Chinese
所有逝者之乐逝者，其身语意功德事业，是超越其他乘之果的奇妙之处。从自身心识远离遮蔽之外，并非从他处可寻，亦非从他处而来。更不必说从天神和魔怪等的力量中产生。这是至上的果实。正直。瑜伽士能够安住于三摩地，大手印天之身，将在自证中圆满显现。身语意的坛城，在明晰的程度上，不会被外境所夺，获得稳固，消除二念和怀疑之后，胜者的坛城之大成就将会炽燃。第三是供养的功德。正直。如是宣说供养与果实相关的意义，以使处所丰饶和欢喜的供养，成就二利，因此，以此广大之供养，将遍布六道世界十方一切处所的供养之云。章节的名称。正直。秘密心髓，唯有如是确定，方为名称之基础。胜过瑜伽续部以下的供养，故为殊胜。断除并限制显示三毒之供养，故为章节，即向上计数第十八。༈。现在将要讲解第十九品。确定法类集合，上等法类集合，显示基、道、果三者全部。显示四相全部。主要显示邪分别念。三相全部。次第和顿悟二者全部。方便和解脱二者全部。中等五法类中，传承意义。其中十者显示誓言。附带显示见和行。下等十法类中，自性见。隐义口诀。象征譬喻。放血除障。此外，通过三种共同行相来显示。如是显示的第十九品有三：计数。所说是历史的叙述。正直。第十八品讲述了特殊的供养之后，此品讲述誓言的守护界限，因此说“此后”以连接。世尊大乐，意义相符。讲述密咒之道的人们，在道上努力是有意义的
English
The bliss of all Sugatas who have passed away, their body, speech, mind, qualities, and activities, is the marvelousness that surpasses the fruits of other vehicles. It is not to be sought elsewhere than from the separation of one's own mind from obscurations, nor does it come from elsewhere. Needless to say, it does not arise from the power of gods and demons, etc. This is the supreme fruit. Straightforward. Yogis who are capable of abiding in samadhi, the great mudra, the body of the deity, will be perfectly manifest in self-awareness. When the mandala of body, speech, and mind is clear to the extent that it is not stolen by objects, and stability is attained, and dualistic thoughts and doubts are eliminated, then the great accomplishment of the mandala of the Victorious Ones will blaze forth. The third is the merit of offering. Straightforward. By speaking of the meaning of the offering together with the fruit, the offering that enriches and pleases the place accomplishes the two benefits, therefore, with this great offering, the clouds of offerings will pervade all places in the ten directions of the six realms. The name of the chapter. Straightforward. The secret essence, only when it is determined as such, is the basis of the name. It is superior to the offerings below the Yoga Tantras, therefore it is sacred. It cuts off and limits the offering that shows the three poisons, therefore it is a chapter, that is, counting upwards, the eighteenth. ༈. Now, the nineteenth chapter will be explained. Determining the collection of dharmas, the supreme collection of dharmas shows all three of the base, path, and fruit. It shows all four appearances. It mainly shows wrong conceptualizations. All three characteristics. All two of the sequential and simultaneous. All two of the means and liberation. Among the five intermediate dharmas, the meaning of the lineage. Among the ten, it shows the vows. Incidentally, it shows the view and conduct. Among the ten lower dharmas, the view of self-nature. Hidden meaning instructions. Symbolic metaphors. Bloodletting to remove obstacles. Furthermore, it is shown through three common aspects. Thus, the nineteenth chapter that shows this has three parts: counting. What is said is a historical narrative. Straightforward. After the eighteenth chapter explained the special offering, this chapter explains the boundaries of guarding the vows, therefore it says "thereafter" to connect. The Bhagavan, great joy, the meaning is consistent. Those who explain the path of secret mantras, their effort on the path is meaningful.
