Chinese
于声闻的阶段中，将杀生等罪业作为四根本，不使用这些罪业，以宽广之心来清净。于此阶段中，将杀生等作为支分，以证悟平等性，不舍弃而以精进本身来清净。这显示了两者真实的差别很大。所谓“无命者，无杀生”。如此显现时，以自性，于无二之义中，没有成立命的实物。因此，仅仅是颠倒地认为命和补特伽罗。没有成立命的实物，并且完全没有杀生。完全没有杀生，也没有杀生者。命和补特伽罗仅仅是颠倒的分别。如是说。那么，如果有人问，是否因为某人杀生的业成熟而生于恶趣？所谓仅仅是颠倒的分别，是指命和杀生者的补特伽罗，仅仅是颠倒的分别，从显现上没有证悟，没有成立实物。即使在世俗中，一切法也如幻化的八喻一样，显现而无自性地存在，没有成立实物。因为具有如此的证悟，如果进行救度，就不会被遮障所染污。如果不具备如此的证悟之义，而在此处出现漏洞，各自积累罪业，就会变成大护法的忧虑。例如，如果不了解幻化的三摩地，即使是木棒也会杀生。九种将嗔恨作为道用的方法：第一，如果将宽广的嗔恨作为道用，那么将烦恼作为道用也会出现，将烦恼作为道用也会出现，也会变得与声闻没有差别。第二，如果将嗔恨止息的空隙作为道用，那么这不是将嗔恨作为道用。第三，如果说智慧与嗔恨同时，那么对于行者来说，心相续会变成两种。第四，如果将生起嗔恨的对治法，即生起的智慧作为道用，那么智慧会变成新产生的，会变成非智慧。第五，如果说以间断嗔恨的相续来转变是智慧，那么嗔恨和智慧的相续会先后相续，那样也会变成新产生的智慧。第六，如果说嗔恨和智慧不可说是同一或他异，那么嗔恨本身也不是智慧，并且从那之中分离
English
In the stage of the Hearers, the four root offenses, such as killing, are taken as the basis. Without engaging in them, one is purified by vastness. In this stage, killing and the like are taken as branches, and by realizing equality, one is purified by diligence itself without abandoning them. This shows that the difference between the two is very great. As it is said, "There is no killing of the lifeless." Thus, when things appear, they are by their own nature. In that meaning of non-duality, there is no establishment of a real entity of life. Therefore, it is merely a mistaken understanding of life and the individual. There is no establishment of a real entity of life, and there is also no killing at all. There is no killing at all, and there is no killer either. Life and the individual are merely mistaken conceptions. As it is said. Now, if one asks whether it is merely because a person's karma of killing ripens that they are born in the lower realms, the term "merely mistaken conception" refers to the life and the individual who kills, which are merely mistaken conceptions. They are not realized from appearance, and no real entity is established. Even in conventional truth, all phenomena appear like the eight similes of illusion, existing without inherent nature, and no real entity is established. Because one possesses such realization, if liberation is performed, one will not be stained by obscurations. If one does not possess such a meaning of realization, and loopholes appear here, and one accumulates sins separately, it will become a concern for the great protector. For example, if one does not understand the samadhi of illusion, even a wooden stick can kill. Nine ways of using hatred as a path: First, if one uses vast hatred as a path, then using afflictions as a path will also arise, using afflictions as a path will also arise, and one will become no different from a Hearer. Second, if one uses the space where hatred has ceased as a path, then that is not using hatred as a path. Third, if one says that wisdom and hatred are simultaneous, then for the practitioner, the mindstream will become two. Fourth, if one uses the antidote to the arising of hatred, that is, the arising of wisdom, as a path, then wisdom will become newly arisen, and it will become non-wisdom. Fifth, if one says that transforming the continuum of hatred through intervals is wisdom, then the continuums of hatred and wisdom will exist one after the other, and that will also become newly arisen wisdom. Sixth, if one says that hatred and wisdom are inexpressible as being the same or different, then hatred itself is not wisdom, and separate from that
Chinese
