Chinese
即使行持，也不会变成杀生等罪行。 意思是说，所谓的“一切”指的是十不善业和五无间罪等，因为即使行持这些罪业，也不会执着于它们。不仅如此，圆满的戒律是指，戒律的四个根本将在后面阐述，一切支分都包含在三种类别中。这些戒律是指，当安住于这些誓言时，即使行持业和烦恼，也不会执着，因此没有任何作为，这就是戒律的戒律。如果为了他人的利益，不希望杀生等任何行为，这就是利益的戒律。三门不离大印，仅仅是为了积累善法，这就是积善法的戒律。在无上甚深的誓言中说：以调伏的自在力，戒律和无量无边的誓言，全部聚集在一起，完全清净。 也不执着于有无中。 意思是说，这些戒律显示了戒律的四个根本聚集在一起并清净，也变成了誓言的行为。 自他二者都显现为心性，因为超越了有无中三者，所以在胜义谛中是平等的。 如幻术和眼花缭乱的状态。 意思是说，在世俗谛中，仅仅是虚妄分别的因缘聚合，显现为二，并执着为自性，要知道这些就像眼花一样，是不成立的。 经中说：生命和补特伽罗仅仅是虚妄分别。 这样，因为智慧从所断和能断二者中清净，所以无论断什么，因为没有意识，所以没有断，这是因为生命的戒律聚集并清净。 经中说：无命和有命都无法断。 因为二谛无别。 意思是说，显示了不予而取的行为，从二谛中不区分自他，谷物是先前就存在的。 幻化的喜乐状态，没有差别。 意思是说，幻化喜乐的天神们，从自己的享受中化现并取用。 同样，自明智在一切处都以自显现而显现，但在智慧中没有成立为二，因为事物和主宰二者都不异于自己，所以无论取什么都不会超出自己
English
Even if practiced, it will not become killing and other sins. The meaning is that the so-called "everything" refers to the ten non-virtuous deeds and the five inexpiable sins, etc., because even if these sins are practiced, they will not be attached to them. Moreover, the perfect discipline refers to the four roots of discipline, which will be explained later, and all the limbs are included in the three categories. These precepts mean that when abiding in these vows, even if practicing karma and afflictions, one will not be attached, so there is no action, this is the discipline of discipline. If for the benefit of others, one does not want any actions such as killing, this is the discipline of benefit. The three doors do not deviate from the great seal, it is only for accumulating good deeds, this is the discipline of accumulating good deeds. In the supreme and profound vow it is said: With the power of taming, the discipline and the immeasurable vows, all gathered together, completely pure. Also, do not cling to existence, non-existence, or the middle way. The meaning is that these precepts show that the four roots of discipline are gathered together and purified, and also become the behavior of vows. Self and others both appear as mind-nature, because they transcend the three of existence, non-existence, and the middle way, so in the ultimate truth they are equal. Like illusion and dazzling state. The meaning is that in the conventional truth, it is only the aggregation of causes and conditions of false discrimination, appearing as two, and clinging to it as self-nature, one should know that these are like dazzling, they are not established. The sutra says: Life and the person are only false discriminations. In this way, because wisdom is purified from both what is to be cut and what can be cut, so no matter what is cut, because there is no consciousness, there is no cutting, this is because the discipline of life is gathered and purified. The sutra says: Lifeless and living cannot be cut. Because the two truths are inseparable. The meaning is that it shows the act of taking what is not given, from the two truths, self and others are not distinguished, the grain is what existed before. The state of illusory joy, there is no difference. The meaning is that the gods of illusory joy, transform and take from their own enjoyment. Similarly, self-awareness appears in all places with self-appearance, but it is not established as two in wisdom, because both the object and the master are not different from oneself, so no matter what is taken, it will not go beyond oneself.
