English
What are these? They are the door of knowing suffering, the door of giving happiness, the door of confessing karmic obscurations, the door of abandoning demonic activities, the door of accumulating vast accumulations, and the door of true wisdom, totaling six doors. First, may I, when experiencing any suffering while wandering in samsara, not become one who does not understand that this is equal to all sentient beings in nature. This means that "I in samsara" refers to the state of ordinary beings. The characteristic of not understanding equality is its fault. Regarding this, from three aspects, the fault in terms of method is not wanting to experience suffering oneself and thinking of removing it, while its remedy is wanting to take on the suffering of others oneself. The fault in terms of wisdom is considering the suffering of oneself and others to be truly existent, thus fearing and being afraid of endless suffering, and being unwilling to remove the suffering of others, while its remedy is to consider all the suffering of oneself and others as not truly existent in reality, thereby balancing in non-reality. The fault in terms of wisdom is clinging to self, slandering oneself, and despising others, while its remedy is that oneself and all others possess the tathagatagarbha, and also understanding that this is equality. Regarding this, if considering the first type of equality, my suffering is only the suffering of one sentient being, while the suffering of others is that of countless sentient beings like oneself, and for each sentient being, in relation to themselves, there is no difference in importance, therefore, only one other and oneself are seen as the same in that suffering must be removed, and in not wanting suffering, they are the same and equal, just as the cause of the suffering of the foot must be removed by the hand, so too must their suffering be removed by oneself. Therefore, oneself and each sentient being are equal and the same in importance, and this is the meaning of equality. Because there are limitless sentient beings like oneself, generally speaking, only sentient beings are considered primary, and will not become equal to oneself. If considering the second type of equality, appearance is only illusion, and nature is free from elaboration, therefore it is true equality. If considering the third type of equality,
Chinese
如果这样，自他之上的世俗轮回涅槃的一切法，本来就没有成立，所以，从那方面来说，不需要安住于平等性。如来藏本来就是绝对没有差别的，因为在实相上成立，所以是究竟的平等性。第二是，我所感受的世间圆满的安乐，愿一切众生共同受用。自己的身体和受用，以及其原因三时的善根，所有没有超出世间的，都不希望为了自己感受快乐等等，而是我对于所遇到的任何布施的对境，如果愿意，就一个个全部布施，如果能够做到，就布施。这样发愿并发誓。从最初发心开始，就要这样修持。证得圣位之后，每一刹那都能真实地为无量众生做到。那个时候的世间法，必须认为是后得时从无明习气的显现中产生的安乐和善根。总的来说，这些陀罗尼是就信行地修持的角度来说的，所以，直接开示是就信行的角度来说的，其传承无尽增长是在圣位。第三是，我所有的罪恶和不善业的业障，以无上的忏悔，愿没有未忏悔的。罪恶和不善业是一个意思，是异名，只是凡夫地的。业障也是和它同义，也可以说是恶业的习气，这样说来，生者和圣者都有，但是，对于获得自在的菩萨来说，是没有的。没有未忏悔的，就是愿已忏悔。菩萨圣者们虽然没有被罪堕的实物所染污，但是其习气是没有清净的，其他众生的罪堕，也是菩萨要忏悔的。第四是，我所有的魔业，愿完全了知无上。
English
If so, all the phenomena of samsara and nirvana on oneself and others are originally unestablished, so from that aspect, there is no need to abide in equality. The Tathagatagarbha is originally and absolutely without difference, because it is established in reality, so it is ultimate equality. Secondly, whatever worldly happiness I experience, may all sentient beings share and enjoy it. One's own body and possessions, and all the virtues of their cause, the three times, which have not transcended the world, are not desired for the sake of experiencing happiness, etc., but rather, for whatever objects of generosity I encounter, if I wish, I will give them all one by one, and if I am able, I will give them. Thus, I make the aspiration and vow. From the moment of first generating bodhicitta, one should practice in this way. After attaining the noble stage, one can actually do this for immeasurable sentient beings in every instant. At that time, worldly phenomena must be regarded as the happiness and virtue that arise from the manifestation of ignorance and habitual tendencies in the post-meditation state. In general, these dharanis are spoken from the perspective of practicing on the stage of faith, so the direct teaching is from the perspective of faith, and the endless increase of its lineage is on the noble stage. Thirdly, whatever sins and non-virtuous karmic obscurations I have, may there be no unconfessed sins through the supreme confession. Sin and non-virtue are the same meaning, different names, and are only on the level of ordinary beings. Karmic obscurations are also synonymous with them, and can also be explained as the habitual tendencies of evil deeds. In this way, both beings and noble ones have them, but for bodhisattvas who have attained power, they do not exist. "May there be no unconfessed" means may they be confessed. Although noble bodhisattvas are not tainted by the actual objects of transgression, their habitual tendencies are not purified, and the transgressions of other sentient beings are also what bodhisattvas should confess. Fourthly, may I fully know all the works of demons that I have without superior.
