English
Oh! Not to mention the habit after just realizing it. Like the sun, ignorance and the two extremes are clearly revealed as pure. Like Mount Meru, it is not shaken by wrong views due to the fear of samsara, and is free from increase and decrease. Like the ocean, without seeking the four births from the unborn time, all the dharmas of compassion arise from blessings. By understanding the meaning of the secret of the maras, smearing with the taste of the unborn, the five poisons are also like the taste of nectar and the philosopher's stone, without abandoning the poison of the defilement of grasping, and becoming enlightened in the great equality. Therefore, it has twelve natures, and as many natures as are gathered by the meaning of collection. Because there is nothing that is not a door symbolizing the secret mantra. All arise from non-discrimination, uncreated, unadulterated, suchness. It means that the self-nature secret mantra is like a precious jewel, not discriminating anything, and all the qualities arise and appear from it. The path is not separated, not created, and not adulterated by eliminating it. The self-nature that was not originally created is that very suchness, from which blessings naturally appear. Friends, those are. These are what Vajrapani heard from many Buddhas and declared here, showing the nature of the first self-nature. Friends, what is the nature of the view there? Like this: not mistaken, not changing, certain, not attached, not discriminating, not ashamed. Therefore, the noble one closely shows the nature of the view, which is the meaning of all dharmas, that very suchness, not mistaken, without change, the meaning is certain, the wisdom of determination, free from the discrimination of attachment, free from the shame of faults, obscurations, and falls. What is that state like? For example, the nature of the sky. These words are like sounds, they are metaphors. The sky of suchness. These are the meanings, no matter what cause of discrimination arises, the dharmata sky is not obstructed, and there is no cause for the arising of feeling, so it is the meaning of dharmata, which should be known by yogis who possess wisdom and samadhi. What is the way in which the views of each vehicle appear? As it is, uncreated, suchness, and so on. Because the secret mantra is naturally accomplished, in the dharmadhatu, with different objects, the difference in wisdom that some realize and some do not realize is like a ladder.
Chinese
应当知晓，各种不同的见解由此产生。如果想要了解它的方式是什么，那就是：对于分别念来说，就是分别念本身；对于具有邪见贪执的人来说，就是邪分别念本身；对于仅仅执着于一方的人来说，名言就是实有。等等。菩提心的真如，在各自的凡夫以分别念进行观察时，显现为分别念。对于沉迷于外道邪见和邪贪的人来说，其根本显现为常断二见。对于声闻缘觉仅仅看到一部分的人来说，微尘和部分法显现为实有。即使仅仅领悟了胜义谛的一部分，但由于没有见到真正的实相，对于相信部分真实的应成派中观师来说，世俗显现为幻象，但在胜义谛中是没有产生的。在那里确定了那个真如，就能在虚空中见到。像虚空一样安住于虚空中，仅仅显现为虚空本身。这是说，在没有错乱密咒意义的状态中，如果内心确定，就能在行境圆满法性的虚空中见到。例如，就像安住在虚空中的法一样，在平等的虚空中，智慧显现出来，所见所闻的一切也仅仅显现为虚空本身，在这种状态中，从光明中显现，而没有名相错乱和二元对立。朋友们，应当如实知晓这些。这是为了说明见解的意义的自性。朋友们，那不退转的自性是什么呢？就像这样。这是为了显示不退转的誓言自性。在此，法性犹如虚空，一切都完全是一体。这是说，本来法性未经思索和言说的体性，就像虚空一样，所守护的一切和所有法都无差别地安住，因此完全是一体，是唯一。守护和不守护，远离偏颇。这是说，由于没有特别守护的对境，所以是广大的誓言。因为没有需要守护的，所以哪里会有守护的界限呢？如是说。像虚空一样的瑜伽士，守护像虚空一样的誓言。在此，没有守护的界限是安乐的。这是说，在法性的虚空中，智慧显现的九地和十地的瑜伽士，对于任何事物都不应有执着和取舍。无论是谁，在这扇门中，守护的种类没有界限，没有违越和失坏的苦行，因此，这是殊胜的，圆满而不失坏，守护一切，也是没有的誓言。为什么一切都是一切呢？
English
