covetousness, and malice. Among these, what is killing? Regarding a being that possesses life, having the perception of a living being, and harboring the intention to kill, sequentially possessing the action and the result, thereby severing its life. Possessing these five branches, it is said to be killing. What is stealing? Something that belongs to others, or something that is possessed by others, or perceiving it as belonging to others, and harboring the intention to steal, sequentially possessing the action and the result, thereby moving it from its place. Possessing these six branches, it is said to be stealing. What is sexual misconduct? Sexual misconduct is of four kinds: wrong place, wrong time, wrong limb, and wrong manner. Among these,
Chinese
又，非处所是指：供奉神圣佛法的佛塔、佛像，以及菩萨的住所等等；在堪布和阿阇黎，父母亲近之处，这些非处所不应行淫。所谓非时是指：月经来潮、怀孕、带着小孩的妇女，以及痛苦、心情不佳等等，八斋戒期间都是非时。什么是非肢体呢？口和排泄道、臀部以及大腿内侧和手。所谓不应行是指：被他人占有、有法幢、受家族保护、身为王妃、被他人夺走、妓女，以及与亲属有关系的人，这些都是不应行淫的对象。对于这些情况，依赖自己的妻子，也会变成邪淫。什么是妄语呢？事物存在却说不存在，事物消失却说不消失，颠倒认知，以及说谎，依次具有完成的行为和五种肢体，具备这些就是妄语。什么是离间语呢？为了离间他人而说的话就是离间语。什么是粗恶语呢？说刺痛他人要害，令人不悦的话。什么是绮语呢？以贪欲接近，因执着而滋生，说无关联的话就是绮语。什么叫做贪心呢？对别人的财富和享受，极度贪恋。什么叫做害心呢？对众生怀有嗔恨。打骂、捆绑和杀害，这些都是对众生所做的。什么叫做邪见呢？没有布施，没有祭祀，没有后世，没有善行，婆罗门和天神都不存在，没有圆满正等觉的佛陀、阿罗汉、独觉，没有善行和恶行，这就是邪见。在《圣念住经》和《大乘经》中，世尊所广说的内容，都汇集于此经中。十不善业道，是堕入大地狱的因。如是说。那么，这些是由哪些根本烦恼所圆满的呢？出自《法句论》：杀
English
Also, non-places refer to: stupas and images of the Buddha that enshrine the sacred Dharma, as well as the residences of Bodhisattvas, etc.; in the presence of Khenpos and Acharyas, and parents, these non-places are where one should not engage in sexual activity. What is meant by non-times are: menstruation, pregnancy, women with young children, as well as suffering, unhappiness, etc., and the period of the eight precepts are all non-times. What are non-limbs? The mouth and excretory passages, the buttocks, and the inner thighs and hands. What is meant by 'should not approach' refers to: those possessed by others, those with the banner of Dharma, those protected by their family, those who are queens, those taken by others, prostitutes, and those who are related to relatives; these are the objects one should not approach for sexual activity. In these situations, relying on one's own wife will also become perverse sexual conduct. What is lying? Saying that something exists when it does not, saying that something does not exist when it does, reversing perception, and lying, sequentially possessing the completed action and the five limbs, possessing these constitutes lying. What is divisive speech? Speech spoken to divide others is divisive speech. What is harsh speech? Speaking words that sting others' vital points and are displeasing. What is idle speech? Approaching with desire, arising from attachment, speaking unrelated words is idle speech. What is called covetousness? Extreme attachment to the wealth and enjoyment of others. What is called harmful intent? Having hatred towards sentient beings. Beating, binding, and killing, these are what are done to sentient beings. What is called wrong view? There is no giving, no offering, no afterlife, no virtuous conduct, Brahmins and gods do not exist, there are no fully enlightened Buddhas, Arhats, solitary realizers, no good deeds and bad deeds, this is wrong view. In the Sutra on the Establishment of Mindfulness and the Mahayana Sutras, what the Blessed One extensively taught is all gathered in this Sutra. The ten non-virtuous paths of action are said to be the cause of falling into the great hells. Thus it is said. So, by which root afflictions are these perfected? From the Udana-varga: Killing
