English
Because of not understanding the meaning of the four equalities, it is the jealousy of self-nature. Towards the two who are inferior in conduct, it is the jealousy of secret means, the meaning lies in natural explanation. The vow that "everything is not to be guarded" is: etc. The root is the heart of complete enlightenment, and there is no action that is non-dual to oneself, it is the wind of self-nature. Here, for the supreme being who possesses the three winds, the circle is without difference, and the three purities and equalities abide in four, therefore there is no guarding, it is the realm of supreme fortune. The vow that "everything is to be guarded" is: Sentient beings revolve in the three realms. etc. Lest it be forgotten. Here, the practitioner who is free from the two lazinesses of the ordinary person, is liberated from the beginning, therefore there is no grasping, and from the state of being free from large and small, the unequal action is also the samadhi of the first continuum. "Everything is terrifying" is: For coarse wisdom and behavior, urging protection by pointing out the dangers of this life and the next, it is easy to understand. The vow to act after purifying the vow substances separately is: etc. Practicing medicine, relying on the great dharma of the samadhi of the thousand-armed Avalokiteśvara, or generally accepting and eating it, or thinking and acting in this way, or enjoying it without understanding, transforming and acting in the stage of the path. The vow of samadhi is: Practice the three samadhis in order, then visualize the wheel. etc., is to enter gradually. Or practice simultaneously, everything is the great mudra of self-awareness. This is to enter simultaneously. The vow of mudra is: All Sugata mandalas. etc. The self-nature mudra is explained by the three. Therefore, pursuing the form of the yidam deity and retinue, and the merits of practice, is explained as the fault of abandoning the deity. In order to show the root, Vajrasattva who desires to attain. etc., explains the way of practice. Meditating that one's own form is liberated from the two extremes by the appearance of self-awareness, the body is clear. In order to show its merits, visualize the body of the deity as clear. etc., four are spoken, explaining that the five bodies are attained in the result. It is explained as the faults of other acceptance and abandonment. The
Chinese
那是从分别念和执着分别念中解脱出来的。然后，行为也是，不住于任何事物而行于一切。因为没有执着分别念，所以没有取舍地行事，没有境和有境。像“如此证悟的殊胜种姓”等等，解释为功德果实，是顿悟者和禅修道最后的境界。这些是秘密的大乘。三类因的乘，以及天人的乘，不舍弃，因为衰损是恶趣之因，种姓之声如其本然，很容易理解。为了显示在见解上显现为不同的基础，即心性的真如，是何者的对境，所以说了五个“一切高低胜妙乘”。像“大智慧的眼见”等等，因为具有一切智智，所以从什么都不是的基础中，看到高低乘和六道各自在努力和痛苦中轮转，为了想要使这个见解的伟大不混杂。那么，如果思考从其他方面超越的见解是怎样的，从“无上殊胜咒”到“不可说”，大乘的显空双运的见解在任何地方都不存在，因为不是对境。有多少个不同的见解，仅仅是名言，没有取舍的缘故，不说词句，不在意义上思考不同。一般来说，像“邪分别念”等等很容易理解。有些人认为见解是平等的，从“有些人认为见解是平等的”到“没有二者”，因为不通过差异来成就。中观和瑜伽行者说见解是相同的，但行为没有取舍，所以是差异。外道虽然行为上取舍，但见解是瑜伽，所以是差异。声闻和独觉没有深刻的见解和行为，那些是错乱。因此，不错误的见解和行为是，由真实的殊胜圣者所具有。这三个很容易理解。为了显示两个大乘的差别，从“无上乘之中”到“执着二者”，中观的宗义是，从小乘的角度来看，大乘是幻化如阳焰。善恶业也取舍。地和波罗蜜多的道也是兄弟。自性胜义中没有生灭。什么都不想要本身就不认为有错。那是错乱，所以不能胜任。
English
That is liberation from conceptualization and clinging to conceptualization. Then, the conduct is also, not abiding in anything, acting in everything. Because there is no clinging to conceptualization, one acts without acceptance or rejection, without object and subject. Like "Such realization is the supreme lineage," etc., explained as the fruit of merit, it is the realm of the sudden enlightenment and the final stage of the meditation path. These are the secret Great Vehicle. The three types of causal vehicles, as well as the vehicles of gods and humans, are not abandoned, because deterioration is the cause of bad migrations, and the sound of lineage is as it is, which is easy to understand. In order to show that the basis of appearing as different views, the suchness of mind, is the object of whom, therefore, five "all high and low supreme vehicles" are spoken. Like "The eye of great wisdom," etc., because it possesses all-knowing wisdom, from the basis of nothing, seeing the high and low vehicles and the six realms each revolving in effort and suffering, in order to want to make the greatness of this view unmixed. So, if one thinks about what the view that surpasses from other aspects is like, from "The supreme, unsurpassed mantra" to "unspeakable," the view of the Great Vehicle's appearance and emptiness union does not exist anywhere, because it is not an object. How many different views there are, only nominal, without acceptance or rejection, not speaking in words, not thinking differently in meaning. Generally speaking, like "wrong conceptualization," etc., is easy to understand. Some people think that the views are equal, from "Some people think that the views are equal" to "there is no both," because it is not achieved through differences. The Madhyamaka and Yogachara say that the views are the same, but the behavior has no acceptance or rejection, so it is a difference. Although the heretics accept and reject in behavior, the view is yoga, so it is a difference. The Shravakas and Pratyekabuddhas do not have profound views and behaviors, those are confused. Therefore, the unerring view and behavior are possessed by the true and supreme noble beings. These three are easy to understand. In order to show the difference between the two Great Vehicles, from "Within the unsurpassed vehicle" to "clinging to both," the tenet of Madhyamaka is that, from the perspective of the Lesser Vehicle, the Great Vehicle is like an illusion or a mirage. Good and bad karma are also accepted and rejected. The paths of the grounds and perfections are also brothers. There is no arising or ceasing in the nature of ultimate truth. Not wanting anything itself does not consider it a fault. That is confusion, so it is not capable.
