English
Since there is no negativity such as hatred of the earth, the vow to abstain from killing is also included in order to restrain one's own self-nature faults. Similarly, the remainder should also be applied, and since the self-nature faults are restrained, although the expedient behavior appears rough, its essence is only the assembled Śrāvaka precepts. For example, some doctors use cooling medicine to treat fever, while others treat it in the opposite way and quickly see results. These two methods seem contradictory, but in reality, they are not. Similarly, the methods of the path may seem contradictory, but in reality, they are consistent in meaning because they abandon the afflictions of one's own mindstream and accomplish virtue. Second, the way the Bodhisattva vows are assembled is: in whatever action one engages, by restraining the ordinary afflictions and willful actions, it is the discipline of the vows. Relying on this, the qualities of the path increase, which is the discipline of gathering virtuous dharmas. By this method, benefiting and helping others is the discipline of benefiting sentient beings. Similarly, all the vows of mantra are included here, because the way of taming the mindstream and purifying afflictions is the same. Second, the meaning of the text is twofold: a general explanation of the nature of the great samaya, and a detailed explanation of the distinctions of practice and protection. The first part has three points: First, the way in which the secret samaya surpasses other vows is that if someone enters this supreme great secret vehicle and correctly understands and practices its meaning, then even if they engage in the five poisons such as desire and the actions arising from them, it is like an illusionist's emanation. Although they appear to have done those actions, they will not accumulate the obscurations and habitual tendencies of those actions, but will instead perfect the two accumulations of merit and wisdom. Because the essence of that behavior is complete, the Prātimokṣa vows, the Bodhisattva vows, and the vows of mantra are fulfilled, possessing the complete meaning. Second, it is explained that all the disciplines of taming are included in the secret samaya, that is, in the supreme samaya of the unsurpassed great secret, the Prātimokṣa vows established by the power of taming misdeeds, and the Bodhisattva vows represented by them, as well as the three outer tantras and the inner tantras.
Chinese
所有这些戒律，所有无量存在的功德都聚集在上面，并且完全清净了下部的所有过失。第三，关于根本誓言的分类，有四种。第一，杀生，从胜义谛上讲，法存在，是常边；法不存在，是断边；远离二边的中观也不可得。从世俗谛上讲，自己如幻，众生如眼花，以这样的方式度化，虽然看似如此，但在显现之时，众生自相没有成立，所以没有真实的生命；生命自性没有成立，所以生命也不可断，如梦一般。显现为生命和有生命的补特伽罗，也只是自心迷惑的邪分别念，实际上没有二者成立。《胜鬘经》中说：“我和他人，生命和补特伽罗，显现为不存在，但自性不是二元对立的。除了颠倒之外，没有其他，不是真实的，都是遍计所执的幻象。”《宝积经·近事轮请问经》中说：“如幻术师在世间，幻化出成百上千的众生，即使所有幻化出的众生都被杀死，也没有杀死幻术，这些有情是幻化的自性，对此永远无法确定边际。那些如此信解无边际的人，在世间没有感觉。那些了解无自性的法的人，那些勇士在世间超越痛苦。即使享用欲望的功德，也没有贪执，舍弃贪执，调伏众生。国王们利益众生。”就像经中所说的那样。必要是《决定句》中说：“对于损害佛法者，诽谤上师的恶劣者，总是想损害众生者，智者应当努力杀死。”像这样杀生的目的也是：“菩提行增长，众生安乐，令天神欢喜，圆满我的誓言，恶业障碍痛苦短暂。”《呀嘛热》中也说：“唉玛火，这个杀戮是好的，杀戮不是杀戮。”第二，不予而取，一切法在胜义谛和世俗谛二者中都无自性
English
All these precepts, all the immeasurable existing qualities are gathered on it, and it is completely purified of even the slightest aspect of lower faults. Third, regarding the classification of the great root vows, there are four. First, killing, from the ultimate point of view, dharma exists, it is the extreme of permanence; dharma does not exist, it is the extreme of annihilation; and the middle way that is free from both extremes is also not found. From the conventional point of view, oneself is like an illusion and sentient beings are like optical illusions, and although it appears as if they are being liberated in this way, at the time of appearance, sentient beings' own characteristics are not established, so there is no true life; life's own nature is not established, so life cannot