Chinese
地的誓言是：不仅如此，在明咒和秘密咒语中，通过父与母、方便与智慧二者无别的菩提心，彻底净化颠倒的傲慢，使其与平等性智慧无二无别。成就义身之誓言是：由于为各种各样的众生行持各种各样的方便，因此示现各种各样的身色。事业的语之誓言是：父与母的明咒和秘密咒语。成就义心的誓言是：通过父与母的明咒和秘密咒语，以父与母、方便与智慧二者无别的殊胜菩提心，彻底净化安住于颠倒嫉妒的众生，使其具有正确的嫉妒，并使其与精勤作为的智慧无二无别。像这样，十五加上五位佛母，总共二十是不舍弃无上的。关于支分誓言五二，每一分又分为两个十。所谓“每一分也分为两个十”，就是说，其中的一个五是烦恼，而烦恼也有遍行烦恼的自相和共相两种，因此，四五二十，要知道有两个十。如果有人反驳说，为什么要说遍行烦恼的自相和共相呢？这是为了知道错谬之处，譬如知道毒的种类，就不会被毒所害一样。正如所说：“纵然是剧毒哈啦哈啦，如果修持也能成为长生不老药。”因此，为了使支分誓言的第一个，即执著内心的心完全清净，又说：“愚痴也被称为无明，是词语的异名，说是无二，意义相同。”应当了知，这无二的智慧是如来法界的体性。那么，什么是遍行烦恼的愚痴的体性呢？愚痴的自相是：对法和我的实有等进行分别，分别成为幻化的虚空，是邪分别戏论的延续。也就是说，是对法和补特伽罗无我的分别，成为分别的幻化虚空。如是说。又，关于委婉的自在，摩诃衍
English
The earth's samaya is: Moreover, in vidyā-mantra and secret mantra, through the bodhicitta that is non-dual with father and mother, skillful means and wisdom, completely purify the inverted arrogance, and make it non-dual with the wisdom of equality. The samaya of the body of accomplished meaning is: Because of performing various skillful means for the sake of various beings, therefore, show various body colors at all times. The samaya of the speech of activity is: The vidyā-mantra and secret mantra of father and mother. The samaya of the mind of accomplished meaning is: Through the vidyā-mantra and secret mantra of father and mother, with the superior bodhicitta that is non-dual with father and mother, skillful means and wisdom, completely purify the sentient beings who abide in inverted jealousy, make them possess correct jealousy, and make them non-dual with the wisdom of diligent action. Thus, fifteen plus five mothers, a total of twenty, is not abandoning the unsurpassed. Regarding the branch samayas, five twos, each one is also divided into two tens. The so-called "each one is also divided into two tens" means that one of the two fives is like affliction, and affliction also has two characteristics, self and general, of pervasive affliction. Therefore, four fives are twenty, and it should be known that there are two tens. If someone objects and asks, why mention the self and general characteristics of pervasive affliction? It is for the sake of knowing the place of error, just as knowing the types of poison prevents one from being harmed by poison. As it is said, "Even the terrible poison hala hala, if practiced, can become the medicine of rasa yana." Therefore, in order to completely purify the first of the branch samayas, the mind that grasps inwardly, it is also said, "Ignorance is also called bewilderment, it is a synonym for the word 'unawareness,' it is said to be non-dual, the meaning is the same." It should be known that this non-dual wisdom is the nature of the dharmadhatu of the Tathagata. So, what is the nature of the pervasive affliction of bewilderment? The self-nature of bewilderment is: Discriminating dharmas and self, real things, etc., discrimination becomes the space of illusion, it is the continuation of false discrimination and proliferation. That is to say, it is the discrimination of the selflessness of dharmas and persons, becoming the space of discrimination and illusion. Thus it is said. Also, regarding the power of euphemism, Mahayana
Chinese
从智慧的角度来看，五蕴等法仅仅是善恶的本质，执著于自我的心也是完全清净的智慧勇识的本质。外境的事物并不存在，因为它们是完全清净的，存在着本尊和本母的坛城。这些都是转化为虚幻的觉知的虚妄分别的延续，是完全清净的。这两个方面也都是完全清净的，因为它们在普遍的无明的特征中是完全清净的。因此，一切法在法界中都是一味的，被称为具有证得不生之法的法性之眼。宣说普遍染污的无明的特征是：无常、痛苦、空、无我。已经说过，有为的五蕴是无常的、痛苦的、空性的和无我的。此外，就隐义而言，这是采取了摩诃瑜伽的观点。为了对治心之念头的刹那延续，安住于无分别智慧的刹那次第，金刚仪轨、真言和器物等等。为了对治具有身语意三门造作之蕴，通过智慧的造作，痛苦者的身语意金刚和字句的放出和收摄等等。《吉祥集密续》中也说：种姓之子，修习三种痛苦！因为这与法性菩提心的意义相违背。空性和无我二者是就普遍而言的，也就是外境是空性，内心的执著是无我的，被称为法界和法之智慧。什么是通达完全清净的无明的自性为法身手印呢？无明无需断除，智慧也无需修证。为什么呢？因为一切都融入法界一味之中。已经说了，智慧是智慧的一方，无明是无明的一方。二者都通达法性空性如幻之事物，因为通达如幻且不可得，即使生起种种，生起即是无生一味，法界即是
English
From the perspective of wisdom, the skandhas and other dharmas are merely the essence of good and evil, and the mind that clings to self is also the essence of completely pure wisdom heroes. External objects do not exist, because they are completely pure, and there are mandalas of deities and consorts. These are all completely pure continuations of false discriminations that have been transformed into the illusion of awareness. Both of these aspects are also completely pure, because they are completely pure in the general characteristic of ignorance. Therefore, all dharmas are of one taste in the dharmadhatu, and are called having the eye of dharmata that attains tolerance of the unborn dharma. The characteristic of the universally afflicted ignorance is stated as: impermanence, suffering, emptiness, and no-self. It has been said that conditioned skandhas are impermanent, suffering, empty, and without self. Furthermore, in terms of hidden meaning, this is adopting the view of Mahayoga. In order to counteract the momentary continuation of mental thoughts, abiding in the momentary sequence of non-conceptual wisdom, vajra rituals, mantras, and implements, etc. In order to counteract the aggregates of actions of body, speech, and mind, through the actions of wisdom, the vajras of body, speech, and mind of the suffering one, and the emission and absorption of letters, etc. The Glorious Guhyasamaja Tantra also says: Son of the lineage, meditate on the three sufferings! Because this contradicts the meaning of dharmata bodhicitta. Emptiness and no-self are both in general terms, that is, the external object is emptiness, and the internal clinging mind is no-self, which is called dharmadhatu and dharma-wisdom. What is it that understands the self-nature of completely purified ignorance as the mudra of the dharmakaya? Ignorance does not need to be abandoned, and wisdom does not need to be cultivated. Why? Because everything merges into the dharmadhatu as one taste. It has been said that wisdom is the side of wisdom, and ignorance is the side of ignorance. Both realize that dharmata emptiness is like an illusion, because it is realized as an illusion and is unattainable, even if various things arise, arising is the one unborn, the dharmadhatu is
Chinese
被称为“如是之定”。 意思是说，认识到如幻之物的内执之心，从胜义谛上来说是无所缘的，又怎么会有向外执取对境的分别念呢？是没有的。 这样，内外的一切分别念都是无所缘的，虽然在法界中是同一体性，但在世俗中却显现为各种各样的幻象。 如果有人问：既然如此显现，那么这种显现与无生之界无所缘而为一体，应该理解为是法身的印契。 什么是清净愚痴的特征，应该理解为是意之印契呢？ 无所缘幻化之物上， 分别念之境的实性， 法性无所缘本来清净， 幻化无所缘无有分别故， 有无二者无有分别， 以三摩地自在力， 是为意之大印契。 如是说，境与有境二者，在法性无生之状态中无有分别，以三摩地自在力而自在，即是意之大印契。 如此，对于染污和清净二者，总相和自相的特征，各自划分为四支，是应该了解的誓言，是自利圆满。 通过这种方式，法性和有法无所缘的同时，为了调伏众生而展现各种各样的世俗幻化解脱，是利他圆满。 同样适用于所有后续内容。 如是说： 法性无有对境， 无所缘而幻化显现， 调伏众生之行境不可思议， 是为语之大印契。 如是说，清净愚痴的特征应该理解为语之印契。 如此，愚痴不可舍弃， 乃是大遍照佛。 如是说，如果没有不相符之处，对治的智慧也不会产生。 染污嗔恚的特征是： 乃是普皆心之分别念， 对于一切幻化之物， 具有毁灭之意乐自性。 如是说，这是指隐瞒。 在玛哈瑜伽的层面，大空性的智慧即是嗔恚。
English
It is called "Suchness of Samadhi." It means that the mind that grasps internally, realizing things as illusory, is without focus in ultimate truth. How could there be any conceptualization of external objects to be grasped? There is none. Thus, all these internal and external conceptualizations are without focus. Although they are of one taste in the realm of Dharma, they arise as various illusions in conventional truth. If one asks, since they arise in this way, that very arising is unified without focus in the realm of non-arising. It should be understood as the seal of the Dharmakaya. What is the characteristic of purified ignorance, which should be understood as the seal of mind? On objects of unfocused illusion, Even the reality of the object of thought, The nature of reality is unfocused, primordially pure. Because illusion is unfocused and undifferentiated, Existence and non-existence are both undifferentiated, Having mastered it with samadhi, It is the great seal of mind. Thus it is said, both the object and the subject are undifferentiated in the state of the unborn nature of reality, and mastering it with samadhi is the great seal of mind. Thus, for both defilement and purification, the general and specific characteristics, each divided into four branches, is the commitment to be understood, which is the perfection of one's own benefit. Through this means, while the nature of reality and the possessor of reality are unfocused, various illusory liberations of conventional truth are displayed for the benefit of those to be tamed, which is the perfection of the benefit of others. Apply this to all subsequent sections as well. Thus it is also said: The nature of reality has no object, Unfocused, it displays as illusion, The activity of taming beings is inconceivable, It is the great seal of speech. Thus it is said, the characteristic of purified ignorance should be understood as the seal of speech. Thus, ignorance is not to be abandoned, It is the great Vairocana. Thus it is said, if there is no contradiction, the antidote wisdom will not arise either. The characteristic of defiled anger is: It is the conceptualization of the mind in general, Towards all illusory things, It has the nature of desiring destruction. Thus it is said, this refers to concealment. In the context of Mahayoga, the wisdom of great emptiness is anger.
