Chinese
以莲花结合而生的自性，令自身喜悦即令一切如来喜悦。第二，详细阐述供奉誓言物和欲妙供品，分为两部分。第一，誓言物甘露供养是：为了成就自他轮回涅槃平等的成就，五甘露等大物质。观想自己的蕴、界、处本来就安住于坛城中，以甚深三摩地来明观，并供养与自己平等的智慧本尊众。第二，欲妙供养分为两种：誓言物是肉等食物，水果等饮料，茶和葡萄酒等饮品，以及丽绸和扎贝尔等衣物。此外，如何供养诸如天人和人类受用的五种欲妙等一切供品呢？对于观想为供养处之智慧本尊坛城，以供品欲妙本尊坛城融入的方式来供养，并且了知自己为父，以物质为母来享用。第三，其利益分为两部分。第一，成就共同成就的道理是：十方四时为了利益众生而去的，所有善逝的殊胜功德，也并非是从修行之外而来的，而是确定无疑地，唯有通过串习心性才能显现。那么，共同成就如使役神灵为仆，以及息增怀诛等成就，更不用说了。第二，殊胜成就：瑜伽士通过证悟和能够运用三摩地，有相本尊之身，如同镜中影像般的大手印生起次第圆满，无相大圆满从无为中显现，没有怀疑，因此，三身无离合的大坛城，连同事业一起炽燃。第三，总结此时的意义：如是说，以外内秘密的供云如海般的喜悦供养，使内外六道十方一切处都遍满。从通达一切智慧秘密心要的真如，以无上资具来供养胜者，并布施于众生。
English
With the nature born from the union of lotuses, pleasing oneself pleases all the Tathagatas. Second, the specific explanation of offering the samaya substances and desirable qualities is divided into two parts. First, the offering of the samaya substance nectar is: the great substances such as the five nectars for accomplishing the equality of self, others, samsara, and nirvana. Visualize that one's own skandhas, elements, and sense bases are originally abiding in the mandala, clarified by profound samadhi, and offer them to the assembly of wisdom deities equal to oneself. Second, the desirable qualities offering is divided into two types: the samaya substances are foods such as meat, beverages such as fruits, drinks such as tea and wine, and clothing such as silk and linen. Furthermore, how to offer all the offerings such as the five desirable qualities enjoyed by gods and humans? To the mandala of the wisdom deities visualized as the object of offering, offer in the manner of the mandala of the desirable qualities deities dissolving into it, and knowing oneself as the father, enjoy by indulging in the substance as the mother. Third, the benefits of this are divided into two parts. First, the reason for accomplishing common siddhis is: all the excellent qualities of the Sugatas who go to benefit sentient beings in the ten directions and four times are not something that comes from other than familiarizing the mind. If it is certain that it is only through familiarizing the mind that they become manifest, then what need is there to mention the accomplishment of common siddhis such as employing gods and demons as servants, and pacifying, increasing, subjugating, and wrathful actions? Second, the supreme siddhi: for yogis who have realization and are able to work with samadhi, the generation stage of the deity's form with signs, the great mudra, becomes complete like a reflection in a mirror. Since the signless Great Perfection manifests from the state of non-action, without doubt, the great mandala of the three kayas, inseparable, blazes together with its activities. Third, summarizing the meaning of the occasion: By saying this, the great offering of the joyful offering cloud of outer, inner, and secret, like an ocean, pervades all directions of the six realms, outer and inner. From realizing the suchness that pervades the essence of all wisdom secrets, offer to the Victorious Ones with unsurpassed means and give to sentient beings.
