English
The Samaya (vows) of ྱ་བ are: Depending on the five elements, changes occur, etc. It explains the greatness of the non-dual view. For example, like the function of the five elements. If, through equanimity, the basis of contemplation and meditation is strengthened by diligence, then through the view that arises from that, if one gains stability, it is cherished because it becomes the mother of all the victorious ones. The Samaya of "no fault in the Dharma" is: the unsurpassed mandala, etc. Because the essence of Dharma is pure from the cause, which is the mind itself. Even the result, which is conceptualization and appearance, is pure as the Dharmakaya without eliminating appearance, so the definition is established. This is an explanation of the lineage of the first ground. The Samaya of "benefiting sentient beings" is: Having the same cause in the Bodhicitta, etc. In particular, it explains the practice of the second path of meditation. Because the essence of self and other, and spontaneously arising wisdom, are not different as the cause of perfect completion, compassion without suffering can become the root of all Dharmas, so in doing various benefits, it is not wasted. In order to lead disciples to liberation, both the characteristics of knowledge and actions that merely appear as wrong understanding are employed. The Samaya of "if realized, hold the meaning" is: Everything is spontaneously accomplished, etc. Because the two truths are not different in the wisdom of the ground and realization, liberation from objects is the unerring view. Because it cannot be expressed in words, expression itself is not the meaning. Therefore, it urges direct realization, like the Makara mudra. The Samaya of "abiding in the mind" is: All without exception are Dharmas, etc. It explains the first lineage. It is common with the view. If one realizes that the result is that itself because it is completely self-aware wisdom, then it is the close path. Its characteristic is: because it is separated from the object's support and essence, there is no going or coming, and the essence does not even hold onto just that, so it stops the sound of conceptualization. Wisdom is non-dual. The Samaya of "inexpressible, without elaboration" is: Transcending the world and being worldly, etc. It explains each separately with four words. No matter how many sounds of two things appear, their essence cannot be indicated. Because in expression itself there is nothing to express. Even the mere appearance of one's own characteristics is free from appearance and emptiness. Therefore, the wheel of realization or non-realization
Chinese
虽然显现为凡夫和佛陀，但远离了本体的戏论和特征的戏论。因此，这是第一种智慧的誓言。名为“不变金刚语”的誓言是：清净身语化现等，显示最初的显现。虽然诸佛的身语意化现，以及伟大的功德和轮回的因果二者，因缘而各自显现，但本体是自明觉的幻化显现，没有其他，因此本体是不变的。名为“本来未造作”的誓言是：无上菩提何须说等。两种事物的心髓是菩提，没有造作，遍及一切。任运成就的状态，认识到它不在境中，也认识到没有造作的作者，没有造作的作者是第一个特征的意义。名为“自性光明”的誓言是：诸法无余一切皆等。随顺解释说，一切法都是自生智慧，自明自知，自性光明，不舍弃边际，像莲花一样，因为那是诸佛现量的境，所以不是普通人和小乘外道等的境。如果有人怀疑没有方法让凡夫认识，用两句话来阐明：殊胜的智慧者 निश्चित地从当下就证悟了远离境的自生智慧，说其他是传承的境是词穷，是经论的衰败。名为“一切法界富饶母”的誓言是：等。是证悟的功德，因为本体是任运成就的，所以证悟的觉性自显为身和智慧，证悟的功德无法衡量，因此证悟吧，因为能成就圆满正等觉的佛陀。名为“菩提誓言”的誓言是：以离能取所取之智慧等。阐述禅定的功德和证悟的事业，如果远离所缘的证悟觉性没有动摇，所缘在自性中清净，就没有产生痛苦的种子，如此确定之后，为了利益他人，用多种方法对治两种颠倒，以及自相续和相关的下乘也是方法。
English
Although appearing as ordinary beings and Buddhas, it is free from the elaboration of essence and the elaboration of characteristics. Therefore, this is the first samaya of knowledge. The samaya called "Immutable Vajra Speech" is: Pure body, speech, and emanation, etc., showing the first appearance. Although the emanations of the body, speech, and mind of the Buddhas, as well as the great qualities and the cause and effect of samsara, appear separately due to conditions, the essence is self-aware, miraculous appearance, without otherness, therefore the essence is immutable. The samaya called "Primordially Unfabricated" is: What need is there to mention the unsurpassed Bodhi, etc. The essence of the two things is Bodhi, without fabrication, pervading everything. The state of spontaneous accomplishment, recognizing that it is not in an object, and also recognizing that there is no fabricator of fabrication, the absence of a fabricator of fabrication is the meaning of the first characteristic. The samaya called "Naturally Luminous" is: All dharmas, without exception, all, etc. Explaining in accordance with it, all dharmas are self-arisen wisdom, self-knowing, self-aware, naturally luminous, without abandoning boundaries, like a lotus, because that is the realm of the direct perception of the Buddhas, therefore it is not the realm of ordinary people and inferior vehicles, outer paths, etc. If there is doubt that there is no method for ordinary people to recognize, it is clarified with two sentences: Superior intelligence certainly realizes the self-arisen wisdom that is free from objects from this very moment. To say that others are the realm of transmission is a dead end, it is the decline of the scriptures. The samaya called "All-Encompassing Dharmadhatu Rich Mother" is: etc. It is the merit of realization, because the essence is spontaneously accomplished, therefore the awareness of realization itself appears as body and wisdom, the merit of realization is immeasurable, therefore realize it, because it can accomplish the perfectly complete Buddha. The samaya called "Bodhi Samaya" is: With the wisdom free from grasping and being grasped, etc. Explaining the merit of samadhi and the activity of realization, if the awareness of realization that is free from objects does not waver in anything, the object is purified in its own place, so there is no seed for the arising of suffering, having decided in this way, for the benefit of others, using many methods to counteract the two inversions, as well as one's own continuum and the related inferior vehicles are also methods.
