Chinese
因为是转变的缘故，因为是因和果以及智慧的体性的缘故。像这样的殊胜供养仪轨，应当首先修持，或者首先调伏自性。如是说，以智慧波罗蜜多的自性空性无我的体性和，吉祥秘密藏的瑜伽士，安住于法性菩提心的坛城中，从四种证悟中，以文字的方式和，现观和，五种金刚仪轨于自性圆满大之中，无二地修持方便和智慧，我将从烦恼有情的心续中，从轮回的苦海中救度出来。如是说。之后以无二智慧，恶劣世间真可怜，于无二中救度之。如是说，具有轮回和涅槃的胜义谛和，世俗谛无别的智慧的自性，任何具有方便和智慧无二智慧的以，从恶劣智慧的力量中产生的三界，名为真可怜，那些也以方便和智慧无二的秘密莲花中，以菩提心的光芒救度之。如是也以大悲的加持力，将五道的有情全部勾召，全部无余地救度之。如是等等，在结合解脱等上，圆满的意义预先广说，以方便和智慧无二的菩提心光芒的铁钩，将六道众生勾召到秘密处，又以光芒铁钩，迎请十方诸佛，供养后融入到佛母的毛孔中，以智慧的冰雹摧毁成灰尘的心，也以菩提心的水流唤醒后，转变成身手印本身，像如此在色究竟天等处迁移了多少啊。为了显示方便和智慧清净的体性本身也转变成圆满的福德资粮，以交合的大供养双运，以自性欢喜而令欢喜。如是说，以方便和智慧的安乐，具有菩提心安乐之味者
English
Because it is the cause of transformation, because it is the nature of cause and effect and wisdom. Such an excellent offering ritual should be performed first, or first subdue oneself. It is said that, with the nature of emptiness and selflessness of the Prajnaparamita, and the yogi of the glorious Secret Essence, dwelling in the mandala of the Dharma-nature Bodhicitta, from the four realizations, in the form of letters, and with Abhisamaya and, with the five Vajra rituals, in the state of spontaneously perfect great, without duality, meditate on skillful means and wisdom, and I shall liberate the mindstream of sentient beings from the ocean of samsara. So it is said. Then, with non-dual wisdom, the evil world is truly pitiable, liberate it in non-duality. It is said that, the self-nature possessing the ultimate truth of samsara and nirvana, and the wisdom inseparable from conventional truth, anyone with the wisdom of non-duality of skillful means and wisdom, the three realms arising from the power of evil wisdom, are called truly pitiable, and those too, in the secret lotus of non-duality of skillful means and wisdom, liberate them with the light of Bodhicitta. Likewise, by the blessing of great compassion, all sentient beings of the five paths are summoned, and all are liberated without exception. Thus, and so on, on union and liberation, the meaning of perfection is explained in advance, with the iron hook of the light of Bodhicitta, which is non-dual of skillful means and wisdom, the six realms of beings are summoned to the secret place, and again with the hook of light, the Buddhas of the ten directions are invited, and after offering, they dissolve into the pores of the Mother, the mind that is destroyed into dust by the hail of wisdom, is also awakened by the stream of Bodhicitta, and transformed into the body mudra itself, how many have been transferred to Akanishta and so on. In order to show that the nature of pure skillful means and wisdom itself is also transformed into a perfect accumulation of merit, with the great offering of intertwined union, may one be pleased by the pleasure of self-nature. It is said that, with the bliss of skillful means and wisdom, one who possesses the taste of Bodhicitta bliss
Chinese
应当令大自在的四种坛城欢喜。如是说。为了那件事又说，殊胜平等之物，供养与我平等之众。如是说，一切于自性圆满大乐之性中无别，虽无须赞叹供养，然以方便与智慧清净之门，为圆满福德资粮故，为清净贪欲故，是对与我平等之坛城众所说。又为了不被苦行等罪恶烦恼所扰，所以说，饮食与饮用穿戴，五种受用皆是，坛城融入坛城。如是说，五种肉等，内外之食物，大骨与 মাংস（māṃsa），吉祥果等，清净食物之相，甘露大血，酒与盐等，饮用之物，大丝等，内外之衣物，以及其他一切具足五种欲妙之物，以之供养诸根之天坛城，五种欲妙融入天女坛城。后面容易理解。吉祥秘密藏续真实决定中，开示内外秘密供养之清净品第十八。
English
The four great mandalas of the great self should be pleased. Thus it is said. For that very reason, it is also said: 'Offer the great substance of equality to the assembly equal to myself.' It is said that since all are inseparable in the state of great perfection of nature, there is no need to praise or offer. However, through the gate of purifying skillful means and wisdom, for the sake of completely perfecting the accumulation of merit, and for the sake of purifying desire, it is said to the assembly of the mandala equal to myself. It is also said that in order not to be tormented by the afflictions of faults such as asceticism: 'Eating, chewing, drinking, and wearing, all that possesses the five enjoyments, the mandala dissolves into the mandala.' It is said that the five kinds of meat, etc., are the outer and inner foods, the great bones, māṃsa, the fruits of glory, etc., the appearance of pure food, the great blood of nectar, wine, salt, etc., the drinks, the great silk, etc., the outer and inner garments, and all other things that possess the five desirable enjoyments. By these, the five desirable qualities of the senses dissolve into the mandala of the goddess in the mandala of the deity. The latter is easy to understand. From the Certainty of the Reality of the Glorious Secret Essence, the eighteenth chapter, which teaches the pure chapter of the inner and outer secret offerings.
