Chinese
此外，那个伤害所有众生的人，会堕入无间地狱，那是被慈悲所摄受的。被称为“瑜伽行者的敌人”是指，摧毁法轮，摧毁寂静的隐居处，偷盗寺庙的财物，在僧侣之间制造分裂等等，这些是瑜伽行者的共同敌人。如果不迅速制服并杀死这些种类的人，由于根本和分支誓言的违背，瑜伽行者应通过身、语、意三门，以严厉的手段，通过咒语和手印的力量来杀死他们。如果这样杀死他们，他们也会与正确的境地相遇，那是被慈悲所摄受的。然后，为了说明誓言的功德，说了“这个誓言是伟大的赞颂”等等。所谓“这个誓言是伟大的赞颂”是指，因为这个根本和分支誓言是成就真正智慧的基础，所以是伟大的赞颂。因此，（经中）说“是成就佛陀的因”等等。然后，为了说明誓言的本质，说了“如意宝珠”等等。誓言的本质是如意宝珠，未被改变的胜义菩提心是誓言的本质。然后，为了说明守护誓言的功德，说了“不放弃誓言”等等。守护并不放弃根本和分支誓言之处的瑜伽行者，会产生无法言说的美好功德，因为安住于成佛之因，所以会变得像佛陀一样。（经中）这样说了。所谓“何须提及其他成就”是指，如果守护根本和分支誓言就能变得像佛陀一样，那么又何须提及其他的成就呢？为了获得这样的成就，从一开始就要精进，守护根本和分支的誓言。释迦牟尼佛和普贤王如来这样说了。为了依次区分并说明誓言，是区分誓言的章节。在广释的《甘露滴》中，这是通过二谛解释的第十二章。
English
Furthermore, that person who harms all sentient beings will fall into Avīci hell, which is embraced by compassion. What is called an "enemy of the practitioner" refers to destroying the Dharma wheel, destroying solitary retreats, stealing the property of monasteries, creating discord among the Sangha, and so forth. These are the common enemies of practitioners. If such types are not quickly subdued and killed, due to the violation of the root and branch vows, the practitioner should kill them through the three doors of body, speech, and mind, with strict measures, through the power of mantras and mudras. If they are killed in this way, they will also meet with the correct state, which is embraced by compassion. Then, to explain the qualities of the samaya, it is said, "This samaya is a great praise," and so forth. What is meant by "This samaya is a great praise" is that this root and branch samaya is the basis for accomplishing true wisdom, therefore it is a great praise. Therefore, it is said, "It is the cause for accomplishing Buddhahood," and so forth. Then, to explain the nature of the samaya, it is said, "Wish-fulfilling jewel," and so forth. The nature of the samaya is a wish-fulfilling jewel; the unconditioned ultimate bodhicitta is the nature of the samaya. Then, to explain the benefits of keeping the samaya, it is said, "Not abandoning the samayas," and so forth. The practitioner who keeps and does not abandon the places of the root and branch samayas will generate immeasurable good qualities. Because they abide in the cause of Buddhahood, they will become like the Buddhas themselves. Thus it is said. What is meant by "What need is there to mention other siddhis?" is that if keeping the root and branch samayas makes one like the Buddhas, then what need is there to mention other siddhis? To attain such accomplishments, one should be diligent from the beginning and keep the root and branch samayas. Shakyamuni Buddha and Samantabhadra said this. To explain the samayas by distinguishing them in order is the chapter on distinguishing the samayas. In the extensively explained Amrita Drop, this is the twelfth chapter, explained through the two truths.