Chinese
以事物和相，以及见解之山全部都摧毁于大空性之中。总的来说，烦恼的嗔恨的总体特征只能被描述。清净的嗔恨的总体特征是：如果以正确的智慧来彻底考察，那就是清净的特征，无二的嗔恨是无法舍弃的。这是所说的。清净的嗔恨的自性是：为了知晓法身的印记，又说：嗔恨和慈悲，没有舍弃和修习，因为在法界中是同一味道。如果思维幻化无自性，并且了悟一切事物都将毁灭，那么一切显现为幻化的事物，也与法界无异，不执著本身即是幻化的生起。如是，一切法在世俗中显现为幻化，如此显现也与法界同一味道，是法的。菩萨大乘波罗蜜多的基础也是四无量心，这也是普贤王如来因地时的基础。因为生起之故，意思是瑜伽和玛哈瑜伽士们，与世间相符而生起大自在的坛城，这也是为了在此圆满。广大之故，指的是无边无际，在大乘阿底瑜伽中所说，一切也都是为了在此圆满。如是，如果大小的尺度无法衡量，那么为了消除如何安住的想法，所以说了智慧的轮光明。十二缘起轮清净的自性，是大乘法轮的自性，称为智慧的轮，不是物质的轮，这也是大乘法轮的形态。ལ་（la）这个词是带有剩余的关联词，为什么呢？因为说是智慧珍宝闪耀的宫殿，原因是形状和颜色从智慧中产生，安住在珍宝中，用ལ་（la）这个词，是指宫殿，这也是境法界，有境的智慧本身如此显现。又，ལ་（la）这个词是领
English
It destroys all things, signs, and mountains of views into the very nature of great emptiness. In general, only the general characteristic of afflicted hatred is to be expressed. The general characteristic of purified hatred is: If thoroughly examined with correct wisdom, that is the characteristic of purification, non-dual hatred cannot be abandoned. This is what is said. The self-nature of purified hatred is: In order to know the seal of the Dharmakaya, it is also said: Hatred and compassion, there is no abandoning and cultivating, because in the Dharmadhatu they are of one taste. If one thinks of illusion as without self-nature, and realizes that all things will be destroyed, then all things that appear as illusion are also not different from the Dharmadhatu, and non-attachment itself is the arising of illusion. Thus, all dharmas appear as illusion in the conventional, and such appearance is also of one taste in the Dharmadhatu, and is the dharma. The basis of the Bodhisattva Mahayana Paramita is also the four immeasurables, which is also the basis of the ground of Kuntuzangpo. Because of arising, it means that the yogis and Mahayogis, in accordance with the world, generate the mandala of the Great自在, which is also for the sake of complete perfection here. Because of vastness, it refers to the infinite, and in the Mahayana Atiyoga, it is said that everything is also for the sake of complete perfection here. Thus, if the measure of size is immeasurable, then in order to eliminate the thought of how to abide, it is said that the wheel of wisdom is clear. The pure nature of the twelve wheels of cyclic existence is the nature of the Mahayana wheel, called the wheel of wisdom, not like a material wheel, and this is also the form of the Mahayana wheel. ལ་ (la) is a word of connection with remainder, why? Because it is said to be the palace of the shining jewel of wisdom, the reason is that the shape and color arise from wisdom and abide in the jewel, and with the word ལ་ (la), it refers to the palace, which is also the realm of the object of dharma, and the wisdom of the object itself appears in this way. Also, the word ལ་ (la) is the leader.