其他不成立。因为其他不成立，所以没有不予取用的。没有取用的一切都是自性的界限。像这样，其他不成立，也没有其他人给予，自己不成立，自己也没有取用，因为认识到自他不异，所以没有取用的自他一切，在法性的界限中是不异的。 所有在语言意义上显现为自他的法，在胜义谛中，从未动摇法性的界限，而在世俗谛中，则是自之觉性自显现的相。因此，具有如此证悟的人，以巧妙方便的光芒，取走要救度的十方刹土和吝啬者的财物，用于供养三宝和会供。如果没有如此证悟，从此续中寻找依据，随意使用道友和上师的财物，就会转生为饿鬼，那也会成为大护法的忧虑。例如，如果不了解幻喜的等持，即使使用自己的财物也像乞丐一样。如果真正了解，就不会被他人的财物束缚，如果不了解，即使使用自己的财物也会被束缚，因此幻喜的等持非常重要。 “诸法如幻术。”也就是说，虚妄之语也是轮回和涅槃的诸法，仅仅显现而没有成立实有，就像幻术一样，我引用了化身和眼花等八个比喻，显现而没有自性，因此安住于虚妄的体性中。 虚妄之语有三种：虚妄的体性，虚妄的行为，虚妄的种类。虚妄的体性是：所有这些显现都是不真实的，是虚妄。一切显现为自明觉性是真实的。如果如此认识就是虚妄。虚妄的行为是：为了所有众生的利益而做。虚妄的种类有十七种：如果询问十种秘密，就是说妄语，以及对三宝、上师、道友和众生有害的。是对有益的。在名称和词语中安立为虚妄。那么，在名称和词语中安立的那个是什么呢？因为任何事物和相状都没有成立，所以称为虚妄。虚妄本身。
English
Other is not established. Because other is not established, there is no taking of what is not given. All that is not taken is the realm of own nature. Thus, since other is not established, and there is no giving by others, self is not established, and there is no taking by self, and since self and other are realized as non-dual, all self and other that are not taken are non-dual in the realm of dharmata. All phenomena that appear as self and other in linguistic meaning, in ultimate truth, do not move from the realm of dharmata, but in conventional truth, they are the characteristics of self-awareness's self-appearance. Therefore, those who possess such realization, with the skillful means of light rays, take away the ten fields of liberation and the wealth of the miserly, and use them for offering to the Three Jewels and the tsok offering. If one does not realize this, but extracts sources from this tantra and uses the wealth of dharma brothers and teachers as one pleases, one will be born as a preta, which will also become a concern for the Great Glorious One. For example, if one does not know the samadhi of Illusory Joy, even using one's own wealth is like a beggar. If one knows it correctly, one will not be bound by the wealth of others, but if one does not know it, even using one's own wealth will become a binding, so the samadhi of Illusory Joy is very important. "All dharmas are like illusions." That is, speaking falsely also means that all dharmas of samsara and nirvana, which appear only but are not established as real, are like illusions. I have drawn upon emanations, optical illusions, and so on, as eight examples. They appear but have no inherent nature, so they abide in the nature of falsehood. There are three aspects to speaking falsely: the nature of falsehood, the act of falsehood, and the types of falsehood. The nature of falsehood is: all these appearances are untrue, they are false. All that appears as self-awareness is true. To realize it as such is falsehood. The act of falsehood is: to act for the benefit of all sentient beings. There are seventeen types of falsehood: if one asks about ten secrets, it is speaking falsely, and harming the Three Jewels, the teacher, dharma brothers, and sentient beings. It is for the benefit of. Designated as false in names and words. Then, what is that which is designated in names and words? Since no thing or characteristic is established, it is called false. Falsehood itself.
Chinese
因为是虚妄的行为。说是。然而如同门隅人一样，做了怎样的答复呢？像这样，一切法都如幻化的八个比喻一样显现，却没有自性。因为不是实有，所以不是真实，而是如幻化一般，如幻术一般，虚妄倾向于虚妄，所以不是实有。说“虚妄”只是假立而已，并不存在。说是。那么，名为“虚妄”的这个词，仅仅是实有的吗？如果这样问，名为“虚妄”的这个词本身也不是实有的，所以并不存在。 知道了语意后，如果说谎，也是成为菩萨行为的利益他人的谎言。例如，如果有人问：盗贼是否经过这里？回答说没有，说了谎，这样一个人也能解脱，一个人也不会被罪障所染污。应该行使这样的谎言。如果不这样理解，却从这个秘密续部中寻找依据，说了任何谎言，或者欺骗他人，或者改变他人的意识，那么成熟的结果是堕入恶趣。例如，如果不明白轮回涅槃的法如幻化一般的虚妄，即使说的是真话，也会变成谎言。如果明白一切都是非实有的，如果不明白，执着于真实的真话，那么自己欺骗了自己。结合的誓言有五种。第一，与谁结合呢？因为强烈的贪欲在自己的心中蔓延而结合。第二，为了谁的利益而结合呢？为了自己和他人的利益而结合。第三，与谁结合呢？与相似、符合佛法的种类，如莲花女、海螺女等。总的来说，身体的特征是身体对亲属正直，声音上下协调，肢体纤细柔顺，所有关节圆润，乳房丰满，眼睛细长，眼珠黑色，嘴唇上下对称，身体散发香味，能够保守秘密且行为稳重，智慧广大且相处时信心增长的人。第四，在哪里结合呢？在秘密的地方。灌顶，誓言交付。讲述内外秘密的佛法。身体加持。精通结合的方法、脉气之诀窍而结合。第五，结合的功德是，能够成佛。词义是名为无贪。对于无贪执着，说是。