Chinese
为了什么？ 讲说了要使誓言和律仪的戒律完全清净。为什么呢？ 讲说了名为“大誓言”等等。而且在后部续中也说：如果守护，则一切罪恶的污垢都会焚烧；如果不守护，则会堕入地狱之处焚烧。没有守护的过患是：违背金刚萨埵的教令，誓言律仪的一切根本，同样地如果不守护，夜叉忿怒者火焰燃烧，从心中取出饮血，将转生于三恶趣，那里的痛苦无法忍受，此誓言乃金刚大。因为这样说的缘故。又是第二，是圣者们的教言之誓词，守护的功德的决定词是：不舍弃故名为誓，成为总持故说为词。这是说，不舍弃于轮回和恶趣，因为成为大菩提的总持之故。其中首先从誓言的方面，讲说了金刚乘的差别：如果善加确定无上乘，即使享用一切烦恼五欲，做了之后不会等等聚集，戒律律仪圆满具足。这样讲说了，如果确定于无上的金刚乘大圆满瑜伽中，即使享用五烦恼和五种欲妙等等一切，就像孔雀一样做了之后不会等等，下部乘等等的戒律和律仪的因和果都将变得圆满具足。这样讲说了。像这样享用烦恼等等，对于下部乘的戒律和律仪等等不退失的彼岸，其因和果也圆满究竟，为什么呢？回答是续部所说：在无上殊胜的誓言中，以调伏的威力，戒律和所有无量律仪，全部聚集完全清净。这样讲说了，在无上的誓言中，以调伏外道等等的威力，或者调伏身语的威力，菩萨的戒律和各个乘的无量律仪全部聚集并且完全清净。为什么呢？无上殊胜乘的誓言
English
Why? It is said that vows and precepts should be completely purified. Why? It is said, "The Great Vow," and so on. Moreover, in the later tantra, it says: "If guarded, all stains of sin will be burned away; if not guarded, one will be burned in the realm of hell." The fault of not guarding is: "Breaking the command of Vajrasattva, all the roots of vows and precepts, likewise, if not guarded, the Yaksha Wrathful One, blazing with fire, drawing out the heart and drinking blood, will be born in the three lower realms. Its suffering is unbearable. This vow is the great Vajra." Because it is said. Again, secondly, it is the word of the holy ones, the definition of the merit of guarding is: "Because it does not abandon, it is called vow; because it has become a dharani, it is called word." That is to say, it does not abandon samsara and the lower realms, because it has become the dharani of great enlightenment. Among them, first, from the aspect of vows, the distinction of the Vajrayana is taught: "If the unsurpassed vehicle is well ascertained, even if all five afflictions and desires are used, having done so, one will not gather, etc., the precepts and vows are perfectly complete." It is said that if one is certain in the unsurpassable Vajrayana Great Perfection Yoga, even if one uses all five afflictions and the five objects of desire, like a peacock, having done so, one will not gather, etc., all the causes and effects of the precepts and vows of the lower vehicles, etc., will become perfectly complete. It is said. Thus, by using afflictions, etc., even beyond the non-degeneration of the precepts and vows of the lower vehicles, etc., why are its causes and effects also complete and ultimate? The answer is given by the tantra: "In the unsurpassed supreme vow, by the power of taming, the precepts and all the immeasurable vows, all are gathered and completely pure." It is said that in the unsurpassed vow, by the power of taming heretics, etc., or by the power of taming body and speech, the precepts of the Bodhisattva and the immeasurable vows of each vehicle are all gathered and completely pure. Why? The vow of the unsurpassed supreme vehicle
Chinese
以伟大的完全清净，他们一切也都是完全清净的，应如是说。那么，为什么要将誓言和戒律分开来说呢？世尊为何宣说这四根本戒呢？那是因为，在这个赡部洲，自从众多国王加冕以来，最初是从不予取开始，十不善业圆满具足地产生。在这样的末法时代，释迦牟尼佛出现，调伏难以调伏的众生，并将他们安置于大菩提之境。四根本戒中的第一条是不予取，即使发生杀害自己同族的事情，世尊所说的那也是，普通人以想法、行为、正行和结尾等杀生，那些在论典和经部中说，是以贪欲、嗔恨和愚痴三种杀生。如是说。圣声闻等，对如是杀生及其异熟果报极其恐惧害怕，从而舍弃杀生。在玛哈瑜伽的秘密中，是允许杀生的，那又是何处呢？说：为了守护佛法，众生之命也可断。如吉祥密集金刚所说，对所修之物用橛钉刺，以及做许多恶行。从这极度瑜伽平等的境界中，胜义谛中既没有应断之命，也没有能断之人，无命之命也无法断。应如是说。如是，圣宝积经中也说：真实分别的智慧，对如来也不视为法身，何况色身？对法也不执着离贪，何况所说之法？对僧伽也不视为非复合，何况视为大众之集合？既没有应断之命，也没有能断之人，对命和人两者，仅仅是颠倒错乱的执着。那么，就这样颠倒错乱的执着
English
Through great and complete purification, all of them are also completely pure, it should be said. Then, why are vows and precepts spoken of separately? Why did the Bhagavan speak of these four root precepts? It is because, in this Jambudvipa, since the coronation of many kings, initially starting with taking what is not given, the ten non-virtuous actions arise completely and fully. In this degenerate age, Shakyamuni Buddha appeared, taming beings difficult to tame, and placing them in the state of great Bodhi. The first of the four root precepts is taking what is not given, even if the killing of one's own kind occurs, what the Bhagavan said is that ordinary people kill with thought, action, the main act, and conclusion, etc. Those in the treatises and sutras say that killing is done with the three: desire, hatred, and ignorance. Thus it is said. Noble Shravakas and others, greatly fear and are terrified of such killing and its ripening, and therefore abandon killing. In the secret of Mahayoga, killing is permitted, and where is that? It is said: For the sake of protecting the Buddha's teachings, the lives of beings may also be cut. As stated in the glorious Guhyasamaja, one should stab the object of practice with a phurba, and perform many evil deeds. From this state of extreme yoga equality, in ultimate truth, there is neither a life to be cut, nor a person who cuts, lifeless life cannot be cut. It should be said. Thus, it is also said in the Noble Jewel Heap Sutra: The wisdom of truly distinguishing, does not regard the Tathagata even as the Dharmakaya, what to say of the Rupakaya? It does not conceive of detachment from desire for the Dharma, what to say of the spoken Dharma? It does not conceive of the Sangha as uncompounded, what to say of regarding it as a collection of the masses? There is neither a life to be cut, nor a person who cuts, for both life and person, it is merely a reversed and mistaken clinging. So, just like that, a reversed and mistaken clinging
Chinese
仅仅是这样吗？如果断绝，难道没有违背吗？不是的。‘不可断绝’的声音，意思是说，根本不要断绝。为了不那样断绝，在《毗摩诃光大续》中也广泛地说：‘ желает добро и уничтожает грех (希望善并摧毁罪恶)’。那么，与具有生命的六道众生显现为自性相违背。对于这个问题，回答说：‘有无中观亦不缘，如幻如翳之理。’意思是说，胜义谛中，不是有，也不是无，甚至对二者的中观也不缘，如同虚空一般，远离一切名言戏论，显现为般若波罗蜜多的方式。在真实世俗谛中，如幻象般显现为实有，却无实有；如眼翳般，幻化本身显现为实有。‘如……之理’的意思是说，如同幻象和眼翳没有成立为实有，却显现为错乱一般，一切具有实有的法也如幻象和眼翳般，显现为实有和错乱。因此，因为名言安立为无命，所以称为无命。这样，因为无命，所以没有杀生，如同名言安立的虚空没有相，虚空不可执持一样，一个事物没有，没有成立。如同中观一样，一切事物不成立，因为没有断绝的主体，所以没有其他的勤作，称为不可断绝。这些的意义是这样说的：一切法在胜义谛中，中观也没有可缘，与般若波罗蜜多相符顺，在世俗谛中，如《中观七十空性论》中所说的八种幻象的比喻。是这样说的。现在宣说不与取清净，也就是异生不与取，声闻对此恐惧，而大瑜伽的秘密则认为不与取在真实世俗谛的层面是存在的。也就是在《密集金刚》中说：愚痴种姓的瑜伽士，对于富有的吝啬之人，以及自、誓言物这三者，认为是愚痴种姓的自和他