English
For those who believe and revere without doubt, they have truly understood the meaning of this never-transgressing. Therefore, unwavering faith in the profound teachings is extremely important. As the Great Regent said, "Self-born wisdom is realized through faith alone." Fifth, O Vajrasattva, the teacher, the All-Creating King, just as he had previously prophesied that the samaya is impossible to keep, so it remains impossible to keep in the future as well. Why? Because the essence of the heart of bodhichitta does not change or transform in the three times. Although the All-Creating One himself said that the samaya was impossible to keep at the time when he spoke this tantra, it is not as if it will become different in the future. Therefore, this samaya of mine, the All-Creating King, which transcends the limits of keeping, is impossible to keep in all three times, just as the All-Creating One himself realized. O Vajrasattva and others, may you also realize it in the same way, this is his instruction. Sixth, O Great Bodhisattva, for example, all phenomena that appear in samsara and nirvana converge into the root of bodhichitta, and other than that, they exist in the nature of a single dharmata. Similarly, the root of all samayas also exists from the beginning in an unkeepable state, and exists in the nature of a single dharmata, the mind of bodhichitta. The reason why it is unkeepable is that all the acceptances and rejections of samaya are realized as the unborn nature of one's own mind, so there is no fixation on dharmas such as keeping and not keeping. Seventh, such an unkeepable samaya, which is complete in the essence of the single self-arisen wisdom of mind itself, although there is no difference in meaning, is said to be divided into four types through the classification of names attributed to the aspects of qualities. For example, in the space of the unborn mind itself, all dharmas such as virtue and vice, acceptance and rejection, faults and merits, etc., are equalized in the space of that single dharmata, and this is the samaya of equal expanse. All dharmas
Chinese
由于认识到一切皆无基础且无根，因此脱离了守护与不守护的执着，没有任何可以守护的，这是无有的誓言；将所守护的誓言、守护者自我、未守护的过失和守护的功德等一切，都认识为是心性一味的自性，并且不超出它，这是唯一的誓言；而且不依赖于行为和努力，一切法在菩提心的状态中不寻求而自然成就，因此超越了守护与不守护、破损与未破损等一切名言，这是自然成就的誓言。如《虚空藏》中所说：所谓的无有誓言，对于无有境和有境者，没有守护和守护的界限。超越者的誓言是，以无有守护界限的自性，没有善与非善的分别，没有破损的过失，也没有未破损的功德，没有过失和功德，所以是超越者。唯一者的誓言是，因为没有破损和未破损，所以没有过失和功德二者。一切在状态中是一味，因此所守护的境也是唯一，守护的自我也是唯一，破损的过失也是唯一，未破损的功德也是唯一，一切不超出自身，所以称为唯一者的誓言。自然成就的誓言是，一切仅在状态中安住，因为没有其他境，所以不执着于边，脱离边际的法性无有方所，即使有可守护的也融入其中，即使没有可守护的也融入其中，破损与未破损、过失与功德也融入其中，所以是自然成就。不超出它，是殊胜的誓言。如是说。因此，认识到永远不超出这四种誓言的类别，是普作王的不守护誓言的类别。实际上，四者并非是不同的法，而是认识到心性无生的反体，仅仅是分为四种类别而已。第八个问题是：大圆满的誓言是否在任何情况下都不能守护？如果真是这样，那么大圆满的续部经典中说有守护和不守护两种情况，这又该如何解释呢？大圆满的实相是心性自生智慧的如实状态
English
Because everything is realized to be without foundation and rootless, one is free from the attachment of guarding and not guarding. There is nothing to guard, and this is the vow of non-existence. Recognizing all things such as the vows to be guarded, the self who guards, the faults of not guarding, and the merits of guarding, as the nature of the single mind, and not going beyond it, this is the vow of oneness. Moreover, without relying on actions and efforts, all dharmas are spontaneously accomplished without seeking in the state of bodhicitta. Therefore, transcending all terms such as guarding and not guarding, being broken and unbroken, this is the vow of spontaneous accomplishment. As it is said in the Longchen Rabjam: "The so-called vow of non-existence, for those without object and subject, there is no guarding and no boundary of guarding. The vow of the transcendent ones is, with the nature of no guarding boundary, there is no discrimination of good and non-good. There are no faults of being broken, and no merits of being unbroken. Without faults and merits, therefore it is transcendent. The vow of the one is, because there is no being broken and unbroken, therefore there are no faults and merits as two. Because everything is one in the state, therefore the object to be guarded is also one, the self who guards is also one, the fault of being broken is also one, the merit of being unbroken is also one. Everything does