Chinese
地基的，愚痴誓物的，欲妙庄严的供养。第一是，彼等之类五句。第二是，缠绕之类二句。第三是，平等之类二句。第四是，食用及之类三句。第二供养之果有二，共同和殊胜的。第一是，十方等一颂。第二是，瑜伽等一颂。第三功德是，以说之类。第三之名称是，秘密之类。如是之正文是，示现忿怒尊之坛城。之后，为了显示特殊的供养，薄伽梵大喜悦，为了使坛城之诸天众喜悦，特意宣说此大供养。依靠胜乐之坛城而积累资粮，其中供养善逝和布施空行母二者之中，最殊胜的就是这个。首先，瑜伽士自己证悟见解，并且习惯禅定，将执着觉悟度脱于法界，通过觉悟而度脱自己。之后，以慈悲度脱他人，即以证悟所度脱和能度脱无二之智慧所摄持，即是智慧。从那之中，对于因果之义愚昧的恶劣心识，以及十方之种子，轮回于下界的这些有情，可怜啊！以方便大慈悲之门，将所度脱之有情的名识，度脱于无二之菩提心性之界中。父与母无二而缠绕，以大乐之供品，日月菩提心平等结合，瑜伽士自己以安乐的嬉戏使之喜悦，以心云的显现使善逝喜悦。轮回涅槃诸法，于证悟平等性之大成就之物，此五肉甘露。我誓言之轮和，智慧本尊之坛城，于无二平等之会供中供养。肉食等食用和，水果等食物和，茶酒等饮用和，柔软等穿戴和，其他天人的受用，五欲妙具足的一切，以清净的供养方式供养天和天女，供养处智慧之坛城之天，即是供品欲妙天女之坛城。
English
Of the ground, of the ignorant samaya substance, the offering of desirable adornments. The first is, five lines such as 'that'. The second is, two lines such as 'entwined'. The third is, two lines such as 'equal'. The fourth is, three lines such as 'food and'. The second, the fruit of offering, has two: common and supreme. The first is, one verse such as 'ten directions'. The second is, one verse such as 'yoga'. The third quality is, such as by saying. The third name is, such as 'secret'. Such is the actual text: showing the mandala of the wrathful ones. Then, in order to show the special offering, the Bhagavan, with great joy, specifically speaks this great offering to please the assembly of deities of the mandala. Relying on the Heruka mandala and accumulating the accumulations, among the two, offering to the Sugatas and giving to the Dakinis, the most supreme is this. First, the yogi himself realizes the view and, being accustomed to samadhi, liberates attachment and realization into the Dharmadhatu, and by realization, liberates himself. Then, liberating others with compassion is wisdom, which is grasped by the mind that realizes that what is to be liberated and the liberator are non-dual. From that state, the evil mind that is ignorant of the meaning of cause and effect, and these beings who are the seeds of the ten directions, transmigrating in the lower world of existence, are pitiable! Through the door of skillful means and great compassion, the consciousness of the being to be liberated is liberated there into the realm of the non-dual Bodhicitta nature. By embracing the father and mother as non-dual, with the great offering substance of bliss, the sun and moon Bodhicitta equally united, the yogi himself, having pleased them with the play of bliss, pleases the Sugatas by manifesting the mind-cloud. These five nectars, the great substances for accomplishing siddhis, realizing all phenomena of samsara and nirvana as equal. I offer to the assembly that is non-dual and equal to the wheel of my samaya and the mandala of the wisdom deities. Offering meat and other foods, fruits and other edibles, tea, alcohol and other drinks, soft and smooth clothes and other garments, and all other enjoyments of gods and humans, the five desirable qualities, in a pure manner to the gods and goddesses, the offering place is the wisdom mandala of the deities, which is the mandala of the offering substance, the desirable qualities, the goddesses.
