English
With unwavering conviction from others, it is also clear at the time of practicing activities. Those with evil minds are pitiable! The so-called evil ones are the ten types to be subdued: those who break vows, deviate from vows, have the evil conduct of enemies of vows, and the ten types including the three lower realms. These are because those with weak minds do not understand reality, lack faith in the supreme vehicle, do not understand the law of karma, are separated from pure actions, and engage in coarse evil deeds. With these coarse deeds, they revolve in the three lower realms and cannot escape from samsara. Therefore, it does not depart from the compassion of the yogi on the path, and becomes the one to be subdued. The method of subduing is: to subdue in a non-dual way. The so-called method is as described in the eleventh chapter, appearing in non-dual wisdom. The transference of the fruit is: the so-called one to be subdued, thrown to Akanishta by the method of sun and moon, empowered by the Vajradhara parents in union, with the non-dual Bodhicitta of skillful means and wisdom, and crowned by Samantabhadra for the purpose of determining their lineage. The Ganachakra is: with the great offering of union. The father and mother are manifested as deities, and the consort is also manifested as the true possessor of clarity, or any blessed limb deity. Bless the secret space. Visualize the mandala of mustard seeds at the tip of the nose, and meditate on the mandala of peaceful or wrathful deities, whichever is appropriate. Invite the wisdom being and dissolve it. With the four gate mudras, the father and mother unite inseparably with skillful means and wisdom, and with the activity of the sixteen joys, with the union of sun and moon, the great offering of manifesting the innate wisdom's conceptual thoughts as wisdom is performed after yoga. Union is like the union of the illusory mandala of mustard seeds. The yogi himself is pleased with innate wisdom, and offers this to the mustard seed mandala. By offering, all Buddhas manifest their own nature in the offering. The details are as described in the eleventh chapter. The offering of samaya substances is: the great accomplished substance of equality. The so-called equality is natural equality, the nature of the samaya substance and the nature of the yogi are equal in the Dharmadhatu. This is also in the great nectar tantra.
Chinese
萨！菩萨金刚萨埵白！如是等等而明示。事业之平等者，若以五甘露，见行修三无别而修持，则成就五部五智。成就者有四：法性自之自性成就，有法自之体性成就，五种甘露之自性，以世俗能力之威力成就，以及加持成就。伟大者，非瑜伽以后之行境。供养之境者，供养于与自平等之众。如是云者，自瑜伽士与，供品誓物与，供养之境幻化之诸神，于心之界中显现，于彼亦无执着，是为三轮完全清净，即是平等性之供养。众者，幻化寂怒之坛城也。虽无供养者与受供者，然显现如供养也。欲妙之供养者，食与嚼与饮与穿。如是云者，食者，乃食物之总集也。嚼者，乃骨头与果实之类也。饮者，乃酒之差别也。穿者，乃衣服之差别也。五具享受者，眼之享受等等也。彼等亦以眼所见悦意者，是为眼之享受也。耳之享受者，乃会供章节所说之歌词之总集也。鼻之享受者，香也，上方诸者亦有香味也，乃香与妙香之总集也。舌之享受诸者，乃上方所指示者也。触之享受者，上方所穿之衣也。彼等聚集乃名为具也。又或一一亦具五享受，故名具也。一切乃五欲也。享受之方式者，坛城融入于坛城。如是云者，若于此处广说，则字句繁多，故于会供章节已广说，当知也。果或功德之二者之实者，十方四时所逝者。如是云云。于十方而住，于四时而逝之，正等觉佛陀之果，现前所作之，一切善逝之功德，庄严之轮二十五也。甚希有哉！
English
Sa! Bodhisattva Vajrasattva White! Thus and so on, it is clearly shown. The equality of action is that if one practices the five nectars without differentiating between view, conduct, and meditation, then the five families and five wisdoms will be accomplished. There are four accomplishments: the accomplishment of the nature of reality itself, the accomplishment of the essence of the entity itself, the accomplishment through the power of the conventional ability of the nature of the five types of nectar, and the accomplishment through blessing. The great one is not the object of practice beyond yoga. The place of offering is to offer to the assembly equal to oneself. As it is said, the self is the yogi, the offering is the sacred substance, and the objects of offering are the illusory deities, appearing in the sphere of the mind, and without grasping onto that, it is the complete purification of the three spheres, which is the offering of equality. The assembly is the mandala of illusory peace and wrath. Although there is no offerer or receiver, it appears as an offering. The offering of desirable qualities is eating, chewing, drinking, and wearing. As it is said, eating is the entirety of the collection of food. Chewing is the category of bones and fruits. Drinking is the distinctions of alcohol. Wearing is the distinctions of clothing. The five enjoyments are the enjoyment of the eye, and so on. Those are also the enjoyment of the eye, which is pleasing to the eye. The enjoyment of the ear is the collection of song lyrics spoken in the chapter on gatherings. The enjoyment of the nose is scent, and the above also have flavor, which is the collection of incense and pleasant scents. The enjoyments of the tongue are those indicated above. The enjoyment of touch is the clothing worn above. The gathering of those is called having. Or each one has five enjoyments, so it is called having. All are the five desirable qualities. The manner of enjoyment is that the mandala dissolves into the mandala. As it is said, if it is explained in detail here, the words will become many, so it has already been explained in detail in the chapter on gatherings, it should be known. The reality of the two, fruit or merit, is those who have passed in the ten directions and four times. Thus and so on. Abiding in the ten directions and passing in the four times, the fruit of the perfectly enlightened Buddha, having manifested, the qualities of all the Sugatas, the twenty-five wheels of adornment. How wonderful!
