English
The vow of the word "five," and so on, is explained in detail. So, are the root and branches indistinguishable? The root refers to indicating the view itself as the object of knowledge, while here, without distinguishing between object and subject, it is called desire itself, like a part of a branch. That is, in the arrangement of vows, it says: To generate concentration on the Dharma nature of desire is sacred. To generate attachment to desired objects is degenerate. Anger is equivalent to "ten fields," and so on. That is, the ten fields themselves, when encountering an object, do not abandon the intermediate state, but separate body and mind, which is called a destroyer. Although it appears like anger similar to that of worldly people, here, based on the compassion of the Mahayana, compassion arises from the perspective of the ten fields generating cause-and-effect suffering, and merely through practice, the vows are perfected, and without accumulating the object itself, it is applied to the result, these are called supreme. Then, like "always having love for the cruel." This itself is from the perspective of conduct. What was said above is the true essence, while this is merely in accordance with the Dharma of anger. Wrong view refers to the Shravakas and Pratyekabuddhas, that is, the two Hinayana. For example, considering the infinitesimal moment as the ultimate truth, and the Mahayanists alternating truths, and the Kriya-vādins considering the conventional as divided into three categories, namely, the agent and the object, and indicating the wisdom-being as a friend, and like expecting accomplishment, clinging to expectation itself, which becomes an obstacle, therefore it is called wrong view. Here, just as recognizing that there is no need to eliminate or abandon them, through the three purities and the reasoning of the four equalities, the mind itself dissolves into the three truths that are free from appearance and emptiness, therefore, being free from all nihilistic views, this is the view. Like that, just as it is said, even anger is the supreme of the above reasons. Because of being skilled in means, the yogi who enters this gate, as it is said, because of being skilled in means, does not transcend practice, therefore it is called conduct. That is, in the arrangement of vows, it says: Hating wrong and deviated anger is sacred. Hating the innocent and the tolerant is degenerate. Pride refers to "manifestly visible," and so on. The manifestation of self-awareness
Chinese
如是成为的法，如所说为菩提心之誓言，秘密真言瑜伽以下任何都未成为行境，且任何显空等都未触及边际，故与须弥山和法相同而称为高。于彼义无有见之见，此乃见之殊胜。如是等同于离境之智慧。然此仅指不离见之状态。三摩地之义为无生，以及字和天瑜伽二者。决定乃心意融入习惯。其不为任何违缘所毁坏，且如虚空般自然成就，故远离对治，且无有境与有境故不变。以彼义而能忍耐，是为殊胜胜利，下方诸法则因有境和有境而有变异。此于理性能生起确信，如不离虚空空明般，故称为殊胜胜利。殊胜乃彼义之究竟和果实之故。彼即是说，以我慢傲慢之意，不作分别明晰，乃决定之意，如是出自幻化天女。于誓言安立中亦云：我慢为魔所欺，不能安住，于金刚乘能忍耐乃殊胜。无有真实而于邪谬之方散乱，且大者衰损。如是说。愚痴乃见等，以闻思而决断义，见与智慧真实相符，以觉性衡量故不分宗派，如是轮涅之诸法皆于自心之性中显现，如黄金所造之物皆为黄金般。不分别轮回所作之恶，不分别涅槃所作之善，且于显现声响之法不分别境与根之宗派，且不分别大小等宗派。所取能取清净乃无分别，乃大乘之愚痴。具有彼定解后，与彼等相应之行持，于五种严厉物和五肉等，不作取清净和舍不净之行，应修持无取舍，乃见行不二，是为所说之大乘见行。
English
The Dharma that has become such, as it is said to be the vow of Bodhicitta, is that which has not become the object of practice for any of the Secret Mantra Yogas and below, and which has not touched the limits of any of the appearances and emptiness, etc. Therefore, it is called high because it is similar to Mount Meru and the Dharma. The view that has no view of that very meaning is: This is the supreme of views. This is equivalent to the wisdom that is free from objects. However, this is only said to be the state of not changing from the state of view. Samadhi means unborn, and the yoga of letters and deities. Certainty is when the mind becomes accustomed to blending. It is not destroyed by any obstacles, and it is spontaneously accomplished like the sky, so it is free from antidotes, and it does not change because there is no object or subject. Because of that meaning, being able to endure is called supreme victory, while the lower ones have objects and durations, so they are subject to change. This itself has confidence in reason, and it is like not changing from the clear light of the sky, so it is called supreme victory. Supreme is because that meaning is the ultimate and the fruit itself. That is what is said: With the intention of pride and arrogance, not making distinctions clear, is the intention of certainty, as it is said in the Goddess of Illusion. It is also said in the establishment of vows: Pride is deceived by demons, unable to abide, and being able to endure in the Vajrayana is supreme. Without truth, it is scattered in the wrong direction, and the great one is diminished. That is what it says. Ignorance is the view, etc., that is, the meaning is decided by hearing and thinking, and the view truly matches the mind, and because it is measured by awareness, it does not distinguish between factions, so all the phenomena of samsara and nirvana are clear in the nature of one's own mind, just as things made of gold are all one as gold. It does not distinguish between the evils done in samsara, it does not distinguish between the good done in nirvana, and it does not distinguish between the realms of objects and senses in the phenomena of appearance and sound, and it does not distinguish between factions such as large and small. The purity of the grasped and the grasper is non-discrimination, which is the ignorance of the Great Vehicle. Having that conviction, the practice that is in accordance with them, such as taking the pure and abandoning the impure in the five sacred substances and the five meats, etc., should not be done. The practice of non-acceptance and non-rejection should be cultivated, which is the inseparability of view and practice. This is the view and practice of the Great Vehicle that has been taught.
