English
This is exactly what is said. Within this, it shows that the vows and precepts of the causal vehicle are gathered together. As the phrase "because of taming, it is discipline," due to the small power of practice and weak wisdom, one becomes a disciple of the Hearer Vehicle and faces taming. According to the limits of their intelligence, abiding in extremely strict discipline, like deceiving a young child, that is, from the five precepts of a layperson upwards, to the two hundred and fifty precepts of a monk downwards, these are the nature of the lower. But here, when abiding in this great Samaya, as mentioned before, the Samaya manifests, and even if one enjoys actions and afflictions, because there is no self-grasping, one is free from deliberate clinging. Just as a bird flies in the sky without clinging to the path. Because of being free from clinging, one does nothing, which is the perfection of the discipline of vows, and there is no fault in nature. And the breaking of vows is like the absence of the cause of breaking due to self-grasping, so the result does not appear. "Countless vows are inconceivable," the vows of a Bodhisattva are mostly based on benefiting others, and the number and nature of the vows mentioned are inconceivable. If the conduct of mantra turns to benefiting others, then no action such as killing will be abandoned, which is the discipline of accomplishing the meaning of sentient beings. The temporary scattering of Samadhi is inconceivable. The three doors of view and meditation are inseparable, clearly visualizing the body of the deity, without departing from the state of the Great Seal, in the four postures, not even for a moment straying from the nature of the path, which is the accumulation of virtue, that is, "all are gathered without remainder," all the objects to be protected of the Great and Small Vehicles are gathered in this Samaya, and the meaning mentioned above is completely established, so it will not deviate from this pure nature. The abandonment of actions such as killing is also complete, that is, "neither existence nor non-existence is observed in the Middle Way," and so on. These show that the four roots of discipline and vows are gathered here. These uninterrupted appearances will also turn into actions like Samaya. The existence and non-existence of the lower vehicle's Middle Way are not observed, that is, the Dharmas, all the Dharmas of the container and its contents appear roughly, that is,
Chinese
彻底观察。如果将极微之物分解成六个部分，那么无法成立的空性是胜义谛。将此作为意识的对境，远离有无等一切戏论，则无法成立为存在的实物。将不存在的单一方面，完全断绝作为意识的对境，则无法成立为不存在的实物。由于远离二边，即使是中观也无法观察到，因此被称为远离边与中。在此，密宗的边与中无法观察到，是因为一切法在心中显现为法性，由于觉性自显的力量，一切事物都远离了显空二取的执着，仅仅在显现之时，就显现为平等性，因此远离了显空二取的执着。根本自证智也如其自性般，无法将胜义谛的离戏论单一方面作为意识的对境。因为心的自证智，其自性在任何地方都无法成立，远离一切事物，在自明的体性中，虽然远离一切执着，但超越了能明所明一切对境，超越了有无中三者。清净一切执着之法，即是一切法在胜义谛中平等。在《广大续》中也说：胜义谛是七宝。这并非如其自性般，特意执着于远离胜义谛作为意识对境的事物。而是觉性自生之智慧，五种智慧，法界智二者圆满为七。世俗的平等是如幻术眼翳之相。幻术是由于幻术的因缘聚合，显现幻术的景象，但对于幻术师来说，实际上并不成立。同样，世俗颠倒分别的因缘聚合，仅仅如看戏者般，见到自相续中存在，这仅仅是在假立上平等，因此从假立中显现的那些，眼翳，如眼翳般认知为见到毛发等，这是在世俗中平等。如此，这两种平等并非仅仅是名言、意识对境、口头说说而已，而是在觉性中获得把握之时，命心清净为自性，如幻术眼翳般显现，因此对于它，没有能断所断，因为心性未被观察为平等性，能断所断的三种事物也无法成立。如果未通达意
English
