English
One should observe and understand that they appear differently. So, what is the way to recognize them? The very nature of Bodhicitta, due to being obscured by the obscuration of the conceptual mind of ordinary beings, appears as conceptual mind itself. Those who are attached to the wrong views of the Tirthikas, due to their wrong views, appear as the two extremes of permanence and annihilation. Those who hold onto the partial understanding of the Shravakas and Pratyekabuddhas, therefore, what they see appears as different terms, the aggregation of minute particles and the Dharma of interdependent arising and ceasing, and as momentary substances of grasping consciousness. The Mind-Only school and the Madhyamikas, who only understand and recognize a small part of the ultimate truth but do not see the true nature, for those who alternately acknowledge the two truths, in the relative, what is seen is like a dream or an illusion, but in the ultimate, it appears as a self-aware continuum and the unborn Dharmata. The wisdom of the great accomplished ones of Secret Mantra realizes that very reality without error, and in that state, the mind is certain, and all objects of experience appear as the Dharmadhatu's sky. For example, like the clear nature of the sky, all Dharmas abide in the boundless Dharmata, the great sky of equality, and in the self-arisen awareness, all that is seen and heard also merely appears as the Dharmata, like the sky. Therefore, in this state of suchness, there is no duality of mistaken appearances arising from clarity. The third part, from "Friends!" to "Must be carefully considered!" shows: Friends! These should be understood as the essence of the meaning of the nature of view. Therefore, it is taught that after hearing the sacred Dharma, one must carefully consider it. The third part has three aspects: brief explanation, detailed explanation, and conclusion. The first part, from "Friends!" to "Like this!" shows: Friends! After calling out, what is the nature of the Samaya that cannot be transgressed? This is the brief explanation, like this! The second part has seven aspects: declaring the Samaya of spontaneous perfection without needing protection; explaining the greatness of such non-protection; revealing the fault of adhering to separate protection; explaining the way of protecting without protection; explaining the way of speaking that accords with the wisdom of non-protection; explaining the definition of Samaya; explaining protecting by abiding in the state of non-protection.
Chinese
第一，从“法性虚空”到“衡量于何有”之间所说的是：殊胜者一时顿入之见之神圣誓言是，原本未经观察、未经言说的自性，如法性虚空般，在此状态中应当守护，并且一切法皆无分别地完全安住于大一之中，这也称为唯一誓言。如秘密主喜金刚所说，在誓言的界限中：“轮回涅槃、自他、善恶，无分别，是唯一誓言。”正如所说，不离于唯一明点的状态。对于无有偏颇的大义，远离了区分守护与不守护的取舍之方，即没有“守护此，不守护彼”或者根本和支分的守护之衡量，因为没有，所以远离一切执着，这也称为放任的伟大誓言。如彼中所说：“远离了是非、有无、真假的执着，故为放任。”如是，在无法守护的状态中，即是止息和约束。第二，从“如虚空般”到“守护一切”之间所说的是：在如法性虚空般的状态中，自证显现，因此九地和十地的瑜伽士，智慧极其广大且无有偏颇，不离于此，如虚空般的誓言，对于任何事物都没有执着和分别，没有取舍地守护。如是，无论任何事物，在此门中，远离了守护之种类的界限，如果没有违越和衰损的艰难困苦，智慧融入界限之中，那么在明点大乐的状态中，因为没有偏颇，所以与任何事物都不相违背，因此，一切誓言都未曾衰损地守护，这也称为无有之伟大誓言。如前所说：“远离了方向和数量的守护对象，故为无有之誓言。”第三，从“为何一切”到“成为于何有”之间所说的是：理由为何称为无有守护界限之誓言呢？因为轮回或者守护对象或者根本誓言的一切，以及涅槃或者守护者或者支分誓言的一切，都必定是法性平等大誓言中最先产生的，因此
English
Firstly, from "Dharmata Sky" to "Where is the measure?" it shows that: The sacred samaya of the view of the supreme being entering all at once is, the essence that has never been examined or spoken of, like the Dharmata Sky, should be protected in this state, and all dharmas abide indivisibly in the great oneness, which is also called the sole samaya. As Guhyapati Krodhavajra said in the realm of samaya: "Samsara and nirvana, self and other, good and bad, without distinction, is the sole samaya." As it is said, it does not deviate from the state of the single bindu. For the great meaning without bias, being free from the aspects of acceptance and rejection of distinguishing between guarding and not guarding, that is, there is no "guarding this, not guarding that," or the measure of guarding the root and branches, because there is none, it is free from all clinging, which is also called the great samaya of abandonment. As it says in the same text: "Being free from grasping at yes and no, existence and non-existence, truth and falsehood, is abandonment." Thus, in the state of being impossible to guard, it is cessation and restraint. Secondly, from "Like the sky" to "Guarding everything" it shows that: In the state like the Dharmata Sky, self-awareness arises, so the yogi of the ninth and tenth bhumis, whose wisdom is extremely vast and without bias, does not deviate from it, and the samaya like the sky should be guarded without any clinging or discrimination, without acceptance or rejection. Thus, whatever it may be, in this door, being free from the limits of the categories of guarding, if there is no hardship of transgression and degeneration, and awareness merges into the realm, then in the state of the great bliss of bindu, because there is no bias, it does not contradict anything, therefore, all samayas are guarded without degeneration, which is also called the great samaya of non-existence. As the former said: "Being free from the objects of guarding of direction and number, is the samaya of non-existence." Thirdly, from "Why all" to "Become where is it?" it shows that: For what reason is it called the samaya without guarding limits? Because all of samsara or the object of guarding or the root samaya, and all of nirvana or the guardian or the branch samaya, are certainly the first to arise in the supreme samaya of the great equality of Dharmata, therefore
Chinese
也被称为自生誓言。如前所述：“从安住的失坏中解脱，无勤任运成就本初存在。”因为这样说，如果认识到自性，就必然没有需要守护和失坏的。如果是有变化的意义，如果没有这样认识到，而是区分开来，把守护的差别执为标准，并且认为每个标准都存在，这本身就是从自性平等的伟大誓言中失坏。因此，无论哪个瑜伽士，心中没有守护和不守护的分别念，无有即是殊胜，因为分别念不会消失。那为什么呢？因为像那样有偏颇的守护的界限，分为根本和支分来执为标准而守护，就像没有见到实义而被幻术欺骗一样，只是虚假的伪装，因此不是殊胜乘的殊胜誓言。因此，对于有分别念的人，谁会说守护誓言这个名字呢？没有智者会这样说。因此，在这个伟大的方便中，在远离守护界限的法性状态中守护，不失坏地接受，也没有因为不守护而失坏而抛弃的词语，这就是殊胜乘的誓言，因为在法性平等的境界中，没有守护和不守护的边际的取舍，所以像那样具有苦行的分别念的人，怎么会安住于殊胜誓言呢？肯定不会。第四，从“守护和不守护”到“融入无有之境”之间所说。对此，为了誓言而守护，以及没有必要而不守护的，属于高低乘的诸法，在这里，因为自性是任运成就的，所以没有什么需要接受和守护的，在平等的境界中无所作为，应该将心安住在真如的意义上。方法是什么呢？因为法性没有改造没有错乱，真如的自性远离戏论，所以在胜义谛中，智慧也如本来一样，在自显现的时候，心中什么也不生起，不摇动不执著地安住，这就是真实的降临。那样的境界，因为自性的觉性远离散乱和遗忘，所以是无有
English
It is also called the self-arisen samaya. As it was said before, "Liberated from the deterioration of abiding, effortlessly and spontaneously accomplished, primordially existent." Because it is said so, if one realizes the self-nature, there is definitely no need to protect and no deterioration. If it is the meaning of change, if one does not realize it in this way, but distinguishes and grasps the difference of what is to be protected as a standard, and thinks that each standard exists separately, this itself is a deterioration from this great samaya of equality of self-nature. Therefore, no matter which yogi, even if there is no distinction in the mind between protecting and not protecting, non-existence is supreme, because the distinction does not disappear. Why is that? Because the boundary of such a biased protection, divided into root and branches, is grasped as a standard and protected, it is like being deceived by illusion without seeing the real meaning, it is just a false pretense, so it is not the supreme samaya of the supreme vehicle. Therefore, who would say the name of protecting the samaya to someone with conceptual thoughts? No wise person would say that. Therefore, in this great method, protect in the state of dharmata that is free from the boundaries of protection, accept without deterioration, and there are no words of abandoning because of deterioration due to not protecting, this is the samaya of the supreme vehicle, because in the state of equality of dharmata, there is no acceptance or rejection of the extremes of protecting and not protecting, so how can someone with ascetic conceptual thoughts abide in the supreme samaya? Definitely not. Fourth, from "protecting and not protecting" to "binding in the state of non-existence" is shown. In this regard, protecting for the sake of the samaya, and not protecting without the need to do so, whatever dharmas of the higher and lower vehicles, here, because the self-nature is spontaneously accomplished, there is nothing to accept and protect, in the state of equality, without doing anything, one should place the mind on the meaning of suchness. What is the method? Because the dharmata is not modified and not corrupted, the self-nature of suchness is free from elaboration, so in the ultimate truth, wisdom is also as it was originally, when it self-appears, no thought arises in the mind, abiding without moving or grasping, this is the real arrival. That state, because the awareness of self-nature is free from distraction and forgetfulness, is non-existence.
Chinese
而且以坚固誓言的殊胜之语，不改变意义，不作此守护与不守护的守护界限之分别，约束后，不减损信心与生命，即是说，在那之中：菩提心安住圣境中， 离勤奋之境而衰损， 畏惧担忧从不曾存在， 本净功德安住之信心。 因此守护之事有偏颇， 区分好坏与界限， 不执着安乐极大， 以离勤奋之决定命而住。 如是说，应当反复思量，以见之誓言的约束来束缚。第五，从“无守护虚空”到“面貌上各自显现”之间所说，如此三门特意摄持，无守护，安住于法性虚空之意的大誓言，由此差别，随着智慧的次第，对于各个所化机，如何显现于各自调伏的程度，如是显现的自性，如戒律和誓言如海，以及二百五十戒等，各自的定义清晰显现，是这样的：对于世间普通人来说，显现为惩罚和誓言强制。 实际上，因为没有分开力量，对于孩童声闻来说，被称为舍弃戒律学处的知识而显现。 实际上，因为分开力量的方向，对于成年菩萨来说，被称为律仪。 对于大乘外密和无上内密至尊来说，确定显现和被称为根本和支分的誓言。 如是显现的那些方式，如大誓言如珍宝一般，因为成为众多圣者的真实基础，所以虽然安住于不离一种自性的意义，但从凡夫到阿努，为了与如何调伏所化机之显现相符，而各自显现和被称为各自的相貌。 第六，从“具如是性”到“超越则烧毁”之间所说，因此，具有通达并熟悉如是性，即真如法性如是性之意义者，确定是圣者，即于一切四时中，无有超越和衰损，焚烧一切分别念。如果脱离见解，而超越那个意义。
English
Moreover, with the excellent words of a firm vow, without changing the meaning, without making distinctions of boundaries of protection such as 'this is protected' and 'this is not protected,' having bound it, one should not diminish confidence and life. That is to say, in that itself: In the state of the noble Bodhicitta abiding, In the state of effortless abiding, there is decay. Fear and apprehension do not exist from the beginning, The confidence of the spontaneously present qualities. Therefore, the things to be protected are biased and numbered, Distinguishing between good and bad, and boundaries, Not clinging brings great happiness, Abiding with the life of effortless certainty. As it is said, one should repeatedly contemplate and bind with the bond of the vow of view. Fifth, from 'unprotected sky' to 'manifesting distinctly in appearance,' it is taught that in this way, the three doors are intentionally gathered together, without protection, abiding in the intention of the Dharma-nature sky, the great vow, from the distinction of this, according to the order of intelligence, for each trainee, how it appears in accordance with the degree of taming of each, the nature of such appearance, such as the ocean-like precepts and vows, and the two hundred and fifty precepts, etc., each definition clearly appearing, is like this: For ordinary worldly people, it appears as punishment and forced oaths. In reality, because the power is not separated, for child Shravakas, it is known and appears as the knowledge of abandoning the learning of precepts. In reality, because the direction of power is separated, for adult Bodhisattvas, it is known as vows. For the supreme Great Vehicle Outer Tantra and Unsurpassed Inner Tantra, it is certain that the root and branch vows appear and are known. Such appearances, like the great vow, like a precious jewel, because it has become the real basis of many holy ones, although it abides without deviating from the meaning of one nature, from ordinary people to Anu, in order to match the appearance of how to tame the trainees, it appears and is known separately to each of them. Sixth, from 'possessing suchness' to 'transcending, it will burn,' it is taught that therefore, one who possesses and is familiar with the meaning of suchness, that is, the suchness of the Dharma-nature of reality, is certainly a holy one, that is, in all four times, without transcendence and decay, burns all conceptual thoughts. If one is separated from the view and transcends that meaning.