Chinese
因此，因为没有不予给予的，所有未取之物皆为自性。如是说，是誓言聚集而清净。为了宣说虚妄的誓言，诸法如幻等，如是说，内外诸事物仅是虚妄分别的因缘聚合，虽无自性，然显现为所设定的自性，是为自性的虚妄。名为词句的安立是虚妄，是说执着显现的那些，安立种种名称，仅于名称上执为真实而行事，是为随行之虚妄。与彼等相违，是为颠倒之虚妄。彼等三者，因无战争之基础，于虚妄本身行持虚妄，虚妄之名仅是安立，实则不存在。如是说，如是知晓后，即使说出亦不沾染，是誓言聚集而清净。于无贪着而生贪着，是说一切事物，以心性自显现故，于境与心二者无别而明了，是为无贪着之智慧本身。于彼执为二元，是为颠倒之贪欲，于彼时知晓心性，且以方便摄持，则彼味本身显现为智慧，故无沾染。贪着本身即无贪着，彼即梵天至上之王。如是说。甚为贪着即是大贪着，是说如来之自性，一切皆无分别故，是誓言聚集而清净。无上不舍上师敬，如是说等，是誓言之类别中的两种。从此处开始宣说要义之略示，无上者是菩提心，以大乘之理，本尊之身，手印，显空无二无别，是为自性与道之上再无其他。上师是金刚上师，彼有五种，引导者，赋予誓言并灌顶者，弥补违犯者，解脱知续者，以及赋予口诀与传承者。恭敬是身语意三门无有虚伪，且尽力令其欢喜。咒语有三种，手印有四种，相续是以上中下三种精进，以及大小串习，具有三种时间相续，以及刹那。
English
Therefore, because there is no ungiven, all un-taken things are the essence of self. Thus it is said, it is the gathering of vows and is pure. In order to proclaim the false vows, all dharmas are like illusions, etc., thus it is said, the external and internal things are only the aggregation of causes and conditions of false discriminations, although there is no self-nature, it appears as the self-nature of what is established, which is the falsehood of self-nature. The establishment of names and words is false, it is said that those who cling to appearances establish various names, and only cling to the name as true and act, which is the falsehood of following. What is contrary to them is the inverted falsehood. Because there is no basis for war among these three, falsehood itself is practiced as falsehood, the name of falsehood is only established, but it does not exist. Thus it is said, knowing this, even if spoken, it is not contaminated, it is the gathering of vows and is pure. Attachment arises in non-attachment, it is said that all things, because the mind itself appears, are clear without the duality of object and mind, which is the wisdom of non-attachment itself. Clinging to it as dualistic is inverted desire, at that time knowing the nature of mind, and being grasped by skillful means, then that taste itself appears as wisdom, so there is no contamination. Attachment itself is without attachment, that is the supreme king of Brahma. Thus it is said. Extreme attachment is great attachment, it is said that the self-nature of the Tathagata, everything is without distinction, so it is the gathering of vows and is pure. The unsurpassed does not abandon the guru, respect, etc., are two of the categories of vows. From here onwards, the summary of the essentials is proclaimed, the unsurpassed is Bodhicitta, according to the principles of the Mahayana, the body of the Yidam deity, the mudra, the appearance and emptiness are inseparable, which is the self-nature and there is nothing else above the path. The guru is the Vajra master, he has five kinds, the guide, the one who bestows vows and empowers, the one who makes up for violations, the one who liberates the lineage of knowledge, and the one who bestows oral instructions and transmissions. Respect is the three doors of body, speech, and mind without hypocrisy, and striving to please them. There are three mantras, there are four mudras, the continuum is the three continuums of time with upper, middle, and lower diligence, and large and small habits, and the moment.
