English
Is it just like that? If it is severed, is there no contradiction? No, it is not. The sound of 'cannot be severed' means that it should not be severed at all. In order not to sever it in that way, it is also widely said in the *Vimala-mahajvala Tantra*: 'desires virtue and destroys sin.' Then, it contradicts the fact that the six types of sentient beings with life appear as their own nature. In response to this question, it is said: 'The Middle Way of existence and non-existence is also not apprehended, like the nature of illusion and cataracts.' It means that in the ultimate truth, it is neither existent nor non-existent, and even the Middle Way of the two is not apprehended. Like the expanse of the sky, it is free from all verbal elaborations and appears as the way of the Perfection of Wisdom. In the true conventional truth, it appears as real like an illusion, but it is not real. Like cataracts, the illusion itself appears as real. The meaning of 'like the nature of...' is that just as illusion and cataracts are not established as real but appear as confused, all phenomena with reality also appear as real and confused like illusion and cataracts. Therefore, because it is nominally designated as lifeless, it is called lifeless. Thus, because it is lifeless, there is no killing, just as the mark of space nominally designated does not exist, and space cannot be grasped. In that way, one thing does not exist and is not established. Like the Middle Way, all things are not established, and because there is no agent who severs, there is no other effort, and it is called cannot be severed. The meaning of these is said as follows: In the ultimate truth, all phenomena, even the Middle Way, are not apprehended, and are in accordance with the Perfection of Wisdom. In the conventional truth, it is like the eight examples of illusion mentioned in the *Seventy Stanzas on Emptiness*. That is what is said. Now, the purification of taking what is not given is explained. That is, ordinary beings take what is not given, and the Hearers are afraid of it, while the secret of Maha Yoga considers that taking what is not given exists on the level of the true conventional truth. That is, in the *Guhyasamaja Tantra*, it says: The yogi of the lineage of delusion, for the wealthy miser, and the three of self and samaya substances, considers self and others as the lineage of delusion.
Chinese
不散乱地禅修而取，对天供养，对贫困的人布施，对圣者供奉，如是说。从这甚深大瑜伽的行相来说，所谓“他”，是指被设定为对立面的东西。因为没有财物的主人，没有不予取的财物，也没有取走不予取的财物的人这三种情况。这是这样说的。如果问：如何没有呢？因为二谛无别。如是说。从胜义谛来说，自他、法性、菩提心，空性大，其自性是远离能取和所取的分别念垢染的一切法的法界，舍弃一切事物和相状，如同虚空界一般无别。在考虑世俗谛时，一切法显现而无自性，如同水中的月亮和镜中的影像一般，自他和一切法在自性圆满的大坛城中无别。如是说。因此，在宣说二谛的经中也说：在世俗中，如水中月，因果不虚显现。在胜义中，是这样的：非由他知，寂静，不以戏论所戏论，无分别，义非他异。此乃胜义之体性，与世俗亦无别。如是说。因此，由于没有从他处取，一切法都安住在法性空性的界中。如同摩诃瑜伽一样，仅仅是“从他处取”这些词语，也与法性空性的意义相违背，因为一切都是自性的界。为了将它恢复原状。又显示了那个比喻：幻化的喜乐之相，并非他异。如是说。如同幻化喜乐的天人的受用从自身变幻和受用一样，自他和一切有情在二谛中无别。现在显示那些说妄语的人是清净的。也就是说，一般凡夫实际去做，而圣者声闻因为害怕它的异熟果而舍弃。但是，摩诃瑜伽士也会说妄语，安住在世俗谛上，念诵天神的咒语。
English
Having taken it by meditating without distraction, offering to the gods, giving to the poor, and making offerings to the noble ones, it is said. From this aspect of the great and profound yoga, the term "other" refers to what is designated as the opposite. Because there is no owner of wealth, no ungiven wealth, and no taker of wealth taken without being given. This is how it is said. If asked, how is it not? Because the two truths are inseparable. Thus it is said. From the ultimate truth, self and other, the nature of reality, bodhicitta, the great emptiness, its essence is the realm of phenomena, free from all the defilements of grasping and apprehending, abandoning all things and characteristics, inseparable like the realm of space. When considering the conventional truth, all phenomena appear but are without inherent existence, like the moon in water and the reflection in a