Chinese
通过行、禅、修三者圆满的瑜伽士所成就的本体达到究竟，这本身就是果，因此是伟大的成就。果是自生智慧，远离处所或相续，在自显中自然成就，这是伟大的成就。对于利益众生不是特别指定，并且远离一切对境的本体自然成就。三界全部清净显现为圆满正等觉佛陀，这是伟大的成就。三界的法性自然成就为七圣财，这是伟大的功德。轮回的因果等显现为自生智慧，因此应断之法转为方便，具备这七种伟大的方便。或者，七种伟大是：经续中说，具有誓言的所依补特伽罗受到世间主尊的尊敬，如梵天和帝释等。受到眷属的尊敬，八部神众将其置于头顶。殊胜者被认为是佛陀之子。安住于道的菩萨们认为他是儿子和殊胜者，日三次、夜三次地加持。安住于善逝的境界。因此，具有誓言的瑜伽士安住于誓言，这本身就是善逝的本体。身的誓言圆满究竟是善逝的身的本体。语的誓言是善逝的语的本体。意的誓言是意的本体。支分的誓言是善逝的行持的本体，因此瑜伽士安住于誓言是善逝本身。与无畏普贤相合。意思是誓言显现的瑜伽士，远离三界的怖畏，最终成为普贤，因此不离本体。因此，具备这七种伟大。这是为了特别说明。意思是说，为了能够理解誓言品类的瑜伽士，宣说这个品类。誓言伟大的经是：如果确定无上乘，等等。这些词语也源于这个偈颂，这些是不可思议的誓言。因此，誓言是所有戒律的根源或根本。
English
The very essence accomplished by a yogi who combines conduct, meditation, and cultivation, is the fruit itself, hence it is a great accomplishment. The fruit is self-arisen wisdom, free from place or continuum, spontaneously accomplished in self-appearance, this is a great accomplishment. It is not specifically aimed at benefiting beings, and the very essence of being free from all objects is spontaneously accomplished. The entirety of the three realms clearly appears as the perfectly complete Buddha, this is a great accomplishment. The nature of the three realms spontaneously accomplishes as the seven noble riches, this is a great quality. The causes and effects of samsara appear as self-arisen wisdom, therefore what should be abandoned turns into a means, possessing these seven great means. Or, the seven great ones are: As stated in the tantra itself, the individual who is the basis possessing samaya is revered by the lords of the world, such as Brahma and Indra. Revered by the retinue, the eight classes of gods and demons take him as the crown of their heads. The supreme one is regarded as the son of the Buddha. Bodhisattvas abiding on the path regard him as a son and a supreme one, blessing him three times during the day and three times during the night. He abides in the realm of the Sugata. Therefore, the yogi who possesses samaya abides in samaya, which is the very essence of the Sugata. The complete and ultimate samaya of the body is the very essence of the Sugata's body. The samayas of speech are the very essence of the Sugata's speech. The samayas of mind are the very essence of the mind. The samayas of the limbs are the very essence of the Sugata's conduct, therefore the yogi abides in the samayas as the Sugata himself. Unite with the fearless Samantabhadra. This means that for the yogi in whom samaya has manifested, being free from the fears of the three realms, he ultimately becomes Samantabhadra, therefore he does not deviate from the very essence. Therefore, he possesses these seven great ones. This is specifically stated. It means that this chapter is spoken for the yogi who can understand the category of samaya. The sutra of the greatness of samaya is: If the unsurpassed vehicle is definitely determined, and so on. These words also originate from this verse, these are the inconceivable samayas. Therefore, samaya is the cause or root of all ethical disciplines.
