English
The essence and dregs within are ten in total. Dividing the Bodhisattvas of the ten Bhumis into ten categories makes twenty. The twenty types of excrement are: excrement of a pig, excrement of a corpse, excrement of a yak herd, excrement of blessed substances, these are the four manifest ones; excrement of a guru, excrement of a vidyadhari, excrement of a great ascetic sage, excrement of a corpse, these are the four hidden inner ones, totaling eight; the two of essence and dregs make ten. The twenty types of excrement of the ten Bhumis. The twenty types of blood are: blood of a palace heart, blood of a sea liver, blood of dregs spleen, blood vessels of the path of the departed kidneys, these are the four manifest outer ones; blood that first drips from a vidyadhari, blood mixed with drippings, blood mixed with mixtures, blood that liberates the five aggregates, these are the four hidden inner ones, totaling eight; the two of essence and dregs make ten. The ten types of blood that liberate the ten Bhumis, totaling twenty. The twenty types of urine are: urine of a donkey, urine of a red cow, urine of a clean child, urine of a person, these are the four manifest outer ones; urine of a guru, urine of a vidyadhari, urine of a liberated one, urine of a corpse, these are the four hidden inner ones, totaling eight; the two of essence and dregs make ten. The twenty types of urine of the ten Bhumis. The twenty types of great flesh are: four pieces of calf meat are the four manifest outer ones; two breasts, two testicles are the four hidden inner ones, totaling eight; the two of essence and dregs make ten. The ten types of great flesh that liberate the ten Bhumis, totaling twenty. Thus, twenty in a set, there are ten sets, which is two hundred. Although it is said like this, those who have heard much should examine according to what is appropriate. In short, the categories of the boundaries for keeping the root and branch vows are: there are one hundred and sixty root vows, and two hundred branch vows, totaling three hundred and sixty. This is said according to the view of this tantra itself, but it should be understood that it is not necessarily so elsewhere. This is a classification made considering the disciples to be tamed. Straight. These root and branch vows of the Great Vehicle Secret Mantra Mahayoga possess special qualities, like a place where the king establishes laws. Moreover, since it shows how to tame disciples without limitation, it is called wonderful. In the ten directions of the six realms, for the realization of the various forms of sentient beings included in the three realms, as an antidote to taming, the categories of vows also include: abandoning, preventing, purifying, transforming, empowering, self-
Chinese
认识等等调伏方便的差别不可思议，就这样广为行持利益众生之事。第七，三昧耶的功德。正直。如上所说的，除了顿超大圆满的三昧耶之外，如果次第之道的根本和支分三昧耶不违犯地守护，那么，一切胜者种姓之主，普贤王如来的身语意之中，轮回的一切法和寂灭之法全部本自任运成就，因此是手印之最胜。除此之外，没有可以修成的果，是果之最胜，成就殊胜的普贤王如来的一切功德。如是等等的功德不可思议，说也说不尽，因此是无边之最胜。这些功德如果简略归纳，有五种：世间主尊认为值得承担的功德是，如果具有那样的三昧耶，就是执持胜者种姓之最胜者。而且，如果具足见行，就是入地。恒常安住于此，就是安住于地。如果成为力量，就是于地圆满成熟的持明者。对于这样的持明成就者，世间的主尊，八部鬼神及其眷属也会成办所需，恭敬承侍。佛和菩萨加持的功德是，殊胜的圣者是佛，圣者是持明者和菩萨，他们也认为（此人）是诸佛之子，是持明者和菩萨的兄弟而加持。此处说，无有者也扶起躺在路边的人，这是堪布应该做的事情。因此，空行母和瑜伽母们认为（此人）是兄弟而帮助和做朋友。具有誓言的护法神们也认为是殊胜的主人而承侍，往昔的上师们说（此人）是成办事业者。与佛陀的密意无二无别结合的功德是，如法守护根本和支分三昧耶，与如来之体性无有差别，因此一切所作所为都进入如来之行境。因此，具有三昧耶的行
