Chinese
如是宣说。章节的名称：在普作王菩提心（梵文：Samantabhadra，三曼多跋陀罗，普贤）中，阐述一切法皆是心性本无生之自性的章节，即第五十九品之释义。༈ 第二个意义是心性本初不生，如同虚空之自性，阐述无须守护、防护、取舍的法性之第六十品，分为二：阐述和解释。第一部分是：如是，对于普作菩提心，在无有觉悟与不觉悟等分别的情况下，阿底大圆满的见解被无处所地阐述之后，普作王菩提心说道：心性自生之智慧，对于超越因果、取舍之体性，因为没有守护与不守护等分别，所以教导证悟大圆满之誓言是无法守护的。此乃宣说。第二部分是详细解释，分为三：总的阐述超越誓言守护界限之意义；详细解释其自性；将无须守护之意义归纳为一。第一部分是：以“嗟”呼唤眷属之众，如此导师之导师，普作王我之自性，不生且远离戏论，对于此，本来就超越一切作为和勤作，因此誓言是无法守护的。然而，从普作我所生的导师三身，都依照所化众生的根器差别，如预言那般，逐渐地在道上进行教导的具有勤作之乘。那些导师各自的眷属们，将普作王，心性自生之智慧，理解为可以守护戒律和誓言。也就是说，有些所化众生如随理行乘一般，为了不使戒律和律仪衰损，而清净地守护；有些如外续三部一般，为了不使持明咒之戒律衰损而必须守护；有些如内续下二部一般，理解为有如萨玛雅十万部（梵文：samaya-lakṣa-koṭi， समयलक्षकोटि，誓言百万俱胝）之类的誓言之数量，而且其中也有根本和支分的各种差别。然而，实际上无论如何考察，那些具有希望和恐惧、勤作和成办的道，都无法证悟普作王是无法守护的道理
English
Thus it was spoken. Chapter Title: The chapter in the All-Creating King Mind of Enlightenment that explains all dharmas as the nature of mind itself, unborn, is the commentary on the fifty-ninth chapter. ༈ The second meaning is that mind itself is primordially unborn, like the nature of space, the sixtieth chapter that explains the dharma nature of not needing protection, vows, abandonment, or adoption, has two parts: the explanation and the exposition. The first part is: Thus, for the All-Creating Mind of Enlightenment, without distinctions such as understanding and not understanding, after the view of Ati Dzogchen is taught without a location, the All-Creating King Mind of Enlightenment says: The self-arisen wisdom of mind itself, for the essence that transcends cause and effect, abandonment and adoption, because there is no distinction such as keeping and not keeping vows, this advises to realize that the vows of Dzogchen cannot be kept. This is what was spoken. The second part is the detailed explanation, which has three parts: a general explanation of the meaning of transcending the limits of keeping vows; a detailed explanation of its nature; and a conclusion of the meaning into the one that needs no keeping. The first part is: Calling to the assembly of the retinue with "Kye!", like this, the teacher of teachers, the All-Creating King, my own nature, unborn and free from elaboration, for this, from the beginning, it is beyond all actions and efforts, therefore vows cannot be kept. However, all three bodies of the teachers who arose from the All-Creating One, according to the different faculties of the beings to be tamed, as prophesied, gradually teach the path with effort. Those teachers, each of their retinues, understand the All-Creating King, the self-arisen wisdom of mind itself, to mean that vows and commitments can be kept. That is, some beings to be tamed, like the Characteristic Vehicle, in order to protect the vows and disciplines without deterioration, keep them purely; some, like the three sections of the Outer Tantra, understand that it is necessary to keep the vows of the Vidyadhara mantra without deterioration; some, like the two lower sections of the Inner Tantra, understand that there are numbers of vows like the "Samaya Hundred Thousand Sections" (samaya-lakṣa-koṭi, समयलक्षकोटि, vow million crore), and that there are various distinctions of root and branch within them. However, in reality, no matter how one examines them, those paths with hope and fear, effort and accomplishment, cannot realize the meaning that the All-Creating King cannot be kept