English
Ga. Secondly, there are four points: How abstaining from killing, not taking what is not given, lying, and non-celibacy are gathered and purified. The first point is: One verse such as existence or non-existence. The second point is: One verse such as truth. The third point is: One verse such as all phenomena. The fourth point is: One verse such as non-attachment. Secondly, there are three categories of vows: the root vows, which explain the definitions of these two. The first point is: Six lines such as unsurpassed. Secondly, there are three parts to the branch vows: showing the five that are not abandoned, the five that are not discarded, and the conclusion of both. The first point is: Two lines such as delusion. The second point is: Two lines such as white calculation. The third point is: Two lines such as branch. Thirdly, the definition is: One verse such as protecting. Thirdly, the faults and merits of having vows are: One verse such as equality. Fourthly, there are three faults of breaking vows: the fault of being associated with breaking vows, the fault of breaking the root vows, and the fault of breaking the branch vows. The first point is: One verse of breaking the root vows. The second point is: One verse of the root vows. The third point is: Two lines such as branch. Fifthly, the nature of vows is: Two lines such as vows. Sixthly, there are two detailed explanations of the categories of vows: three hundred and sixty and infinite expansion. The first point is: One verse such as the root vows. The second point is: One verse such as this vow. Seventhly, there are six merits of not breaking vows: obtaining the result and having immeasurable merits, being praised and honored by the world, being blessed by the noble ones, obtaining the realm of the victors, perfecting the discipline of the lower realms, and having the merit of having a method to compensate for breaking vows. The first point is: Furthermore, one verse. The second point is: Two lines such as the victors. The third point is: Two lines such as the holy ones. The fourth point is: Two lines such as the Sugatas. Fifthly: Three lines such as as it is. Sixthly: Two lines such as if broken. Secondly, the merit is: Such as saying this. Thirdly, the name is: Secret, etc. The actual text with these divisions is: Showing the special offerings. Then, in order to show the order of vows, the Blessed One is greatly pleased, and the mantra-holding yogis will not fall into wrong views.
Chinese
我为了迅速成就果位，为了使在道上的努力有意义，特意宣说这无上的大誓言。安住于觉悟、禅修、具足信心的，大平等誓言之人，是对无上乘彻底确信者，即若已证悟，则五毒烦恼，以及由其所生的业，全部都可以享用，虽然看似如魔术师享用幻术的受用一般，但因为对其没有执着，所以在不积累其障碍和习气的基础上，会圆满二资粮，并且，在这种行为的自性中，声闻、菩萨、外密、内密的所有戒律和誓言，也都会圆满具足。密咒无上金刚乘殊胜的誓言中，以调伏众生的威力而安立的声闻戒律，以及菩萨和内外密需要守护的无量誓言，所有功德都以圆满具足的方式汇集于此，并且因为没有被细微的过失所染污，所以是清净的。胜义谛中，一切法都不执着于有边的常边和无边的断边，甚至也不执着于远离二边的中观，世俗谛中，虽然显现如幻化之人杀死眼花缭乱的众生一般，但从显现之时起，所杀之命便没有真实成立，因此杀者和被杀的观念也不成立，所以实际上没有杀害。执着于生命和具有生命的补特伽罗，仅仅是错觉和迷乱，因此如果这样认识之后，即使杀害十方世界的生命，也不会被罪业所染污，并且因为圆满了资粮，所以断除杀生的戒律的自性和功德也圆满具足。同样，对于下面的（戒条）也应当如此类推。一切法在二谛的体性中，没有自和他者的分别，所以在胜义谛中不住留，在名言世俗中，幻喜诸神以自己的化身享用自己的受用一般而取用，即使享用，实际上也没有差别，同样，因为没有需要取用的他者之境，以及由此而执取的实物，所以也没有取用，即使取用，一切也不会超出自性，而是在无二的法界中成为一体。
English
I, in order to swiftly accomplish the fruit, in order to make the effort on the path meaningful, specifically pronounce this supreme great oath. A person who abides in the oath of great equality, who is realized, meditates, and has confidence, is one who is thoroughly certain in the supreme vehicle, that is, if one has attained realization, then the five poisons of afflictions, and all the actions generated by them, can all be enjoyed, although it appears as if a magician enjoys the enjoyments of illusion, but because there is no attachment to it, on top of not accumulating its obscurations and habitual tendencies, the two accumulations will be perfected, and in the nature of that conduct, all the precepts and vows of the Shravakas, Bodhisattvas, outer and inner tantras will also be perfectly complete. In the supreme oath of the Secret Mantra Vajrayana, the Shravaka precepts established by the power of taming beings, and the immeasurable vows that Bodhisattvas and outer and inner secrets need to protect, all the qualities are gathered here in a complete and perfect manner, and because it is not stained by even the slightest fault, it is pure. In the ultimate truth, all dharmas do not cling to the extreme of existence, the extreme of permanence, or the extreme of non-existence, the extreme of annihilation, and do not even cling to the Madhyamaka that is free from both extremes. In the conventional truth, although it appears as if an illusionary person kills a hallucinated being, from the moment of appearance, the life to be killed is not truly established, therefore the concept of the killer and the killed is not established, so in reality there is no killing. Grasping at life and the person who possesses it is merely a misconception and delusion, therefore, having realized this, even if one kills the lives of the ten directions, one will not be stained by sin, and because one has perfected the accumulations, the nature and qualities of the vow to abandon killing are also completely gathered. Similarly, this should be applied to the following (precepts) as well. In the nature of all dharmas, in both truths, there is no distinction between self and other, so in the ultimate truth, there is no abiding, and in the conventional terms, the gods of illusion and joy take their own emanations to enjoy their own enjoyments, even if they enjoy them, in reality there is no difference, similarly, because there is no other object to be taken, and no object to be taken that is possessed by it, there is no taking, even if there is taking, everything does not go beyond one's own nature, but becomes one taste in the sphere of non-duality.