Chinese
直到母亲之间不间断。进入正道而慈爱。名为：进入生圆次第两种的人是金刚兄弟。对于他们有亲近、疏远和混杂。对于他们，以三摩地给予利益的能力是慈爱。为了秘密的意义，不要说话。名为：秘密有十种，一般秘密四种，中间秘密四种，适合保密的和委托的。为了自己、他人、佛法和朋友的利益，以及仅仅为了亲近，对于没有誓言、誓言破损、誓言未混杂和已混杂的人，也应根据情况保密，甚至言语和行为也要隐藏。这是五个根本。名为：这五个是作为道路和果的功德圆满的基础。修持和守护的殊胜誓言。名为：两个是修持的誓言，三个是守护的誓言。为了显示支分誓言。愚痴、贪着和嗔恨，我慢、嫉妒不舍弃。名为：等等这样说了。一般来说，从增长为正确五毒和错误五毒的续部中说了。其中，如果错误五毒以自相和共相的特征，以理证在自心中体验，那么除了身语意之外，不会见到任何应舍弃的。安住于正确五毒，因为会成为大乘见行誓言圆满的缘故，所以仅仅是不舍弃。白丸、红丸、大香肉，清净器皿中的水不倒掉。名为：这五个誓言物，是为了所说的四种成就而接受，由此清净了清净和不净的分别念，也是为了共同的两种功德，所以这些应该经常受用。十支分的誓言。名为：从这五个根本没有损坏而产生，并且成为修持的极大助伴的缘故。以本来清净平等觉悟而行持。名为：所有事物都安住于清净三和等性四的自性中，以觉悟来行持，以及想要觉悟而行持，应该按照顺序来了解。守护和修持的五种誓言。
English
Do not interrupt until the mother. Enter the right path and be loving. It is said that those who have entered the two stages of generation and completion are Vajra brothers. To them, there are near, far, and mixed. To them, the ability to benefit with the three samadhis is love. Do not speak for the sake of secret meaning. It is said that there are ten secrets: four general secrets, four intermediate secrets, what should be kept secret, and what is entrusted. For the sake of one's own benefit, the benefit of others, the benefit of the Dharma, and the benefit of friends, and only for closeness, even to those without vows, with broken vows, with unmixed vows, and with mixed vows, one should keep secrets according to the situation, even concealing words and actions. These are the five roots. It is said that these five are the basis for the perfection of the qualities of the path and the fruit. The supreme vow of practice and protection. It is said that two are the vows of practice, and three are the vows of protection. To show the branch vows. Ignorance, attachment, and hatred, pride, and jealousy are not abandoned. It is said that, etc., it is said from the tantra that generally expands into the five correct poisons and the five wrong poisons. Among them, if the five wrong poisons are experienced in one's own mind with their own and common characteristics, with reasoning, then apart from body, speech, and mind, nothing to be abandoned is seen. Abiding in the five correct poisons, because it becomes the cause for the perfection of the view, conduct, and vows of the Great Vehicle, it is only not abandoned. White pills, red pills, great fragrant meat, do not discard the water in the clean vessel. It is said that these five vow substances are accepted for the sake of the four accomplishments that are spoken of, thereby purifying the discrimination of pure and impure, and also for the sake of the two common qualities, so these should be constantly used. The vows of the ten branches. It is said that these arise from the five roots not being damaged, and because they become a great help to practice. Practice with the realization of primordial purity and equality. It is said that all things abide in the nature of the three purities and the four equalities, practice with realization, and practice with the desire to realize, it should be understood in order. The five vows of protection and practice.
Chinese
“根本即是无种性。”等等，这是关于分别的誓言的开示。如果五根本誓言失坏，那么人和天人的种性也会丧失，更何况是大乘的种性呢？因为会变成没有根基。 “不舍不弃五二者，支分誓言极难违。”等等，这是说舍弃邪见的五毒，就会变成像声闻乘一样，因为道路错误而从见解的境界中退失。舍弃正见的五毒，就不能成就二利，会变得没有加持。舍弃五誓言物，就会变得像克里亚瑜伽一样，见解和行持不相关联，因此不能进入这个乘。 “以平等而结合于平等，安住于平等的誓言中，将获得平等大圆满。”等等，这是从类别上将根本分为二的，大根本平等性的誓言。在一切事物的自性于三真如中平等时，在智慧和禅定的结合之时，任何也不会超越大自在，这仅仅是平等性的誓言。在《广大续》中说：“誓言，誓言，不是在别处存在，自己的见解就是誓言。”它的果是，不舍弃任何，而成为证得普贤王如来无分别的境界。 “越过之后非成佛。”等等，这是显示了失坏誓言的过患。如来也安住于此自性中，不会超越它。如果有人将大自在视为其他，并如此行持，那么就仅仅是从佛的自性中退失。 “根本失坏的破戒者，不勤奋于恢复。”等等，这是说五根本全部失坏就叫做破戒者。这些也包含在身语意中。如果对上师和道友失坏誓言，就用财富等来恢复。如果失坏无上密咒和手印，就用大成就法三次忏悔后念诵等来恢复。失坏秘密意誓言，就用智慧和禅定来恢复。如果不迅速恢复，就像腐烂的牛奶一样，会成为所有持誓者的障碍，因此连一个山谷的水也不能饮用。