It should be known that various different views arise from this. If you want to know what the way to understand it is, it is: for conceptualization, it is conceptualization itself; for those with wrong views and attachments, it is wrong conceptualization itself; for those who only cling to one side, names are real. And so on. The suchness of the mind of enlightenment appears as conceptualization to those who contemplate with conceptualization by individual ordinary beings. For those who are attached to heretical views and wrong desires, the root appears as permanence and annihilation. For those who only see a part, such as Hearers and Solitary Realizers, subtle particles and some dharmas appear as real. Even if one only understands a part of the ultimate truth, but does not see the true reality, for the Prasangika Madhyamikas who believe in partial truths, the conventional appears as illusion, but it is unborn in the ultimate truth. When that very thing is ascertained there, it is seen in the sky. Abiding in the sky like the sky, it only appears as the sky itself. This means that in a state where the meaning of the secret mantra is not mistaken, if the mind is certain, one will see in the sphere of complete dharmata. For example, just as the dharma abides in the sky, wisdom dawns in the equal sky, and everything seen and heard only appears as the sky itself. In that state, it appears from the light, and there is no confusion of names and duality. Friends, you should know these as they are. This is to show the nature of the meaning of the view. Friends, what is that unchanging nature? It is like this. This is to show the unchanging nature of the samaya. Here, dharmata is like the sky, and everything is completely one. This means that the nature of dharmata, which has not been thought about or spoken about, is like the sky, and everything that needs to be protected and all dharmas abide without difference, so it is completely one, it is the only one. Protecting and not protecting, free from bias. This means that since there is no object to be specially protected, it is a vast samaya. Because there is nothing to protect, where would there be a limit to protection? It is said so. A yogi like the sky, protects a samaya like the sky. Here, it is blissful to have no limits to protection. This means that the yogis of the ninth and tenth bhumis, in whom wisdom has dawned in the sky of dharmata, should not have any attachment or acceptance or rejection towards anything. Whoever it may be, in this door, there are no limits to the types of protection, and there is no asceticism of transgression and degeneration, therefore, this is excellent, complete and without degeneration, protecting everything, and it is also a samaya of non-existence. Why is everything everything?
Chinese
既然确信是殊胜的，那么，这个理由是，所有轮回和涅槃的一切，都未曾出现在圆满大平等之誓言中，而是自然成就之誓言，因此必定是守护而不失坏的。转变的意义是，因为没有如此领悟，执着于界限而守护，实际上是从这个伟大的殊胜之处失坏。执着于界限，就是执着于有限。如是说。对于什么应该守护和不应该守护的，那些分别念即使没有也是好的。等等。任何瑜伽士的心中，如果没有守护与不守护的分别念，那就是最好的。那是因为什么呢？如果将守护的界限分为根本和支分来守护，那就是没有见到实义的虚伪，仅仅是装模作样，因此不是殊胜的至高乘。因此，对于具有目标和见解的人，谁也不会说“守护誓言”这个名称。守护与不守护，没有言辞。等等。在这个伟大的方便中，与守护界限相分离的法性，接受守护，不守护则失坏，没有舍弃，那就是至高乘的誓言，因此没有言辞，不是变成苦行和分别念的，对于法性而言，没有取舍。为了誓言而特意守护，没有不守护之事，因为这里没有任何高低乘的法需要接受和守护。因此，安住于无所作为的心。方法如何呢？如实安住于真如之究竟义，以无忘失之誓言，束缚于无守护界限之状态。如是说，在证悟法性如是之究竟义，自显现之时，心不生任何动摇和执着，那就是安住于真实之状态。那本身就是觉性，没有分离，是殊胜的誓言。因此，不从这个守护这个不守护的意义中失坏，安住于其中。没有守护的虚空誓言，如其显现之自性，戒律和律仪各自显现。如是说。没有特意束缚身语意三门的伟大誓言，如同虚空一般，从这个差别中，心依次显现为各自调伏的尺度之体性，如大海和二百五十戒等，是这样显现的：对于世间凡夫来说，
English
Since it is certain to be supreme, therefore, the reason is that all of samsara and nirvana have not appeared in the great sameness of complete equality, but are the spontaneously accomplished samaya, so it is certain to be protected and not deteriorated. The meaning of change is that because it is not understood in this way, clinging to boundaries and protecting is actually deteriorating from this great supreme state. Clinging to boundaries is clinging to limitations. It is said. For what should be protected and what should not be protected, it is good even if those discriminations are not there. And so on. If there is no discrimination of protecting and not protecting in the mind of any yogi, that is the best. Why is that? If the boundaries of protection are divided into root and branches to protect, that is hypocrisy without seeing the real meaning, just pretending, so it is not the supreme vehicle. Therefore, for those who have goals and views, no one will say the name "protecting vows." Protecting and not protecting, there are no words. And so on. In this great method, the nature of reality that is separated from the boundaries of protection, accepting protection, not protecting is deteriorating, there is no abandonment, that is the samaya of the supreme vehicle, so there are no words, it is not becoming asceticism and discrimination, for the nature of reality, there is no acceptance or rejection. Protecting specifically for the sake of vows, there is no such thing as not protecting, because there is no Dharma of high or low vehicle here that needs to be accepted and protected. Therefore, abide in the mind of non-action. How is the method? Abide in the ultimate meaning of suchness as it is, with the vow of non-forgetfulness, bind in the state of no protective boundaries. It is said that when realizing the ultimate meaning of suchness as it is, at the time of self-appearance, the mind does not arise any movement or attachment, that is abiding in the true state. That itself is awareness, without separation, is the supreme vow. Therefore, do not deteriorate from the meaning of protecting this and not protecting this, abide in it. The sky-like samaya without protection, according to its appearing nature, discipline and morality appear separately. It is said. The great samaya without specifically binding the three doors of body, speech, and mind, like the sky, from this difference, the mind gradually appears as the nature of the measure of taming each separately, such as the ocean and the two hundred and fifty precepts, etc., it appears like this: For ordinary people in the world,
Chinese
显现为经和盟誓。对于未区分意义侧面的声闻乘，被称为并显现为戒律。对于意义的侧面有所区分的，被称为律仪。对于大乘内外密法，显现为根本和支分的誓言。虽然未偏离一个意义，但在调伏的方面却各自不同。所说显现的方式是，大誓言如同珍宝一般，成为众多圣者的真实基础，因此在未偏离一个意义的同时，以调伏的方式显现并为人所知。具有如是性者是圣者。这是指，领悟并习惯了真如之义者，在任何时候都不会衰退。如果背离了那个意义，就会堕落，因此大誓言是确定的。守护一个即是守护一切的，这个圣者的大誓言。等等，如果不背离真如之义，即使守护的界限出现破损也没有过失的这个大圣者，对于各个乘的守护不相违背，就像用升斗来衡量并装满这个容器一样，又像国王和臣民一样，在这里接受所有乘的守护。然而，不要忘记，它们都是通过一个大圣者的自性来扩展的。朋友们，要知道这些都是不退转的自性。这些是誓言的本质的展示。诸位朋友，那么，如此行持的自性是什么呢？就像这样，通过身语意三门，三边完全清净圆满，因为是圣者的行持。这些是通过呼唤来近距离展示行持，即三门的行为完全清净，达到极致，这是大乘的行持，因此，如经中所说，是大乘的传承者，而不是堕入恶趣者。为了分别展示三门的行为，金刚身的行为是，没有前往，因此不改变规则，因为是唯一，所以安住于唯一。等等，特别是对于五地以下的，与大乘瑜伽的真实意义不可分离的金刚者们，身体的行为是如何行持的呢？一半的词语会转化为意义和行为，在圆满平等的状态中，自我达到高位