Chinese
虽然显示了词等，但因意义简略，恐怕对各自的意义有所疏漏。因此，显示了“此后”等。这又是为了首先对前面所说的十二章及以上的意义，向恩情施与者表示随喜。以普贤等为主的全部眷属众，各自的心意都感到满足。所谓“眷属全部显现为无二的菩提心”，是说眷属们以头顶的聚集，以瑜伽殊胜的方式向导师顶礼。眷属们面对着安住于世尊的身秘密、语秘密、意秘密的主尊，对导师感到惊奇，以奇妙的语言宣说了下面将要出现的这些话。“唉玛！从惊叹奇妙的平等法界中，大悲明朗而不混杂地普遍散布”，这是说，从奇妙的法性未加改造的法界本身，由于三界众生没有证悟清净的法性，所以大悲分别明朗而不混杂地显示了见、行、誓言等，并且普遍散布。佛身、语、意、功德、事业，手印的坛城无法言说，这样说道。身的坛城也有三种，语的坛城也有三种，同样，意、功德、事业也有三种。说手印的坛城无法言说，也是为了六道众生的想法各不相同，有无数种，为了消除他们的想法。所以说手印的坛城是不可思议的。这样，为了大悲摄受众生，众生无数，分别念如此之多，大悲遍及各方。唉玛！太稀奇了！这样说道。此后，又为了从导师的加持中显示胜义谛和世俗谛的奇妙之处。唉玛！奇妙的法啊！从与虚空等同的法界中，幻化种种变化的幻术，最终仅仅显示为世俗，这是说，从导师的意不分别的智慧中，身的坛城等幻化种种变化不可思议
English
Although words and so on are shown, it is feared that there may be omissions in the individual meanings because the meaning is abbreviated. Therefore, "then" and so on are shown. This is also to first express joy to the benefactor for the meaning of the twelve chapters and above mentioned earlier. All the assembled retinues, headed by Samantabhadra and others, felt satisfied with their respective thoughts. The so-called "all the retinues manifest as non-dual Bodhicitta" means that the retinues prostrate to the teacher in the supreme manner of yoga with the gathering of the crowns of their heads. The retinues face the Lord who abides in the secret of the body, the secret of speech, and the secret of the mind of the Bhagavan, and are amazed at the teacher, and proclaim the following wonderful words that will appear below. "Emaho! From the supreme sphere of wondrous and amazing equality, great compassion spreads clearly and unmixedly everywhere," which means that from the wondrous nature of the unadulterated realm of reality itself, because sentient beings of the three realms have not realized the pure nature of reality, great compassion separately and clearly shows views, practices, vows, etc., without mixing them, and spreads everywhere. The body, speech, mind, qualities, and activities of the Buddha, the mandala of mudras are beyond words, it is said. The mandala of the body also has three aspects, the mandala of speech also has three aspects, and similarly, the mind, qualities, and activities also have three aspects each. Saying that the mandala of mudras is beyond words is also for the sake of the six realms of sentient beings having different thoughts, having countless kinds, in order to eliminate their thoughts. Therefore, it is said that the mandala of mudras is inconceivable. Thus, in order for great compassion to take hold of sentient beings, sentient beings are countless, and there are so many different thoughts, and great compassion pervades all directions. Emaho! How wonderful! It is said. Thereafter, in order to show the wonder of the two truths, ultimate and conventional, from the blessings of the teacher. Emaho! Wonderful Dharma! From the realm of reality equal to space, the illusions that transform into various transformations ultimately appear only as conventional, which means that from the non-discriminating wisdom of the teacher's mind, the mandala of the body and other illusions transform into various inconceivable transformations.