English
Having elaborated on the inconceivable distinctions of methods of taming, such as recognition, he performed the benefit of sentient beings. Seventh, the merits of samaya. Straightforward. As mentioned above, if one protects the root and branch samayas of the gradual path without violating them, other than the samaya of the simultaneous Great Perfection, then all the dharmas of samsara and nirvana are spontaneously accomplished in the nature of the body, speech, and mind of Kuntuzangpo, the lord of all the supreme victorious lineages, and therefore it is the supreme of mudras. Other than that, there is no fruit to be accomplished, it is the supreme of fruits, accomplishing all the merits of the supreme Kuntuzangpo. Such merits are inconceivable and cannot be expressed, therefore it is the supreme of infinity. These merits, in brief, are five: The merit that the lords of the world deem worthy of bearing is that if one possesses such samayas, one holds the supreme lineage of the victorious ones. Moreover, if one is endowed with complete view and conduct, one has entered the ground. To abide constantly in it is to abide in the ground. If it becomes power, it is the vidyadhara who is fully matured on the ground. For such a vidyadhara achiever, the lords of the world, the eight classes of gods and demons, and their retinues will also accomplish what is needed and serve with respect. The merit of being blessed by the Buddhas and Bodhisattvas is that the supreme holy one is the Buddha, and the holy ones are the vidyadharas and Bodhisattvas, and they also consider (this person) to be the son of the Buddhas, and bless them as brothers of the vidyadharas and Bodhisattvas. Here it is said that even the have-nots should pick up those lying on the side of the road, which is what the Khenpo should do. Therefore, the mothers and dakinis consider (this person) to be a brother and help and befriend them. The oath-bound protectors of the Dharma also consider him to be a supreme master and serve him, and the former lamas say that (this person) is the one who accomplishes activities. The merit of being inseparably united with the intention of the Buddha is that protecting the root and branch samayas according to the scriptures is no different from the nature of the Sugata, therefore all actions enter the realm of the Tathagata. Therefore, the actions of one who possesses samaya
Chinese
由于没有任何堕落的危险，所以行为的领域完全清净，与普贤相应。 下部律仪圆满的功德是：显现一切法如是之法性，在此无上密咒的誓言及其利益中，包括了作为调伏共同所化之方便而宣说的声闻之律仪，菩萨的戒律，以及内外密续的誓言等无数誓言。因此，在此根本和支分的誓言不退失，则下部乘的一切应遮止皆完全清净，一切所需皆无需寻求而自然成就。即使退失也能恢复的功德是：如果密咒的誓言退失，也并非如声闻缘觉般无法恢复，因为有通过恢复来弥补的特殊方法，所以努力恢复退失之处，誓言的功德就会圆满。以及其他无量功德，因此称为殊胜。这是经中所说的功德。 “正直”，通过讲述章节的经文意义，胜者如来本身不会超越誓言的自性，因此如来本身通过不超越的誓言来调伏。这是章节的名称。“正直”，从秘密的精华，即真如的确定中，作为名称的基础存在。由于显示了根本和支分誓言的分类，并进行截断和界限的设定，所以是章节，即计数为第十九的意义。 现在，为了讲述第二十章，如果从法蕴的角度来说，殊胜的法蕴从基、道、果三者中显示道。其中，从方便和解脱二者中，显示二者。从次第和顿悟二者中，显示次第。从四种显现中，显示显现。从三种特征中，显示因缘进入的特征。中等的五种中，显示续部意义。其中，从十种中，整个经部显示事业。顺便显示见、行、坛城、三毒的供养，以及四种事业的等持。最后的十种法中，有自性见、象征的例子、隐义、诀窍。此外，还通过三种共同行来显示。如是显示的第二十章有三：计数、讲述。
English
