English
Having become, all the objects of the outer vessel and inner essence are manifestations of one's own mind, therefore there is no object and object-holder, and it is also called the Great Self. The meaning of that is, "There is no difference." For example, even if one takes another's belongings, the taker himself is a mind-appearance, the owner of the object and wealth is also a mind-appearance, the wealth is also a mind-appearance, and the taking is also a mind-appearance, so there is not even a subtle intentional grasping by consciousness, which is called no difference. In that state, the other owner of the wealth is not established, and there is no intentional grasping of what is taken, so everything is in a state of spontaneous accomplishment in the Great Self, and even if taken without being given, there is no taker and no taken, so there is no intentional taking. What is the reason for this? All dharmas are spontaneously accomplished in the realm of mind-essence, which is called the realm of Suchness. Therefore, no matter what is taken, there is no taker and no taken, but it is spontaneously accomplished in the nature of the realm. The lower taking without being given, gathered together, is not stained by faults, and is the nature of purity. The false oath is: "All dharmas are like illusions." and so on. The outer vessel world and the inner sentient beings, without a maker, the dharmas that hold their own characteristics are those whose categories do not cease. For example, illusion is from the substance of matter, pebbles, mantras, and the labor of the magician's hands. The illusion appears as horses, elephants, and assemblies, and although it is held to be truly permanent, the magician knows the history and does not establish it as a real thing. All inner and outer dharmas are caused by co-emergent ignorance, and conditioned by karma and afflictions. Although they appear as real things in delusion, they are not established in the state of self-awareness of mind-essence, and the essence of neither appearance nor emptiness is determined. Because the essence is not established from the beginning, it is only appearance, and it is false. So, what are these outer and inner vessels, objects, minds, good and bad, etc., which are indicated by names and words? "To establish names and words is false." Because establishing a name on a name that is not established is itself false. If we consider the common vehicle, for example, a dharma like a pillar, the term "pillar" cannot be found even if we search inside the pillar. It cannot be found outside either. It cannot be found in the middle, so the basis of the pillar is not established. All dharmas are inferred by this.
Chinese
以及虚假名言的理路。此密咒之经部中，柱子显现之自性，觉性自显现故，柱子仅是显现之时，觉性与远离法之边际的自性无别，显现执与空执皆不缘，于境与有境觉性中任运成就故。于平等性之状态中，柱子之名称名言清净为彼性故，法性事物之名称，以及其所表诠之词语名言皆仅是声音假立而已，除此之外，于体性上无有成立，故称为虚假，仅是假立，与回声相同。以其力故，于虚假性中即是行持虚假性。如是说者，于周遍计度之境之外内诸法，于仅是世俗显现之时，因未识自性故，如执幻相为真实一般，故称为虚假。于如是境中，行持虚假性之故，如是说者，有境之行者亦是虚假，根与识之执持识如何显现，然于心性之状态中，彼等未成立，然由错乱之识行持虚假性增长故，除虚假之外，真实未缘，大真实之体性乃是心性远离显空之边际，因未识之过失故。是故，诸法任运成就为虚假，故于其中，四根本之体性称为虚假，亦无有另立假立之分。如是了知意义之瑜伽士，譬如说，即使说上师之虚假，然因远离作意故，不犯堕罪。因无有犯堕罪故，说虚假之律仪圆满。宣说不行梵行者，于无贪著中而贪著，如是说者，无贪著乃是诸法之如是性，于法界中，虽是自显现之诸法之体性，然亦不缘轮回之名言执着，亦不缘涅槃，远离边际，是为无贪著。于彼基上，贪著，如是说者，由觉性穿透彼法之深处而显现，于境心无别之时，诸事物皆于彼性中任运成就故，彼意即是自明任运成就，称为无贪著之意。于贪著性中亦无有贪著，如是说者，若未了知如是意义，而执着男女二者，乃是邪妄之贪欲