Chinese
为了行事，专门讲述这些大瑜伽的守护誓言，它有别于其他下乘的律仪等。章节的论典分为二：正文和所说的功德。正文有七：宣说誓言的伟大和调伏的清净；简述誓言的类别；宣说大平等誓言的过患和功德；誓言破损的过患；誓言的自性；广述誓言的类别；誓言的功德。第一部分分为二：计数，简述。正因为道和果二者无与伦比，所以在无上乘中，如果精通根本誓言五条和支分誓言十五条，并且彻底领悟其意义，那么即使表面上看似行持五毒、十不善、五无间罪、四重罪、八邪等所有恶业，但由于具备菩提心、殊胜方便的要点和证悟见解的把握这三者，做了恶业不仅不会积累三恶道的痛苦，更不用说，还会圆满福德和智慧二资粮。即使没有特意守护声闻的戒律、菩萨的律仪、外密续的誓言，也能如后文所说，功德增上圆满，因此称为圆满的律仪。因此，在这些无与伦比的至高无上誓言中，由于调伏所化之故，所有别解脱声闻的戒律，包括根本四条和支分，以及其他所有菩萨的律仪和外密续的守护律仪，无量无余地都包含在无上乘中，并且是清净的。因此，具有大密咒誓言的瑜伽士，即使表面上看似行持五毒等，但由于没有执着，也不会堕落，这是不善的律仪。如果为了利益他人，不舍弃杀生等行为，这是利益有情的律仪。无论如何行持，三门都不会超出大身印，这是善法。
English
For the sake of action, these great vows of protection of Mahayoga, which are distinct from the disciplinary codes of other lower vehicles, etc., are specifically discussed. The chapter's text is divided into two: the main text and the qualities of what is said. The main text has seven parts: explaining the greatness of the vows and the purity of discipline; briefly stating the categories of vows; explaining the faults and merits of the great equality vow; the faults of breaking vows; the nature of vows; elaborately explaining the categories of vows; and the qualities of vows. The first part has two: enumeration and brief statement. Because both the path and the fruit are unparalleled, in the unsurpassed vehicle, if one masters the five root vows and the fifteen branch vows, and thoroughly understands their meaning, even if one appears to practice all evil deeds such as the five poisons, the ten non-virtues, the five heinous crimes, the four heavy offenses, and the eight wrong views, because one is possessed of the mind of enlightenment, the key points of special methods, and the confidence of realized view, not only will one not accumulate the suffering of the three lower realms for having done evil deeds, but also the two accumulations of merit and wisdom will be perfected. Even if one does not specifically keep the vows of the Hearers, the vows of the Bodhisattvas, and the vows of the outer tantras, the qualities will increase and be perfected as explained later, therefore it is called the perfect discipline. Therefore, in these unsurpassed supreme vows where the path and fruit are unparalleled, due to taming those to be tamed, all the objects to be protected of the individual liberation Hearer's discipline, including the four root vows and their branches, and all other vows of the Bodhisattvas and the protective disciplines of the outer tantras, immeasurable and without remainder, are all included in this unsurpassed vehicle and are pure. Therefore, the yogi who possesses the great secret mantra vows, even if he appears to practice the five poisons, etc., will not fall because he has no attachment; this is the discipline of non-virtue. If for the benefit of others, one does not abandon actions such as killing, this is the discipline of benefiting sentient beings. No matter how one acts, the three doors will not go beyond the great mudra of the body; this is virtue.