Chinese
即是。而且，无上乘即是此乘，即无上道与无上果。其中，无上道是指，除了此乘之外的其他乘，都将三界之法视为应断之物，并另外取一个对治法，认为那才是道的本体。而在此乘中，三界的一切法都是清净平等的本体，因此没有需要断除的法。通过四种证悟的理证，将四十二种分别念确定为身与智慧，并使串习达到究竟，这就是果的本体。因此，没有需要断除的法，三界自然清净，被称为圆满正等觉佛陀。因此，被称为果乘和金刚乘的原因是，三界本身自然成就为道的本体乘，这就是无上道。无上果是指，三界本身成为圆满正等觉佛陀，因此没有轮回的执着。佛陀或果，也是脱离了施设的基础。本体三界在字母轮坛城大会之处显现，连微细的错乱也不执着，自身不被边际所染污，自然成就二十五种庄严轮。对于未证悟的三界众生，以各种方便的事业，不离传承，自然显现，因此是利益众生相续不断的本体。如果完全确定，那么此乘的经典，誓言已经证悟，如同水与湿性一样不可分离，本体即是证悟。这也包括见、行、修三种，其中无上见的誓言是，三清净与四种平等之义，确信无疑，现前显现。无上行的誓言是，在现前显现之时，除了自明自显之外，连微细的造作也不执着，自然成就为自显之行。无上修的誓言是，五部、五智等现前显现，动摇、获得、稳固达到究竟，即内外一切法，除了智慧自显之外，烦恼轮回自然消失。这是对于行境完全清净的瑜伽士所念诵的词句：即使运用一切烦恼业，也是烦恼。
English
That is it. Moreover, the unsurpassed vehicle is this very vehicle, namely the unsurpassed path and the unsurpassed fruit. Among them, the unsurpassed path refers to the fact that other vehicles besides this one regard the phenomena of the three realms as something to be abandoned, and separately take a countermeasure, considering that to be the essence of the path. But here, all the phenomena of the three realms are of the nature of purity and equality, so there is no phenomenon to be abandoned. Through the reasoning of the four realizations, the forty-two conceptualizations are established as body and wisdom, and the completion of habituation is the essence of the fruit. Therefore, since there is no phenomenon to be abandoned, the three realms are naturally pure in their own place, and are called perfectly complete Buddhas. Therefore, the reason for being called the Fruition Vehicle and the Vajra Vehicle is that the three realms themselves are spontaneously established as the vehicle of the path, which is called the unsurpassed path. The unsurpassed fruit is when the three realms themselves become perfectly complete Buddhas, so there is no perception of samsara. Buddha or fruit is also free from the basis of imputation. The essence of the three realms is clear in the great gathering place of the letter wheel mandala, and even the slightest confusion is not perceived, and the twenty-five wheels of ornaments are spontaneously accomplished without being tainted by extremes. For the sentient beings of the three realms who have not realized this, various skillful activities arise as self-appearance without being separated from the lineage, so it is the essence of continuously benefiting beings. If it is definitely certain, then the samaya of this vehicle's teachings has been realized, and the essence is realized as inseparable like water and moisture. This also includes the three: view, conduct, and meditation. The unsurpassed samaya of view is the meaning of the three purities and the four equalities, with confidence and manifest realization. The unsurpassed samaya of conduct is that at the time of manifest realization, apart from self-awareness and self-appearance, even the slightest intentional action is not perceived, and it is spontaneously accomplished as the conduct of self-appearance. The samaya of unsurpassed meditation is the complete manifestation of the five families, the five wisdoms, etc., and the ultimate perfection of unwavering stability. All phenomena, internal and external, are nothing but the self-appearance of wisdom. Afflictions and samsara naturally disappear. These are the words recited by yogis whose field of activity is completely pure: Even if all afflictions and actions are used, they are still afflictions.