Chinese
等。从胜义谛法性中未动摇，而在世俗谛中仅示现如幻，甚为稀有，如是眷属众等特意向导师请教。尔时，薄伽梵秘密主，以不可言说的意念，安住于四时平等性之界中，未发一语而安住。之后，为了显示结集者向导师祈请总结要义，因此，与“之后，金刚意普贤菩萨作祈请”相连。祈请之语是，呼唤“薄伽梵”，是祈请教诲。之后，又为了显示导师将先前所说之义全部总结后开示，因此，宣说了“之后”等，与“秘密主如是宣说”相连。所说之语是，呼唤“大菩萨”，以身语意三门谛听，是祈请应允。续部之王，开示此法之义，导师我将所说之义总结后为你宣说。如是宣说，开示之语是：唉玛吙，一切诸法皆是心的迷乱，难道有心未领悟的少许法吗？所谓内外所显现的一切诸法，乃是从无始劫以来，由分别念的力量，于分别的境相上显现为迷乱，显现为法的，也是内在的觉性显现而已，除此之外，在其他的处所并不成立。为了显示这一点，故说心外无少许法。之后，导师又宣说了坛城等，为了显示那也是在迷乱的境相上显现，而在具有真实智慧者前则不显现。为了遣除迷乱，诸佛宣说正法，那如幻术，如幻象，显现为迷乱。如是宣说，为了遣除三界有情本无之自性，由心的迷乱而执着为实有之相，故示现天众坛城如幻，为了使粗大的相不执着而示现。示现天众坛城如幻，那也只是在迷乱前显现而已，在真实的智慧前则无显现。迷乱与迷乱前所显现的诸法
English
etc. Without moving from the ultimate reality of Dharmata, but merely showing as an illusion in the relative truth, it is very wonderful, so the retinue specially asked the teacher. At that time, the Bhagavan, the Lord of Secrets, with an unspeakable intention, remained in the realm of the equality of the four times, without saying a word. Then, in order to show that the compiler requested the teacher to summarize the main points, therefore, it is connected to "Then, Vajra Mind Samantabhadra made a request." The words of the request are, calling "Bhagavan", is a request for instruction. Then, again, in order to show that the teacher summarized all the meanings previously spoken and then gave instructions, therefore, he spoke "Then," etc., which is connected to "The Lord of Secrets spoke thus." The words spoken are, calling "Great Bodhisattva", listen with body, speech, and mind, is a request for permission. The king of tantras, revealing the meaning of this Dharma, the teacher, I will summarize the meaning of what I have said and explain it to you. Thus speaking, the words of explanation are: Emaho, all dharmas are delusions of the mind, is there any dharma that the mind has not realized? The so-called all dharmas that appear externally and internally are, from beginningless time, due to the power of discrimination, appearing as delusions on the object of discrimination, and what appears as dharma is also the manifestation of inner awareness, apart from that, it is not established in other places. In order to show this, it is said that there is no dharma outside the mind. Then, the teacher also spoke of mandalas, etc., in order to show that it also appears in the object of delusion, but does not appear before those with true wisdom. In order to dispel delusion, the Buddhas preach the Dharma, which is like magic, like illusion, appearing as delusion. Thus speaking, in order to dispel the inherent non-existence of sentient beings in the three realms, which is grasped as real due to the delusion of the mind, the mandala of the gods is shown as an illusion, in order to make the gross signs not cling to it. Showing the mandala of the gods as an illusion, that only appears before delusion, but there is no appearance before true wisdom. Delusion and the dharmas that appear before delusion
Chinese
总而言之，所谓的“一切都只是自己心的显现”是指：因为没有外境，所以执着于错觉，因此被错觉所束缚。如果反过来，在天神的坛城中显现，那也是一种错觉的显现。因此，所有这样显现的法，都是自己的心性，除了心性的显现之外，在其他地方是无法显现的。然后，为了进一步说明心性并非实有，（经文）说：心的自性并非实物，因为通过区分先后，自性完全不存在。心的自性并非实物，因为如果将刹那划分为先后，那么前一刹那已经灭亡，后一刹那尚未产生，现在的一刹那也不停留。因此，自性已经不存在，所以内心的心识并非实物。然后，为了进一步说明所谓的“心并非实有”，（经文）说其不驻留：原本未生，本来清净，没有文字，离言语和名称。所谓的“心并非实有”，并非指心原本存在，然后因为某种原因而消失，而是指原本未生，从一开始就完全清净。对于这种完全清净的状态，无法用文字来表达，它远离言语的声音和名称。然后，所谓的“远离言语和名称”是指空性，对空性本身的考察，是为了进一步表明超越了空性。（经文）说：空性的行持本身超越了空性的境界。空性的空性是空性的境界，但也不停留在那里，这是不驻留的大智慧圆满的口诀，是不造作的真谛。因此，因为错觉和真实都源于心，所以心是法的根本。经文说，这个根本显现为轮回和解脱。显现为错觉是由于自己的心显现，所以是心性。这个心本身，就是原本未被造作的心，是根本。经文说，这个根本自性光明，显现为轮回和解脱，因此从根本上切断了轮回，以无喜悦的方式显示了喜悦，说了“霍”。然后，为了表明以上所说的所有意义都处于不驻留的大智慧的状态中，并为了表明不驻留的大智慧中什么都没有，（经文）说：唉玛吙，心性是空