Chinese
因此，不要变得完全不了解（魔业）。对此，魔的事业实际上只针对普通人，当他们开始修行佛法时，他们喜欢拖延，喜欢欲望，产生懒惰，以及争斗等的基础；轻蔑他人的善根，憎恨圆满，诽谤菩萨，产生恶见的成分，在禅定中产生散乱，从根本上扭转善行，将大的变成小的，在行善时改变心意等等。对于伟大的圣者们来说，虽然自己没有魔的事业，但为了舍弃其他众生的魔业，所以让他们完全了解。所谓“完全了解无上”，对魔的事业认识清楚，本身就是舍弃魔业的特殊途径，因此也称为“无上”。最主要的是，认识到魔和魔的一切事业都如幻如化，因此不会被欺骗，并且将此与伟大的慈悲相结合，依靠它也能知晓圆满自己和他人的特殊资粮的方法。第五是，愿我的与波罗蜜多相应的善根，无论是世间的还是出世间的，无论有什么，它的果报都变成无上的智慧。对此，“相应”的意思是关联，即与六或十波罗蜜多相关的善根。世间的是后得，出世间的是入定。无上的智慧是佛的境界。像这样，所有广泛增长的善法，都是以完全回向于佛的境界的方式入定。第六是，愿我的任何解脱，都能使一切众生获得解脱！愿我不要停留在轮回和涅槃中！因为自己获得解脱的基础法界，与众生获得解脱的基础法界，本体是一样的。当我从所有突如其来的污垢遮蔽中解脱时，凭借其同类因的加持力，通过宣说佛法，愿一切众生都能获得那样的解脱！
English
Therefore, may you not become completely ignorant of (the works of demons). Regarding this, the actual work of demons only applies to ordinary individuals. When they begin to practice Dharma, they delight in procrastination, delight in desires, generate laziness, and the basis for quarrels and so on; they despise the virtuous roots of others, hate perfection, slander Bodhisattvas, generate elements of wrong views, generate distraction in meditation, fundamentally reverse virtuous actions, transform the great into the small, and change their minds when engaging in virtue, and so on. For the great Arya beings, although they themselves do not have the work of demons, they allow others to fully understand it in order to abandon the demonic activities of other sentient beings. The so-called "completely knowing the unsurpassed" means that recognizing the work of demons clearly is itself a special way to abandon demonic activities, and therefore it is also called "unsurpassed." The most important thing is to realize that all demons and their works are like illusions, so one will not be deceived, and by combining this with great compassion, one can also know the means to perfect the special accumulations of oneself and others. Fifth, may the fruit of my virtuous roots that are endowed with the perfections, whether worldly or beyond worldly, whatever there may be, become unsurpassed wisdom. Regarding this, "endowed" means related, that is, virtuous roots related to the six or ten perfections. Worldly is subsequent attainment, and beyond worldly is meditative equipoise. Unsurpassed wisdom is the state of Buddhahood. Thus, all the extensively increased virtuous dharmas are meditative equipoise in the form of completely dedicating to the state of Buddhahood. Sixth, may all sentient beings be liberated by whatever liberation I have! May I not abide in samsara or nirvana! Because the Dharmadhatu, the basis for one's own liberation, and the Dharmadhatu, the basis for the liberation of sentient beings, are of the same essence. When I am liberated from all sudden defilements and obscurations, may all sentient beings attain such liberation through the power of the blessings of its homogenous cause, by teaching the Dharma!