be cut off either, it is like a dream. Appearing as life and living beings are merely wrong thoughts of one's own mind, and in reality, there is no duality established. As it says in the Sutra Requested by King Shengman, "Self and others, life and beings, appear to be non-existent, but their nature is not dualistic. There is nothing other than just inversion, not truly, all are illusions of complete fabrication." As it says in the Sutra Requested by the Close Attendant in the Heap of Jewels, "Just as a magician in the world, conjures up hundreds of thousands of sentient beings, even if all those conjured beings are killed, there is no killing of the magic, these beings are the nature of illusion, and there is never any boundary to be found in this. Those who believe in such limitlessness, have no feeling in the world. Those heroes who know this dharma of no self-nature, transcend suffering in the world. Even though they enjoy the qualities of desire, they are without attachment, abandoning attachments, they tame sentient beings. Kings benefit sentient beings." Just as it is said in the sutra. The necessity is said in the Definitive Statement, "For those who harm the Buddha's teachings, the wicked who slander the guru, those who always strive to harm sentient beings, the wise should strive to kill." The purpose of killing in this way is also, "The practice of enlightenment increases, sentient beings are happy, the gods are pleased, fulfilling my vows, bad karma, obstacles, and suffering are short." It is also said in Yamari, "Emaho, this killing is good, killing is not killing." Second, taking what is not given, all dharmas are without self-nature in both the ultimate and conventional truths.
Chinese
因为无有差别，所以在究竟上没有成立。在名言上也没有成立，如同乐变化天的诸神享用自己所化现的受用一般，了知显现为他者的事物和享用者自身在究竟上没有差别的自性。以自显现的事物被自显现享用的方式，在没有给予的情况下取用时，即使在那一瞬间，作为取用对象的其他有情以及他所执为己有的事物，因为没有不给予就取用的道理，所以没有不给予的取用。因为作为取用对象的处所、取用的事物、取用者自身所代表的一切法，本来就是清净的，是如同虚空般的真如法界。如《宝积经》中所说：“如幻师取幻化之财，如梦中般需用彼亦用，于彼无业亦无有异熟，如是学此无染之智慧，趋入寂灭殊胜之涅槃。”取用的必要是为了圆满那些富人的福报，以及成全那些吝啬者的愿望。如金刚经中所说：“从悭吝者处取财物，布施于贫穷诸有情，是故夺取人主及，富者之财物。”第三，妄语，如果为了利他而有特殊的必要，那么无论怎么说只要有利益就没有罪过。就像这样，轮回和涅槃所包含的诸法自性，如同幻术和梦境等。而那些各自被安立为名称和词语的事物，也是因为各自的分别念而突然安立的，所以本身就是虚假的。《中观经》中说：“善现，一切法自性皆无实有，凡所言说及显现安立者，皆是虚妄故。”如果这样了悟，那么在舍弃的对境本身是虚假的情况下，舍弃者自身就在虚假的语言中行持存在与不存在等的虚假行为并进行舍弃时，舍弃的当下，所谓的虚假之法，即使是仅仅安立名称也并不存在。因为声音本身无论内外都不存在，并且它的本体是显现空性、无生。也如《近事请问经》中所说：“如持物者持物与童子，
English
Because there is no difference, it is not established in reality. It is also not established in name, just as the gods of Paranirmitavasavartin enjoy the enjoyments they emanate themselves, knowing that the things that appear as others and the enjoyer himself are not different in nature in reality. In the manner that self-appearing things are enjoyed by self-appearance, even at the very moment of taking without giving, there is no taking without giving, because there is no reason to take without giving the object to be taken, other sentient beings, and the things they hold as their own. Because all the dharmas represented by the place to be taken, the things to be taken, and the taker himself are originally pure and are the realm of suchness like the sky. As it is said in the Ratnakuta Sutra: "As a magician takes illusory wealth with illusion, and uses it as needed in a dream, there is no karma or maturation for that. Likewise, having learned this wisdom without attachment, one goes to the supreme and peaceful Nirvana." The necessity of taking is to fulfill the accumulation of merit of those rich people and to fulfill the wishes of those who are stingy. As it is said in the Vajra Sutra: "Take wealth from the stingy and give it to the poor sentient beings. Therefore, rob the wealth of the lords of men and the rich." Third, lying, if there is a special need to benefit others, then there is no fault in speaking in whatever way is beneficial. Like this, the nature of all phenomena included in samsara