Chinese
这是摄持的戒律。详细解说如下：共有四点，计数如下：第一，关于杀生，是完全断除杀生的诀窍。正直地说，当自他二者皆在心性中显现时，不执着于有、无、中观三边的任何一边，并且超越了思维的范畴，这就是胜义谛。那么，显现为自他的这些是什么呢？世俗谛是因缘聚合，显现为错觉的自性，但实际上是空性的，例如幻术或眼识错乱，将雪山看成人。因此，所杀之物和杀者本来就是清净的。因为所杀之生命并非实有，所以杀生者和杀生的念头也并非实有。因此，虽然在胜义谛中没有杀生，但在世俗谛中，显现为所杀之生命和杀生者，这只是错觉缘起的显现。如此了悟二谛不可言说为同一或相异，并以大悲心即使杀害十方世界的众生，也不会为自己积累罪障，也不会给他人带来痛苦。因此，对于他来说，比小乘断除杀生的功德更为圆满。关于不予而取，是完全断除不予而取的诀窍。正直地说，胜义谛和世俗谛二者皆与心性无别，因此不执着于自他。例如，天神自在享受自己变幻的受用，受用之物、受用者和受用的念头三者皆与心性无别，因此受用之物、所有者和不予而取者等皆非实有。虽然在世俗谛中显现为不予而取，但在胜义谛中，没有所取和能取。因为了悟一切皆未超出大平等性的法界，为了成办他利而行不予而取，比小乘断除不予而取的功德更为圆满。关于妄语，是完全断除妄语的诀窍。正直地说，内外诸法显现，但实际上是空性的，如同幻术一般，不应执着为
English
This is the discipline of gathering. An extensive explanation follows: There are four points. Enumeration: First, regarding killing, it is the complete instruction on completely abandoning killing. To speak directly, when both self and other are clear in the nature of mind, not clinging to any of the extremes of existence, non-existence, or the middle way, and transcending the realm of the intellect, that is the ultimate truth. So, what is this appearance of self and other? The conventional truth is the aggregation of causes and conditions, appearing merely as the nature of delusion, yet empty of true substance, like an illusion or the mistaken perception of seeing a person in a mirage due to visual impairment. Therefore, the object to be killed and the killer are pure from the beginning. Since the life to be killed is not inherently existent, the person who kills and the notion of killing are also not inherently existent. Thus, although there is no killing in ultimate truth, in conventional truth, the appearance of the life to be killed and the person who kills is understood as merely an appearance of deluded interdependence. Understanding that these two truths cannot be described as either the same or different, and with compassion, even killing beings in the ten directions does not accumulate obscurations for oneself, nor does it create suffering for others. Therefore, for such a person, the merit of abandoning killing is more complete than that of the lower vehicles. Regarding taking what is not given, it is the complete instruction on completely abandoning taking what is not given. To speak directly, both the ultimate and conventional truths are inseparable from the nature of mind, therefore not clinging to self and other. For example, like a deity enjoying the pleasures of magical creation, transforming them for oneself and enjoying them oneself. Since the object to be taken, the taker, and the notion of taking are all inseparable from the nature of mind, the object to be taken, the owner, and the one who takes what is not given are all non-existent. Although in conventional truth it appears as taking what is not given, in ultimate truth there is no object to be taken or taker. Having realized that all does not go beyond the realm of great equality, taking what is not given for the sake of accomplishing the benefit of others, the merit of abandoning taking what is not given is more complete than that of the lower vehicles. Regarding false speech, it is the complete instruction on completely abandoning false speech. To speak directly, all phenomena, internal and external, appear, but are actually empty of true substance, like an illusion, and should not be clung to as
Chinese
见解是，虽然无自性，却被安立。虽然没有自性的虚假和事物，却因执着而安立为名和词。对于这个，随名词而行，并显现执着，是随行执着的虚假。而且，说与这些相违背，是颠倒的虚假。因为这三种虚假本身没有成立真实的 आधार，所以是行虚假。因此，仅仅是安立为虚假，也不是可以确定的。这样认识之后，为了自他三者的利益而说虚假，就顺带圆满了胜过下乘不妄语的功德。对于不行梵行，是不行梵行，是完全圆满的诀窍。 正直：一切事物自显现为心性，因此境与心二者无别地显现是不染著的智慧。对此，执着于男女二者并产生贪著是颠倒的贪著。即使以符合自身的方式行贪著，也具有了知这些是心性的体性的见解，以及具有三种认识的禅修，以及以方便摄持的行为这三者，在不阻断贪著而行持之时，没有普通贪著的垢染，那是梵行的殊胜，是自在安乐智慧的君王。那是将极大的贪著转变为对治的唯一滋味，是如来藏的体性。 这样了知之后，为了成就无漏的智慧而行贪著，就顺带圆满了胜过下乘不行梵行的功德。 第二，简略地宣说誓言的种类有三种：计数：根本誓言五条。正直：体性和道果之上没有其他的是无上的誓言。胜义七财在体性中任运成就，世俗身和智慧的坛城中平等圆满，显现时显现平等，空性时空性平等地了知。身语意三门不超出本尊身语意的印契是不舍弃，是菩提心的誓言。据说，这需要不羞耻的见解和行为。上师的意思是像火镰一样有四种，或者像明灯一样有六种：共同、引导、誓言、灌顶，以及弥补破损和知识广大。