Chinese
说“愿寿命增长，受用增多”。 第二，还是在那部经里说：比如对待自己的心一样，不错误地守护誓言，不传给没有法器的人，谁能这样做，就能心想事成。这样说的。 第三，还是在那部经里说：迦陵频伽声音美妙，自己确信所见的意义，为了经常不离，要守护能独自觉知的智慧誓言。这样说，并且，真实所见不会徒劳，对于恶劣预言的誓言，无论出现什么样的魔的伎俩，都要珍视压制、遮止的忆念。这样说，并且，像不贪恋儿子的尼提一样，如果具有有意义且有把握的誓言，为了知道舍弃八法没有得失，就需要特别不执着亲友。这些是特别要做的誓言，根本包含在身语意之中。因此，慈爱悲悯是誓言，是所有佛法的根本。这样说的。要珍视不混淆那些的意义。 第三，要守护的誓言是，在《虚空边等》中说：金刚上师是身之仇敌，如果不与恶友交往，就能获得珍贵身的成就。如果不舍弃黑魔和破誓者的争斗，加持就会进入，邪魔无法侵扰。如果不吃眼圆的肉，清净的婆罗门就会保护持明者。空行母是共同成就的宝藏。就像不交换黄金和沙子一样，如果不断定六种意义的续部，如果不追随其他所有教法，就能获得意的成就，成就佛果。这样说的。 第四，要舍弃的是，在《真实义总集》中说：如果需要守护具有瑜伽士确定预言的不坏之物，那么有誓言者就要舍弃杀害平凡的众生。即使像芝麻大小的谷物，也不要不予而取，对于人和非人的财物，瑜伽士要舍弃偷盗之心。像接触剧毒一样，对于具有五位守护神的他人之妻，连贪恋之心也不要有，具有瑜伽誓言者要舍弃。像吞下毒药一样，对于人法上师的谎言等，即使说随自己意愿改变，那些也是四根本，是轮回中迷惑的所依，不舍弃那些就无法解脱。因此，瑜伽士
English
It is said, "May life increase and possessions grow." Secondly, it says in the same text: "For example, like one's own heart, without error, keep the samaya, do not transmit it to others who are not vessels. Whoever does this will have their wishes fulfilled." So it is said. Thirdly, it says in the same text: "The kalaviṅka has a melodious voice, and one is certain of the meaning of one's own view. In order to always be inseparable, one should protect the samaya of self-sufficient awareness." It says, and, "Seeing the truth is not in vain, and for the samaya of evil prophecies, no matter what tricks of demons arise, cherish the memory of suppressing and refuting them." It says, and, "Like Niti who is not attached to her son, if one has a meaningful and confident samaya, in order to know that abandoning the eight worldly concerns has no loss, one needs to especially not be attached to relatives and friends." These are the samayas that need to be done especially, and the root is included in body, speech, and mind. Therefore, love and compassion are the samaya, and they are the basis of all dharmas." So it is said. It is important to cherish not confusing those meanings. Thirdly, the samaya to be protected is, in "Sky's End Equality": "The vajra master is the enemy of the body, and if one does not associate with bad friends, one will obtain the siddhi of the precious body. If one does not abandon the struggle with the black demon and the samaya breaker, blessings will enter, and obstacles will not be able to harm one. If one does not eat the meat of the round-eyed, the pure Brahmin will protect the vidyādhara. The ḍākinīs are the treasure of common siddhis. Just as one does not exchange gold and sand, if one does not determine the six tantras of definitive meaning, and if one does not follow all other teachings, one will obtain the siddhi of mind, and attain Buddhahood." So it is said. Fourthly, what is to be abandoned is, in "Definitive Meaning Gathering": "If one needs to protect the indestructible substance of the yogi who has definitive prophecies, then those with samaya should abandon killing ordinary sentient beings. Even if it is a grain the size of a sesame seed, one should not take what is not given, and for the wealth of humans and non-humans, the yogi should abandon the mind of stealing. Like touching a great poison, one should not even have a mind of attachment to the wife of another who has five protectors, and those with yogic samaya should abandon it. Like swallowing poison, for the lies of the human dharma guru, etc., even if one says to change according to one's own wishes, those are the four roots, and they are the basis of delusion in saṃsāra, and without abandoning them, there is no possibility of liberation. Therefore, the yogi
Chinese
全部抛弃享用。 那些应该非常小心地守护。 像这样说了。 ༈ 第五个，应该受持的誓言是：具有意义的瑜伽士，以巧妙的方法调伏所化，这样说了。 在《决定义》中说： 就像杀死毒蛇和作恶者一样， 对于危害身体的怨敌，在十方， 以真言和劝请等， 如果诛杀罪恶者，就能获得成就。 例如蜜蜂吸取精华一样， 瑜伽士以各种巧妙的方法， 对于吝啬者的食物和财物， 不予而取，供养会众。 就像吸取成熟果实的精华一样， 前后不违背，具有信心的， 如果摄取具有法相的精华， 就不违背意义，是安乐的助伴。 就像用空手引诱小孩一样， 当安住在决定义的教言中时， 将不了义的一切法说成是虚假的。 为了澄清错谬和障碍，没有罪过是善的。 那些允许的誓言， 从具有见解信心的行为中产生， 普通人不能做。 因此，应该以具有信心的智慧来做。 像这样所说的，应该根据情况来应用。 ༈ 第六个，共同的是： 在《总纲》中说： 无上乘的誓言， 和菩萨的行为， 以及总集的无量差别， 和共同的行为，所有的一切， 没有特意遮止的。 特意执着的，远离舍弃， 是无上乘的誓言。 这样说了。 这里只是简略地说了誓言， 应该详细地了解各个乘的各自情况中所说的那样。 ༈ 道路的时间有三种： 获得的方式， 时间， 和比喻。 第一种有两种： 从他处获得的方式， 和从自身获得的方式也说了。 也就是从因缘产生， 和证悟达到究竟，意义显现，从而获得果。 前者是： 因明宗的规律， 认为因通过缘而产生果， 在《箭矢智慧》中说： 心是产生智慧的因， 不要到其他地方去寻找佛。 这样说，在《摄类学》中说： 同样，最初的发心也是无上菩提， 逐渐地，圆满清净的功德，成为佛。 像这样说了。 详细的应该按照各自的情况来了解。 第二个是： 秘密真言的一切法都是自生智慧
English
Abandon all enjoyments. Those should be guarded very carefully. Thus it was said. ༈ Fifth, the vows to be taken are: The yogi who possesses meaning, it is said, tames the disciples with skillful means. In the Definitive Meaning, it says: Just as killing a poisonous snake and a wrongdoer, For enemies who harm the body, in the ten directions, With mantras and exhortations, etc., If one kills the sinful, one will attain accomplishment. Just as a bee extracts essence, The yogi, with various skillful methods, For the food and wealth of the miserly, Takes without giving and offers to the assembly. Just as sucking the essence of ripe fruit, Without contradicting before and after, with confidence, If one takes the essence with characteristics, One will not deviate from the meaning, and is a companion of bliss. Just as deceiving a child with empty hands, When abiding in the words of definitive meaning, One speaks of all the teachings of provisional meaning as false. To clarify errors and obscurations, being without fault is virtuous. Those vows that are permitted, Arise from actions with the confidence of view, Ordinary people cannot do. Therefore, it should be done with confident wisdom. What is said like this should be applied according to the circumstances. ༈ Sixth, the common ones are: In the General Principles, it says: The vows of the Unsurpassed Vehicle, And the conduct of Bodhisattvas, And the infinite distinctions of the Samgraha, And all the common actions, There is not even one that is specifically prohibited. Specifically clinging to, being separate from abandonment, Is the vow of the Unsurpassed Vehicle. Thus it was said. Here, the vows are mentioned only briefly, One should understand in detail as taught in the respective situations of each vehicle. ༈ There are three aspects to the duration of the path: The way of obtaining, Time, And example. The first has two aspects: The way of obtaining from others, And obtaining from oneself is also taught. That is, it arises from cause and condition, And by the completion of realization, the meaning manifests, and the result is obtained. The former is: According to the system of the science of causality, It is believed that the cause produces the result through conditions, In the Arrow of Wisdom, it says: The mind is the cause of the arising of wisdom, Do not seek the Buddha elsewhere. Thus it is said, and in the Compendium, it says: Likewise, the initial mind is also supreme Bodhi, Gradually, the qualities of purity are perfected, and one becomes a Buddha. Thus it was said. One should understand in detail according to the respective situations. The second is: All the teachings of secret mantra are self-arisen wisdom.
Chinese
据说，从一开始就证悟并显现佛性，从而获得果位。如《道次第》所说：“除此之外，没有其他可获得的。”又如经部所说：“并非要证明楞伽的主人是某种不存在的东西，也不是要把不同的东西伪装成相似的，而是要容许它原本就是如此，不加改造，不加混合，不加人为，原本就是如此。”又如《意护》所说：“果位佛是无为的，法性心性原本就是无为的。不是通过修行而成就和获得的，而是要彻底领悟原本就是如此的道理，通过领悟，将所依赖的对境称为果位。”如是说。广而言之，一切经续中都有述说。第二，关于时间：具相者在三大阿僧祇劫等时间成佛；克里瑜伽在七世和三世中成佛；秘密内法则是在一生中证悟解脱同时。第一种情况是：根据具相大乘的经论，需要在三大阿僧祇劫中成佛。如经部所说：“首先发起殊胜菩提心，在三大阿僧祇劫中积累资粮，中间摧毁四魔的世尊狮子，我向他顶礼。”又如《慈氏五论》等所说：“具有善良和愿力的力量，以及遍布众生的行为，无数的菩萨在三大阿僧祇劫中，都精进于普光。”又如《决定义总集》中也说：“语化身释迦牟尼，对于业障清净的众生，以三藏的形式，在三大阿僧祇劫中，想要压制十一地。”等等。第二种情况是克里瑜伽：据说克里瑜伽在七世，瑜伽在三世中获得果位。如《智慧深奥》所说：“克里瑜伽的续部，具备自身教法的各个支分，用七世的时间连接到种姓地。”又如《五种圆满菩提以神的形式圆满戒律》所说：“瑜伽瑜伽的续部，用三世的时间连接到持明地。”又如《总集》所说：“三世的时间间隔和障碍。”又如《无二》所说：“三世的时间间隔和
English
It is said that from the very beginning, Buddhahood is realized and manifested, thereby attaining the fruit. As stated in the Lamrim, "Other than that, there is nothing to be attained." And as stated in the Sutra, "It is not to prove that the lord of Lanka is something that does not exist, nor is it to transform something different into something similar, but to allow it to be as it is from the beginning, without modification, without mixture, without artifice, just as it is by its very nature." And as stated in the Yid Kyob, "The fruit, the Buddha, is unconditioned, the Dharma-nature, the Mind-nature, is unconditioned from the very beginning. It is not achieved or attained through practice, but by thoroughly realizing the meaning that it is so from the very beginning, and through realization, the object upon which one relies is designated as the fruit." Thus it is said. In detail, it is stated in all the Agamas. Secondly, regarding the time: Those with characteristics become Buddhas in three countless kalpas, etc.; Kriya Yoga becomes Buddhas in seven and three lifetimes; and the secret inner ones attain realization and liberation simultaneously in one lifetime. The first case is: According to the tenets of the Great Vehicle of characteristics, it is said that Buddhahood is attained in three countless kalpas. As stated in the Sutra, "First, generate the supreme Bodhicitta, accumulate merit in three countless kalpas, and in the middle, destroy the four maras, the Bhagavan Lion, I prostrate to him." And as stated in the Maitreya teachings, etc., "With the power of goodness and aspiration, and the actions that pervade sentient beings, countless Bodhisattvas in three countless kalpas, all strive for universal light." And as stated in the Definitive Meaning Samgraha, "The speech emanation Shakyamuni, for sentient beings who are purified of karma, in the form of the three pitakas, in three countless kalpas, desires to suppress the eleven bhumis." Etc. The second case is Kriya Yoga: It is said that Kriya Yoga attains the fruit in seven lifetimes, and Yoga in three lifetimes. As stated in the Yeshe Tingdzog, "The vehicle of the Kriya Yoga tantra, possessing all the branches of its own Dharma, connects to the lineage ground in seven lifetimes." And as stated in the "Five Perfect Bodhisattvas Perfecting Discipline in Divine Form," "The vehicle of the Yoga Yoga tantra connects to the Vidyadhara ground in three lifetimes." And as stated in the Kunjed, "Three lifetimes of interval and obscuration." And as stated in the Non-Dual, "Three lifetimes of interval and