Chinese
为了证悟之故。诸法无实如幻，仅是虚假而已。同样，将能表达的名词和语句强加于其上，并执着于此也是虚假的。对于这样的虚假本身，则是以虚假的能知和所知来运作。如果任何法都没有真实的自性，那么依赖于它的虚假也不会成立，因此所谓的“虚假”之法，连仅仅是名称的安立也不存在。对于一切法，以各自的境无二显现，是不染着之智慧。当对它执着二元时，具备无二之见的观点，以及具备三想的禅修，以及具备方便的行持，即使在看似行淫欲贪着的时刻，也丝毫没有世俗贪着的污垢，这就是无漏之戒，是所有梵行之中的至高或国王。一切法皆解脱为极清净的乐空双运之体性，即是大贪大乐之智慧。五根本誓言中，不舍无上者是：不舍无上菩提心之誓言，其方式是通达胜义谛和世俗谛无别，从而三门不离于本尊之身语意手印。供养上师是：一般的上师等六种，以及特别的灌顶、传承讲解、口诀开示之三种上师，尤其是通过三门取悦来恭敬。不断绝咒印是：所缘为三咒和四印，应努力做到不间断。慈爱道友是：一般的远近亲疏之兄弟，特别是后三种，即对于进入正道的道友，应不断地给予慈爱和关怀。秘密之行是：一般而言，秘密真言的词句和意义，对于非器者应保密，特别是十种秘密不应向他人宣说。如是这五者是功德的基础，故称为五根本。其中，生起菩提心和修持密咒手印是誓言，守护其他三种是誓言中的殊胜，即根本。此外，从五种颠倒之毒中，当证悟一切法平等性时。
English
For the sake of realization. All phenomena are unreal like illusions, merely false. Similarly, to impute expressive names and words to them, and to cling to them as such, is also false. It is with such falsity that false knowers and expressers operate. If no phenomenon has true essence, then the falsehood dependent on it is also not established. Therefore, the phenomenon called "falsehood" does not even exist as a mere designation. The unobstructed clarity of all phenomena in their respective realms is the wisdom of non-attachment. When clinging to duality, having the view of knowing non-duality, the meditation with three perceptions, and the conduct endowed with skillful means, even at the moment of seeming to engage in sexual desire, there is not even a speck of the defilement of ordinary attachment. This is the uncorrupted discipline, the supreme or king of all pure conduct. All phenomena are liberated into the essence of pure bliss and emptiness inseparable, which is the wisdom of great passion and great bliss. Among the five root vows, not abandoning the supreme is: the manner of the vow not to abandon the two supreme Bodhicitta, which is to realize the inseparability of the two truths and not to deviate from the body, speech, and mind mudras of the deity through the three doors. Honoring the guru is: the six general gurus, etc., and especially the three gurus who bestow empowerment, explain the lineage, and teach the instructions, especially honoring them by pleasing them through the three doors. Not interrupting mantra and mudra is: the object of focus is the three mantras and four mudras, and one should strive not to interrupt them. Loving one's vajra siblings is: the general brothers and sisters who are distant, near, and intimate, especially the latter three, one should continuously give love and care to the vajra siblings who have entered the true path. The secret conduct is: in general, the words and meanings of the secret mantras should be kept secret from those who are not vessels, and especially the ten secrets should not be spoken to others. Thus, these five are the foundation of qualities, hence they are called the five roots. Among them, generating Bodhicitta and practicing mantra and mudra are vows, and protecting the other three is the supreme of vows, that is, the root. Furthermore, from the five inverted poisons, when realizing the equality of all phenomena.