English
Having practiced, the four kinds of unobstructed activities are perfected. Thus it is said, and this has already been explained above. As for the obscurations of vows, external objects and the inner mind, all abide in equality. As for whether there are obscurations or not, the king of equality has not spoken about it. Thus it is said, if one realizes the equality of objects and mind in this way, then there are no obscurations to be abandoned. Why? Because the object of knowledge itself has not been established from the beginning, therefore the obscuration that hinders wisdom in relation to the object of knowledge is not established. If the mind itself has not been established from the beginning, then the obscuration of afflictions, which is the impurity of it, is not established. However, if one does not realize it in that way, then that itself is an obscuration. The samaya of the vidyādhara ground is that all phenomena are equal in the sphere of reality; the five aggregates are the meaning of the five wisdoms; the mastery of body, speech, and mind is the vidyādhara of the great mudrā. Thus it is said, realizing the meaning that the five aggregates are enlightened from the beginning, becoming accustomed to it, gaining confidence, and attaining mastery, is called the vidyādhara of the great mudrā, and there is no other place to go. The place of breaking the samaya is that in the nature of objects and wisdom, because there is no self-nature, whatever appears as characteristics, there is no place of breaking in that. Thus it is said, all phenomena are gathered into the appearance of the mind, and the mind is purified into wisdom. The appearance of the mind is purified into the object of wisdom. If one realizes it in that way, there is no place of breaking. However, if one does not realize it in that way, and the characteristics of grasping and being grasped arise as they are, then that one has already fallen and remains in the precipice of the great pool of samsara. Now, the intelligence is slightly superior to that, becoming the middle of the best yogis, and taking the liberty of the yoga that is in accordance, it is said, the samaya to be protected in that is, what is the supreme samaya? Supreme realization is the samaya. What is it that causes realization? That is the great samaya. Thus it is said, here, compared to the previous one, there is slightly more effort and the characteristics are pacified. The non-dual awareness, the mind of enlightenment itself, is regarded as the samaya to be protected. The samaya of practice is that one abides in the nature of all equality, and from the magical display of samādhi, one performs all actions as they are. That is the great samaya.