Thoroughly examine. If the extremely minute is broken down into six parts, then the emptiness that cannot be established is the ultimate truth. Taking this as the object of consciousness, being free from all elaborations such as existence and non-existence, it cannot be established as an existing entity. Taking the single aspect of non-existence, completely severed, as the object of consciousness, it cannot be established as a non-existent entity. Because it is free from the two extremes, even the Middle Way cannot be observed, therefore it is called being free from extremes and center. Here, the extremes and center of Secret Mantra cannot be observed because all phenomena appear in the mind as the nature of reality. Due to the power of self-appearing awareness, all things are free from the clinging to appearance and emptiness. Merely in the moment of appearance, it appears as equality, therefore it is free from the clinging to appearance and emptiness. The root, self-cognizance, also cannot, as its characteristic, take the single aspect of ultimate truth, free from elaboration, as the object of consciousness. Because the self-cognizance of the mind, its essence is not established anywhere, being free from all things, in the self-luminous nature, although it is free from all grasping, it transcends all objects of perception, transcending the three, existence, non-existence, and center. The very purification of the dharma of grasping is the equality of all dharmas in ultimate truth. In the Extensive Tantra, it is also said: "The ultimate truth is the seven treasures." This is not, as its characteristic, intentionally clinging to something that is separate from the ultimate truth as an object of consciousness. Rather, it is the self-born wisdom of awareness, the five wisdoms, and the two, the wisdom of the sphere of reality, complete as seven. Conventional equality is like the appearance of a magic trick or an eye disease. A magic trick is that from the aggregation of the causes and conditions of magic, the collection of magic appearances appears, but for the magician, it is not actually established. Similarly, the aggregation of the causes and conditions of conventional mistaken conceptions, merely like a spectator, seeing that it exists in one's own continuum, this is merely equality in imputation, therefore those that appear from imputation, eye disease, like perceiving hairs etc. due to eye disease, this is equality in convention. Thus, these two equalities are not merely words, objects of consciousness, or lip service, but when confidence is gained in awareness, the life-mind is purified into its nature, appearing like a magic trick or an eye disease, therefore for it, there is no cutter or cut, because the nature of mind is not observed as equality, the three, cutter, cut, and object, are also not established. If the meaning of the intention is not experienced,
Chinese
执着于此，非但没有减少我执，反而以能取所取造作罪业，这就像药不消化反而变成剧毒，无法从三恶道中解脱。然而，凭借着信仰和虔诚的力量，总有一天会成为相遇的因缘。因此，“命与士夫唯是错觉”，这句话的意思是，证悟了等同性的意义，即所断之命与能断之士夫，在心性等同的境界中，本来就是清净的。因为除了错觉之外，没有其他可执着的，即使在拉匝的境界中被斩断，也不会执着和分别，因为执着和分别的念头已经清净，所以没有斩断。因为命的誓言已经聚集并清净，所以无命之命也无法斩断。正如上面所说。接下来解释不予而取，即“二谛皆无别”，等等。二谛即世俗谛和胜义谛。如上所述，轮回涅槃、境与心、自他一切，在胜义谛中，觉性显现为菩提心，没有显现空有之念，这在胜义谛中是无别的。在世俗谛中无别，即在具有错觉者的面前，因缘聚合的显现，就像魔术师看到幻象一样，没有真实存在，像眼花一样显现，这在世俗谛中是如幻的平等。这两者也通过第三谛的意义，在自证的体性中自然成就，这是无别平等。这里因为是瑜伽士的修行，如果以解释存在的方式来执着于心，那就是道路上的巨大障碍，所以必须对觉性有把握。然而，将共同意义作为意识的对象，也是初学者进入听闻智慧之门。因此，行为是理由，具有这种证悟的人，轮回涅槃无别，显现与心无别，自他无别，一切都在觉性的坛城中自然成就，对于这样的瑜伽士来说，自他等的念头不会被舍弃，而是自然清净。对于这样的意义，一切事物都是“幻喜之相，无有差别”，意思是幻喜之神们，将一切受用的事物都由自己变幻出来，自己受用。相，意思是与此相似，瑜伽士以观修的力量
English