not go beyond itself, therefore it is called the vow of oneness. The vow of spontaneous accomplishment is, when everything merely abides in the state, because there is no other object, therefore one does not cling to the extreme. The dharmata free from extremes is without direction. Even if there is something to guard, it is included therein. Even if there is nothing to guard, it is included therein. Being broken and unbroken, faults and merits are also included therein, therefore it is spontaneously accomplished. Not going beyond it, is the supreme vow." Thus, realizing that one never goes beyond these four categories of vows is the category of the vow of non-guarding of the All-Creating King. In reality, the four are not different dharmas, but merely dividing into four categories the aspect of realizing the unborn nature of mind. The eighth question is: Is the vow of Dzogchen completely impossible to guard in every way? If that is the case, how can it be explained that the tantras and texts of Dzogchen speak of both guarding and not guarding? The reality of Dzogchen is the natural wisdom of mind as it is
Chinese
如果证悟，则一切时处都无法守护。然而，安立守护与不守护两种誓言，是因为精要自生之智慧是不可守护的，具有一体之自性。那些处于道上的瑜伽士们，考虑到如实证悟与未证悟之间的差别，对于未如实证悟心性者，则安立为不了义；对于如实证悟者，则安立为了义。如此区分为了义与不了义两种范畴，并按照不了义与了义的先后顺序，分别宣说了可以守护与不可守护的教言。因此，就法性之义而言，虽然不可守护，但却是针对有情心识执着的对治法。如彼经云：法无功过无偏颇，有情心识生执着。因此施设诸多学处，乃为对治能取所取执。如是说，在如实证悟见解之前，如果借口大圆满，宣说无善无恶的断见，并且让一切誓言和戒律都松弛，那是非常严重的过失。如《深奥究竟》中说：没有真实意义见解的把握，从誓言教典中生出法的漏洞，生起无为法的慢心，身语粗暴行持破戒之法，即使佛陀也无法从轮回中救度，痛苦可怕的果报毫无疑问。见解衰败的巨大过患是，堕入无解脱的金刚地狱。第九，唉！大菩萨，如上所示，阿底甚深心髓的意趣，即誓言不可守护之义，存在证悟与未证悟两种情况。首先，由于证悟了法性心髓之义不可守护，因此，具足殊胜根器的补特伽罗，因为如实证悟了了义的意趣，即誓言不可守护，所以无谬地证悟了三世诸佛的意趣，即觉性菩提心的实相。如果有人没有证悟这不可守护之义，而安住于不了义可以守护之道上的瑜伽士，那么，不守护、不毁坏，与自心心髓之义是极其相违的。
English
If realized, it is impossible to protect in all ways. However, establishing the two vows of protectable and unprotectable is because the essence of self-arisen wisdom is unprotectable, having the nature of oneness. Those yogis who abide on the path, considering the difference between realizing and not realizing that reality as it is, establish the term 'provisional meaning' for those who have not realized the nature of mind as it is, and 'definitive meaning' for those who have realized it as it is. Thus, distinguishing the two categories of provisional and definitive meaning, and according to the order of provisional and definitive, the scriptures separately teach what can be protected and what cannot be protected. Therefore, although it is not protectable in terms of the meaning of dharmata, it is said to be the antidote to the clinging of beings' minds. As it says in that very text: 'Dharma has no faults or virtues, no bias, but beings' minds develop clinging. Therefore, various trainings are taught as the antidote to grasping and being grasped.' Thus, it is said that until the view is realized as it is, if one uses Dzogchen as an excuse to speak of nihilistic views of no good and no evil, and allows all vows and commitments to become lax, it is a very serious fault. As it says in *Profound Completion*: 'Without confidence in the view of true meaning, from the words of the vows, holes in the Dharma arise, arrogance of non-action arises in the mind, body and speech become coarse, and one engages in broken vows. Even the Buddhas cannot save one from samsara, and the result is undoubtedly terrible suffering. The great fault of a degenerated view is that one falls into the great Vajra Hell without liberation.' Ninth: Alas! Great Bodhisattva, as shown above, the intention of Ati Secret Great Essence, the meaning of the vow of unprotectability, exists in two ways: realized and unrealized. First, because one realizes that the meaning of the essence of dharmata is unprotectable, this individual with supreme fortune has realized the definitive meaning, the vow of unprotectability, as it is. Therefore, one has realized without error the intention of the Buddhas of the three times, the reality of rigpa, bodhicitta. If someone does not realize this meaning of unprotectability, and that yogi abides on the path of provisional meaning that can be protected, then not protecting, not breaking, is extremely contradictory to the meaning of the essence of one's own mind.