English
And the reasoning of false terms. In the scriptures of this mantra, the nature of the pillar's appearance, because of the self-appearance of awareness, when the pillar is merely appearing, awareness is inseparable from the nature of being free from the extremes of phenomena. Since neither appearance-grasping nor emptiness-grasping are fixated upon, and spontaneously accomplished in the realm of objects and the realm of awareness, in the state of equality, the very essence of the term 'pillar' is purified. Therefore, the name of the object of dharma, and all the terms that represent it, are merely labels of sound. Apart from that, there is no establishment in essence, so it is called false. Merely labeling is like an echo. By its power, in falsehood itself, one engages in falsehood. As it is said, all the external and internal phenomena of the object of complete imputation, when they are merely conventional appearances, are called false because one does not know their nature, just as one grasps illusion as truth. In such an object, 'because one engages in falsehood,' it is said that the object-possessing beings are also false. However the consciousness that grasps the senses and consciousnesses may appear, in the state of mind-essence, they are not established. However, because the deluded consciousness engages in falsehood and increases, apart from falsehood, truth is not fixated upon. The essence of great truth is that mind-essence is free from the extremes of appearance and emptiness, due to the fault of not knowing. Therefore, all phenomena are spontaneously accomplished as false, so within that, the nature of the four roots called false is not even a separate imputation. The yogi who understands such meaning, for example, even if he speaks a false word of a superior human dharma, he does not transgress because he is free from conceptualization. Because there is no transgression, the vow of speaking falsely is complete. Showing the practice of non-chastity, 'attachment to non-attachment,' it is said that non-attachment is the suchness of all phenomena. In the realm of dharma, although it is the nature of all self-appearing phenomena, one does not fixate on the grasping of the terms of samsara, nor does one fixate on nirvana. Being free from extremes is called non-attachment. On that basis, 'attachment,' it is said that awareness penetrates the depths of that dharma and manifests it. At the time when object and mind are inseparable, all things are spontaneously accomplished in that very nature, so that intention itself is self-luminous and spontaneously accomplished, and is called the intention of non-attachment. 'Even in the nature of attachment, there is no attachment,' it is said that if one does not understand such meaning and clings to male and female, it is a perverse desire.
Chinese
因此，在此，由于上乘的见解深刻，从行持的层面来看，似乎有二元执着，但由于在心的智慧中显现，因此是没有二取之见的见解。从行持的层面来看，由于被密咒的方便所摄持，体验之味在那同时产生的智慧中显现，因此没有错谬之处。在贪执本身中没有贪执。应当这样说。那就是梵天大自在。上面所说的见、行、修三者无别的，清净错谬自性者，即是梵天。这是因为道路以及道路的错谬和所有过失都已清净，所以称为梵。殊胜是究竟的果位的体性，即是自在。这是因为具备见、行、修三者的瑜伽士，仅仅是行持没有实际停止，就胜过了寂灭的边际。证悟了所有法的真如，就胜过了轮回的边际，是极大的贪执。所谓极，就像虚空不会改变虚空一样，是证悟究竟的体性。因此，是如来藏的自性。大贪执是指轮回涅槃、境、心、内外一切二取都无有，自生大智慧任运成就。对此，所有律仪都汇集圆满了。根本誓言是：无上不舍，上师敬。等等。这是从宣说誓言的类别中在此简略地概括。无上，是指菩提心。菩提心又分为世俗菩提心和胜义菩提心两种。胜义菩提心是指轮回涅槃一切都明现为觉性，并且具足七圣财。世俗菩提心是指那觉性不灭而显现的蕴、界、处等都明现为天神的体性，这是见解的体性，并且在此以修持来受持的时候，本尊天神的身体是坛城的体性，显空无二。觉性显现为坛城，坛城与觉性无别。仅仅是将两种菩提心修持为一。无上，是指体性无上，即轮回涅槃无别普贤王如来显现，道无上，是指果位本身作为道用的体性，也就是串习究竟的果位。不舍弃，是上面所说的。
English
Therefore, here, because the view of the supreme is profound, from the perspective of conduct, it seems like there is dualistic clinging, but because it is clear in the wisdom of the mind, it is a view without dualistic grasping. From the perspective of conduct, because the taste of experience, which is seized by the means of secret mantra, is clear in the co-emergent wisdom, there is no error. In attachment itself, there is no attachment. It should be said like this. That is Brahma the Great King. The above-mentioned nature of being free from the errors of the inseparability of view, conduct, and meditation is Brahma. Because the path and the errors and all the faults of the path are purified, it is called Brahma. Supreme is the ultimate nature of the fruit, which is the King. Because the yogi who possesses view, conduct, and meditation, merely the fact that conduct has not actually ceased, overcomes the boundary of nirvana. Realizing the suchness of all dharmas overcomes the boundary of samsara, it is very great attachment. The term "very" means that just as space does not change space, it is the nature of ultimate realization. Therefore, it is the nature of the Tathagatagarbha. Great attachment means that samsara and nirvana, objects, mind, containers, and contents, all dualistic grasping are absent, and spontaneously arising great wisdom is naturally accomplished. To this, all vows are gathered and perfected. The root vow is: unsurpassed, not abandoned, guru revered. And so on. This is a brief summary from the section on explaining the categories of vows. Unsurpassed refers to bodhicitta. Bodhicitta is also divided into two types: relative bodhicitta and ultimate bodhicitta. Ultimate bodhicitta is that which is clear in awareness of all of samsara and nirvana, and possesses the seven noble riches. Relative bodhicitta is that which appears without ceasing, the aggregates, elements, and sense bases are clear as the nature of deities, which is the nature of view, and here, when practicing through meditation, the body of the yidam deity is the nature of the mandala, inseparable from appearance and emptiness. Awareness appears as the mandala, the mandala and awareness are inseparable. It is only meditating on the two bodhicittas as one. Unsurpassed means that the nature is unsurpassed, that is, samsara and nirvana are inseparable, and Samantabhadra appears, and the path is unsurpassed, which means that the fruit itself is the nature of using the path, that is, the ultimate fruit of habituation. Not abandoning is what was said above.
Chinese
经常安住于见与修二者的意义中。上师是金刚阿阇黎，于此因亲近之故，唯有密咒。引导，灌顶，召请，解脱识续，传授口诀等五种，如所阐明开示。恭敬是经由身语意三门，不虚伪造作地生起令其欢喜之能力。详细的恭敬方法是，于誓言之论著广本及《意集经》等中可知晓。咒语与手印不断绝。所谓咒语有三种：根本无误之咒如“如如，种子八”。生起次第缘起之咒“吽 诃 嘿”或各自之名咒。劝请事业之咒是“达哈”与“巴匝”等事业。手印有四种：身手印大手印是观想本尊之身。语是法之手印是观想种子字与口诵。意是誓言之手印是观想心间字与受持。息增怀诛事业之手印是，于入定之息增怀诛时的一切。相续唯一是修行者，上等如河流般相续之瑜伽，中等六座，其次根本四座，最下等亦一座不断绝。于正道中应生慈爱。所谓是道友之誓言，于陈设誓言时，虽说道友有四种，然于此论著中亲近运用，总的来说进入大乘之中的一切，其中远离牵引之道的真正道是，诸佛之意趣，所化众生根器亦于最上等之士夫前显现，于见修无别之面上，生圆二次第之义一次性修持，明觉显现于坛城，坛城与明觉无别之义修持，是此乘之近亲，慈爱是身语意三门如金刚上师般恭敬。总的来说，身的誓言是，上师如顶髻之如意宝般恭敬，道友如眼珠般珍惜。如是说。意的誓言是，秘密不为意义之外而说。所谓秘密有十种，总的秘密四种，中间秘密四种，应说者与应托付者两种，共十种。不为意义之外而说。