Chinese
仅仅是显现，就无法确定。因为无常、不稳固且具有变化的性质，所以称为虚假。由于名相的遍计与真实不符，所以虚假本身在各自的事物上仅仅是显现，但在他人看来是不真实的，所以称为虚假。依赖也是如此，长短等事物仅仅是显现，但长并不成立，就像短或不成立一样。对于所有的依赖，都与此相似，所以称为虚假。那么，是否在所有方面都没有真实呢？并非如此。一切皆为自证显现，所以称为真实。即使遍计的三种相等等全部没有止息，但心与自证无别，并且自证本身显现为一切法而不止息，因此在三时中不会改变，所以是伟大的真实。因此，通达一切法在菩提心、真实三者无别的状态中，可以随意宣说。无论以何种方式用有无等词语的差别进行表达，都不会因执着而受到过失的沾染。因为心中没有执着，所以积聚和净化的二相之果，被视为是殊胜乘的所依补特伽罗的境界。从四种有害的虚假到三宝等等，即是对佛宝的损害，例如破坏各种形象；对法宝的损害，例如损害稳固的经卷；对僧宝，即是对二者的损害；对金刚上师和道友的损害；以及对一切大小有情众生的损害。对于任何会造成损害的罪人，都要采取不会造成损害的手段来应对。例如，说有很多军队，或者说没有人，或者采取遣返的手段等等，这些都是对前三者的应对。对于众生的损害，包括对人和野兽等一切众生说没有人，或者指示与居住地不同的地方，或者颠倒地说山顶和山脚。在这种乘的场合下，这样做是誓言，所以应该这样做。十种秘密的虚假是：应该对谁保密？即对于哪些对象？例如，对于破誓言者、无誓言者等等，在誓言的场合中
English
It cannot be determined with certainty by mere appearance. Because it is impermanent, unstable, and has the nature of change, it is called false. Since the conceptual constructs of names do not correspond to reality, the very appearance of falsity in its own objects is untrue to others, hence it is called false. Dependence is also similar; the very appearance of things like long and short does not establish longness, just as shortness or non-establishment does. All dependencies are similar to this, hence they are called false. So, is there no truth in any way? No, it is not so. Everything is true because it is self-cognizant appearance. Even though all three aspects of imputation and so on do not cease, the mind is inseparable from self-cognizance, and self-cognizance itself appears as all dharmas without ceasing, therefore it does not change in the three times, and is the great truth. Therefore, having understood that all dharmas are inseparable from the three truths of Bodhicitta, one can speak freely. No matter how one speaks with distinctions of terms such as existence and non-existence, one is not tainted by faults because of being free from grasping. Because there is no grasping in the mind, the fruit of the two aspects of accumulation and purification is shown as the realm of the individual who is the support of the supreme vehicle. From the four harmful lies to the Three Jewels, etc., that is, harming the Buddha Jewel, such as destroying various images; harming the Dharma Jewel, such as harming stable scriptures; harming the Sangha Jewel, that is, harming both; harming the Vajra Master and Dharma friends; and harming all sentient beings, great and small. For any sinner who would cause harm, one should use means that do not cause harm. For example, saying that there are many soldiers, or saying that there is no one, or taking means of turning back, etc., these are responses to the first three. Harming sentient beings includes saying that there is no one to all beings such as humans and animals, or indicating a place different from the place of residence, or speaking falsely about the top and bottom of the mountain. In the context of this vehicle, doing so is a vow, so it should be done. The ten secret lies are: to whom should it be kept secret? That is, for which objects? For example, for those who have broken vows, those without vows, etc., in the context of vows
Chinese
那些解释就是这样。实际上，什么是应该保密的？是心之三昧耶的各种类别，简而言之就是十种秘密。如果有人问及基础本身，从应该保密的角度来说有十种，因此要说十种不同的谎言。也就是，如果有人问及见、行、修三种，以及秘密名称、形象和成就征象四种中的任何一种，就说任何非真实的东西。对于全部十种守护，也同样适用。所谓“修持十七种守护”，是总结。通过两种解释的守护方法，有十七种守护的类别：三种见解的谎言，四种损害的谎言，以及十种秘密的谎言。那个意义本身就是道上的修持之物。此外，在三昧耶的安排中，说不是真实的秘密之义，而是变成有益之法的谎言，就是三昧耶；在没有保密的情况下，为了自己的胜利，或者为了损害他人而说，就是堕落。关于不予而取的两种扩展是，如“变成十倍田地的十种财物”等等，对于变成慈悲救度的田地的所说之十种，无论用什么方法都要调伏，并且抢夺那十种的数量本身的受用之物，如所说的那样供养于会众。那么，如果因地的七种解脱可以变成天神，那么对于果地的三种恶趣该怎么办呢？那就是如前所述，通过修习三摩地的收放，焚烧一切痛苦，这就是抢夺财物。使之不住留，就是供养于会众，连同果报。所谓“具相明咒”，是指具有所说之种姓和特征，以及十二种和十六种等等，圆满年度之法，具有迎请亲友等等的特征，作为方便和智慧不分离的标志而成为明咒。依靠这样的明咒，通过方便道，显现共同和殊胜的果位，即使偷盗和抢夺，也是三昧耶的体性。所谓“吉祥物”，依靠它而显现成就，比如旺（藏文，嗡，梵文:Oṃ，梵文罗马拟音：Om，汉语字面意思：嗡）第七世转世。所谓“隐藏法于掌中”，是指应该隐藏的法的体性，即誓言物班杂（藏文，班杂，梵文:वज्र，梵文罗马拟音：Vajra，汉语字面意思：金刚）和曼陀罗，以及在心之场合所说的适合保密的各种类别，被凡夫俗子所持有。
English
Those explanations are like that. Actually, what should be kept secret? They are the various categories of the heart's samaya, which, in short, are the ten secrets. If someone asks about the basis itself, from the perspective of what should be kept secret, there are ten, so one should tell ten different lies. That is, if someone asks about the three views, conduct, and meditation, and any of the four—secret name, form, and signs of accomplishment—one should say whatever is not real. The same applies to all ten protections. The so-called "practicing the seventeen protections" is a summary. Through the two methods of guarding explained, there are seventeen categories of protection: three lies of view, four lies of harm, and ten lies of secrecy. That meaning itself is the object of practice on the path. Furthermore, in the arrangement of samaya, telling a lie that is not the true meaning of secrecy but becomes a beneficial dharma is samaya; speaking without secrecy, for one's own victory or to harm others, is a downfall. The two expansions of taking what is not given are, such as "ten properties that have become ten fields," etc. For the ten spoken of that have become fields of compassionate liberation, one should subdue them by any means, and also plunder the objects of enjoyment of those ten numbers themselves, and offer them to the assembly as explained. So, if the seven liberations in the cause can become deities, then what should be done with the three lower realms in the result? That is, as explained above, by practicing the gathering and dispersing of samadhi, burning all suffering is plundering wealth. Making it not abide is offering it to the assembly, along with the result. The so-called "qualified mantra" refers to having the lineage and characteristics of what is spoken, and twelve and sixteen, etc., completing the annual dharma, having the characteristics of inviting relatives, etc., and becoming a mantra as a sign of inseparable means and wisdom. Relying on such a mantra, through the path of means, the common and supreme fruits appear, and even stealing and plundering are the nature of samaya. The so-called "auspicious substance" is that upon which accomplishment appears, such as the seventh rebirth of Bam (Tibetan, བྃ་, Sanskrit: Oṃ, Romanized Sanskrit: Om, Literal Chinese meaning: 嗡). The so-called "holding hidden dharma in the palm" refers to the nature of the dharma to be hidden, the samaya substance Bhanta (Tibetan, བྷན་དྷ་, Sanskrit: वज्र, Romanized Sanskrit: Vajra, Literal Chinese meaning: 金刚) and mandala, and the various categories suitable for secrecy spoken of in the context of the heart, held by ordinary individuals.
Chinese
这些。具有加持之物是具有上方诸尊加持的班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）具名者，小铃，金刚铃等。仅仅依靠它们就能产生加持的誓言物，如莲花生大师的大法螺和小法螺。守护是否存在，是指地下宝藏与无主宝藏，是没有鬼的。富人是指拥有许多财物的人。吝啬束缚是指邪见者，不舍得将财物用于供养三宝和佛法方面。那些用名字来获取，以及变成十良田的十种财物和两种宝藏，以及富人吝啬束缚的财物，不是由于贪恋而获取，而是为了地方的利益，所以称为用名字，即公开获取，为了使之成为供养神灵三宝和上师，瑜伽士和地方僧众的资粮，也同样为地方回向功德。无主之宝应该获取，这样做与获得功德并回向相符。具名形象等是为了舍弃世间贪恋，作为成就的所依，所以用名字公开获取，成为资粮，献给中阴身。聚集资粮是：十七条誓言是指不违背守护的誓言。变成十良田的十种财物，以及具名神咒等七种，这十七种是应该用作供养的誓言，所以教导说要做。其意义也在誓言的安排中：吝啬束缚的财物，以及普通人所说的成就之物，获取它们作为加持的所依是誓言。自己享用掠夺他人的财物是堕落。粗暴的语言有三种，第一种是四十等。也就是说，就像在贫瘠的田地里播种，耕耘后用清水和肥料滋润，果实成熟后又成为养分一样。对于被调伏的十良田的众生，就像用密咒的事业来讲述烦恼的粗暴一样，通过积聚二资粮，自然成就果实。或者，那些田地不会被大乘的所依之人所抛弃。十是因果的数量，就是所说的意义。可以调伏的众生就是田地的自性。
English
These. Blessed substances are those endowed with the blessings of the higher ones, such as Bhanta (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal meaning), the named one, small bells, vajra bells, and so on. Merely relying on them brings forth blessings, like the vow substances of Guru Padmasambhava, the great conch and the small conch. Whether there is protection, refers to underground treasures and ownerless treasures, which are without spirits. The rich are those who possess many belongings. Bound by miserliness refers to those with wrong views, who are unwilling to use their belongings for offerings to the Three Jewels and the Dharma. Those are taken by name, and the ten riches that have become ten fields, and the two treasures, and the riches of the rich bound by miserliness, are not obtained through attachment, but for the sake of the places, so it is called by name, that is, openly obtained, in order to transform them into resources for offerings to the deities, the Three Jewels, the lama, the yogis, and the local sangha, and also dedicate merit to the place in the same way. Ownerless treasures should be taken, and doing so is in accordance with gaining merit and dedicating it. Named forms and so on are for abandoning worldly attachment, as a basis for accomplishment, so they are openly taken by name, and becoming resources, they are offered to the intermediate being. Gathering resources is: the seventeen vows refer to vows that do not transgress protection. The ten riches that have become ten fields, and the seven named mantras and so on, these seventeen are vows that should be used as offerings, so it is taught to do. The meaning is also in the arrangement of vows: the belongings bound by miserliness, and the objects of accomplishment spoken of by ordinary people, taking them as a basis for blessings is a vow. Enjoying oneself by plundering the belongings of others is a downfall. There are three kinds of harsh speech, the first of which is forty and so on. That is, just as sowing seeds in barren fields, plowing and moistening them with clean water and fertilizer, and the fruits ripen and become nourishment again. For the beings of the ten fields to be tamed, just as using the activity of secret mantras to speak of the roughness of afflictions, by accumulating the two accumulations, the fruit is naturally accomplished. Or, those fields will not be abandoned by the person who is the basis of the supreme vehicle. Ten is the number of cause and effect, which is the meaning that is spoken of. Sentient beings who can be tamed are the nature of the field itself.
Chinese
因为是第三地。所谓“粗暴语十种”，是指使地方自身感到恐惧的语言，之所以称为“粗暴语”，虽然数量不定，但因地方而分为十种。所谓“断绝嗔恨”，是指仅凭所说的语言就能平息对方心中的嗔恨，类似于嗔恨消退。所谓“什么”，是指不将对方置于原位，而是施加于实际行动。所谓“使用秘密真言的语言”，是指“使用猛烈手段”等等。其中，猛烈手段是指直接断绝对方心识的行为，也就是粗暴的行为。例如，未经劝请而使用的事业咒语，如“达哈达达巴匝”等。从声音的角度来说，如“杀死”、“击打”、“焚烧”、“束缚”等等，都是猛咒。这两种是了解超度十境的方法。如果说，前面已经提到了粗暴语，这里又说“使用猛烈手段的咒语”，岂不是重复了吗？并非重复。前面是从世俗言谈的角度来说的，而这里是从事业时的猛咒来说的。或者说，超度境的所依之人，能够自在地处于三摩地中。首先，通过八种口头呵斥来断绝嗔恨，使傲慢消减，心识安住于真实状态。通过三摩地和猛咒来分离身心，这被称为“使用猛烈手段的咒语”，通过“词语的连接”也能明白这一点。所谓“陀罗尼”，如前所述，在灌顶和修持时，无二无别地实际修持方便和智慧，在将下乘应舍弃的粗暴行为付诸实践时，使用“萨玛雅 霍”等象征性词语，如经续中所说：“萨玛雅 霍等语，世间教法所无有，是为如来之象征。”“和”字是总集依次解释的各种内容。为了调伏堪为法器的弟子，在闻思时策励精进，在修持时努力实践的方法，为了守护誓言，以及舍弃与佛法不符的行为，为了以后不再发生，从人法和天神誓言的威胁到彻底断绝，以严厉的训斥来断绝嗔恨，使心识变得卑微，然后将其施加于实际行动。所谓“鬼神”，是指非人所造成的障碍