Chinese
如是说，名为“未作预言”。第二部分有九点：通过了悟守护与不守护的无偏颇性，阐释了普作之誓言的了悟方式。由于誓言不离心，因此阐释了其本身超越了无偏颇的守护界限。由于了悟心性如虚空，阐释了普作无生之誓言的了悟。由于信解誓言不可守护之心性本初清净之义，阐释了普作之誓言的了悟方式。由于心性不变，阐释了三时无守护界限。以譬喻阐释了誓言的本体汇集于无守护之一自性。阐释了誓言的类别。通过了悟与未了悟心性无生、超越守护界限之义，阐释了誓言可守护与不可守护之界限。阐释了未了悟无守护与证悟心要之义相违。第一点是：其中，普作国王之誓言，本初远离违越与衰损，这既不是必须不衰损地守护，也不是因不守护而导致违越的偏颇和类别，而是阐释了本初远离所守护和能守护。因此，无论哪个瑜伽士，如果了悟到如此守护不会清净，不守护也不会衰损，那么就没有其他誓言需要守护了。如龙钦巴所说： “誓言，誓言，如是说， 不在别处而存在， 自己的见解即誓言。 如何显现声名一切法， 皆融入于自心故， 不离此而得自在。 知晓无违越衰损时， 如所缘般而显现。” 如是说。因此，普作国王我之誓言，乃是了悟无守护、无衰损之心性本初解脱之大义，此乃汇集于唯一，除此之外别无他物，如是宣说。第二点是： 奇哉，大心者！ 导师之导师，普作国王我之誓言，汇集于了悟心性自生之智慧的唯一原因在于： 轮回与涅槃一切之根本，于觉性菩提心中，对一切法无有善恶取舍，无有分别，本初即安住于无别一味之中。因此，一切显现受用，皆为法性心要之自性。
English
It is said, "Not prophesied." The second has nine: Explaining the way to realize the samaya of the All-Creating One by realizing the impartiality of guarding and not guarding. Explaining that the samaya is not different from the mind, so it transcends the impartial guarding limits. Explaining that by realizing the nature of the mind like the sky, the samaya of the All-Creating One is realized as unborn. Explaining the way to realize the samaya of the All-Creating One by being devoted to the meaning of the mind itself, which cannot be guarded, is primordially pure. Explaining that since the nature of the mind is immutable, there are no guarding limits in the three times. Showing an example of the essence of samaya being gathered into the nature of one without guarding. Showing the categories of samaya. Explaining the limits of whether the samaya can be guarded or not by whether or not the meaning of the unborn mind itself, which transcends guarding limits, is realized. Explaining that not realizing the unguarded contradicts seeing the meaning of the essence. The first is: There, the samaya of the All-Creating King, which is primordially free from transgression and decay, is not something to be guarded without decay, and there is no separation into sides and categories that would lead to transgression by not guarding, but it is explained that it is primordially free from what is to be guarded and what guards. Therefore, if any yogi realizes that guarding in this way will not purify and not guarding will not decay, then there is no other samaya to be guarded. As Longchenpa said: "The samaya, the samaya, it is said, does not exist separately, one's own view is the samaya. How all phenomena, appearances and sounds, are gathered into one's own mind, therefore, one attains freedom without transgressing it. When one knows that there is no transgression or decay, it appears as one aims." As it is said. Therefore, the samaya of me, the All-Creating King, is the realization of the great liberation of the mind itself, which is unguarded and without decay, and it is gathered into this one alone, and there is nothing else other than that, so it was said. The second is: O great hero! The teacher of teachers, the reason why the samaya of me, the All-Creating King, is gathered into the single realization of the self-born wisdom of the mind itself is: The root of all samsara and nirvana, in the mind of awakening awareness, all dharmas are without good or bad, acceptance or rejection, and are primordially abiding in indivisible one taste. Therefore, all appearances and experiences are the nature of the essence of reality.