Chinese
这是神圣教义的第十八章节。 ༈ 第四部分，与誓言相符而成就，誓言的次第有三：确立意义的关联，解释词语的意义，总结章节的意义。 第一部分是讲述供养。然后，世尊以大喜悦悦纳大誓言的自性，为了使持咒瑜伽士们迅速成就果实且不堕落，所说的话语具有意义，特意宣说了这伟大的秘密之王誓言。 第二部分分为两点：总体上展示大誓言的体性，以及分别解释修行守护的分类。 第一部分有三点，第一点是秘密超越其他的方式：无论何人进入这无上大秘密乘，如理如实地确定并修持，即使享用贪欲等五毒烦恼及其产生的诸业，也如幻化般享用，看似做了那些业，实际上不积累那些业的障碍和习气，并且圆满福德和智慧二资粮。因为享用之自性圆满了别解脱戒、菩萨戒和密咒誓言，所以意义圆满且完整。 第二点是展示一切调伏誓言都包含在秘密誓言中：在无上大秘密至高誓言中，以调伏恶行的力量而安立的别解脱戒律，以及由此象征的菩萨戒和所有秘密咒语，包括外三部和内部的无量誓言，都汇集了所有功德，并且没有丝毫下部的过失，因此是完全清净的。 第三部分是根本大誓言的分类，分为四点。第一点是杀生：在胜义谛中，不执着于有法，无论是常有边、断灭边，还是远离二边的中观，在世俗谛中，以自身如幻术、众生如眼花的方式来度化，看似在度化，但在显现之时，众生没有自相成立，因此没有真实的生命，也没有自性成立的生命。
English
This is the eighteenth chapter on the sacred teachings. ༈ The fourth part, accomplished through adherence to vows, has three stages: establishing the connection of meaning, explaining the meaning of the words, and summarizing the meaning of the chapter. The first part is about explaining offerings. Then, the Bhagavan, with great joy, accepted the nature of the great vow. In order to ensure that the mantra-holding yogis quickly achieve results and do not fall into error, and that the words spoken are meaningful, he specifically proclaimed this great secret king's vow. The second part is divided into two points: generally showing the nature of the great vow, and specifically explaining the classification of practice and protection. The first part has three points, the first of which is the way in which secrecy surpasses others: Whoever enters this unsurpassed great secret vehicle, accurately and truly ascertains and practices, even if they indulge in the five poisons of afflictions such as desire and the actions they produce, they enjoy them as if they were an illusion. It seems as if they have done those actions, but in reality, they do not accumulate the obstacles and habits of those actions, and they perfect the two accumulations of merit and wisdom. Because the nature of enjoyment itself is complete with the Pratimoksha vows, the Bodhisattva vows, and the secret mantra vows, the meaning is complete and perfect. The second point is to show that all vows of discipline are included in the secret vow: In the supreme vow of the unsurpassed great secret, the Pratimoksha vows, which are established by the power of subduing misconduct, and the Bodhisattva vows symbolized by them, and all secret mantras, including the outer three sections and the inner ones, countless vows, all virtues are gathered together, and there is not even the slightest fault of the lower realms, so it is completely pure. The third part is the classification of the fundamental great vows, which is divided into four points. The first point is killing: In the ultimate truth, there is no clinging to phenomena, whether it is the extreme of permanence, the extreme of annihilation, or the Middle Way that is free from both extremes. In the conventional truth, one liberates in a way that oneself is like an illusion and sentient beings are like optical illusions. It seems as if one is liberating, but at the time of appearance, sentient beings do not exist inherently, so there is no true life, and there is no life that exists by its own nature.