Chinese
其体性于任何处皆不成立，而显现为任何相状亦不停止，显空不可分割，是无尽的。并非从他处而来，意思是，除了心的法性之外，并非从时间、地点或其他处所获得，而是自心证悟达到究竟，即是果自性任运成就。由此，世间的天神和魔鬼等，包括所有天龙八部具神通者，都包括在内。断定他们的神通也只是自心显现，除此之外别无他物。消除疑惑是：瑜伽士堪能者们，等等。真实义的成就，即是见解证悟，获得定解，能净除认为境与有境不可得的觉受。堪能的是三摩地，圆满的三摩地也是，心性显现为三摩地，获得动摇、习惯、稳固的体验，就称为堪能，是如是性和普贤行愿三摩地达到究竟。那些瑜伽士们，大手印将会圆满。意思是，习惯于本尊的身相一法印后，圆满息灭戏论，即是能分别显现的三摩地。明晰无二故，意思是，明晰是远离三摩地的过失。同时，见解和本尊二者并非分离，如同见到镜子和见到影像没有分别一样。所谓无二，即是没有成与不成的怀疑。其热度是，本尊身显空无别地明晰，如果找不到庸常的状态，那么疑惑就从根本上清净了。当虚空与形象不混杂之时，大坛城将会燃烧。意思是果的体性，自性任运成就，是果的坛城，瑜伽士所修的增上三摩地坛城，以及所修的坛城增上影像坛城无别，显现为自生智慧，是果达到究竟的文字轮大集会所显现，就称为大坛城。燃烧是，一切法自证，身语意远离二边的体性中任运。
English
Its essence is not established in any place, and its appearance as any form does not cease; appearance and emptiness are indivisible, it is inexhaustible. It does not come from elsewhere, meaning that apart from the nature of mind, it is not obtained from time, place, or other location; rather, the complete realization of one's own mind is the very essence of the spontaneously accomplished result. Thus, worldly gods and demons, etc., include all the eight classes of gods and demons with miraculous powers. It is determined that their miraculous powers are also nothing other than the appearance of one's own mind. Eliminating doubts: "By those yogis who are capable," etc. Attaining the true meaning is the realization of the view, gaining certainty, and purifying even the perception of thinking that the object and the subject are unattainable. Being capable is samadhi; complete samadhi is also when the nature of mind manifests as samadhi, and gaining the experience of being unshaken, accustomed, and stable is called being capable, which is the ultimate perfection of suchness and the samadhi of all-encompassing activity. By those yogis, the great mudra will be perfected. It means that after becoming accustomed to the single mudra of the deity's form, the complete cessation of elaboration is the samadhi that distinguishes appearances. Because of clarity and non-duality, clarity is being free from the faults of samadhi. At the same time, the view and the deity are not separate, just as there is no difference between seeing a mirror and seeing a reflection. The so-called non-duality is the absence of doubt about whether it will be accomplished or not. Its heat is that the deity's form is clear and indivisible from emptiness; if an ordinary state cannot be found, then doubt is purified from the root. When space and form are not mixed, the great mandala will blaze. It means the nature of the result, the spontaneously accomplished nature, is the mandala of the result, the mandala of the increasing samadhi practiced by the yogi, and the mandala of the increasing image of the mandala practiced are inseparable, manifesting as self-arisen wisdom, which is manifested by the great assembly of letters and wheels that have reached the ultimate result, and is called the great mandala. Blazing is that all dharmas are self-aware, spontaneously present in the nature of body, speech, and mind, free from the two extremes.
Chinese
由于灌顶之前如同大地的誓言与之相关联。已经讲完了大乐。为了使持咒者们有意义。所谓持咒者，就是密咒，称为Mantra（藏文：མནྟྲ་，梵文天城体：मन्त्र，梵文罗马拟音：mantra，汉语字面意思：真言），如果直接翻译就是“知护”。因为知晓一切法的真如，从而从轮回中自身清净并救护。那个意义本身就是一切功德的基础，所以是Mantra。持有见行二者的瑜伽士的现量持有是行者们的行境。自证的现量持有是十地以上佛陀们的行境。这里是对行者们广为宣说，已经在第十一章中讲完。为了使有意义。所谓意义，就是所求的自性，即共同的成就和殊胜的成就，也就是具有这些。对此，此乘的誓言是道和果二者的自性。根本和支分的誓言，即使是细微的也没有损坏，这是道的自性圆满。具有没有损坏的道，瑜伽士所成办的一切都会成就。从这里说，誓言是金刚大。因为一切佛陀的身语意也不会超越它，并且是它的增上，所以誓言就是果的自性。之后，如果誓言依赖于共同的果位暂时的状态，那么为了近于成办续部的所知事物，也说了“基础被誓言所掌握”。大誓言是，此乘的教义的誓言比下乘更加殊胜，那也是具有七种大的。其中，誓言是在金刚上师面前，从此教法中产生的所守护的事物，如教义一样承诺之后，如果能够守护，那么轮回的因果不会存在，如同誓言一样，如果不能守护，那么高处和解脱彻底毁灭而誓言。大是七种，因为此乘的因果同时圆满而大，誓言没有损坏，具有见解，无论做什么，都没有执着，所以不会变成业和习气而大。不像下乘那样，通过修习因，果位在很久之后才显现，而是见行
English
Because the vows that precede empowerment are like the earth, they are related to it. The great joy has been explained. In order to make the mantra holders meaningful. The so-called mantra holders are the secret mantras, called Mantra (藏文：མནྟྲ་，梵文天城体：मन्त्र，梵文罗马拟音：mantra，汉语字面意思：True words), which, if translated directly, means "knowing and protecting." Because they know the suchness of all dharmas, they purify themselves from samsara and protect others. That meaning itself is the basis of all qualities, so it is Mantra. The manifest holding of yogis who hold both view and conduct is the realm of practice for practitioners. The manifest holding of self-awareness is the realm of practice for Buddhas above the tenth bhumi. Here, it is explained extensively for practitioners, which has already been completed in chapter eleven. In order to make it meaningful. The so-called meaning is the nature of what is to be sought, that is, common accomplishments and supreme accomplishments, that is, possessing these. In this regard, the vows of this vehicle itself are the nature of both the path and the fruit. The vows of the root and branches, even the subtle ones, are not damaged, which is the complete nature of the path. Possessing the undamaged path, everything that the yogi accomplishes will be accomplished. From here, the vows are great vajras. Because the body, speech, and mind of all Buddhas do not transcend it, and it is its increase, the vow is the nature of the fruit itself. Then, if the vows rely on the temporary state of common fruits, then in order to closely accomplish the objects to be known of the continuum, it is also said that "the basis is grasped by the vow." The great vow is that the vows of the teachings of this vehicle are more excellent than the lower vehicles, and that it possesses seven kinds of greatness. Among them, the vow is in front of the vajra master, the things to be protected that arise from this teaching, after promising to protect them according to the teachings, if one can protect them, then the cause and effect of samsara will not exist, like a vow, and if one cannot protect them, then higher realms and liberation will be completely destroyed and vowed. Greatness is sevenfold, because the cause and effect of this vehicle are simultaneously complete and great, the vow is not damaged, possessing the view, no matter what one does, there is no attachment, so it will not become karma and habit, and it is great. Unlike the lower vehicles, the fruit does not appear after a long time by practicing the cause, but the view and conduct