Chinese
感受是五种，业是三种。总而言之，如果完全利用三界的一切对境，用“也”这个语气词表示不会转变成习气等等。所谓“做了也不染著”，是指声闻等下等根器的人，因为没有做，并且防护，所以不会染著习气等等。而进入此道的瑜伽士，如前所述，因为誓言的确定性已经显现，所以特意造作诸业，是因为被我执所蒙蔽，因此会染著而流转于轮回。而在这里，因为我执完全清净，就像天空不会沾染灰尘一样，所以不会变成过失，反而会转变成二资粮：不间断的是福德资粮，不执著的是智慧资粮。因此，经部中也说：“做了也不染著，没有做也染著。做了也不染著，是依靠五种对治力。没有做也染著，是与五种对治力分离的凡夫。”具有证悟把握的瑜伽士，做了也不染著，因此在没有违犯密咒誓言的基础上，别解脱戒和菩萨戒也得以圆满。圆满的方式是：这两种乘的戒律的根本，不杀生等四条，将在此处要讲的四根本戒的场合中圆满。一切支分都汇集为三，即在此乘的誓言如前所述确定的时刻，汇集为增上戒学、增上慧学、增上定学这三学。以这三学为例，因为“无余一切皆清净”之故，在此四根本戒中一切都汇集，从而显示一切都清净。对于作为所依的补特伽罗，即使不分别指定守护一切戒律，但在远离我执的平等性中，连细微的过失也不会产生，因此是圆满的。对于它的体性，有自性圆满、种类圆满、果位圆满的说法，但文字太多会令人畏惧。圆满是指：“无上殊胜之誓言”，所谓无上，是指一切乘的究竟，就是这一个。殊胜是指具有上述见修行持的瑜伽士，将三界本身明观为字轮的处所。誓言是指上面所说的。
English
Feelings are five, and actions are three. In short, if all the objects of the three realms are fully utilized, the word "also" indicates that they will not be transformed into habits, etc. The saying "doing without attachment" refers to those of lower faculties, such as the Shravakas, who, because they have not done and have restrained themselves, do not become attached to habits, etc. But for the yogis who have entered this path, as mentioned above, because the certainty of the vows has manifested, deliberately performing actions is obscured by self-grasping, and therefore they will be attached and transmigrate in samsara. But here, because self-grasping is completely purified, just as dust does not accumulate in the sky, it will not become a fault, but will instead be transformed into two accumulations: the uninterrupted is the accumulation of merit, and the non-grasping is the accumulation of wisdom. Therefore, it is also said in the Sutra Pitaka: "Doing without attachment, and not doing with attachment. Doing without attachment is relying on the five antidotes. Not doing with attachment is the ordinary person who is separated from the five antidotes." The yogi who has the confidence of realization, doing without attachment, therefore, on the basis of not violating the tantric vows, the Pratimoksha vows and the Bodhisattva vows are also perfected. The way of perfection is: the root of the vows of these two vehicles, the four precepts such as not killing, will be perfected in the context of the four root vows that will be explained here. All the limbs are gathered into three, that is, at the moment when the vows of this vehicle are determined as mentioned above, they are gathered into the three trainings of higher discipline, higher wisdom, and higher concentration. Taking these three trainings as an example, because "all without remainder are completely pure," everything is gathered in these four root vows, thus showing that everything is pure. For the individual who is the basis, even if it is not specifically designated to protect all the precepts separately, in the equality of being free from self-grasping, even the slightest fault will not arise, so it is perfect. Regarding its characteristics, there are statements of completeness by nature, completeness by category, and completeness from the perspective of the result, but too many words are frightening. Perfection refers to: "The unsurpassed and supreme vow," the so-called unsurpassed refers to the ultimate of all vehicles, which is this one. Supreme refers to the yogi who has the above-mentioned view, practice, and conduct, who clearly sees the three realms themselves as the place of the wheel of letters. Vow refers to what was said above.
Chinese
这正是所说的。于此之中，显示了因的乘的律仪和戒律的汇集。如“以调伏之故为戒律”之句，由于修习之力小且智慧薄弱，成为声闻乘的所化机而面向调伏。以其智慧的限度，类似于诱骗年幼的孩子般安住于极其严格的戒律，即从居士的五戒以上，到比丘的两百五十戒以下，这些都是下等的体性。而在此，安住于此大誓言之时，如前所说，誓言显现，即使享用业和烦恼，由于没有我执，故而远离了特意执著。犹如鸟儿飞翔于天空，不执著于道路一般。由于远离执著，故而无所作为，这是律仪戒律的圆满，体性上没有过失。而律仪的失坏，就像没有我执的失坏之因，故而果不显现一般。“无量律仪不可思”，菩萨的律仪，多数是为了利他而奠定基础，所说的律仪的数量和体性是不可思议的，如果密咒的行为转变为为了利他，那么杀生等任何行为都不会舍弃，这是成办有情之义的戒律。暂时的等持之散乱是不可思议的。三门观修无别，明观本尊之身的，不离大印之状态，于四威仪中，刹那也不离道的体性，即是积累善法，也就是“无余皆集”，大小乘的一切应守护之法，都汇集于此誓言之中，以上所说的意义，完全成立，故而不会从此清净的体性中脱离。杀生等行为的舍弃也是圆满的，即“有无中观亦不缘”，等等。这些显示了戒律和律仪的四根本汇集于此。这些不间断的显现，也会转变为如誓言的行为一般。下乘的有无中观也不缘，即有法，器情世间的一切法粗略显现，即是