Chinese
不舍弃如调伏等四根本，是为利益有情之律仪。无论如何行持，身语意三门不离本尊身语意大印，十善等皆汇集于此，故称为摄为法。于此殊胜密咒乘之无上道与果之誓言中，依所化众生之调伏而宣说之别解脱律仪，以及无量之菩萨律仪，剩余一切皆汇集于无上乘，故于守护此之状态中清净。 如是宣说。有无中观不可得，如是等等，此等无上乘，虽于此别解脱律仪与菩萨律仪之四根本一切皆行持，然不为下乘之过患所染污，故自性向上圆满，转为二资粮，故功德向上汇集，且示现清净。亦转为当行持之誓言，自他二者皆明现为心性，彼即不缘有无中之边与三者，且超离心识之行境，故自他二者于胜义中唯是平等。幻化非真实之相，如是者，仅于世俗中，于错乱分别之因缘聚合之刹那，显现为自他二者，然于彼上以自性成立之心识周遍寻思，譬如幻化或眼识中所见之毛发，如是不成立，为了知蕴聚非自性成立。于世俗中，所断之命根，以及能断补特伽罗之显现，此乃于无有上执为有之错乱分别缘起之显现。如是宣说，如是，觉性于所断之境与能断之士夫二者皆无有，因本初清净之故，无论断何者，亦无有断除之念，故于意义之体性上，无有执持为断命根者，此乃舍弃断命之律仪向上调伏且清净之故。无有命根故，亦无有可断之命。如是宣说。二谛无别故，如是等等，乃示现不与取汇集且清净，世俗与胜义二谛皆是心
English
Not abandoning any of the four root precepts such as discipline, is the discipline of benefiting sentient beings. No matter how one practices, the three doors do not diminish from the great mudra of the deity's body, speech, and mind. The ten virtues and others are gathered there, hence it is called gathering into the Dharma. In these vows of the supreme secret mantra vehicle, which is the unsurpassed path and fruit, the Pratimoksha discipline spoken according to the taming of those to be tamed, and the immeasurable vows of the Bodhisattva, all that remains is gathered into the supreme vehicle, so it is completely pure in the state of guarding this. It is said. Existing, non-existing, the Middle Way is not perceived, and so on. These supreme vehicles, even if all are practiced in these four roots of the Pratimoksha discipline and the vows of the Bodhisattva, are not stained by the faults of the lower vehicles, so the essence is upwardly complete, transforming into the two accumulations, so the qualities are gathered upwardly, and it shows purity. It also transforms into the vow to be practiced, and both self and other are clear as mind itself, that is, it does not perceive the extremes and three of existence, non-existence, and the middle, and because it transcends the realm of mental activity, both self and other are equal in ultimate truth. The nature of illusion, not real, is like this: only in conventionality, at the moment when the causes and conditions of mistaken thoughts gather, it appears as self and other, but on that, the mind that is established by its own nature is thoroughly contemplated, for example, like the illusion or the hair seen in the appearance of the eyes, it is not established like that, in order to know that the aggregates are not established by their own nature. In conventionality, the life force to be cut off, and the appearance of the person who cuts it off, this is just the appearance of dependent origination of mistaken thoughts that grasp existence in non-existence. It is said that, in this way, awareness is not in the object to be cut off and the master who cuts it off, because it is pure from the beginning, no matter what is cut off, there is no thought of cutting off, so in the nature of the meaning, there is no grasping as cutting off the life force, this is because the vow to abandon the cutting off of life is upwardly subdued and pure. Because there is no life force, there is no life to be cut off. It is said. Because the two truths are inseparable, and so on, it shows that not taking what is not given is gathered and pure, both conventional and ultimate truths are mind.