English
Because it is a false action. It is said. However, like the people of Mon, what kind of answer was given? Like this, all dharmas appear like the eight similes of illusion, but have no self-nature. Because it is not real, it is not true, but like an illusion, like a magic trick, falsehood tends towards falsehood, so it is not real. It is said that "falsehood" is just a designation, and does not exist. It is said. Then, is this word called "falsehood" merely real? If you ask this, the word called "falsehood" itself is not real, so it does not exist. Having understood the meaning of the words, if one tells a lie, it is also a lie that benefits others, which becomes the conduct of a Bodhisattva. For example, if someone asks: Did the thief pass by here? Answering no, telling a lie, in this way one person can be liberated, and one person will not be defiled by sins. Such lies should be practiced. If one does not understand in this way, but seeks evidence from this secret tantra, and tells any lie, or deceives others, or changes the consciousness of others, then the result of maturation is to fall into the lower realms. For example, if one does not understand the falsehood of samsara and nirvana as illusion, even if one speaks the truth, it will become a lie. If one understands that everything is unreal, if one does not understand, and clings to the true truth, then one deceives oneself. There are five vows of union. First, with whom to unite? Unite because of the intense desire spreading in one's own mind. Second, for whose benefit to unite? Unite for the benefit of oneself and others. Third, with whom to unite? With similar, Dharma-conforming types, such as lotus women, conch women, etc. In general, the characteristics of the body are that the body is upright to relatives, the voice is coordinated up and down, the limbs are slender and soft, all joints are round, the breasts are full, the eyes are long and narrow, the pupils are black, the lips are symmetrical up and down, the body emits fragrance, able to keep secrets and act calmly, great wisdom and increased faith when getting along. Fourth, where to unite? In a secret place. Empowerment, vow delivery. Explaining the inner and outer secret Dharma. Body blessing. Unite by being proficient in the methods of union, the key points of channels and winds. Fifth, the merit of union is that it can lead to Buddhahood. The meaning of the word is called non-attachment. It is said to be attached to non-attachment.
Chinese
贪欲是：有些人执着于城市家园，有些人执着于财物，有些人执着于男女的快乐。总的来说，这些执着的根本是男女。男女执着的自性是：胜义谛中，未生即是法界，因此对它没有执着，是不执着。世俗谛中，智慧的女神，其相状如虚空的彩虹，或如水中月亮的坛城，显现而无自性。因此对她也没有执着，因为没有可执着的基础，所以称为不执着。如果像声闻乘那样背离贪欲，是舍弃了贪欲吗？不是那样舍弃了贪欲，所以说是贪欲。在贪欲本身中没有贪欲。如果这样，如果执着，执着于智慧之神也会变成分别念，那么执着不矛盾吗？如前所述，首先要证悟胜义谛中法界的清净，然后在世俗谛中，智慧的女神如水中月亮的影像，或如虚空的彩虹，显现而无自性地证悟，如果执着，执着就会穷尽，在贪欲本身中达到没有贪欲的彼岸，在贪欲本身中没有贪欲。这是梵天之王。因此，证悟到贪欲和无贪欲二者无别，即使享用贪欲也不会被过失沾染。如果没有享用贪欲，只是舍弃贪欲，即使是声闻乘也能成为梵天。在这种情况下，如前所述，证悟到贪欲和无贪欲二者无别之后，在没有舍弃贪欲的地方，从贪欲中产生的梵天，是梵天中的至高者或如国王一般。极其巨大的贪欲。极其或特别地，证悟到贪欲和无贪欲二者无别，就是贪欲中的大贪欲。像这样具有证悟的人，如果享用贪欲，不会被过失沾染。如果没有这样证悟，却以此为借口，随意享用，那么其果报是：会转生成为胎中的一种名为阿卓嘎的虫子，或者转生成为贪欲的旁生。无上不舍，这里所说的不舍本尊的誓言是：无上有两种，世俗谛中，认识到自己的身体是本尊的身相，胜义谛中，显现为无二的智慧之身。不舍弃无上的本尊是：如是