and nirvana is like illusion and dreams. And those things that are individually designated as names and words are also false because they are suddenly designated by their respective thoughts. The Madhyamaka Sutra says: "Subhuti, all dharmas are empty of inherent existence. Whatever is spoken and appears is false because it is sudden." If one understands this way, then when the object of abandonment is false, the abandoner himself engages in false actions such as existence and non-existence in false speech and abandons, at the moment of abandonment, the so-called false dharma, even if it is only a name, does not exist. Because the sound itself does not exist either internally or externally, and its essence is appearance-emptiness and unborn. As it is said in the Upalipariprccha Sutra: "As one holding something holds it and gives it to a child,
Chinese
说示并且口中说有， 他却见到其中空无一物， 如同幼儿必定啼哭一般， 如是不思议之诸佛陀， 通达有情之理及智者们， 通晓此等诸法积聚虚幻， 向世间宣说有与无之理。 如是说。为何需要如此呢？如前所说： 利益有情众生之故， 恒常是殊胜之上师誓言。 为了守护有情之性命， 即使说谎也是允许的。 如是说。第四，不行不净行：对一切法的自性不执着，对事物和相状的成立没有丝毫的实有，以智慧如是了悟空性之实相，即是于二边不住的智慧，从与明妃平等结合之智慧中，对世俗之贪欲本性上没有贪执，此乃方便大悲之自性。从世俗自身的贪欲中超胜而出，是乐空无二之智慧之王，即是清净梵行之殊胜者，乃是莲花部对有情生起大悲之行相。正如《宝积经》中所说： 如梦如幻之自性中， 士夫耽著欲乐亦如是， 本体自性空且无实物， 无业亦无异熟果报也。 如是说。需要的原因是，如前所说： 为了令诸佛欢喜， 以及守护诸誓言， 为了以密咒明咒成就， 可以依止其他女人。 如是说。第二，详细阐述修持和守护之差别，共有四点：本体与定义并存，利益与过患并存，自性与分类并存，以及阐述巨大之利益。第一点分为二：本体和定义。第一点也分为二：根本誓言是，不舍弃作为基础、道、果之三者无上之三宝，此为第一条。恭敬与法和誓言相关的上师们，特别是密咒金刚上师，此为第二条。其中，灌顶、讲解续部、传授诀窍是三者圆满，没有比这更重要的上师了。无论接受何种灌顶等
English
Having said, "It exists," and having spoken of it, He sees the emptiness of what it holds, Like a child who cries with certainty, Likewise, the Buddhas are inconceivable. Those who are skilled in the ways of sentient beings and are wise, Having known that all these dharmas are accumulated and illusory, They show the world what exists and what does not. As it is said. Why is it necessary? As before: By benefiting sentient beings, It is always the treasure of the supreme samaya. For the sake of protecting the lives of sentient beings, It is permissible to speak falsely. As it is said. Fourth, abstaining from improper conduct: Understanding with wisdom that the nature of all dharmas is unattached, that there is not even a little bit of substantiality or characteristics, that the reality of emptiness is such, is wisdom that does not abide in either extreme. From the wisdom of union with a consort, there is no attachment to ordinary desire by its very nature, which is the nature of skillful means and great compassion. Surpassing ordinary self-desire, it is the king of wisdom, indivisible bliss and emptiness, the supreme pure one of pure conduct, the great attachment of the lotus family, the state of compassion arising for sentient beings. As it is said in the *Heap of Jewels Sutra*: In the nature of dream and illusion, A man indulging in desire is also like that, Its essence is empty and without substance, There is no karma and no ripening. As it is said. The reason it is needed is, as before: To please the Buddhas, And to protect the samayas, To accomplish through mantra and vidya, One may rely on another's woman. As it is said. Second, elaborating on the distinctions of practice and protection, there are four points: the essence together with the definition, the benefits together with the faults, the nature together with the distinctions, and the explanation of great benefits. The first point has two parts: the essence and the definition. The first also has two parts: The root samaya is not to abandon the unsurpassed Three Jewels, which are the basis, path, and fruit; this is the first. To honor the gurus who are connected with dharma and samaya, especially the secret mantra vajra guru; this is the second. Among them, empowerment, explaining the tantras, and teaching the instructions are the three complete aspects; there is no guru more important than that. Whatever empowerment, etc., is received.