English
It is also like that. Or, it is because one can understand and master the body and wisdom that transcend the world, as well as worldly things like fish, eagles, and owls. Or, it is also called "holding," because by protecting the samaya without fail, one does not fall into samsara and the lower realms, and one can achieve unsurpassed enlightenment, so it is also called "Dharani." Holding is also called "Dharani" because it prevents faults. Here, there are four ways to make afflictions into the path: Are afflictions secret or public? They are secret for those of small intellect, and public for those of great intellect. Are afflictions provisional or definitive? They are provisional for those who adhere to characteristics, and definitive for those who adhere to tantra. What is the reason for not abandoning afflictions? There are three: Because afflictions are not established as something to be abandoned, they are not abandoned, just as a target does not need a dam. Because afflictions are a skillful means of the path, they are not abandoned, like a forest of saffron flowers. Because afflictions are great, they are not abandoned, because they are the essence of the Victorious One's intention. There are three necessities for not abandoning afflictions: Just by being liberated without abandoning afflictions, one can avert the attachment of clinging to things as biased objects, which are the sole cause of death, this is the first. Just then, the mind that realizes the truth of the nature of reality is quick, this is the second. Just then, by being liberated without abandoning afflictions, because it is the meaning of the unerring secret mantra, the power of respect for the profound teachings arises, this is the third. Therefore, it is said, "All actions of afflictions." "Actions do not accumulate, the assembly transforms." Thus, those who possess wisdom and samadhi, what need is there to say that they accomplish virtuous deeds and rely on the ambrosia of the gods? Those who possess wisdom and samadhi that realize equality, even if they indulge in all afflicted and non-virtuous dharmas, and the five objects of desire, they will not be stained by faults, therefore it is said, "Actions do not accumulate." From within the bindu of characteristics, there are also actions that do not accumulate, and those that are not done, etc. Actions that do not accumulate are when, without initially thinking of killing with hatred, the mind is suddenly disturbed, or temporary.
Chinese
由于土地的缘故，如果人或众生死在手中，之后以强烈的后悔来中断，忏悔善业，就不会被其罪障所染污，这是做了也不会积累。没有做的却积累是，即使自己没有做，但对于他人杀生和做大恶事，感到高兴、羡慕和随喜，即使没有做，也会将习气留在阿赖耶识上，导致成熟的果报是堕入恶趣，这样宣说的。对于具有如上智慧和禅定的人来说，无论做什么都不会被过失所染污或积累，而且那本身会变成自他二利的集合，不阻止任何相而行持是福德资粮，认识到那本身是无自性是智慧资粮，戒律的誓言圆满聚集。在那种情况下，声闻的戒律和菩萨的誓言，即使没有守护和行持，也不会有任何罪过，而是变得圆满聚集而完全清净，这样开示的。那么这不矛盾吗？不矛盾，嗡。在密咒的誓言中。对于下部的誓言没有守护而完整圆满是否矛盾的回答是，无上至高的誓言中。这样说了四个词组成的偈颂，以此来论证不矛盾的道理。嗡。这里塔尔喀明确说明的是，戒律的誓言圆满聚集是指，对此产生一种怀疑，因为具有证悟平等性的智慧和禅定，无论做什么都不会被过失所染污，而且会变成福德和智慧的资粮是可以的，但在那种情况下，声闻的戒律和菩萨的誓言的所有誓言，没有任何罪过而再次变得圆满聚集而完全清净，这可以吗？不矛盾吗？这不矛盾，例如，一捧里装不下一簸箕，但在一簸箕里可以装下一捧一样，小乘里装不下大乘的意义，但在大乘里可以装下小乘的所有意义。因此称为大小。无上至高的誓言中。作为对上述问题的回答是：
English
Due to the cause of the land, if a person or sentient being dies in one's hand, afterwards, interrupting with strong regret and confessing virtuous deeds, one will not be stained by its obscurations; this means that actions done do not accumulate. Accumulating what has not been done means that even if one has not done it oneself, but rejoices, envies, and approves of others killing and doing great evil deeds, even if one has not done it, it will leave imprints on the alaya consciousness, leading to the maturation of the fruit of being born in the lower realms; this is what is taught. For those who possess wisdom and samadhi like the above, no matter what they do, they will not be stained or accumulated by faults; moreover, that itself will become a collection of benefits for oneself and others, acting without obstructing any signs is the accumulation of merit, and realizing that itself is without inherent existence is the accumulation of wisdom; the vows of discipline are perfectly gathered. In that state, the discipline of the Shravakas and the vows of the Bodhisattvas, even if not guarded and practiced, will not have any transgressions, but will become perfectly gathered and completely pure; this is what is shown. So, is this not contradictory? It is not