Chinese
因此，由于一切法的法性，即自性心的自性智慧，没有违犯誓言的过失，因此，对于“守护”和“不守护”的意义，要远离各自执着的偏颇，并且证悟超越了守护的界限，这包含在其中。如同虚空之边际，此大明点的誓言，安住于珍宝普贤之心。对于无需守护的誓言，安住于远离不守护之偏颇。如是说。第三，向自显的眷属呼唤道：如此，昆杰嘉波的无生、超越思维的见解之誓言是，一切法从原始以来就是无生的，安住在如同广大虚空之中，并且超越了守护与不守护、遮止与建立等等一切偏颇。因此，任何具有福缘的补特伽罗，如果能够很好地证悟那些道理，那么他就能够如实无误地证悟昆杰嘉波的见解之誓言。如是，在《珍宝轮续》中说：完全清净的觉性，在原始清净中，远离罪过的垢染，智慧誓言完全清净。如果见到不可言说的觉性之义，就能获得自生光明的誓言。如果不离自住之心，因为这就是无分别的誓言，所以自生誓言完全清净。如是。第四，唉，勇识金刚，如此这般无需守护的誓言，以何种方式才能证悟呢？如此，导师之导师昆杰嘉波我，宣说誓言无需守护，一切法皆为自性心自生智慧的体性，本来清净的自性，对此，声闻乘和菩萨乘等等一切律仪和誓言都包含其中并且完全清净，因此被称为一切誓言的根本续。如是，《幻化经》中说：如果完全确定于无上乘，即使完全清净了烦恼业，也会变成行善等等的积聚，具足戒律仪。在无上殊胜的誓言中，以调伏的力量，戒律和无量无数的律仪，全部包含其中并且完全清净。如是说。因此，如果有人听闻了这般根本誓言，即本来就无需守护的伟大守护，并且宣说了没有其他需要守护的，那么，对于他
English
Therefore, since the nature of all dharmas, which is the self-nature wisdom of self-mind, has no transgression of vows, therefore, regarding the meaning of "guarding" and "not guarding," one must be free from the bias of clinging to each separately, and it is included in realizing that it transcends the limits of guarding. Like the edge of space, this great bindu vow abides in the heart of precious Samantabhadra. For the vow that needs no guarding, it abides in being free from the bias of not guarding. Thus it is said. Third, calling to the retinue of self-appearance: Thus, the view vow of Kunjed Gyalpo, which is unborn and beyond mind, is that all dharmas are unborn from the beginning, abiding like the great emptiness of space, and transcending all biases such as guarding and not guarding, negating and establishing, and so on. Therefore, whichever fortunate individual well realizes those principles, that person realizes the view vow of Kunjed Gyalpo without error, just as it is. Thus, in the Tantra of the Precious Wheel, it is said: Perfectly pure awareness, in primordial purity, free from the stains of faults, the wisdom vow is perfectly pure. If one sees the meaning of inexpressible awareness, one obtains the vow of self-arisen clarity. If one does not stray from the self-abiding mind, because that is the non-conceptual vow itself, therefore the self-arisen vow is perfectly pure. Thus it is. Fourth, Alas, Vajra Hero, how is such a vow that needs no guarding to be realized? Thus, the teacher of teachers, Kunjed Gyalpo, I, declare that the vow needs no guarding, that all dharmas are the essence of self-nature mind, self-arisen wisdom, and the nature of being primordially pure. In this, all the vows and precepts of the Shravaka Vehicle and the Bodhisattva Vehicle, etc., are included and perfectly pure, therefore it is said to be the root tantra of all vows. Thus, in the Mayajala, it is said: If one is well-established in the Unsurpassed Vehicle, even if one completely purifies the afflictive actions, it will become an accumulation of doing good, etc., complete with moral discipline. In the unsurpassed supreme vow, by the power of taming, discipline and countless immeasurable precepts, all are completely included and perfectly pure. Thus it is said. Therefore, if someone hears this root vow, this great protection that originally needs no guarding, and it is declared that there is nothing else to be guarded, then for that person
Chinese
对于那些毫不怀疑地信仰和敬仰的人来说，他们已经如实地理解了这种永不违背的意义。因此，对于深奥的教义，坚定不移的信心至关重要。正如大宝法王所说：“自生智慧只能通过信仰来证悟。” 第五，金刚萨埵导师普贤王如来，正如他先前所预言的那样，誓言是无法守护的。未来也是如此，誓言将保持无法守护的状态。为什么呢？因为在三世中，菩提心的本质不会改变。虽然普贤王如来在过去宣讲此续时，誓言是无法守护的，但这并不意味着在未来它会变得不同。因此，普贤王如来我所超越守护界限的誓言，在所有三世中都是无法守护的。正如普贤王如来所证悟的那样，金刚萨埵等你们也应如此证悟，这是他的教诲。 第六，伟大的菩萨，例如，轮回和涅槃中显现的所有法，都汇集于菩提心的根本，并且除了菩提心之外，它们都以单一法性的形式存在。同样，所有誓言的根本也从一开始就存在于无法守护的状态中，并且以单一法性菩提心的形式存在。之所以无法守护的原因是，所有誓言的取舍都证悟为自心无生的自性，因此没有守护或不守护等法的执着。 第七，这种无法守护的誓言，在自性本初智慧的本质中是圆满的，虽然在意义上没有差别，但从功德的角度，通过名称的分类，可以分为四种。例如，在自心无生的虚空中，善恶、取舍、过失功德等所有法，都与法性融为一体，这就是平等扩展的誓言。所有法