mirror, self and all phenomena are inseparable in the mandala of the great perfection of inherent nature. Thus it is said. Therefore, it is also said in the sutra that explains the two truths: In the conventional, like the moon in water, cause and effect appear without being wasted. In the ultimate, it is like this: not known by others, peaceful, not elaborated by elaborations, without discrimination, meaning not different. This is the nature of the ultimate, and it is also inseparable from the conventional. Thus it is said. Therefore, since there is no taking from others, all phenomena abide in the realm of the emptiness of reality. Like Mahayoga, even just the words "taken from others" contradict the meaning of the emptiness of reality, because everything is the realm of self-nature. In order to restore it to its original state. Again, the example of that is shown: the aspect of illusory joy, not different. Thus it is said. Just as the enjoyment of the gods of illusory joy transforms and enjoys from itself, self and all sentient beings are inseparable in the two truths. Now it shows that those who speak falsely are pure. That is to say, ordinary people actually do it, while noble hearers abandon it because they are afraid of its ripening result. However, Mahayogis also speak falsely, abiding in the conventional truth, reciting the mantras of the gods.
Chinese
之形相，事业之明咒与，念珠之明咒等等，乃是策励圣者之誓言。甚深大瑜伽者，于胜义谛中，诸法如幻，如是云云。如是等等之声，如石壁回音与，眼花与，化身与，乾闼婆城等等一般。于世俗谛中，自玛哈瑜伽以下之见解，凡是名与词与施设，彼等皆是虚妄。是故一切法远离真实之谛实，唯有虚妄，汝等与虚妄相似之各自见解。于与虚妄相似者而行持，以圣者之虚妄汝作是施设。于名言中，彼真如亦非胜义谛之实有，彼如何？如月官论师于中观中所说之八喻一般。异生乃以上述之方式行持非梵行，圣者声闻乃是，于非梵行及其异熟生起怖畏而弃舍。玛哈瑜伽之秘密主乃是，为调伏贪欲之有情故，以无贪染于空性之境，加持为智慧之天女后，而行贪染。甚深大瑜伽之方式乃是，如是贪染自性，最初生起故空，中间安住故空，最后坏灭故空，是故无有三时之自性。彼之法性亦难思议，如少女等所依之物一般。最初生起与，中间染著与，最后坏灭之体性亦难分别，较之如虚空之体性，犹如绘画一般。如是三时空性之自性乃是无贪染。如是了知方便与智慧之自性空性之法性，彼乃梵天大王。何以故？谓贪染乃是无贪染之体性，于空性而贪染故，是故名为甚大贪染。
English
The appearance of, the mantra of activity, and the mantra of rosary, etc., are to urge the noble ones' samaya. For the very profound great yogi, in the ultimate sense, all dharmas are like illusions, and so on. The sound of "like" and "etc." is like an echo in a rock wall, an optical illusion, an emanation, or a city of gandharvas. In the conventional sense, according to the tenets of Mahāyoga and below, the names, words, and designations are all false. Therefore, all dharmas are devoid of true reality and are merely false. You have your own views that resemble falsehood. You apply the term "falsehood" to the practice of what resembles falsehood, as if it were the falsehood of the noble ones. In terms of language, even suchness itself is not truly existent in the ultimate sense. How so? It is like the eight examples of illusion taught by Master Nāgārjuna in the Madhyamaka. Ordinary beings engage in non-virtuous conduct in the manner described above, while noble śrāvakas, fearing non-virtuous conduct and its consequences, abandon it. The secret master of Mahāyoga, in order to subdue beings with desire, blesses the empty realm with non-attachment as a wisdom goddess and then engages in attachment. In the manner of the very profound great yoga, attachment itself is empty because it arises in the beginning, empty because it abides in the middle, and empty because it ceases in the end. Therefore, it has no nature in the three times. Its dharmatā is also difficult to fathom, like something that girls rely on. The nature of arising in the beginning, attachment in the middle, and ceasing in the end is also difficult to distinguish. Compared to the nature of space, it is like a drawing. Thus, the nature of emptiness in the three times is non-attachment. Knowing the dharmatā of emptiness, which is the nature of skillful means and wisdom, is the great king of Brahma. Why? Because attachment is the nature of non-attachment, and because it is attached to emptiness, it is called very great attachment.