Chinese
以具备二利之义，一生即可成就果位，此乃普容普摄，故为大乘。如是说。愚痴即如所说，于一切无有分别。因此，于誓言安立中说：愚痴无有偏袒，于任何事物皆不作分别，是为殊胜。不听闻教法，不顾及善恶，是为衰损。嫉妒即如所说之见行等。以见而言，见行低劣。瑜伽以下之见皆为低劣，因其具有偏执；行持低劣，因其具有取舍，各个乘皆是如此。因不能证悟此之义，故称为低劣。于彼等境生嫉妒者，即与彼等不相同，不住于彼等之中。不改变自之见行。从行持之角度而言，如未混合誓言，进入未混合誓言之真言中。或不住于心之誓言之境中所说之境等之中。于修持等之时，舍弃彼等，以具备二说，故称为嫉妒。不超越彼，受持誓言即称为守护。彼亦于誓言安立中说：嫉妒不于法性中强行介入，安住于真实中，无有执着之名，是为殊胜。不于他人衰损，于道友兄弟生嫉妒，是为衰损。如是说。于五种邪毒中，于四种之教法之最初，显示众生本自具有者，即是引导于邪道之自性，五种烦恼如经中所说之略说一般，三界一切有情皆本自具有，乃彼之因之业显现，与彼无二，受用彼。寻觅者，即彼自身无有成立，显示五毒即是心者，如五毒自知自显现之故等。彼亦如嗔恚具有与九种恼害相应之相一般显现，然自知即是显现，未了悟，于境无有成立。贪欲具有于境与有境贪着执著之相。愚痴具有无有分别之相。我慢不改变自之体性。嫉妒不容境，与嗔恚之时所说相同，心性自显现之定
English
That which, with the meaning of possessing two benefits, unites with the fruit in one lifetime is all-encompassing and all-embracing, hence it is called the Great Vehicle. So it is said. Ignorance is as explained, without distinction in everything. Therefore, in the establishment of vows, it is said: Ignorance is without bias, and does not discriminate against anything, it is supreme. Not listening to the teachings, not being afraid of good and evil, is deterioration. Jealousy is like the so-called view and conduct, etc. In terms of view, the view and conduct are inferior. The view below Yoga is inferior because it has attachment; the conduct is inferior because it has acceptance and rejection, and each vehicle is like that. Because one cannot see the meaning of this, it is called inferior. Those who are jealous of those objects are not the same as them and do not live in them. It does not change from one's own view and conduct. From the perspective of practice, it is like entering a mantra that does not mix vows or vows. Or do not dwell together with the objects mentioned in the context of the heart vows. In the context of practice, etc., abandoning them is called jealousy because it has two explanations. Not exceeding it, taking the vow is called protection. It is also said in the establishment of vows: Jealousy does not forcibly intervene in the nature of reality, and abiding in reality without the name of clinging to concepts is supreme. Not deteriorating others, being jealous of fellow brothers and sisters is deterioration. So it is said. Among the five perverted poisons, the first of the four teachings shows that beings inherently possess them, which is the nature of leading to the wrong path. The five afflictions are like the summary mentioned in the sutras. All sentient beings in the three realms inherently possess them, which is the manifestation of the karma of that cause, inseparable from it, and enjoying it. The seeker is that which is not established in its own continuum. Showing that the five poisons are the mind is like the five poisons being self-aware and self-manifesting. It also appears as anger, with the characteristics of being associated with nine kinds of torment, but self-awareness is manifestation, and without realizing it, there is no establishment in the object. Desire has the characteristic of attachment and clinging to the object and the subject. Ignorance has the characteristic of being without distinction. Pride does not change its own nature. Jealousy does not allow the object, which is the same as what was said in the time of anger, the determination of the mind's own manifestation.
Chinese
以章节来说，忆念是成为对境，即使成为眼睛的对境的显现，所谓的“识”也似乎阻碍了意识，除了显现为形象之外，即使是成为对境的极微尘也是不存在的。以“一切”的声音来说，五根的五境，即色、声、香、味、触五者，无论如何显现，未被阻碍的清晰显现，被称为成为意识的对境的“忆念”，仅仅是清晰的部分。对于那个事物本身，好的就贪恋，坏的就嗔恨，不好不坏的就愚痴。不从自己的自性中改变，并且因为那个事物本身而想要贬低其他事物，这就是慢和嫉妒同时产生。所有这些都包含在忆念中。所谓的忆念是什么呢？就是意识没有被阻碍，清晰地显现。意识的途径从眼睛的能力中流出，在对境的形象上积累成五毒，同样地，在显现上留下痕迹而产生声音，在鼻子上留下痕迹而产生气味，从舌头的途径产生味道，从身体的途径产生触觉，这仅仅是意识显现的基础。轮回和涅槃的一切也都是从意识本身显现的，因此被称为一切识。努力是意识，是运动的风。那意识刹那间在对境上运动。然而，即使只是用词语来表达，也是与刹那间的先后分离的。运动的努力本身，所谓的心，是所有对境和感官的真实自性，是意义的根本。远离所有执着于自性，在三时中不变，是成为起源的事物，即从意念的集合中，所谓的心，就是未造作、未修饰，是成为一切功德的来源。如《秘密藏》中所说：“菩提心的自性，非男非女亦非非男非女，非色非形。”等等，广说。因此，以轮回和涅槃的一切与心性无别的理由，所谓的方便，就像虚空不存在却无法穷尽，从空性中产生一切，所以是方便，即心性的法则，就像例子一样，任何地方都没有成立，但任何事物都不会停止，因此以方便显示了五毒没有自性。那本身自然成就为智慧，即所谓的方便等等。