Chinese
以身命赎回具誓言的上师，是必然合理且适当的。第五，从一颂之下，从“圣妙智慧”至“自然非他生”之间所阐述的内容是：如所说，应使殊胜口诀具备智慧，以决断力来决断，以善巧方便来把握，若能持有这三种诀窍的甚深秘密意义之精华，则若有要诀口诀，即使是世间轮回低下之境的迷惑显现之事物，也能完全圆满地在平等法界无自性的状态中证悟，这样的殊胜之人，不会未成办大果，便会成为自然显现、自然解脱的光辉所具有者。因此，解脱清净大体的自生智慧，并非由因缘和其他自性所造作产生。如《大心经》云：“轮回皆菩提，大种为世尊，地水火风空广大，义即本来已成佛，显现之中即清净，一切有情自性解脱，是故法性即解脱，一切众生自性住，不识不能谁能染，于彼迷乱不生起，不随颠倒之后尘，虽于颠倒而迷乱，解脱自性非他生，真实智慧即清净，诸法一切自性空，是故自性即世尊。”第六，从两颂之下，从“是故智者”至“任运成就也”之间，以四颂来阐述。因此，以“是故”来趋向，先前成为理由的是，不住于任何边，因此趋向于阐述无所作为之义。然而，若持有口诀的智慧和三种方便且善加具备，则不需以努力修持的精进来追求意义，也不需主要依赖内外资具，因为不依赖于它。如果有人问，那么是否会成为过失而被遮止呢？如果努力修持并依赖资具，也不会有阻碍，因为对于嬉戏也没有可遮止的。即使不依赖，也同样会确定为真如，因此没有遥远之说。阐述
English
It is certainly reasonable and appropriate to redeem a master with vows with one's body and life. Fifth, from under one verse, from "Noble Wisdom" to "Self-born, not from others," what is shown is: As explained, one should make the excellent instructions possess wisdom, decide with decisiveness, and grasp with skillful means. If one holds these three essential points of the profound secret meaning of the key instructions, then if one has the key instructions, even the deluded appearances of things in the lower realm of samsara can be fully and completely realized in the state of equality, the dharmadhatu, without inherent existence. Such a noble person will not fail to achieve great results, but will become endowed with the glory of self-arising and self-liberation. Therefore, the essence of great and pure liberation is self-born wisdom, not produced by causes, conditions, or other entities. As stated in the Great Heart Sutra: "All samsara is enlightenment, the great elements are the Bhagavan, earth, water, fire, wind, and vast space. The meaning itself is enlightened from the beginning, in appearance itself is pure. All sentient beings are liberated by their own nature, therefore the nature of phenomena is liberation. The nature dwells in all beings, ignorance cannot defile it. Confusion does not arise in it, it does not follow the dust of inversion. Even if confused by inversion, liberation is self-nature, not from others. True wisdom is pure, all phenomena are naturally empty. Therefore, self-nature is the Bhagavan." Sixth, from under two verses, from "Therefore, wise" to "Spontaneously accomplished," it is explained with four verses. Therefore, approaching with "Therefore," what was previously the reason is that it does not abide in any extreme, therefore it approaches the explanation of the meaning of non-action. However, if one possesses the wisdom of the oral instructions and the three methods and is well-equipped, then one does not need to strive for meaning through diligent effort, nor does one need to rely solely on external and internal resources, because one does not depend on them. If someone asks, is it a fault to be refuted? If one makes effort and relies on resources, there is no obstruction, because there is nothing to be refuted in the play. Even if one does not rely on them, it is certain that it is the thusness, so there is no distance. Explanation
Chinese
如果具备了这般智慧和三种方便的口诀之义，那么对于造作五无间罪业以及成为度化之田的十方众生，以菩提心、大悲心和证悟胜义法性的金刚之器这两种方式，乃至对有实物可作用的对象进行杀戮和度化，也会因为无量慈悲而成为善事。如果因为缺乏慈悲而不杀戮，情况就不是这样，两者都会有过失。为了显示如实之义难以证悟，所有道次第都致力于追求和专门修习的所证悟的殊胜对境是：如果一定要确定在何处，那就是自之阿赖耶识菩提心的自性，超越边际的法界法性，远离造作之源，超越名相之基。任何具有定解的瑜伽士，即使在无数不可思议劫中，将三有搅乱、破坏、磨碎并清除，也无法触及和证悟其无垢的自性。如果担心根本没有证悟的方法，那么对于如实领悟甚深秘密之门，如果瑜伽士具备了智慧和三种方便的口诀，真正证悟了实义，那么就像水不会寻找湿性一样，自性即是如实之自性，远离了寻找如实秘密之义的能作和所作，处于无为的境界中，安住于超越的广大舍中。这样，从深处见到自明，不刻意追求也能成就大事，不散乱而自然安住，毫不费力就能获得伟大的方便，像懒惰的僧人一样，与法界不离不合，不寻求也能任运成就果位，这是无与伦比的殊胜口诀。如是，在普贤王如来安住自性的续部中说：菩提心即是大乐，因即是清净，果也是清净，超越了言语和文字，不需寻找，任运成就，安住于自性中。又说：对于修持大圆满的人来说，一切行持都是普贤王如来的智慧，没有好坏、净秽之分，具备口诀之义的定解，是不离心的境界。
English
If one possesses the meaning of the oral instructions of wisdom and the three methods, then even killing and liberating all sentient beings who commit the five heinous crimes and become the fields of liberation, with the mind of enlightenment, great compassion, and the vajra weapon of realizing the ultimate nature of reality, will become virtuous due to immeasurable compassion. If one does not kill due to the lack of compassion, it will not be so, and both will be at fault. In order to show that the meaning of suchness is difficult to realize, the supreme object to be realized, which all the stages of the path strive for and specially practice, is: if it must be determined where it is, it is the nature of one's own alaya consciousness, the mind of enlightenment, the nature of reality of the sphere beyond limits, the source of the whole, beyond the basis of names. Any yogi with a specific view, even if they disturb, destroy, grind, and eliminate the three realms of existence for countless immeasurable kalpas, will not be able to touch and realize its immaculate nature. If there is doubt that there is no way to realize it at all, then for the true understanding of the profound secret door, if a yogi possesses the oral instructions of wisdom and the three methods, and truly realizes the true meaning, then, just as water does not seek moisture, the self is the self of suchness, free from the agent and object of seeking the secret meaning of suchness, abiding in the state of non-action, resting in the great equanimity of transcendence. Thus, by seeing self-awareness from the depths, great matters are accomplished without effort, naturally abiding without distraction, effortlessly attaining the great means, like a lazy monk, inseparable from the realm of reality, the result is spontaneously accomplished without seeking, this is the supreme and unsurpassed oral instruction. Thus, in the tantra of the great Samantabhadra abiding in itself, it is said: The mind of enlightenment is great bliss, the cause is pure, and the result is also pure, beyond words and letters, spontaneously accomplished without seeking, abiding in itself. It is also said: Whatever is practiced in this Great Perfection is the wisdom of Samantabhadra, without good or bad, clean or unclean, the conviction of possessing the meaning of the oral instructions is the state of non-distraction from the mind.
Chinese
的虚空。像这样修行的瑜伽士，安住于佛陀之境。等等非常多。第二，从如是性未摄持等四个过失方面进行阐述，具体确定其类别：没有以口诀方便摄持，即使以清净之业也无法转变成殊胜果位之理；如果没有方便口诀，即使努力于正确的行为，也会被自己的分别念束缚之理；如果没有以口诀方便见到实义，而行持束缚之业，则会再次堕入轮回，没有解脱之理；因此，没有方便则会被束缚，如果具有方便则不会如此之理。第一，如前所述的，从“如是性未摄持”至“怎能成殊胜”之间，以一个偈颂进行阐述：如果未以具有实义口诀的无缘，证悟法性如是性的方便之殊胜精华摄持，即使精勤行持各种清净之业的善妙方面，也只能成为必定生于善趣天人果位的方便，怎能获得究竟的果位——殊胜的佛陀果位呢？不会获得的。第二，从两句偈颂之下，“谁若执彼”至“业皆不解脱”之间进行阐述：无论哪个瑜伽士，如果未以法性摄持烦恼而不知自解脱，即未具有仅见彼性之事业的方便，即使努力行持清净三门的正确殊胜之业，也会像蚕一样被自己所作的分别念束缚，而不会解脱至殊胜的解脱果位。本来普贤大者安住于自性中，但词句无法成就事业，不要在其他地方寻找瑜伽，无意义地追逐声音词句，未把握不确定的乘，将确定的口诀误解为分别念，如果接受如此无意义之物，则会迷惑。如是所说，可能会堕入甚深口诀的歧途。第三，从一句偈颂之下，“谁于此处慧”至“终需轮回果”之间进行阐述：因为秘密甚深，不是低劣智慧之境。
English
of emptiness. The yogi who practices in this way abides in the state of Buddhahood. And so on, there are very many. Secondly, it is taught from the perspective of four faults, such as not being grasped by Suchness. Specifically, identifying the
Chinese
如果有人没有以智慧之眼去看待这深奥秘密之门中的真如，却伪装成具有智慧之眼的样子，无所事事地停滞不前，以及那些沉溺于束缚之业的人们，他们不会从至高无上的境界中解脱出来，只会再次被束缚于轮回之中，最终堕入欲望之境的三恶道，成为轮回的客体，无法获得解脱。因此，无论是渐修达到圆满，还是顿悟之人，都通过传承和亲证的方式接受教诲。第四，从一颂之下，“圣者的智慧”到“行为也会堕落”之间，说明了即使具备方便，如果用于束缚，也不会解脱。为了消除这种疑虑，应该像所说的那样，具备圣者的智慧，通过智慧做出决断，并掌握方便的窍诀。如果缺少这三个殊胜的窍诀，就会因为低劣的行为而再次被束缚。否则，即使是那些证悟了无漏的圣者菩萨，那些处于修行道上的人们，也会因为大悲心，为了调伏所化众生，以善巧方便行事，从而自主地转生，示现为低劣众生的身体，比如屠夫或妓女等，如果这样做也会堕落，那显然是不可能的。因此，如果不具备这些方便，那本身也会堕落。第三，从一颂之下，“解脱与未解脱”到“无解脱即是解脱”之间，说明了如果认为只有解脱，那么执着于解脱，执着于未解脱，进行分别等等，这些都是对事物的归纳，比如束缚与解脱，看见与未看见等等，所有这些二元对立的分别念，都是执着于一边的想法，都是走向极端的。因此，那些具备一切智智的人们，即使是执着于解脱的观念也已经远离，更不用说束缚了，因为他们不执着于中观，所以安住于真正的意义之中。
English
If someone does not have the eye of wisdom to see Suchness in this profound secret door, but pretends to have the eye of wisdom and remains idle, and those who indulge in the work of bondage, they will not be liberated from the supreme state, but will only be bound again in samsara, eventually falling into the three lower realms of the desire realm, becoming an object of samsara, unable to attain liberation. Therefore, whether one gradually cultivates to perfection or is an enlightened person, both receive teachings through lineage and direct experience. Fourth, from under one verse, from "the wisdom of the noble" to "actions will also fall," it is explained that even if one has skillful means, if used for bondage, one will not be liberated. To dispel this doubt, one should, as said, possess the wisdom of the noble, make decisions through wisdom, and master the essential instructions of skillful means. If these three supreme essential instructions are lacking, one will be bound again by inferior actions. Otherwise, even those noble Bodhisattvas who have realized the stainless, those who are on the path of practice, out of great compassion, in order to tame those to be tamed, act with skillful means, thus taking birth autonomously, manifesting as the bodies of lowly beings, such as butchers or prostitutes, etc., if doing so would also lead to downfall, that is clearly impossible. Therefore, if one does not possess these skillful means, then that itself will also lead to downfall. Third, from under one verse, from "liberation and non-liberation" to "non-liberation is liberation," it is explained that if one thinks there is only liberation, then clinging to liberation, clinging to non-liberation, making distinctions, etc., these are all generalizations of things, such as bondage and liberation, seeing and not seeing, etc., all these dualistic discriminations are thoughts clinging to one side, all leading to extremes. Therefore, those who possess the omniscient wisdom, even the concept of clinging to liberation is already gone, let alone bondage, because they do not cling to the Middle Way, so they abide in the true meaning.
Chinese
不是的。像这样认识到，在自明、原本未被改造的状态中，从原本解脱显现出来，除此之外，也不认为有新解脱，那本身就是无尽的大解脱。因此，《心隆钦波》中说：平等法界普贤王，离边法性皆圆满，三时寂静之相状，平等无有次第布。唯一离于偏袒施，无垢自性清净相。又说：安住于此无言说，瑜伽士此福报佳，法性宝藏虚空相，瑜伽即是法性故。无有自他之故，不作自他之利，幻化任运自成境。不住虚空现何相，显现乃是大幻化，于境受用任运成。因此，希求解脱本身就是大束缚，所以应当精通殊胜秘密珍宝显现之方便的究竟口诀。在《智慧圆满》中说：智慧圆满大安乐，无边众生皆具足，觉性无别普贤王，非是何物觉性明。离于勤作心现证，因果二无离变异，清净识性自安住，由作而见。如是所说，依赖口诀的特殊要点至关重要。第四，从“此乃秘密”至“为利有情故”之间所阐述的。为了守护口诀心髓的意义，如是，从不舍弃任何细微之处，原本清净的甚深意义，不是小智慧者所能理解的秘密真言，是极度秘密的殊胜意趣，因此，对于不理解这种方便差别的众生，以及所有外道，从声闻到外道瑜伽士之间的小智慧者，都应当严加保密。那么，难道是某种令人无法示现的恶劣之物吗？并非因为秘密深奥的意义具有过失的罪责而不能示现，而是如前所说，为了不变成无意义的四种情况，为了不变成殊胜的利他，所以才下令不示现，对于小智慧者，通过传