Chinese
不应恶语相向。这即是五个根本，是成办和守护的殊胜誓言。如是说。其中，不舍弃无上者，即是圣者的坛城。也曾如是说：秘密心髓之义，不舍本尊修证观，恒常安住于四坛城，舍弃本尊则梵行变无义。等等广说。此易解。恭敬上师，即是金刚阿阇黎。何故耶？如是说：不应诽谤金刚阿阇黎，菩提导师正直者，如盲者之向导，烦恼痛苦之海的干涸者。如是说。为了显示诽谤阿阇黎的过患，又如是说：若有诽谤阿阇黎者，譬如暗室灯被灭，如是不能领悟所见之义，痛苦可怜长久地，多劫感受。因此恒常恭敬。如是说。为了世间者，又如是说：于领地自在之国王，应极珍爱且奉为首要，于以恩德养育之父母，应作超胜之侍奉。如是说。说，不间断咒语和手印，咒语即是念诵字句和心要等。手印即是安住于四大手印。连续不断应知为无有间断之相。譬如赡部洲有情轮回之流，或一切河流皆从大龙池而出，复又趋向大龙池一般，大乘瑜伽士亦应不间断念诵不住涅槃之精要等。如是说：咒语和手印不断绝，咒语，如是宣说者，胜义谛和世俗谛无别之，平等大坛城中，身语意之字，嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），以及其他四十二，恒常念诵且欢喜。如是说。手印即是四大手印之相，十方诸佛之，身语意和五智慧，与我无别大智慧。如是说。连续不断之义是：
English
One should not speak harsh words. These are the five roots, the supreme samaya of accomplishment and protection. Thus it is said. Among them, not abandoning the unsurpassed is the mandala of the noble ones. It is also said: The meaning of the secret essence is, not abandoning the chosen deity, realizing and meditating, always abiding in the four mandalas, abandoning the deity, the pure conduct becomes meaningless. And so on, it is extensively explained. This is easy to understand. Honoring the guru is the Vajra Acharya. Why? It is said: One should not slander the Vajra Acharya, the guide to enlightenment, the upright one, like a guide for the blind, the one who dries up the ocean of afflictions and suffering. Thus it is said. To show the faults of slandering the Acharya, it is also said: Whoever slanders the Acharya, like extinguishing a lamp in a dark room, thus not understanding the meaning of what is seen, suffering miserably for a long time, experiencing many eons. Therefore, always be respectful. Thus it is said. For the sake of worldly beings, it is also said: The king who has power over the land, should be cherished and taken as the most important, and to the parents who nurture with kindness, one should offer superior service. Thus it is said. It is said, not interrupting mantras and mudras, mantras are the recitation of syllables and essences, etc. Mudras are abiding in the four great mudras. Continuity should be understood as the aspect of being uninterrupted. For example, like the stream of sentient beings in Jambudvipa, or all rivers that originate from the great Lake Anavatapta and then tend back to Anavatapta, so too should the yogi of the Great Vehicle continuously recite the essence of non-abiding nirvana, etc. Thus it is said: Mantras and mudras are not interrupted, mantras, as proclaimed, in the great equal mandala of the indivisibility of ultimate truth and conventional truth, the letters of body, speech, and mind, Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), and the other forty-two, should be constantly recited and enjoyed. Thus it is said. Mudra is the characteristic of the four great mudras, of all Buddhas of all directions and times, body, speech, mind, and the five wisdoms, the great wisdom that is inseparable from myself. Thus it is said. The meaning of continuity is: