English
And with Rudra and his retinue. By what? By the body, speech, and mind of the Great Glorious One. How? In accordance with the region, slaying the chief and placing the retinue under oath. What is the need? For the sake of the complete accomplishment of fierce activities. Like a hero conquering an enemy. Also, in the final manifestation, where? In the ten directions. By what? By possessing the wisdom of realization and habituation, attaining the accomplishment of killing and saving. How? Like the method of the eleventh chapter. What is the need? To shorten suffering, increase the mind of enlightenment, perfect the practice of secret mantra, and so on. Like the hand of a butcher. The union is to examine the scriptures, and these five also have five each as before. First, the union of nature, where? In the nature of reality, which has always existed. By what? By the sharp faculties of the mind that can realize it. How? By the characteristics of the path of knowing and entering. What is the need? To be liberated from the bonds of delusion and attain the bliss of freedom from defilements. Like recognizing someone you knew before later on. Second, also in the aspect of sense faculties, objects, and time, where? In all the manifold thoughts. By what? By the wisdom that recognizes or meditates on them as body and wisdom. How? By the yoga of the deity, complete with the characteristics of the ritual limbs. What is the need? To purify ordinary thoughts and become skilled in the mandala of wisdom. Like the elixir of gold transformation. Third, also in the aspect of samadhi, where? In the mother of light called the goddess. By what? By gaining stability in samadhi. How? By one's own body possessing skillful means, body and mind increasing with bliss. What is the need? To manifest as the self-nature of bliss in appearance and enjoyment without depending on union. Like a good dream journey. Fourth, also in the aspect of great skillful means, where? In Krodheshvari, the consort of Rudra. By what? By the Great Glorious One appearing as the wrathful one of the great seal. How? By dispelling the torment of non-conceptual heat, it is the noose of wisdom's emanation. What is the need? The spontaneous accomplishment of the deeds of the Buddhas. Like sandalwood and a snake. Also, in the final manifestation, where? In the mother of defilements called the low-born woman. By what?
Chinese
因此，对于有贪欲的人来说，上门是可行的。如何通过结合时的四种亲近修法，即降、持、返、散的训练，使俱生智显现呢？其必要性在于，将贪欲转化为道，从而从平凡的束缚中解脱。譬如孔雀以毒为食。如此，本章所讲的结合解脱，是真实显现的，并且为了成为其助缘，也同样是自性和禅定的。第十一章已经舍弃了不适合修习此法的过失。那么，如果与第十一章重复了呢？有些人说，前者是显现，而此是禅定，所以不重复。还有些人说，前者是行持，而此是供养，所以不重复。我认为这两种说法都不确定，因为前者也可以成为供养，并且在此也认为可以显现。那么，如何呢？前者在会供修法时被说成是应该修习的，所以是道的体性；而此是供养的场合，所以我认为适合作为道的助缘。愚痴誓言物的供养，所谓的平等，是指对五种物质持有清净、不净、好坏的区分是清净的。成就物，是指五种誓言物有四种成就，即法性自性成就、自性本体成就、威力成就和加持成就。第一种，在续部中说：事物无余皆是心性故，离相法界之体性。第二种，也同样在其中说：无自性之五种智慧，无作而显现。第三种，也说：以智慧禅定方便等，必能生起威力。最后一种是：安住于如此之道者，从一切方时皆加持。因为这样说的缘故。考察欲妙之论，然后为了证悟而进行供养忏悔，以及发愿等，也在此通过意义而知晓，从而显示了那些事业次第的真实基础。续部意义决定的第十八章的解说完毕。第十九章也是寂怒二者共同的，是修习此道的应守护的誓言。对此，正文意义
English
Therefore, for those with desire, approaching is feasible. How does one manifest innate wisdom through the four practices of approach during union, namely, training in descending, holding, reversing, and scattering? The necessity is to transform desire into the path, thereby liberating oneself from ordinary bondage. It is like a peacock that feeds on poison. Thus, the union and liberation taught in this chapter are actually manifested, and as a condition for that, they are also of the nature of self and samadhi. The faults of not being suitable to practice this have already been abandoned in chapter eleven. So, if it is repeated with chapter eleven? Some say that the former is manifestation, while this is samadhi, so it is not repeated. Others say that the former is practice, while this is offering, so it is not repeated. I think both of these statements are uncertain, because the former can also become an offering, and here it is also considered that it can be manifested. So how is it? The former is said to be practiced during the time of gathering and practice, so it is the nature of the path; and this is the occasion of offering, so I think it is suitable as a condition for the path. The offering of the samaya substance of ignorance, the so-called equality, refers to the purity of holding the five substances as pure, impure, good, and bad. Accomplished substances refer to the five samaya substances having four accomplishments, namely, accomplishment by the nature of dharmata, accomplishment by one's own nature, accomplishment by power, and accomplishment by blessing. The first, in the Tantra, says: Because all things are mind itself, the nature of reality is devoid of characteristics. The second, also in the same, says: The five wisdoms without self-nature, appear without action. The third, also says: Through wisdom, samadhi, means, etc., power will surely arise. The last one is: Whoever abides in such a path, is blessed from all directions and times. Because it is said so. Examining the treatise on desirable qualities, then offering confession for the sake of realization, and also making aspirations, etc., are also known here through meaning, thereby showing the real basis of those sequential activities. The explanation of the eighteenth chapter from the Tantra Meaning Determination is completed. Chapter nineteen is also common to both peaceful and wrathful deities, and is the samaya to be protected by practicing this path. To that, the meaning of the text
Chinese
敦：首先，简要说明其伟大之处：从字面上翻译，通过戒律的教导来调伏的众生，因烦恼的影响，对于声闻乘，守护戒律是其对治。再次，从意义上翻译，对于菩萨乘，律仪等等，对于所有需要调伏的众生，有无量的守护对象。从上面来看，无上乘的至高金刚乘的誓言中，也包含了下面较低乘的全部守护对象，并且不被沾染，因此是完全清净的。再次，从上面来看，因为种姓的共同誓言中守护对象非常圆满。例如，如果五个手指的集合成立，那么拇指自然也成立。有些人认为并非如此，因为此处的誓言，如坦根等，并不舍弃烦恼，这与较低乘的守护对象相违背。对于这个观点，相对于此乘来说，并不构成违背。再次，从上面来看，即使行于贪欲等烦恼和五无间罪等恶业，也不取较低的意义，即“不”等，意味着不被沾染。其原因是，从上面来看，如果对无上金刚乘有深刻的理解，那么从下面来看，即使行于业和烦恼，实际上也认识到它们并不真实存在，就像幻觉一样。因此，从下面来看，“戒律”意味着认识到一切法的自性是完全清净的，这是真正的戒律。如此，即使行于业和烦恼，也不被沾染，因此是律仪；因为它不舍弃微细的意义，所以是利益众生的；因为三门不离大印，所以是积累善法之戒律。律仪一词包含了所有需要守护的对象。再次，从上面来看，不局限于那些需要守护的对象，而是转化为福德；不局限于此，而是转化为智慧的积累，因此誓言是伟大的。其扩展分为四点，第一点是：存在，指的是外道的常有实体，声闻缘觉的法我，以及唯识宗的自证真实存在等存在的边见；不存在，指的是外道的断灭边见，以及中观断灭的空性等不存在
English
Dun: First, a brief explanation of its greatness: Literally translated, for those beings to be tamed by the teachings of discipline, due to the influence of afflictions, for the Hearer Vehicle, guarding the precepts is the antidote. Again, translated in meaning, for the Bodhisattva Vehicle, vows and so on, for all beings to be tamed, there are limitless objects to be guarded. From above, within the vows of this supreme Vajra Vehicle of the Unexcelled Vehicle, all the objects to be guarded of the lower vehicles are also included, and because they are not defiled, they are completely pure. Again, from above, because the objects to be guarded in the common vows of the lineage are very complete. For example, if the collection of five fingers is established, then the thumb is naturally established. Some argue that this is not the case, because the vows to be practiced here, such as Tangan, do not abandon afflictions, which contradicts the objects to be guarded of the lower vehicles. Regarding this view, it does not constitute a contradiction relative to this vehicle. Again, from above, even if one engages in all kinds of evil deeds such as desire and other afflictions and the five heinous crimes, one does not take the lower meaning, i.e., "not" etc., meaning one is not defiled. The reason for this is that, from above, if one has a deep understanding of the Unexcelled Vajra Vehicle, then from below, even if one engages in actions and afflictions, one actually recognizes that they do not truly exist, just like an illusion. Therefore, from below, "discipline" means realizing that the nature of all phenomena is completely pure, which is true discipline. In this way, even if one engages in actions and afflictions, one is not defiled, therefore it is the discipline of vows; because it does not abandon subtle meanings, it is for the benefit of sentient beings; because the three doors do not stray from the Great Seal, it is the discipline of accumulating virtuous Dharma. The term "vows" includes all objects to be guarded. Again, from above, not being limited to those objects to be guarded, but transforming into merit; not being limited to this, but transforming into the accumulation of wisdom, therefore the vows are great. Its expansion is divided into four points, the first being: Existence, referring to the extreme of existence such as the eternal substance of the heretics, the self of phenomena of the Hearers and Solitary Realizers, and the self-awareness of the Mind-Only school as truly existent; Non-existence, referring to the extreme of annihilation of the heretics, and the emptiness of the Middle Way as annihilation, etc.
Chinese
边的极端，以及“中观”这个词，都是与两者相离的中观，也是不可见且不成立的。因为有无所依的两种极端不成立。譬如，没有此岸，就没有彼岸一样。像这样，通达一切法离边的意义，即使运用在塔那的誓言上，也要转换词语，从“二”之下，在意义上，应断者命和能断者士夫二者，有法。对于上面的词语的意义转换，即使在名言上假立为命，但在意义上是不可断的。因为在意义上没有命。又，从下面说，执着命和士夫，仅仅是颠倒错觉而已。比喻是，如上面所说，如幻显现的有情之命，如眼睛被刺瞎一样被士夫所断的情形。又，如果从窍诀的角度来说，这里因为通达一切法平等性，所以对于执着命为所断和能断二者的错觉，以及清净这些，就遮止了无自主的生。遮止了生，就远离了死，我认为这就是断命的真实誓言。第二，“两种真谛”是指，未给予而取，所取和能取二者，从胜义的角度来说，即使在意识的对境中也不成立。从世俗的角度来说，所取和能取二者，都是自性空，所以是无分别的。转换词语，从“二”之下。像这样通达，无论取什么，在意义上都没有取。在那之前说，没有他人的财物和未给予而取二者。如果在那里不成立，又从下面说，没有他人的财物和未给予而取二者。因为通达一切法在如是性的法界中是一体的。比喻是，如上面所说，幻化的喜乐受用，自己化现并且自己受用的情形一样，不是他体的。第三，“诸法”是指执着自相的一切。从下面说，对于这些，由于贪执而假立和运用不同的名称和词语，一切都是虚假的，因为真实的自性没有单独成立。比喻如上面所说的幻化。以及，不真实的例子还有梦等等。因此，从下面说，以真实空性，在本性的虚假性上，只能说无，不能说有