Chinese
地命也如梦境一般，无法断定。 显现如生命和有生命的补特伽罗，也只是自心迷乱的邪分别念，实际上并不存在二元对立。 必要性： 如《决定语》中所说： 摧毁佛陀教法者， 诅咒上师勤造恶， 恒常致力损害众， 智者应严厉诛杀。 如是，菩提行增众生乐， 悦神我之誓言得圆满， 恶业障碍痛苦时短促。 第二，不予取： 一切法，胜义谛和世俗谛二者，自性无别，实义上无成。 仅仅是名言上，幻喜诸神各自取用自己所变的受用之相，即了知显现为他者的事物和取者自身，实义上无有差别之自性后。 以自显之物自己取用的方式，在不予取之时，彼时亦无所取之境其他有情，以及彼所执之物自相，因无不予取之物可取之故。 亦无所取，因以所取之境、所取之物、取者等所代表的一切法，皆是本初清净如虚空般的如是性之界故。 取之必要，乃为圆满彼等精华之积聚，以及成办彼等悭吝者之欲求。 如《金刚经》云： 取悭吝者之财物， 布施于贫穷之有情。 是故夺取人主与， 富有者之财物。 如是说。 第三，妄语： 若有转为利他之必要，则如其有益而说亦无过失。 如此，轮涅所摄之诸法，如幻如梦，而彼等各自所立之名与词句，亦因各自之分别念而骤然安立，故为虚妄。 如是了知，则于应舍之境虚妄本身，能舍之我也为虚妄，故于言语中有无等之妄行之时。 妄语之名，亦仅为假立，实则并不存在，因其声于内外皆无，且其体性为声空无生故。 必要性： 如前者所说： 以利益众生之行
English
Life force is like a dream, impossible to ascertain. Appearances of life and living beings are merely mistaken perceptions of one's own mind, and there is no duality in reality. Necessity: As stated in "Definite Utterance": Those who harm the Buddha's teachings, Those who strive to curse the lamas, Those who constantly strive to harm sentient beings, The wise should diligently kill. And: The practice of enlightenment increases the happiness of sentient beings, Pleasing the gods fulfills my vows, Bad karma, obstacles, and suffering are shortened. Second, taking what is not given: All dharmas, both ultimate truth and conventional truth, are inseparable in nature and not established in reality. Even in mere convention, the gods of illusory joy take the enjoyments they emanate themselves, realizing that the nature of things that appear as other and the taker are not different in reality. By taking one's own appearances, even at the moment of taking what is not given, there is no object to be taken, no other sentient being, and no self-characteristic object held by them, because there is nothing to be taken that is not given. There is also nothing taken, because all dharmas, represented by the object to be taken, the thing to be taken, and the taker, are primordially pure, like the expanse of suchness, like the sky. The necessity of taking is to complete the accumulation of those essences and to fulfill the desires of those who are stingy. As the Vajra says: Take wealth from the stingy, Give to the poor sentient beings. Therefore, seize the wealth of human lords and the rich. So it is said. Third, lying: If there is a need to transform for the benefit of others, there is no fault in speaking as it is beneficial. Thus, all dharmas included in samsara and nirvana are like illusions and dreams, and the names and words given to them are falsely established by their respective thoughts. Understanding this, the object to be abandoned is false, and the self that abandons is also false, so at the time of false actions such as presence or absence in speech. The name "lie" is merely a designation and does not exist, because the sound itself is absent both internally and externally, and its nature is emptiness of sound and unborn. Necessity: As the former said: By acting for the benefit of sentient beings,
Chinese
为了守护至上誓言的珍宝，为了守护众生的性命，也可以说谎。如是说。第四，不行非梵行：对一切法的自性不执着于任何事物，对事物和相状的成立也丝毫没有的空性实相，以智慧如是证悟，即是不执着，也就是智慧不住于二边。在与佛父佛母交合的智慧中，执着本身最终是没有自性的执着。那是乐空不二的智慧，是梵行的至上之王。这是极其清净的大执着，是莲花部对众生生起慈悲的姿态。行持的必要是，如前所说：为了令诸佛欢喜，为了守护誓言，为了成就秘密真言的智慧，可以依靠其他女人。如是说。第二，对修持守护的分类进行详细解说，有四：本体及定义，利益及过患，自性及分类，以及宣说大利益。第一，有二：本体和定义。第一也有二：首先是根本誓言：不舍弃作为基础、道路、结果之三的无上三宝，以及与法和誓言相关的上师们，特别是要恭敬密咒金刚上师，也就是灌顶传承、讲解、教导，这是三重恩德，没有比这更重要的了。对于单独或二者兼具的情况，灌顶和讲解，以及口诀三者，后者比前者更重要。不违背进入坛城之诸神的根本真言等五支的念诵，以及不间断地持有从誓言法的大手印等四方面而来的诸神各自的手印，以及对进入正道大乘的众生怀有慈爱之心，以及对于不适合的器皿，不应说出隐藏和秘密的见修行果的秘密意义。这些是五根本誓言，前三者是成办的誓言，后二者是守护与前三者相违背的誓言之殊胜。第二，支分誓言也有二：不舍弃的五誓言。