contradictory, Om. Within the vows of secret mantra. In response to the question of whether it is contradictory that the lower vows are not guarded but are complete and perfect, it is said, In the supreme, unsurpassed vow. Thus, a verse of four words is spoken, and with this, the reason for non-contradiction is established. Om. Here, Tarkas clearly states that the vows of discipline being perfectly gathered means that a doubt arises about this, because having wisdom and samadhi that realize equality, no matter what one does, one will not be stained by faults, and it is acceptable that it becomes an accumulation of merit and wisdom, but in that state, all the vows of the Shravakas' discipline and the Bodhisattvas' vows, without any transgressions, become perfectly gathered and completely pure again, is this possible? Is it not contradictory? This is not contradictory; for example, just as a handful cannot fit into a winnowing basket, but a handful can fit into a winnowing basket, the meaning of the Great Vehicle cannot fit into the Small Vehicle, but all the meanings of the Small Vehicle can fit into the Great Vehicle. Therefore, it is called large and small. In the supreme, unsurpassed vow. As an answer to the above question:
Chinese
密咒的明点是，大乘中的极大，是无上乘的顶峰。它的誓言也是所有戒律和律仪中，无上律仪的顶峰，所以是无上顶峰的誓言。所谓“调伏的律仪”，此誓言中，是依圣法调伏的律仪所说的，声闻的戒律十八部，确定是对治烦恼如烈马，以二百五十条戒律调伏，所以是调伏。以及其律仪所守护的事项。总共有五种解脱之结合，即：自性之结合解脱，知轮回涅槃为心；根境之结合解脱，知能取所取二者无别；三摩地之结合解脱，清净所缘；大方便之结合解脱，修持口诀；以及显现之结合，具有诛杀和救护的能力。这五种各有五类，第一，若以人为解脱，则因习惯于见修行三摩地的关联而解脱。第二，所解脱的境是，有十种解脱之田：三宝的总敌，上师的身敌，违背誓言者，破誓言者，能诛杀誓言者，修行聚集处出现障碍者，危害一切众生者，成为具誓者的敌人，自相恶劣者，以及三恶道。第三，如何以方式或方法解脱，因习惯于三摩地、咒语和手印，故于菩萨的净土中解脱。第四，如何解脱，于蕴聚中，以事物圆满布施的福德资粮而解脱，净化习气后，将识转化为天神，投生于色究竟天，从而圆满智慧资粮而解脱。第五，为何要解脱，为了所有众生的安乐，令诸神欢喜，圆满自己的誓言，以及增长菩提之行而解脱。这些是词句的意义。语句的意义是，有无中道等等。所谓“无量律仪”，意为，无量，即菩萨的律仪如大海般不可思议，全部，意为，具相的明点大菩萨的二十种律仪，以及密
English
The bindu of secret mantra is the greatest of the Great Vehicle, the pinnacle of the unsurpassed vehicle. Its samaya is also the pinnacle of unsurpassed discipline among all precepts and vows, therefore it is the samaya of the unsurpassed pinnacle. As it is said, "The discipline of the power of taming," within this samaya, it speaks of the eighteen schools of Śrāvakā's precepts, which are spoken by the power of the holy Dharma of taming. Certainty is that afflictions are like wild horses, and they are tamed by two hundred and fifty precepts, therefore it is taming. And all the things to be protected by its power. Generally, there are five unions of liberation: the union of nature and liberation, knowing samsara and nirvana as mind; the union of senses and objects and liberation, knowing the apprehended and the apprehender as non-dual; the union of samadhi and liberation, purifying the object of focus; the union of great means and liberation, meditating on the instructions; and the union of manifestation, having the power to kill and protect. These five each have five aspects. First, if one liberates as a person, one liberates by being accustomed to the connection of view, conduct, samadhi. Second, the object to be liberated is ten fields of liberation: the general enemy of the Three Jewels, the enemy of the guru's body, those who deviate from samaya, those who break samaya, those who can kill samaya, those who come as obstacles to the gathering of practitioners, those who harm all sentient beings, those who have become enemies of those with samaya, those with evil natures, and the three lower realms. Third, how to liberate by way or method: by being accustomed to samadhi, mantra, and mudra, one liberates in the pure land of the Bodhisattvas. Fourth, how to liberate: in the aggregates, one liberates by perfecting the accumulation of merit through material offerings. Having purified the karmic imprints, one transforms consciousness into a deity and casts it into Akanishta, thereby liberating by perfecting the accumulation of wisdom. Fifth, why liberate: for the happiness of all sentient beings, to please the gods, to fulfill one's own samaya, and to increase the practice of enlightenment. These are the meanings of the words. The meaning of the phrases is, existence, non-existence, the middle way, and so on. The so-called "innumerable vows" means that the vows of the Bodhisattva are as immeasurable as the ocean, all without exception. This means the twenty vows of the great Bodhisattva of the characteristic bindu, and the secret.
Chinese
此外，还有外道徒等的誓言和戒律等。全部聚集，完全清净。意思是：所有的戒律和誓言都包含在密宗的誓言之中，安住在密宗的誓言之中，并且守护而不破损。因此，声闻的戒律和菩萨的无量戒律，也不需要一一守护。即使不守护，也不会有任何过失，而是完全清净地安住，所以称为完全清净。有无中不执著，意思是：胜义谛的一切法，不生不灭，没有生。在没有生的法界中，不执著于有和无，以及中观，事物没有成立。或者，一切法的自性平等性是无二的。无二的意义是：因为显现各种各样的相，所以也不是没有。仅仅显现时，从没有相的自性中没有动摇，所以也不是有。显现各种各样，所以有是究竟。仅仅显现时，从没有自性的自性中没有动摇，所以没有也是究竟。有无二者都是究竟，所以也不执著于中观。对于无二的意义，如幻术、眼花等。意思是：在世俗谛中，一切法如幻术、眼花、化现、梦等，如幻术的八个比喻一样，仅仅显现时，事物没有成立，没有任何自性。或者，幻术的八个比喻、眼花等，虽然没有，但仅仅显现时，自己的体性是空性的，没有成立为有无二者的体性。因此，一切法在胜义谛中没有任何执著，但在世俗谛中，如幻术的八个比喻一样显现，事物没有成立，所以没有自性。或者，从字面上说，这以下显示了进入无二誓言。一切法的根本是平等性，法界和智慧无二平等，相和无相也是无二平等。这也要用智慧来证悟，也要用禅定来习惯它，所以称为进入无二誓言。从那以后，一般来说，这里有酥油和容器的意义。
English
In addition, there are the vows and precepts of outsiders, such as the Tirthikas. All are gathered, completely purified. It means that all the precepts and vows are contained within the tantric vows, abiding within the state of the tantric vows, and protecting them without breaking them. Therefore, the precepts of the Hearers and the immeasurable vows of the Bodhisattvas do not need to be guarded one by one. Even if they are not guarded, there will be no faults, but they will abide in complete purity, so it is called complete purity. Without clinging to existence or non-existence, it means that all phenomena of ultimate truth are unborn and unceasing, without arising. In that realm of unborn phenomena, there is no clinging to existence or non-existence, or to the Middle Way; things are not established. Alternatively, the self-nature equality of all phenomena is non-dual. The meaning of non-duality is: because various characteristics appear, it is not non-existent. When merely appearing, it does not waver from the state of no characteristics, so it is not existent. Because various things appear, existence is ultimate. When merely appearing, it does not waver from the state of no self-nature, so non-existence is also ultimate. Since both existence and non-existence are ultimate, there is no clinging to the Middle Way. For the meaning of non-duality, it is like illusion, mirage, etc. It means that in conventional truth, all phenomena are like illusion, mirage, emanation, dreams, etc., like the eight similes of illusion; when merely appearing, things are not established, and there is no self-nature. Or, the eight similes of illusion, mirage, etc., although non-existent, when merely appearing, their own essence is emptiness; they are not established as the essence of existence or non-existence. Therefore, all phenomena are not clung to in ultimate truth, but in conventional truth, they appear like the eight similes of illusion, so things are not established and there is no self-nature. Or, literally, it is shown that the non-dual vow is entered into from this point onwards. The basis of all phenomena is equality, the realm of phenomena and wisdom are non-dually equal, and characteristics and no-characteristics are also non-dually equal. This is also realized by wisdom, and it is also accustomed to by samadhi, so it is called entering the non-dual vow. After that, in general, there is the meaning of butter and a container here.