Chinese
地在此执持。名为“总集无二”之誓言是：十方四时一切也。等等，是第一种。十四中，于错乱心之显现中，从四边解脱之觉性，于无有来去离一之体性，无论如何也未把握，是离于所依的。名为“一切具足”之誓言是：诸法各别了知已。等等，是讲述了悟之果与修习之功德。以见修相连而易懂。名为“方便即智慧”之誓言是：如此显现一切皆。等等，是第一瑜伽之义。自明无论如何显现，是自性方便之故。于方便中戏耍方便，因无有境，故于显现中，是超越执着边之自性智慧，即无别。名为“于智慧中结合方便”之誓言是：从如是性之道的法界性中。等等，于自性之显现中，无自性性无论如何显现，促使了悟无别之彼，则不生起各别的执着。彼即是结合于方便道之自在，是因从月亮生起不可思议之法，以及从太阳显现种种之故，已讲述完毕。名为“无二菩提心”之誓言是：若具方便与智慧。等等，了悟二谛无别，从根本彼即显现于一切，是圆满之因。彼之体性无论为何，因非任何相，故难以观察，即不悟。彼为何故？因无有境，如以眼不能见眼，故如他人不能以理证之义。于其他方面，幻化灰烬之第六品中说：一切方便十六增，十二以四戏耍时，染污菩提一时燃，任运坛城自中生。一切胜者菩萨之火，一切不共，下劣者如何能得。名为“一切结合”之誓言是：从本来天与天女。等等，以结合大秘密之隐义而欺骗他人等。
English
The earth holds here. The samaya called "Union of All, Non-duality" is: All times in the ten directions. Etc., this is the first type. In the fourteen, in the very appearance of the deluded mind, the awareness that is liberated from the four extremes, the nature of being one in being without coming and going, is not grasped in any way, it is devoid of support. The samaya called "All Possessing" is: Having realized each of the dharmas. Etc., it explains the fruit of realization and the qualities of meditation. It is easy to understand because it is connected to seeing and meditating. The samaya called "Skillful Means itself is Wisdom" is: Like this, all appearances. Etc., this is the meaning of the first yoga. Whatever appears as self-awareness is because of the skillful means of its own nature. In the play of skillful means with skillful means, because there is no object, in the very appearance, it is the wisdom of the essence that transcends the extremes of attachment, that is, non-duality. The samaya called "Combining Skillful Means in Wisdom" is: From the very essence of the path of suchness. Etc., in the appearance of the essence, whatever appears as the nature of no self, urging the realization of that which is inseparable, then separate attachments do not arise. That itself is the empowerment of the path of skillful means, because inconceivable dharmas arise from the moon, and because various things appear from the sun, it has already been explained. The samaya called "Non-Dual Bodhicitta" is: If one becomes endowed with skillful means and wisdom. Etc., realizing that the two truths are inseparable, from the basis itself, it appears in everything, it is the cause of complete perfection. Because its characteristic is whatever it is, because it is not any aspect, it is difficult to examine, that is, it is not understood. Why is that? Because there is no object, like the eye not seeing the eye with the eye, therefore, like the meaning that others cannot prove with reason. In another section, from the sixth chapter of Illusionary Ashes, it says: All skillful means increase by sixteen, when twelve play with four, the defiled bodhi blazes at once, the spontaneously accomplished mandala arises from itself. The fire of all victorious bodhisattvas, everything is uncommon, how could inferior ones obtain it? The samaya called "All Combining" is: From the very beginning, gods and goddesses. Etc., deceiving others with the hidden meaning of combining the great secret, and so on.
Chinese
并且讲述实际应用的誓言，自性的结合分为两个根本，广说则有四种解释。根基已在对境中讲述完毕。 “全部无余”这两句是三摩地结合的部分。或者，如《般若法界》中所说等，是现前的结合。以佛母加持而嬉戏，以方便摄持，日月交融之明点安住于处所，以嗡（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和穆（藏文：མུཾ，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：穆）装饰顶端。以功德和自性二者以及殊胜的三摩地之天众，以大喜之味令欢喜，是为供养。思绪显现为智慧之身，生起于安乐之顶端，复又迎请回处所，获得字轮之位时，也获得智慧上师之位，并获得五部和第六能胜之身，以显现三身之结合，为了不退转之大义，是结合与解脱无别的意义。第二是易于理解，是为了遣除宗派之见。名为“全部无余度脱”之誓言，如“内外器情全部无余”等，共同宣说自性和三摩地。 “以极忿怒尊”等四句，解释为以方便度脱之方便，前行和后行。 “以大悲之加持”等，是现前的度脱，将五道融入净土而度脱。 “大须弥山及四大洲”等，以自明觉受用显现为本尊之主尊心间的让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字，以智慧火度脱之三摩地而度脱。 “亦当融入于法界”等，在现前之时，于法性中以让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）、扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）、康（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）度脱后，以智慧善巧和三法生起为本尊，抛掷于密严刹土后，以菩提心给予灌顶，成为种姓决定的佛子。如是度脱二者，是依于人等。 “摧毁五蕴”等，以理性能衡量，不能衡量。所度脱之对境，自明本性无有，故无有度脱者之执着，因此度脱之时，无有可度脱之物。为何如此？如“心之自性即是”等，因所度脱之境不可得，故无法度脱。那么以大悲度脱何者？