English
It is only for the sake of obtaining the name "Supreme." If one asks, what are those? It is said, "First, is it self, or is it liberated by realization?" This shows the person of the liberator, that first, like the forty-one aspects of knowledge, one must understand what is to be known, comprehend its meaning, become skilled in the two samādhis, and possess the strength of habituation, in order to be liberated from the clinging to self. In order to show the view of liberating others through compassion, it is said, "Liberate self through realization, and then through non-dual wisdom." It means that any yogi who has accomplished as described in the previous chapter on views, then all those to be liberated will be liberated by the wisdom that sees awareness as the great self, not other than oneself, that is, by seeing it as non-dual wisdom. In order to show the object to be liberated, it is said, "Ignorant world, how pitiful." It means that the ten fields to be liberated are those who do not even understand the mere cause and effect of karma, so they are ignorant and have little wisdom. Since those ten fields to be liberated are bound by their respective karmas and wander in samsara for a long time, they are always wandering only in the world, and those suffering beings are fields to be taken hold of by compassion. Therefore, it is said, "How pitiful," and in order to show the method and place of liberation, it is said, "Knowing the to-be-liberated and the liberator as non-dual, one should be liberated in the realm of dharma." It means that the detailed method has already been explained in the eleventh chapter. The place mentioned above is that the consciousness to be liberated is transformed into Vajrasattva, and then it is thrown by the wind from above the sun and moon to Akanishta, and through the empowerment of the bodhicitta of the union of the father and mother Vajradhara, the two non-dual methods and wisdom, one is definitely liberated into the lineage of becoming a Buddha. Thus it is said. In order to show the offering of གྷ་ནའི་ (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, Chinese literal meaning) union, it is said, "Through the great offering of union, please with self-satisfaction." It means that the offering of the union of the father and mother, the two non-dual methods and wisdom, is for the sake of accomplishing the three: self, others, and dharma, or for the sake of satisfying oneself's experience, and pleasing the Buddhas and sentient beings, so it is a great offering. The simultaneous union of the sun and moon bodhicitta of the father and mother is the deity of the mandala.
Chinese
所有瑜伽士父母都因大乐而感到高兴，这仅仅是为了让所有的胜者都感到高兴。 这些的实践方法在第九品《光明加持》和第十一品中已经略有提及。 为了表明五种誓言物是比以前更加非凡的供品，所以说了“平等的伟大成就物”等等。 五种誓言物和五种姓、五种智慧的平等，是自性法性的平等之觉知；如果修持，则显现于此，所以行为是事业的平等。 这五种甘露都具有四种伟大的成就物： 1）什么是法性自性成就？ 2）什么是法相以自性成就？ 3）以威力成就？ 4）以加持成就。 此外，在灰烬续中说：内外或五种誓言物的自性，因为与自己的心性没有区别，所以心性本身的特征是与有无的一切边际分离的智慧法界。 因为任何功德都会显现，所以五界五精的2）自性之乐的体性是五种智慧。 显现于此，没有制造原因和条件的1）自显。 以智慧3）见和禅定三摩地以及行为的真实方法来实践，可以消除五种疾病，并且必定会出现成就五种药物的能力和殊胜共同的两种悉地。 接受誓言物，这4）如同住在道上的儿子瑜伽士。 因此，十方三世的一切胜者及其眷属都会加持。 因为旁边有空行母的加持。 因为仅仅是这样出现的。 为了展示供养处或福田，所以说：“供养与我平等的会众。” 意思是，供养者瑜伽士和我，以及供养处的神众，以及所供养的供品，都在心性平等的状态中供养给神众，因为这是田地、供养物和供养者三者完全清净。 这仅仅是将供品置于处所的供养。 为了展示欲望享受的装饰供养，所以说了“吃、穿、饮、分”等等。 这些在会供品第十一品中。
English
All yogi parents are pleased with great bliss, and this is solely to please all the Victors. The methods for these have already been briefly explained in the ninth chapter, "Blessing of Clear Light," and in the eleventh chapter. To show that the five samaya substances are offerings that are more extraordinary than before, it is said, "The great substances of equality," and so on. The equality of the five samaya substances, the five families, and the five wisdoms is the awareness of the equality of self-nature and dharmata; if practiced, it appears there, so the activity is the equality of action. These five amritas are endowed with four great substances of accomplishment: 1) What is accomplished by dharmata self-nature? 2) What is accomplished by the self-nature of the dharma? 3) Accomplished by power? 4) Accomplished by blessing. Furthermore, in the Ash Tantra, it says: The nature of all the outer and inner or five samaya substances, because it is not different from one's own mind-nature, the characteristic of that mind-nature itself is the wisdom dharmadhatu, separated from all extremes of existence and non-existence. Because any qualities manifest, the nature of bliss of the five essences of the five elements is the five wisdoms. Manifesting there, it is 1) self-appearing without causing causes and conditions. By means of wisdom 3) view, meditation, samadhi, and the true methods of conduct, if practiced, it will eliminate the five diseases, and the power to accomplish the five medicines and the two supreme common siddhis will definitely arise. Taking the samaya substances, this 4) is like the son yogi who dwells on the path. Therefore, all the Victors of the ten directions and three times, together with their retinue, will bless. Because there is the blessing of the dakinis alongside. Because it appears only in this way. To show the place of offering or the field of merit, it is said, "Offer to the assembly equal to me." This means that the offering yogi, myself, and the deities to whom offerings are made, and the offerings to be offered, are offered to the assembly of deities in a state of equality in mind-nature, because this is the complete purification of the three spheres of the field, the offering, and the offerer. This is merely the offering of placing the offering in its place. To show the adornment offering of desired enjoyment, it is said, "Eat, wear, drink, and share," and so on. These are in the eleventh chapter of the Tsok.
Chinese
第十一品和第十二品已经讲完了。为了阐述这些供养的共同功德，最胜的成就安住于十方，在四个时段为了自身利益而成为真实的处所，为了他人的利益，以慈悲心为了利益众生而前往。所有善逝的身体、语言、意、功德、事业都与众不同，非常奇妙。它们本身从一开始就自然成就，而不是从其他地方获得，也不是从其他地方来到我这里，而是成就后获得的。更不用说其他共同的神灵和邪魔等被置于控制之下了。这样说很容易理解。供养物、供养者和供养本身在心中没有分别，因此，认识到觉性是大自在的唯一处所，就变成了安住于此的供养的标准。为了阐述这一点，瑜伽士从禅定的三摩地中，不会超越四种行为方式，对于能够修行的人来说，本尊的身体，大手印，在自明的显现中圆满，身体、语言、意的坛城，其清晰的程度不会被外境所夺走，获得稳固，不会改变。没有二心和怀疑，身体和智慧的巨大坛城将会燃烧。这样说的是，本来就存在的自性坛城，生起次第禅定的本尊坛城，以及迎请的智慧坛城，这三者全部在觉性大自在中显现为坛城，这被称为大坛城。因此，供养的田地、供养的物品和上师，全部都将觉性之王转变为自在的处所而燃烧。大自在的供养就变成了第十八品，简略地阐述了。为了在供养之后阐述誓言，此后，世尊大喜悦为了使持咒者有意义。这样说的是，持咒者在第十一品中，在瑜伽持咒者的章节中已经阐述过了。大乘的秘密持咒者的誓言是必要的，从暂时接受的角度来看，是道路的开始和最终显现的角度来看。也是必要的结果的誓言，以及两者都会转变的原因。根本和支分的誓言是，一般来说，共同的
English
The eleventh and twelfth chapters have been explained. In order to explain the common merits of these offerings, the supreme accomplishment abides in the ten directions, and in the four times, it is a true place for one's own benefit, and for the benefit of others, it goes for the benefit of sentient beings with compassion. The body, speech, mind, qualities, and activities of all Sugatas are extraordinary and wonderful. They are naturally accomplished from the beginning, not obtained from other places, nor do they come to me from other places, but are obtained after accomplishment. Needless to say, other common gods and demons are brought under control. This is easy to understand. The object of offering, the offerer, and the offering itself are not differentiated in the mind, therefore, recognizing that awareness is the sole abode of the Great Self becomes the standard for an offering that abides in that place. In order to explain this, yogis, from the samadhi of meditation, do not transcend the four modes of conduct, and for those who are able to practice, the deity's body, the Great Seal, is perfected in the direct manifestation of self-awareness, and the mandala of body, speech, and mind, the degree of clarity of which is not taken away by external circumstances, obtains stability and will not change. Without doubt and hesitation, the great mandala of body and wisdom will blaze. It is said that the naturally existing self-nature mandala, the deity mandala of the generation stage meditation, and the wisdom mandala that is invited, all three appear as mandalas in the Great Self of awareness, which is called the Great Mandala. Therefore, the field of offering, the objects of offering, and the master, all transform the King of Awareness into a place of freedom and blaze. The offering of the Great Self becomes the eighteenth chapter, briefly explained. In order to explain the vows after the offering, thereafter, the Bhagavan, with great joy, in order to make the mantra holders meaningful. It is said that the mantra holders have already been explained in the eleventh chapter, in the section on yoga mantra holders. The vows of the secret mantra holders of the Mahayana are necessary, from the perspective of temporarily taking them, from the perspective of the beginning of the path and the ultimate manifestation. Also, the vows of necessary results, and the reasons why both will transform. The root and branch vows are, in general, common
Chinese
密宗果位以人天之身为基础，为了使传承所知之七事物迅速成就，如《意集经》所说，以誓言所持如肥沃之地，唯有戒律。所谓大誓言，乃是密宗大乘之规，胜过一切下部律仪，以道与果衡量之故。首先，为了显示大誓言，故说“若于无上乘决定”，等等。此乘之见、修、行三者，此道与果二者之上，别无他者，故为无上乘。依其论典，誓言根本五条，支分十条，共十五条，若能善加修持，证悟即是具备见解之把握。五毒五欲皆可享用，所作之业不留习气，复转为二资粮。所谓“皆”，实指十不善业、五无间罪、五近罪、四重罪、八邪等。虽行于彼等，然以觉性自显而行，所作即是福德与智慧之资粮，如是二资粮圆满，不执著实有。不仅如此，“戒律之誓言圆满”，乃是菩萨之律仪与声闻之戒律等，虽无特意守护断杀生等四根本罪及密宗续部之誓言，然因下文将述，故于此处，功德增上，一切根本誓言皆圆满。若将十支分全部归纳，其相为舍弃恶行，守护不善之律仪，积聚善法，受持正法，自己获得稳固之后，由最初与传承之门利益他人，三者合一。彼等在此，安住于此誓言见解之时，三门之中，虽行于十不善等及五毒之行，然不执著，故于实义之体性上，毫无作为，不堕地狱，此乃守护不善之律仪。为了他人之利益，
English
The fruit of the secret mantra vehicle is based on the bodies of gods and humans. In order to swiftly accomplish the seven objects to be fully known by the lineage, as it is said in the Gongdü (Intentional Gathering), the foundation held by vows is like fertile ground, it is only discipline. The so-called great vow is the rule of the great vehicle of secret mantra, which surpasses all lower Vinaya, because it is measured by the path and the fruit. First, in order to show the great vow, it is said, "If one is certain in the Unsurpassed Vehicle," and so on. The view, meditation, and conduct of this vehicle, this path and the fruit, there is nothing else above both, so it is the Unsurpassed Vehicle. According to its treatises, the five root vows and ten branch vows, a total of fifteen, if one cultivates them well, realization is the certainty of having the confidence of the view. Although the five poisons and five desires can all be enjoyed, the actions done do not leave imprints, and again become the two accumulations. The so-called "all" actually refers to the ten non-virtuous actions, the five inexpiable sins, the five near sins, the four heavy sins, the eight wrongdoings, and so on. Although one engages in these, the awareness acts as its own display, and what is done is the accumulation of merit and wisdom, thus the two accumulations are perfected, and one does not cling to inherent existence. Not only that, "the vows of discipline are perfectly complete," which are the vows of the Bodhisattva and the Vinaya of the Hearers, etc. Although there is no special protection against the four root sins such as killing, and the vows of the tantric continuums, because it will be explained below, here, the qualities increase, and all the root vows are perfected. If all ten branches are summarized, their aspect is abandoning misdeeds, guarding the Vinaya of non-virtue, accumulating virtuous dharmas, upholding the Dharma, and after one has gained stability oneself, benefiting others through the gate of the first and the lineage, the three are combined. When they are here, abiding in this view of vows, in the three doors, although one engages in the ten non-virtues and the actions of the five poisons, one does not cling, so in the essence of reality, there is nothing done, and one does not fall into hell, this is guarding the Vinaya of non-virtue. For the benefit of others,