Chinese
您的自性与自他不分，无别的道理已在之前阐述。例如，变化喜乐之神的状态并非他异。这是因为，变化喜乐之神们的生活享受是从自身变化而来，并且是同类。同样，自明之义本身，在自他或轮回涅槃的一切法中，虽以自现而显现，但在意义的自性上，并未成立为二，没有他异，对于自明来说，没有被给予而需要取受的他物，也没有给予者和取受者，二者都与大我（ཀ，Ka）无别，因为没有分别，所以在世俗中无论如何取受，也没有取受的念头，因为一切都未超出大我之境，故名为法界。因为没有他（ཀ，Ka）和未给予（ཁ，Kha）。没有取（ག，Ga）受，一切皆是自性之界。如是说，不予而取的戒律，是功德圆满的清净。为了阐明断除妄语之义的戒律是聚集且清净的。如是说：诸法如幻。等等。因为由外境和内心的事物二者所摄持的诸法，仅仅是虚妄分别的因缘聚合而已。显现之时，空无真实的自性，如幻术一般，虽然真实地无有自性，但却显现为执着事物存在的弱智，这就是自性上不真实的自性之虚妄。于名言和词语上安立为虚妄。这是因为，明明没有事物，却显现为迷惑之执着，对于这些，安立种种名言和词语，执着于名言词语本身为真实并加以运用，这就是随顺自性的第二种虚妄。在随顺这些之后，也有相反的事物，有中无，无中有等等，或者明明知道是凡夫的虚妄却仍然去做，这是第三种颠倒的虚妄。因为这三种都没有成立真实的对境之基础。因此，因为没有成立为自性，所以明明是虚妄，却因为行持虚妄而无法成立真实。因此，仅仅安立为虚妄之名，也是没有目标的。诺。如是说，如此了悟
English
Your own nature is indistinguishable from self and other, the principle of non-duality has already been explained. For example, the state of the gods of emanated joy is not different. This is because the gods of emanated joy emanate their livelihood and enjoyment from themselves and are of the same kind. Similarly, the very meaning of self-awareness, in all dharmas of self and other or samsara and nirvana, although appearing as self-appearance, is not established as two in the nature of meaning, there is no otherness, for self-awareness, there is no other substance to be taken without being given, and there is no giver and taker, both are not different from the great self (ཀ, Ka), because there is no distinction, so in the conventional, no matter how it is taken, there is no thought of taking, because everything is not beyond the realm of the great self, it is called the Dharmadhatu. Because there is no other (ཀ, Ka) and no ungiven (ཁ, Kha). There is no taking (ག, Ga), everything is the realm of self-nature. It is said that the precept of taking without being given is pure with the accumulation of qualities. In order to explain that the precept of abandoning false speech is gathered and pure. It is said: All dharmas are like illusions. and so on. Because the dharmas held by both external objects and internal mind are only the aggregation of causes and conditions of false discrimination. When it appears, it is empty of true nature, like an illusion, although it is truly without self-nature, it appears as a weak intellect clinging to the existence of things, this is the falsehood of self-nature that is not true in its own nature. To establish falsehood in names and words. This is because, although there are no things, it appears as the clinging of delusion, for these, establish various names and words, clinging to the names and words themselves as true and using them, this is the second falsehood that follows the nature. After following these, there are also opposite things, existence in non-existence, non-existence in existence, etc., or knowingly doing the falsehood of ordinary people, this is the third inverted falsehood. Because none of these three have established the basis of a true object. Therefore, because it is not established as self-nature, it is clearly false, but because of practicing falsehood, it cannot establish truth. Therefore, even the mere establishment of the name of falsehood has no object. No. It is said, thus realizing
Chinese
如果知道这一点，即使为了自己、他人、佛法三者的利益而说，也不会被罪过沾染，这是因为虚妄的誓言，以功德圆满的方式持守誓言，聚集且清净。 “对无执著产生执著”，意思是：从本体自性的角度来看，一切事物都显现为自心，因此没有能境和所境的分别，而是自然明朗，这才是无执著的智慧。 对此，如果执着于能取所取，或者男女二相，那就是邪淫的贪欲。 按照这种方式行事，在当下以见解了知自心，并且禅定不离此见，行为以方便摄持，无有间断地享受贪欲的滋味，此味显现为智慧，因此贪欲本身没有过失，没有污垢。 所以说：“在贪欲之中没有贪欲”。 这是因为已经将梵行转化为至上安乐的智慧，从而掌握了梵行，所以是梵行之王。 这样说道。 “极其强烈的贪欲”，意思是：极其强烈的贪欲，将舍弃和修持融为一体，这就是胜乐金刚的密意，轮回和涅槃的一切法都无有分别，因此不净行的誓言，以功德圆满的方式聚集且清净。“无上不舍，恭敬上师”，等等，是分别誓言的类别。 有经部和广部两种。 这里首先宣说经部的内容，是无上菩提心的誓言。 它的本体是大乘密宗经典中的本尊，显现为大手印的智慧坛城，世俗菩提心是空性的，没有自性，胜义菩提心是二者无别，这是不可舍弃的，是果的本体。 因为词义的道路上没有比这更高的，所以是无上的。 对此，需要一个不以见行羞愧的伴侣。 上师是金刚乘的导师，有五种类别。 首先是引入佛法之门，引导者；其次是引入坛城，授予根本和支分的誓言，给予外内密的灌顶；第三是作为弥补自己誓言破损的见证人；第四是宣说解脱自己被无明束缚的续部；第五是生起次第和圆满次第