Chinese
。如是说。方便大乘者，从“如是”至“仅此而已”。是见解之差别。于此，二谛虽仅以名相区分，然无偏颇。善恶之因，轮回之果，以及寂灭涅槃，何须说究竟胜义无有差别，即在世俗谛中，亦于身与智慧中成佛，不舍不取，故为殊胜。因此，二谛虽一音而意义各异。方便之大见行者，如是宣说了四句。观待无上大乘中观之二谛，无有胜于究竟胜义之无生纯净者，故说七宝圆满具足之因。七世俗谛于身与智慧中平等圆满，不离自明觉而显现为天之坛城之故。如不离平等性一般。如是宣说了两句。因此，大乘不需破除无二谛之业显现，因行境清净之故。方便与智慧极清净。如是宣说了四句。因此，以方便与解脱道二者之见行究竟而衡量，乃为伟大。如是之士，于今时之密宗行者中，多有口齿伶俐者，自诩方便与殊胜之见及究竟相同。然彼等自语相违。若二者相同，则方便之差别有何用，毫无意义。因此，彼等犹如沦为庶民一般，实乃大错特错。为示应成办之誓言故。《大誓言经》等中，“于五部中宣说之”，等等。于略说十五根本之品中，种姓之主汇集于第六胜者。彼即从一中解脱之五分功德显现为五部。六智性本身无生无灭，且能摧毁障碍之蕴。任运自成本身，功德显现为任何事物，无有增减。彼本身无有境识，故不为习气所染，不为自他所污。事业无勤而成就，即二利成就，且如实成熟，故为五部。无有任何可立足之处，是金刚。如是等等宣说了。应知者
English
It is said thus. The Great Vehicle of Means, from "as it is" to "that's all." It is a difference in view. Here, although the two truths are distinguished merely by name, there is no bias. The cause of virtue and sin, the result of samsara, and the cessation of suffering, what need is there to say that the ultimate meaning is no different, even in the conventional truth, enlightenment is attained in both body and wisdom, without abandoning or taking, therefore it is superior. Therefore, although the two truths are one sound but have different meanings. The great practitioner of means, thus spoke four lines. Depending on the two truths of the unsurpassable Great Vehicle Madhyamaka, there is nothing superior to the ultimate pure unborn, therefore it is said that the seven treasures are the very cause of perfect completion. The seven conventional truths are equally complete in body and wisdom, because they appear as the mandala of the deity without moving from self-awareness. Just as it does not move from equality. Thus, two lines were spoken. Therefore, the Great Vehicle does not need to eliminate the appearance of karma without the two truths, because the field of activity is pure. Means and wisdom are extremely pure. Thus, four lines were spoken. Therefore, it is considered great by measuring the ultimate view and practice of both means and the path of liberation. Such people, among the secret mantra practitioners of today, many are eloquent, claiming that their means are the same as the special view and the ultimate. But they contradict themselves. If the two are the same, what is the use of the difference of means, it is meaningless. Therefore, they are like falling into the common people, which is a big mistake. To show the vows to be accomplished. In the Great Vow Sutra, etc., "It is taught in the five families," etc. In the chapter that briefly explains the fifteen roots, the lord of the family gathers in the sixth victor. That is, the five qualities of liberation from the one appear as the five families. The six wisdom natures themselves are unborn and unceasing, and destroy the aggregates of obscurations. The spontaneously accomplished itself, the qualities appear as anything, without increase or decrease. That itself has no object consciousness, so it is not tainted by habits, not defiled by self or others. Activities are accomplished without effort, that is, the two benefits are accomplished, and they mature as they are, therefore they are the five families. There is nothing to stand on, it is the vajra. Thus, and so on, it was spoken. To be known
Chinese
为了阐述五种誓言的生起，从“显现世间一切”开始，说到执着。自明觉毫不阻碍，是本体之火，从根本上焚烧业的边际。那是证悟的智慧之火，习惯是禅定的火，为了焚烧遮障。从“诸法一切”等开始，一切法自然而然地汇集于自明觉之中。无论显现什么都令人愉悦，并且没有与常续分离的无常，这就是其特征。由此清净了分别念的痛苦，将三种智慧之水与之前的相顺应地结合起来。从“诸法一切”等开始，一切法无论显现什么，都无法把握其自性，这是风的特征。本体刹那间不住于任何事物，显现于一切处，声音言语不阻碍，这是事业，大即是欲求智慧之风，应如是知晓。从“大誓言经”等开始，自生智慧是一切法的特征或本体，无生无灭。特征是地，即地事物本身的本体就是那样。从“诸法一切”开始，到“吽”字是虚空，一切法未经改造的刹那间，开启了智慧，从自显现中产生。无本体而自明，以大空性为一的特征，应知晓为大虚空。因此，没有不成为密咒象征之门的，所以一切都是幻化网续。为了阐述那之后的意义，从“五烦恼”的誓言开始，到“一切融入佛土”为止。五烦恼是：本体是烦恼，理智是自显现，由于没有颠倒五名的缘故，是五种智慧和五种姓氏。如果证悟了从根本上清净的无明和烦恼，那就是无谬误的道路，如果不能证悟，就会堕入五门，所以要用三种智慧来掌握并修习，这是总体的教诲。从“贪欲自性无有”开始，到“生于金刚持地”为止。错误的贪欲超越了三种边际，一切都显现为二谛无别，所以是真正的贪欲，是无有对境的极度贪着。如是知晓的果