Clinging to this, not only does it not diminish self-grasping, but it also uses the act of grasping to create darkness. This is like medicine that is not digested and becomes a deadly poison, unable to escape the three lower realms. However, through the power of faith and devotion, it will eventually become a cause for encounter. Therefore, "life and the individual are merely illusions," which means that the realization of the meaning of equality is that the life to be cut off and the individual who cuts it off are originally pure in the state of equality of mind. Because there is nothing to cling to other than illusion, even if it is cut off in the realm of Laza, there will be no clinging or discrimination, because the thoughts of clinging and discrimination have been purified, so there is no cutting off. Because the vows of life have gathered and are pure, even lifeless life cannot be cut off. As stated above. Next, explaining taking what is not given, i.e., "the two truths are inseparable," etc. The two truths are the conventional truth and the ultimate truth. As mentioned above, samsara and nirvana, object and mind, self and other, all in the ultimate truth, awareness manifests as bodhicitta, without the appearance of emptiness and existence, which is inseparable in the ultimate truth. Inseparability in the conventional truth means that in the presence of those with illusions, the appearance of the aggregation of causes and conditions, like a magician seeing an illusion, is not truly existent, appearing like a mirage, which is equal as an illusion in the conventional truth. These two also naturally accomplish in the nature of self-awareness through the meaning of the third truth, which is inseparable equality. Here, because it is the practice of a yogi, if one clings to the mind by explaining the way of existence, it is a huge obstacle on the path, so one must have confidence in awareness. However, taking the common meaning as the object of consciousness is also the gate for beginners to enter the wisdom of hearing. Therefore, action is the reason, and for those who possess such realization, samsara and nirvana are inseparable, appearance and mind are inseparable, self and other are inseparable, and everything is naturally accomplished in the mandala of awareness. For such yogis, the thoughts of self and other, etc., are not abandoned, but are naturally purified. For such meaning, all things are "the nature of illusory joy, without difference," meaning that the gods of illusory joy transform all objects of enjoyment themselves and enjoy them themselves. Nature, meaning similar to this, yogis with the power of contemplation
Chinese
成为之后，所有外器内情的事物都是自心显现，因此没有能境和所境，也被称为大自在。其含义是“无有差别”。例如，即使取走了别人的财物，取者自身也是心之显现，境，财物的主人也是心之显现，财物也是心之显现，取走也是心之显现，因此连以意识特意执取的细微之处也没有，这叫做无有差别。在那样的状态中，财物的其他主人没有成立，也没有特意执取所取之物，因此一切都在大自在中自然成就的状态中，即使不予而取，也没有取者和所取，因此没有特意取走。为什么有这样的理由呢？一切法都在心性的法界中自然成就，这叫做自性的法界。因此，无论取走什么，都没有取者和所取，而是在法界的自性中自然成就。下部的未经允许而取，聚集在一起也没有被过失所染污，是清净的自性。虚假的誓言是：“诸法如幻化。”等等。外在的器世界和内在的有情众生，在没有造作者的情况下，各自执持自相的诸法，是种类不灭的。例如幻术，从物质的实物、石子、咒语和幻术师的手的运作中，幻术的景象显现为马、大象和人群，虽然执着于真实的常有，但幻术师因为知道来龙去脉，所以没有成立为实物一样。内外一切诸法，由俱生无明为因，业和烦恼为缘，在错觉中显现为实物，但在心性自证的境界中没有成立，显现和空性任何一方的实体都无法确定，因为自性从根本上没有成立，仅仅是显现而已，是虚假的。那么，外器内情、境、心、好坏等等，用名称和词语来指示的这些是什么呢？“以名称和词语来安立是虚假的。”因为在没有成立的名称上安立名称本身就是虚假的。如果按照共同的乘来说，就像柱子一样的法，柱子这样的名称术语，即使在柱子里面寻找也找不到，外面也找不到，中间也找不到，因此柱子的安立处没有成立。一切法都依此而类推。