English
If one knows this, even if speaking for the benefit of oneself, others, and the three aspects of Dharma, one will not be tainted by faults. This is because the vows of falsehood, when upheld with perfect qualities, are gathered and purified. "Attachment to non-attachment," means: From the perspective of the essence of one's own nature, all phenomena appear as one's own mind, therefore there is no duality of object and subject, but rather a natural clarity. This is none other than the wisdom of non-attachment. To this, if one clings to the apprehended and the apprehender, or to the duality of male and female, that is perverse desire. Acting in accordance with this, at the very moment of seeing, one knows it as one's own mind, and the samadhi does not stray from this. Behavior is seized by skillful means, and the taste of attachment is enjoyed without interruption. That very taste is clear as wisdom, therefore attachment itself has no fault, no stain of error. Therefore, it is said, "In attachment, there is no attachment." This is because one has transformed brahmacharya into the supreme bliss of wisdom, thereby mastering brahmacharya, so one is the king of brahmacharya. Thus it is said. "Extremely great attachment," means: Extremely great attachment, where renunciation and practice become one taste, that is the essence of Hevajra's intent, where all phenomena of samsara and nirvana are without distinction. Therefore, the vows of impure conduct are gathered and purified in a way that is perfect in qualities. "Supreme, not abandoned, respect the guru," and so on, are categories of differentiated vows. There are two types: Sutra and Extensive. Here, first, the Sutra content is taught, which is the vow of the supreme Bodhicitta. Its essence is the deity of the Great Vehicle Tantra, appearing as the wisdom mandala of the Great Seal, the conventional Bodhicitta is emptiness without inherent existence, and the ultimate Bodhicitta is the inseparability of the two, which is not to be abandoned, it is the essence of the result. Because there is no higher path than the meaning of these words, it is supreme. For this, one needs a companion who is not ashamed of view and conduct. The guru is the Vajrayana master, and there are five types. First, the one who introduces one to the door of Dharma, the guide; second, the one who introduces one into the mandala, bestows the root and branch vows, and gives the outer, inner, and secret empowerments; third, the one who acts as a witness to make up for the broken vows; fourth, the one who speaks of the tantras that liberate one from the bonds of ignorance; fifth, the generation stage and completion stage.
Chinese
母法的口诀和授记。传授的方式是，对于应当断除的教诲，自己身语意没有虚伪和欺骗；对于应当接受的教诲，唯一的方法是通过身语意来努力让上师欢喜。也就是说，需要一位不羞于侍奉的老师，真言是根本、生起、事业三者。手印是誓言以及广大四法。持续不断地精进，分为上中下三种，以及大小两种程度的习惯，时间的持续是白天三次、晚上三次，或者白天一次、晚上一次，或者一天一夜分为三个时段，或者最好是刹那间的持续不断。如同流水一般进入正确的道路，慈爱。所谓的“进入正确的道路，慈爱”，是指进入了方便智慧，生起圆满次第两种方式相合的道路，这些人是金刚兄弟。其中，进入摩诃，见修行相同的是亲近的，进入真言的只是稍微疏远的，对于同一位上师接受同一种教诲的是融合的。对于这些供养，以身语意三门给予利益的力量，就是慈爱。不要说秘密的事情。所谓的“不要说秘密的事情”，秘密有十种，即见、方法、行为粗鲁、本尊名、陀罗尼和成就的征兆。总的来说，秘密有四种，即修持的地点、时间、同伴和物品。如果简要概括这四种秘密，那么所见之物和能见之物都适合保密，由上师和道友教导，并委托保密。这十种秘密的意义在于，为了调伏根器小的众生或者为了他人的利益，为了佛法秘密真言的意义，以及为了道友、姐妹、朋友的利益，只能为了这四种目的。对于那些没有誓言的人，或者即使有誓言也违背誓言的人，或者自己和誓言没有融为一体的人，以及即使自己和誓言融为一体的人，如果不是为了暂时的修行帮助，就不要泄露秘密。那么，应该如何做呢？不要用言语说出来，而是用一切行为来隐藏。对此，需要一位不因自己的虚伪而感到羞愧的人。这些是五个根本，所谓的“这些是五个根本”，是指这五个根本是暂时或最终成果功德的基础。修持和守护的殊胜誓言。所谓的“修持和守护的殊胜誓言”，是指菩提心和语的誓言这二者是修持和受持的誓言。