Chinese
名为“解脱”（藏文：བི་མུཀྟ་，梵文天城体：विमुक्त，梵文罗马拟音：vimukta，汉语字面意思：解脱）和“完全解脱”（藏文：བི་མོ་ཀྵ་，梵文天城体：विमोक्ष，梵文罗马拟音：vimokṣa，汉语字面意思：完全解脱），意义相同，只是名称不同。自我完全解脱，就是不住于轮回的边际；在轮回未空之前，使众生解脱，就是不住于涅槃的边际。因此，这前后两个愿望归结为一个意思。自他解脱是从本体的角度来阐述的，不住于轮回和涅槃，是从舍弃差别，或不住于两边的角度来阐述的。这样，菩萨的止观禅定普遍运用，修习之后，在安住于法无我的状态中，首先分别修习这六种相，然后合而为一进行观修。通过念诵真言，就能获得名为“六门”的真言之门，从而获得四种陀罗尼的成分。四种陀罗尼是什么呢？一是名为“词陀罗尼”，能毫不费力地记住所有听闻的内容；二是“义陀罗尼”，能自然而然地理解所有听闻的意义；三是“忍陀罗尼”，能恒常安住于禅定和难以实行且圆满广大的行持中，并能不间断地修行；四是“咒陀罗尼”，能成就大乐之语，并能创造利益众生的新密咒。这六门依次是为了圆满智慧，清净慈悲的力量，清净自己的相续，消除修行的障碍，积累菩提的资粮，以及获得其果，即有六种需要成就的目的。并且，为了对治不偏向众生之利益，总是执着于自己的安乐，被业障所遮蔽而无法生起道之智慧，追随恶友，资粮微薄，以及心向往世间圆满这六种过患，所以也宣说了这些。此外，前两种是为了成熟众生，第五种是为了获得自己地道的功德，第六种是为了不堕入小乘，第三种和第四种是为了消除外内障碍。
English
That which is called "Vimukta" (Tibetan: བི་མུཀྟ་, Sanskrit Devanagari: विमुक्त, Sanskrit Romanization: vimukta, Literal Chinese meaning: Liberation) and "Vimoksha" (Tibetan: བི་མོ་ཀྵ་, Sanskrit Devanagari: विमोक्ष, Sanskrit Romanization: vimokṣa, Literal Chinese meaning: Complete Liberation), are the same in meaning, just different in name. Self-complete liberation is not abiding at the edge of samsara; liberating sentient beings before samsara is emptied is not abiding at the edge of nirvana. Therefore, these two wishes, earlier and later, converge into one meaning. Self and other liberation is explained from the perspective of essence, while not abiding in samsara and nirvana is explained from the perspective of abandoning distinctions, or not abiding on either side. Thus, the shamatha and vipassana samadhi of a Bodhisattva are universally applied. After practicing, in the state of abiding in the selflessness of phenomena, first separately practice these six aspects, and then combine them into one for contemplation. By reciting mantras, one will obtain the door of mantra called the "Six Doors," thereby obtaining the components of the four dharanis. What are the four dharanis? First, the "Word Dharani," which effortlessly remembers all that is heard; second, the "Meaning Dharani," which spontaneously understands all the meanings of what is heard; third, the "Patience Dharani," which constantly abides in samadhi and in difficult and perfect great practices, and is able to practice continuously; fourth, the "Mantra Dharani," which accomplishes the words of great bliss and is able to create new secret mantras that benefit sentient beings. These six doors, in order, are for perfecting wisdom, purifying the power of compassion, purifying one's own continuum, eliminating obstacles to practice, accumulating the accumulations of bodhi, and obtaining its fruit, that is, there are six purposes to be accomplished. Furthermore, these are also taught as antidotes to the six faults: not being inclined towards the benefit of sentient beings, always clinging to one's own happiness, being obscured by karmic obscurations and unable to generate the wisdom of the path, following evil friends, having meager accumulations, and being attached to the perfections of samsara. In addition, the first two are for maturing sentient beings, the fifth is for obtaining the qualities of one's own bhumi and path, the sixth is for not falling into the Hinayana, and the third and fourth are for eliminating external and internal obstacles.