English
It is so. First, from the "Thal Gyud": "All things are the nature of the mind, the natureless realm of Dharma." Therefore, the nature of the five nectar substances of the samaya is inseparable from the nature of the mind, so in the realm of emptiness of mind, the radiance of the five wisdoms appears unceasingly. Second, from the same: "The five wisdoms of self-nature bliss, self-appear without an agent." Therefore, they are not made by an agent, but appear as the essence of the five wisdoms. Third, from the same: "Through wisdom, samadhi, and skillful means, power and ability will surely arise." Therefore, if one possesses the key points of view and meditation, and enjoys the five samaya substances, all common and supreme accomplishments will be achieved. Fourth, from the same: "Thus, whoever abides on the path, is blessed from all directions and times." Therefore, such a yogi who enjoys the five samaya substances with the proper qualifications is blessed by the Buddhas of the three times and their retinues. Such an offering is liberation from clinging to the three objects of offering, the act of offering, and the substance of offering. The purpose of offering with the purity of the three circles is to be liberated from attachment to external houses, fields, wealth, etc., attachment to the internal eight consciousnesses following after objects, and attachment to holding the view, meditation, and conduct as supreme, thereby accomplishing the two benefits. Fourth, food and so on have three parts: food such as meat, edibles such as fruits, beverages such as tea and alcohol, and light, soft, and comfortable clothing. Furthermore, the method of offering is to purify all appearances, such as the five objects of desire enjoyed by gods and humans, as gods and goddesses, and offer them to the assembly of deities in the wisdom mandala, and to the mandala of desire goddesses holding their respective offerings, merging them into the oneness of great bliss. Second, the result of offering is twofold: common and supreme. First, ten directions, etc., is one verse: In the ten directions and four times, for one's own benefit, abiding on the true ground, and for the benefit of others, proceeding for the benefit of sentient beings, the body, speech, mind, qualities, and activities of the Sugatas, etc., are rare and supreme, surpassing the fruits of other vehicles. Other than one's own mind being free from obscurations
Chinese
如果不是从那里寻找，那么神和魔等的力量所产生的就更不用说了。在这里，心性可用的功德能胜过这一切。第二是瑜伽等一颂：瑜伽士们通过禅定，使本尊的身相大手印在自证的智慧中显现圆满。而且，在显现的时候，如果获得不被外境所夺的稳固，没有疑虑地修持，就能成就诸佛身语意的坛城的大成就，大放光明。第三是宣说它的功德，如是说等：以如是宣说的力量，大喜悦使六道世界十方都遍布供养云的嬉戏。第三是名称，秘密等：此因有二十二品，其中此品供养寂静和忿怒的诸佛，并以布施母神和空行母的方法，四种供养的方式在共同的乘中没有宣说，所以是开示殊胜至上的品，即第十八品。 现在要讲解第十九品。从法蕴的角度来说，上等智慧的法蕴，从基、道、果三个方面都开示。道有方便和解脱两种，两种都开示。体性有三种，三种都开示。次第和顿悟两种，两种都开示。显现有四种，四种都开示，主要开示邪见。中等的五法开示续部意义，其中十法开示誓言，顺带开示见和行。下等的十法有：自性见、隐义口诀、表征比喻、放血除障，此外还以三种共同行来开示。如此开示的这一品有三：历史、正文和名称。第一是：此后等，开示特殊的供养布施之后，世尊大喜悦，为了使持明咒的瑜伽士们在道上努力有意义，宣说了胜过其他下乘的调伏戒律等的摩诃瑜伽的应守护的誓言，即下面将要出现的这些，是为了眷属的缘故。第二
English
If it is not to be sought from there, then what need is there to mention the power arising from gods and demons, etc.? Here, the qualities of mind itself being usable overcome all of those. The second is Yoga, etc., one verse: Yogis, through meditation, make the body of the deity, the Great Seal, manifest and complete in the wisdom of self-awareness. Moreover, when it is manifest, if one gains stability that is not stolen by objects, and practices without doubt, the great accomplishment of the mandala of the body, speech, and mind of the Buddhas, blazing with light, will be accomplished. The third is the benefit of speaking it, such as saying: By the power of saying thus, great joy causes the ten directions of the six realms to be filled with the play of offering clouds. The third is the name, Secret, etc.: This cause has twenty-two chapters, of which this chapter offers to the peaceful and wrathful Buddhas, and by means of giving to the mothers and dakinis, the four modes of offering are not proclaimed in the common vehicle, so it is the chapter that reveals the supreme and excellent, that is, the eighteenth chapter. Now, the nineteenth chapter will be explained. From the perspective of the Dharma collection, the Dharma collection of superior intelligence reveals all three of the base, path, and fruit. The path has two: means and liberation, both of which are revealed. There are three characteristics, all three of which are revealed. There are two: gradual and simultaneous, both of which are revealed. There are four appearances, all four of which are revealed, and mainly reveals wrong views. The five intermediate Dharmas reveal the meaning of the tantra. Of these, ten reveal the vows, and incidentally reveal view and conduct. The ten ultimate Dharmas are: the view of self-nature, hidden meaning instructions, symbolic examples, bloodletting to remove obstacles. Furthermore, it is taught by three common practices. This chapter, which teaches in this way, has three parts: history, text, and name. The first is: Then, etc., after teaching the special offering and generosity, the Bhagavan, with great joy, for the sake of making the efforts of the mantra-holding yogis meaningful on the path, spoke for the sake of the retinue these vows to be protected of Mahayoga, which are superior to the discipline and vows of other lower vehicles, that is, those that will appear below. The second
Chinese
科分二：誓言正文和它的功德。第一科分七：誓言的伟大、纲要提示、平等誓言的优缺点、誓言破损的过患、誓言的自性、誓言的类别广说、不破誓言的功德。第一科分二：行境广大和总摄一切律仪的伟大。第一，无上乘等一颂：如果有人具有证悟串习的把握，安住于大平等誓言，就是完全确定于无上乘。如果通达意义，即使行于五毒烦恼，以及由它产生的五无间罪、四重罪、八邪、十不善等一切行为，也像幻术师享用幻术的受用一样，虽然显现，但对其没有执着，不积累它的障碍习气，在此之上，不需寻找二资粮，便会成为本来圆满。此行为的体性，也使声闻、菩萨、外续三部的所有戒律和誓言都变得圆满。第二科分二：总说和如何总集清净之理广说。第一，无上胜等一颂：在道和果无上的无上密金刚乘的殊胜誓言中，为了调伏所化，而安立的声闻的戒律有多少，以及菩萨和内外密需要守护的誓言有多少，所有无量功德都以圆满具足的方式在此总集，并且没有被细微的过失所染污，因此是完全清净的。其中，如果将所有誓言归纳为类别，可以归纳为别解脱、菩萨、持明三种誓言。这三种誓言虽然显现为相违，但通过体性圆满和转变处所的方式，别解脱和菩萨两种誓言总集并清净于密咒誓言中。如何总集呢？别解脱和菩萨两种誓言，如果没有以大平等方便摄持，就存在庸常显现执着的对治面，通过舍弃根本，别解脱通过修学外身语的七种舍弃，从而从危害他人的根本上断除，菩萨主要通过舍弃内意的三种行为的慈悲心
English
The subject matter is twofold: the actual samaya and its benefits. The first has seven parts: the greatness of the samaya, a brief presentation of the categories, the advantages and disadvantages of the equal samaya, the faults of breaking the samaya, the nature of the samaya, a detailed explanation of the categories of the samaya, and the benefits of not breaking it. The first has two parts: the vastness of the scope of activity and the greatness of encompassing all disciplines. First, "In the Unexcelled Vehicle," etc., one verse: If someone possesses the confidence of realization and familiarity, abiding in the samaya of Great Equality is definitely certain in the Unexcelled Vehicle. If the meaning is understood, even if one engages in all actions such as the five poisonous emotions, and the five inexpiable sins generated by them, the four heavy sins, the eight wrongdoings, the ten non-virtues, etc., it appears as if a magician is enjoying the enjoyments of illusion, yet there is no attachment to it, and without accumulating the obscurations of its habitual tendencies, the two accumulations are not sought, and it becomes primordially complete. The nature of that activity also makes all the vows and disciplines of the three vehicles of Śrāvakayāna, Bodhisattvayāna, and Outer Tantras complete. The second has two parts: a general explanation and a detailed explanation of how they are assembled and purified. First, "The Supreme Unexcelled," etc., one verse: Within this supreme samaya of the Unexcelled Vajrayāna, which is unsurpassed in path and fruition, all the virtues of the Śrāvakayāna's discipline, which are established according to the taming of disciples, and all the vows of Bodhisattvas and the inner and outer secrets that need to be protected, are gathered here in a complete and perfect manner, and because they are not stained by even the slightest fault, they are completely pure. Among them, if all the vows are categorized, they can be categorized into the three vows of Prātimokṣa, Bodhisattva, and Vidyādhara. Although these three vows appear to be contradictory, through the completeness of their nature and the way of transforming their place, the two vows of Prātimokṣa and Bodhisattva are gathered and purified into the mantra vow. How are they gathered? The two vows of Prātimokṣa and Bodhisattva, if not grasped by the means of Great Equality, have a counteracting aspect of ordinary appearance and attachment, and by abandoning the root, Prātimokṣa abandons the basis of harming others through learning the seven abandonments of outer body and speech, and the Bodhisattva mainly abandons the compassion of the three actions of inner mind.
Chinese
通过学习而行利益他人的行为的这两个方面，通过精通密咒的修行来实践佛陀的事业，以大平等的方式无勤地成办利他之事，包含在善巧方便之中，并且以物质增长的方式转变为密咒誓言的物质。例如，就像三斗青稞中不会缺少两斗一样，因为被方便所掌握，无论如何使用都不会被罪过沾染，反而会再次转为积聚，因此功德不断增长。如《光明疏》中所说：“安住大乘誓言中，下部律仪诸誓言，无需守护亦能胜，比丘菩萨瑜伽士，瑜伽大士即如是。”下面是第二部分，分为四点：如何包含和清净断除杀生、不予而取、妄语和非梵行。第一点是：有无等一颂。也就是说，在自他二者皆在心性真谛无别的状态中显现之时，存在，即无有显现，即空性，中观，即无二，不执着于任何边且超越思维范畴，这是胜义谛。那么，显现为自他的这些是什么呢？在世俗谛中，因缘聚合的错觉仅仅显现为自性，但实际上是空无真实的，例如幻术或眼识错乱将石堆执着为人的情况。因此，杀所杀二者皆在法性中清净，因为没有可杀的生命作为目标，所以杀生者的个体和观念也没有目标。因此，虽然在胜义谛中没有杀生，但在世俗谛中，将所杀的生命和杀生者显现为错觉缘起的显现。如此一来，了知二谛不可言说为同一或相异，以大悲心即使断除十方世界的生命，也不会给自己积累罪障，也不会给他人带来痛苦，因此，具足了断除杀生的戒律的体性和功德。第二点是：真谛等一颂。胜义谛和世俗谛二者皆是心。
English
These two aspects of benefiting others through learning, through the practice of mastering secret mantras, emulate the deeds of the Buddha, effortlessly accomplishing the welfare of others in a state of great equanimity, are contained within skillful means, and are transformed into the substance of mantra vows in a manner of increasing substance. For example, just as there is no fear of lacking two measures in three measures of barley, because it is grasped by means, no matter how it is used, it will not be tainted by faults, but will instead turn into accumulation again, therefore virtues are gathered in an upward spiral. As it is said in the 'Clear Illumination': 'If one abides in the great vehicle's vows, all the vows of the lower disciplines, can be overcome without guarding. Bhikshus, Bodhisattvas, Yogis, and Great Yogis are thus.' The second part has four aspects: how abstaining from killing, taking what is not given, lying, and unchaste conduct are included and purified. The first is: 'Existence and non-existence,' etc., one verse. That is, when both self and other are clear in the state of the mind itself, the truth is without difference, it is existence, that is, non-appearance, that is, emptiness, Madhyamaka, that is, non-duality, not fixating on any extreme and beyond the realm of thought, this is the ultimate truth. So, what is this appearance of self and other? Conventionally, the aggregation of causes and conditions, misperception, appears only as essence, but is empty of true reality, like an illusion or the mistaken perception of a pile of stones as a person due to visual delusion. Therefore, since both the act of killing and the object of killing are pure in the nature of reality, because there is no object to be killed, there is also no object for the individual and concept of the killer. Therefore, although there is no killing in the ultimate sense, in the conventional sense, the appearance of the life to be killed and the person who kills is understood as merely an appearance of dependent origination of misperception. Thus, understanding that the two truths cannot be spoken of as the same or different, even if one cuts off the lives of the ten directions with great compassion, one does not accumulate obscurations for oneself and does not cause suffering to others. Therefore, one possesses the nature and qualities of the vow to abandon killing in an upward spiral. The second is: 'Truth,' etc., one verse. Both the ultimate truth and the conventional truth are mind.