Chinese
智慧具有二义，本来任运成就，因此无需努力修持的利生事业，此为开示无需寻觅之品的第二十一章，共有二：开示和解说。第一是：如是开示大圆满的誓言无需守护之后，示现菩提心之导师普贤王如来，心髓菩提心具有二义，一切成办的利生事业本来任运成就，无需依赖作为和勤作去寻觅之理，如是宣说。第二是广说，共有三：开示勤作修持者不能成就佛陀的利生事业；解说无勤作本来圆满的利生事业；以及了悟此理，普贤的意旨得以圆满成就之理。第一是：嗟！勇识金刚，若要开示大圆满的利生事业无需寻觅之理，请无有错谬地了悟。又是导师之导师，法身普贤王如来我的自性三相中，以轮涅的方式显现的导师三身佛陀们，各自如何以身之变相等等来调伏各自的眷属，如是显现于身，寂增怀诛的一切利生事业，如何修持之方便，于各自的因果乘中开示，如是勤作寻觅和修持，与暂时和究竟的意愿之义相遇，如是授记。因此，了悟身体之事业为结手印等作为可以行持，语之事业为念诵和持诵与四种事业各自的场合相符的事业咒和本尊心咒，心之事业为了悟可以修持观修本尊和光芒放射和收摄等等之三摩地，如是开示，无需依赖作为勤作，三门的一切事业增上，一切利生事业无需寻觅任运成就，由于未开示，眷属们也如是不了悟，处于希望和疑虑的勤作中，因此宣说了从大圆满无作任运大圆满之义中退失。第二共有八：
English
Wisdom has two meanings, originally spontaneously accomplished, therefore, there is no need to diligently practice the benefit of sentient beings. This is the twenty-first chapter of showing that there is no need to seek, which has two parts: the teaching and the explanation. The first is: Thus, after showing that the vows of the Great Perfection do not need to be kept, the teacher Samantabhadra, who shows the mind of enlightenment, the essence of the mind of enlightenment has two meanings, all the benefit of sentient beings that accomplish are spontaneously accomplished, there is no need to rely on action and diligence to seek the reason, as said. The second is the detailed explanation, which has three parts: showing that diligent practitioners cannot accomplish the benefit of sentient beings of the Buddha; explaining the spontaneous and perfect benefit of sentient beings without diligence; and realizing this reason, the meaning of Samantabhadra is perfectly accomplished. The first is: O! Courageous Vajra, if you want to show the reason why the benefit of sentient beings of the Great Perfection does not need to be sought, please realize it without error. Also, the teacher of teachers, Dharmakaya Samantabhadra, in my three aspects of self-nature, the three bodies of the Buddha who appeared in the form of wheel-borne, how each of them subdues their respective retinues with the transformations of their bodies, etc., thus appearing in the body, all the benefit of sentient beings of pacifying, increasing, magnetizing, and wrathful, how to practice the means, in their respective cause and effect vehicles, thus diligently seeking and practicing, meeting with the meaning of temporary and ultimate wishes, thus prophesying. Therefore, realizing that the actions of the body are actions such as making mudras that can be performed, the actions of speech are reciting and chanting the action mantras and deity heart mantras that correspond to the respective occasions of the four actions, the actions of the mind are to realize that one can practice the samadhi of visualizing the deity and radiating and absorbing light, etc., thus showing that there is no need to rely on action and diligence, all the actions of the three doors increase, all the benefit of sentient beings is spontaneously accomplished without seeking, because it is not shown, the retinues also do not realize it, being in the diligence of hope and doubt, therefore it is said that they have fallen from the meaning of the Great Perfection without action and spontaneous Great Perfection. The second has eight: