Chinese
例如，被大河冲走的人们，如果遇到船只，便会想：现在我找到了脱离困境的道路。这样一来，便不会再害怕水，也能喘口气了。又如，有人梦见自己被水冲走，醒来时稍微清醒了一些，意识到这只是个梦，即使水的景象没有消失，也会想：这只是个梦，实际上并没有被冲走。这种景象在醒来时是不会出现的。因此，我从被水淹死的恐惧中解脱出来，只要努力让自己醒来，就能鼓起勇气。当他醒来时，便会明白自己并没有被水冲走，也没有从水中逃脱，甚至连水也看不见了。同样，进入声闻乘的道路就像遇到小船一样，有些人与微小的东西为伴，从而在一个方向上获得解脱。进入菩萨乘的道路就像遇到大船一样，与众多众生一起，怀着伟大的目标，在充满幸福的国土上修行。进入密咒道的道路就像梦中被水冲走，但睡眠稍微清醒一样，通过认识到轮回与涅槃无二无别，便能从轮回的恐惧中喘口气，以大智慧努力醒来。因此，不去做舍弃不利因素和亲近有利因素的努力，只是安住于不失去大觉知的状态中。第六，所有戒律的汇集：在声闻乘的别解脱戒中，没有包含菩萨戒，也不清净。在菩萨戒中，包含了别解脱戒，并且完全清净。同样，也应将其应用于密咒的誓言。这些戒律如何汇集和清净的方式，在前面展示殊胜之处时已经详细阐述过了。第七，弥补破损则圆满功德：声闻乘的别解脱戒是受对诸法实有执着的支配，并且主要关注身语的行为，因此很难有恢复破损
English
For example, if people carried away by a great river encounter a boat, they will think, "Now I have found a way to escape this predicament." In this way, they will no longer fear the water and will be able to breathe. Or, if someone dreams of being carried away by water, and upon waking up becomes slightly more lucid, realizing that it is just a dream, even if the appearance of water does not disappear, they will think, "This is just a dream; I am not actually being carried away." This appearance will not occur when one is awake. Therefore, I am freed from the fear of dying by water, and by merely striving to awaken, I can generate courage. When he awakens, he will understand that he has not been carried away by the water, nor has he escaped from the water, and even the water is no longer visible. Similarly, entering the path of the Hearers is like encountering a small boat, where some individuals associate with small things and thus attain liberation in one direction. Entering the path of the Bodhisattvas is like encountering a large ship, where one practices with many beings, with great purpose, in a land filled with happiness. Entering the path of the Secret Mantra is like being carried away by water in a dream, but with a slight awakening, one can breathe a sigh of relief from the fear of samsara by realizing that samsara and nirvana are inseparable, and one merely strives to awaken with great wisdom. Therefore, one does not make the effort to abandon unfavorable factors and cultivate favorable ones, but simply abides in the state of not losing great awareness. Sixth, the collection of all vows: The Bodhisattva's vows are not included or purified within the Pratimoksha vows of the Hearers. Within the Bodhisattva's vows, the Pratimoksha vows are included and completely purified. Similarly, this should also be applied to the Samaya vows of Secret Mantra. The manner in which these are collected and purified has already been explained in detail in the section on demonstrating superiority. Seventh, perfecting qualities by restoring what has been broken: The Pratimoksha vows of the Hearers are governed by attachment to the reality of phenomena and primarily focus on the actions of body and speech, making it difficult to restore what has been broken.
Chinese
没有缘故，就像瓦罐破碎一样产生。菩萨的戒律是由于不执着诸法为实有，并且以心为主，所以破戒也可以依靠善知识而更加容易恢复。例如，金银器皿如果破损，熟练的铁匠可以制造出比以前更好的器皿。密咒的誓言是由于了悟一切法平等大性，并且以将觉性自在地运用于如幻的游舞为主，所以破誓言也不需要依靠善知识，自己通过弥补就可以圆满。例如，金银器皿如果凹陷，铁匠不需要从头开始制造，而是根据凹陷的大小，自己努力逐步修复，就可以恢复原状。密咒的一些法门中，也像菩萨一样，破戒后从善知识处进入坛城，接受灌顶和誓言。但这也只是为了某些被调伏者的缘故而说的。这里是指前一种情况。因此，如果弥补破戒，那么圆满的功德大约有七种，这是简略的说法。如果详细阐述功德，则是无边无际的。这些的次第介绍是，按照这些意义本身依次排列。如来调伏如来，这是因为本来就没有非佛的所调伏者。由于这种意义，所以说如来调伏如来。同样，在其他章节中说，自己对自己行持。如来自己安住于咒语之王，这是无法衡量的。在第十三章中说，如来自己特意谈论如来自己。在第三品中说，一切如来说的都汇集于此，如来自己知道。在第二品中说，一切本来成佛，如来自己知道。
English
There is no reason, it arises like a broken clay pot. The vows of a Bodhisattva are due to not clinging to phenomena as real, and because the mind is the main thing, breaking the vows can also be restored more easily by relying on a virtuous friend. For example, if gold and silver vessels are broken, a skilled blacksmith can make vessels that are even better than before. The samaya of secret mantra is due to realizing all dharmas as the great equality, and because the main thing is to freely apply awareness to the play of illusion, breaking the samaya does not require relying on a virtuous friend, but can be fulfilled by oneself through restoration. For example, if gold and silver vessels are dented, the blacksmith does not need to start from scratch, but according to the size of the dent, one can gradually repair it through one's own efforts, and it will be restored to its original state. In some methods of secret mantra, it is also like a Bodhisattva, where after breaking the vows, one enters the mandala from a virtuous friend and receives empowerment and vows. But this is only said for the sake of some who are to be tamed. Here, it refers to the former situation. Therefore, if one makes amends for breaking the vows, then the perfect qualities are about seven in brief. If the qualities are elaborated in detail, they are boundless. The sequential introduction of these is to arrange them in order according to these meanings themselves. The Tathagata tames the Tathagata, this is because there are originally no beings to be tamed who are not Buddhas. Because of this meaning, it is said that the Tathagata tames the Tathagata. Similarly, in other chapters it says, 'One practices on oneself.' 'The Tathagata himself abides firmly as the king of mantras, this is said to be immeasurable.' In the thirteenth chapter it says, 'The Tathagata himself specifically discusses the Tathagata himself.' In the third chapter it says, 'All that the Tathagatas have spoken is gathered in this, the Tathagata himself knows.' In the second chapter it says, 'All are originally enlightened, the Tathagata himself knows.'
Chinese
言教之类，以及该品中“四如来即是对如来本身作特别宣说”等，所有这些都是本来任运成就之坛城中成佛，因此，经中说除了佛陀本身之外没有其他所化之众，所以在坛城之中，是对佛陀本身宣说、了知、调伏、行持和交付，而不是像这样：“在那个教法之时，没有对菩萨等坛城作特别宣说，同样，他们也没有了知，他们不谈论，他们没有被调伏，他们没有被行持，没有将续部完全交付给他们。”如果这样连接，那么所有必要和关联都会消失，因此会变得像疯子的胡言乱语一样。第十九品。 现在宣说事业品，其中事业的总义和次第的方式，之前已经稍微讲过。这里稍微讲述支分等，其中事业的支分有四种，即事业坛城的特征，以及本尊、咒师和物品。其中坛城是“唉的集合的殊胜坛城”等，以四字之体性和颜色意义所摄。本尊是“燃烧、暴怒、威猛”等，属于四部之忿怒尊等各自的本尊。咒师的特征是“以忿怒之心”等，一般是咒师总体的功德特征，以及念诵等修近圆满的功德特征，此外，属于身语之事业，其中属于身的有服饰、姿势、坐姿、口的朝向和呼吸等。属于语的有咒语的长短、强弱和音调的变化等。属于意的有忿怒之心和贪恋之心等。物品是供养本尊的物品和成就事业的物品，一般都包括在五欲之中。
English
Instructions such as, and in that same chapter, "The Four Tathagatas themselves are specifically spoken of as the Tathagatas themselves," all of these are enlightened in the mandala that is spontaneously accomplished from the beginning. Therefore, it is said in the scriptures that there are no other beings to be tamed other than the Buddha himself. Therefore, in that very mandala, it is to the Buddha himself that it is spoken, known, tamed, practiced, and entrusted. It is not like this: "At the time of that teaching, there was no specific declaration made to the mandala of Bodhisattvas, etc. Likewise, they did not know it. They do not speak of it. They were not tamed. They did not practice it. The tantras were not completely entrusted to them." If you connect it in this way, then all necessity and connection will be lost, and therefore it will become like the ravings of madmen. Chapter Nineteen. Now, the chapter on activities will be explained. The general meaning of activities and the order of procedures have already been explained somewhat. Here, the limbs and so forth will be mentioned somewhat. There are four types of limbs of action: the characteristics of the mandala of activities, as well as the deities, mantra practitioners, and substances. The mandala is "The supreme mandala of the assembly of E," etc., which is contained within the essence and color meaning of the four letters. The deities are "Blazing, wrathful, and fierce," etc., belonging to the wrathful deities of the four families, etc. The characteristics of the mantra practitioner are "With an angry mind," etc., which are generally the characteristics of the qualities of the mantra practitioner in general, as well as the characteristics of the qualities of approach and accomplishment, such as recitation. Furthermore, belonging to the activities of body and speech, the activities of the body include clothing, posture, sitting posture, the direction of the mouth, and breathing, etc. The activities of speech include the length, strength, and intonation of the mantra, etc. The activities of the mind include the angry mind and the attached mind, etc. The substances are the substances for offering to the deities and the substances for accomplishing activities, which are generally included in the five desires.
Chinese
等等，誓言的物品，林伽的物品，橛、剑和轮等等作为所依的物品等等。总的来说，所有事业和修法圆满的条件是修行者、地点、时间和物品。这些通过支分和圆满来解释，是事业的必要条件。事业的次第是：对五甘露或五肉，冠以名号。召唤后用金刚橛钉住。磨成粉末则供养会众。如是说。对此，首先在修习、供养和念诵之后，在五甘露或五肉等上面，做成所调伏者的形象，激励诸神的誓言，召唤、融入、束缚和控制所调伏者，然后用金刚橛钉住，用轮和剑等武器剁成碎片，与红色的阿伽混合，献给怒尊和怒母的口中，则能成就猛烈的行为。甚至能摧毁佛陀的福德身。如是说。如此行事完毕后，做了金刚忿怒的镇压之业，就不能再恢复。为了说明这一点：在唉的会众坛城中，像线一样连接束缚，束缚转变后移动到十方，醉酒后破裂燃烧。如是说。事业完成后，将地面平整好，在其上，男女瑜伽士手指像线一样相连，摆成三角形跳舞。像线一样连接束缚之后，以饮血大尊等等的舞蹈、歌舞、歌词，一切一切随心所欲，一切一切都能做到。像这样跳舞。像这样，所有事业都可以应用。其中，关于灌顶坛城，字母వం（藏文，梵文天城体，vam，束缚）的解释，以及寂静的ཡ（藏文，梵文天城体，ya）的解释是：虽然形状和颜色不同，但如果与字母的声音意义结合，వం（藏文，梵文天城体，vam，汉语字面意思：束缚）是聚集或束缚，रा（藏文，梵文天城体，ra）是寂静。这显然是指此处的灌顶。女仆和婢女的群体，布施残食供养，给予所欲，充分宣扬自己的誓言。
English
Etc., the substances of vows, the substances of linga, and the substances of support such as phurba, sword, and wheel, etc. In general, the perfection of all actions and sadhanas is the practitioner, place, time, and substances. These are explained by being gathered by limbs and gathered by perfections, which are the conditions for activities. The order of activities is: To the five amritas or five meats, give names and signs. Having summoned, nail them with the vajra phurba. If made into powder, offer to the assembly. Thus it is said. To that, first after doing meditation, offerings, and recitations, on the five amritas or five meats, etc., make an image of the one to be subdued, arouse the samaya of the deities, and summon, absorb, bind, and control the one to be subdued, and then nail it with the vajra phurba, cut it into pieces with weapons such as the wheel and sword, mix it with red argham, and offer it to the mouths of the wrathful deities, then fierce actions will be accomplished. Even the merit body of the Buddha can be destroyed. Thus it is said. Having finished the action in this way, having done the action of suppressing with the vajra wrathful one, it should not be allowed to recover. To show this: In the mandala of the assembly of E, connect and bind like a thread, having bound and transformed, move to the ten directions, having become intoxicated, break and burn. Thus it is said. Having finished the action, level the ground well, and on top of that, male and female yogis connect their fingers like a thread and dance in a triangle. Having connected and bound like a thread, with the dance, song, and lyrics of the great blood drinker, etc., everything, everything as desired, everything, everything is done. Like this, dance. In this way, all actions can be applied. Among them, regarding the empowerment mandala, the explanation of the letter vam, and the explanation of the peaceful ya, although the shapes and colors are different, if combined with the meaning of the letter's sound, vam is gathering or binding, and ra is peaceful. It seems that this refers to the empowerment here. A group of maids and servants, give offerings of leftover food, give desires, and fully proclaim one's own vows.