Since there is no fear of falling into any degradation, the field of activity is completely purified, and it corresponds to Samantabhadra. The merit of the complete lower discipline is: manifesting the suchness of all dharmas, in this unsurpassed secret mantra, along with the benefits of the vows, it includes as many Vinaya disciplines of the Shravakas as are taught as a means of taming common disciples, the vows of Bodhisattvas, and countless vows such as those of the outer and inner tantras. Therefore, here, if the root and branch vows are not broken, then all that should be prohibited by the lower vehicles is completely purified, and all needs are spontaneously accomplished without being sought. The merit of being able to restore even if broken is: even if the mantra's vows are broken, it is not like the Shravakas and Pratyekabuddhas who cannot restore them, because there is a special method of making up for the restoration, so striving to restore the broken places will perfect the merits of the vows. And other immeasurable merits, therefore it is called supreme. This is the merit spoken of in the scriptures. "Straightforward," by stating the meaning of the chapter's text, the victorious Tathagata himself does not transcend the nature of the vows, so the Tathagata himself is tamed by the vows that do not transcend. This is the name of the chapter. "Straightforward," from the essence of the secret, that is, the certainty of suchness, it exists as the basis of the name. Since the classification of root and branch vows is shown, and cutting and boundary setting are performed, it is a chapter, that is, the meaning of counting as the nineteenth. Now, in order to explain the twentieth chapter, if viewed from the perspective of the Dharma collection, the excellent Dharma collection shows the path from the three of base, path, and fruit. Among them, from the two of means and liberation, it shows both. From the two of gradual and sudden, it shows the gradual. From the four appearances, it shows appearance. From the three characteristics, it shows the characteristic of the entry of conditions. Among the middle five, it shows the meaning of the continuum. Among them, from the ten, the entire scripture shows the activity. Incidentally, it shows the view, conduct, mandala, the offering of the three poisons, and the samadhi of the four activities. Among the last ten dharmas, there are the view of self-nature, symbolic examples, hidden meanings, and key instructions. In addition, it is also shown through the three common practices. Thus, the twentieth chapter that shows has three: counting, telling.
Chinese
我于其中安住，化现无数化身与再化身。所作之事，正直。以古古尔等区分诸神的物品之烟熏香林伽，并区分五部主尊。之后以巴户之咒语将神融入事业。派遣六位使者环绕。以毗湿瓦金刚之咒语扩展化身，观想无论何者被诅咒，皆不由自主地出现在面前。若为敌人，则念诵“尼札（藏文），नृ ज（梵文天城体），nṛ jaḥ（梵文罗马拟音），人，生”，若为魔障，则念诵“札札（藏文），त्रि ज（梵文天城体），tri jaḥ（梵文罗马拟音），三，生”，以铁钩手印钩召三次或七次，念诵“札吽榜霍”使林伽与自身无二无别。以铁或黑木制成的金刚橛，头上系有结，将三个尖角插入三个孔的角落。如子胜金刚橛之现观般生起，进行灌顶加持等，以及手指加持等。从幻化广大的第五十七品中出现的橛子催请之词，以及以嘎达亚之咒语，将林伽的额头、喉咙、心间，即身语意三处安插。之后以赫利希提之咒语击打，并以嗡部隆等咒语降下兵器之雨。观想林伽之尸骸化为微尘，分为三份，一份放入火坛口中，并以坛城之神金刚萨埵与金刚黑鲁嘎为主的会众供养朵玛。一份击碎，作为火供之供品焚烧。一份敲打，在十字路口挖掘三角形的坑，在尸体上用尸炭画金刚十字并镇压。供养布施之功德，正直。世尊金刚黑鲁嘎为主的饮血炽燃忿怒之坛城，于火神腹中生起的凶猛暴怒诸神众，以空性之心，以嗔怒忿怒之意，对智慧女神与空行母作布施之事业的功德是，若能摧毁由诸佛之福德聚所成就之二色身，则摧毁度脱之十方刹土等，更不用说了。鲁古续之舞蹈及其功德，正直。念诵“诶部隆”，外在……