Chinese
以及害心和粗暴语，由嗔恨达到究竟。邪淫、贪婪、不予而取，由贪欲达到究竟。邪见由愚痴，其余三种也希望达到圆满。如是说。它的异熟果就是三恶趣。经中说：断命会将众生引向地狱，会引向畜生之生处，会引向阎罗王的世界。等等，一切都可比照而说。与因同类的两种作用，与因同类的果是，《业百法》中说：如果习惯和熟悉于行持一切不善，那么之后也会依赖不善，行持不善，生于随顺不善之处。如是所说，对于任何习惯的不善，生生世世都会自然而然地喜欢。感受与因同类是，《宝鬘论》中说：杀生会短命，以损害会导致多害，偷盗会导致受用贫乏，以欺骗为业会与敌为伴，说谎会被诽谤，离间会与友分离，粗语会听到不悦耳之声，无关联之语则不庄重，贪婪会摧毁心中的希望，害心会讲述恐惧的布施，邪见即是恶见。如是出现。主宰果是，在外境成熟，那里面说：外境光彩小且多害，尘土堆积，气味有高低，有盐碱地和邪地，果实小而少或无。如是所说。顺带的善恶之果成熟的先后顺序是，《俱舍论释》中说：业在轮回中哪个重，哪个近，哪个习惯，哪个先做，从那个业，先者先成熟。如是说，哪个业力大，如果相同，临终的善恶之心哪个清晰，如果相同，习惯哪个大，如果又相同，先做之业的果报先成熟。第二，见，世间正见是指相信有来世，相信业果不虚妄。在《法句经》中说：世间人的正见，无论在谁那里有，那怕经历千百世。
English
And harmful thoughts and harsh words, are brought to completion by hatred. Adultery, greed, and theft, are brought to completion by attachment. Wrong views are brought to completion by ignorance, and the remaining three are desired to be perfected. Thus it is said. Its Vipaka (ripening) result is the three lower realms. As the Sutra says: Killing will lead sentient beings to hell, it will lead to the birth place of animals, it will lead to the world of Yama. And so on, everything can be compared and said. The two functions that are similar to the cause, the result that is similar to the cause, is as stated in the Karmaśataka: If one is accustomed and familiar with practicing all non-virtues, then afterwards one will rely on non-virtue, practice non-virtue, and be born in a place that follows non-virtue. As it is said, for any non-virtue that one is accustomed to, one will naturally enjoy it in all lifetimes. Experiencing what is similar to the cause is as stated in the Ratnavali: Killing leads to a short life, harming leads to much harm, stealing leads to poverty of enjoyment, engaging in deception is accompanied by enemies, lying is slandered, discord separates from friends, harsh words hear unpleasant sounds, unrelated words are not dignified, greed destroys the hope in the mind, harmful thoughts speak of fearful generosity, wrong views are evil views. As it appears. The dominant result is, it ripens in the external environment, it says there: The external environment is small in splendor and has much harm, dust accumulates, the smell has high and low, there are saline-alkali lands and evil lands, the fruits are small and few or none. As it is said. The order in which the incidental results of virtue and non-virtue ripen is, as stated in the Commentary on the Abhidharmakośa: Which karma is heavy in samsara, which is near, which is habitual, which was done first, from that karma, the earlier one ripens first. It is said that whichever karma is stronger, and if they are equal, whichever mind of virtue or non-virtue is clearer at the time of death, and if they are equal, whichever habit is greater, and if they are also equal, the result of the karma done earlier ripens first. Secondly, the view, the worldly right view is to believe that there is a future life and to believe that the law of cause and effect is not deceptive. In the Udanavarga it says: The right view of worldly people, wherever it exists, even after thousands of lifetimes.