English
For the sake of this, this (verse) is spoken: Union, liberation, nectar, desirable qualities, and, fruit, and the removal of doubt, are the six aspects. Liberation is the absence of self and other; first, realize the meaning of equality of self; steadily meditate, the Victorious Ones say this is called liberation. Those with non-dual wisdom, in order to liberate other sentient beings who have not realized, out of compassion, unite them in the sphere of non-duality of self and other. With the supreme mind of non-dual union, experiencing bliss oneself, is the supreme union of the Sugatas. The five nectars, substances of equal attainment, are offered to the assembly of Sugatas equal to oneself. Desirable qualities are food, drink, clothing, and the five enjoyments; this itself is the mandala, offered to the mandala assembly. The fruit is the qualities of the Sugata of one's own mind; how could they arise from other gods, nagas, or powerful beings? Therefore, as a yogi arising from the nature of one's own mind, if one's own body is clear as a mudra and without doubt, then the mandala of the Victorious Ones will be accomplished, the blazing siddhi will be attained. By speaking thus, the offering pervades all offerings. This is the eighteenth chapter, the teaching on offering supreme offerings. In order for the meanings to exist, the vows are spoken for the sake of practice. Perfection, purity, and equality, root and branch, faults, qualities, abandoning bad friends, and the distinction of nature, as well as the meaning of intention, accomplishment, and qualities, are correctly explained by thirteen aspects. Perfection, in this unsurpassed vehicle, even practicing afflictions will transform into accumulating fruit; perfecting all accumulations is the perfection of discipline. Purity, with this unsurpassed supreme vow, however many disciplines, powers, and vows have been spoken, are all gathered here, and are purified by this. Equality, the four are not established; in ultimate truth, existence and non-existence, not clinging to the Middle Way; conventional appearance is like illusion, optical illusion, therefore, where is life and killing, cutting? Grasping life and person as real is also a reversed grasping. The two truths are inseparable, becoming one taste in the sphere of reality; all emanate from one's own mind, which is enjoyment. Therefore, not clinging to things, and not taking what is not given, and taking. All dharmas are like illusion, the establishment of names and words are all false; practicing falsehood on falsehood, where is the establishment of falsehood? In the sphere of non-attachment
Chinese
以智慧生起， 生起行持中，无生无灭无生处。 梵行即是梵天至上梵天。 因此，一切行为皆是圆满大集会。 根本五者，乃是成办与守护之誓言。 支分十者，乃是本初清净平等觉悟之行持。 根本五者若失坏，则断绝佛种姓。 于此，修行之邪谬转变，来世将不如意。 支分难以违越，无有果实，且失坏堕入恶趣。 功德将与佛陀同等获得。 恶友乃是失坏根本誓言之邪淫者。 若已失坏，不勤于迅速恢复之人， 仅说片刻，罪业便会产生。 自性金刚乃是佛陀之本体。 差别在于，五根本誓言中之一者， 亦称为无有自性方便与自性之智慧。 于一者中，自证即是身语功德事业意。 如是根本与支分，称为三十。 于其上加上三十根本，则为一百六十。 十支分中之一者，亦有五部。 由此，身语意则变为二十。 如是总共有三百六十。 以意念所及之众生分别念有多少， 为调伏彼等，誓言亦有如是多。 普贤大士功德有多少， 据说以此不可思议之誓言便能成就。 守护功德誓言之持明者， 为三界之主及我之眷属所敬重。 被佛子勇士视为兄弟。 进入如来不共之境地。 与普贤无畏大印相结合。 如来之结合与调伏方便不可思议， 彼等一切皆为清净任运成就。 如来曾说，即使誓言失坏，亦可恢复。 此外，不可思议之功德难以言尽。 如是宣说便能成佛。 誓言品第十九。 其后，世尊如来大乐者， 安住于任运成就加持之等持中。 为利益众生而宣说四种事业。 方便之差别与特点，事业， 以及内外秘密处所之三种差别。 方便之差别在于各自之坛城， 以及本尊之差别与三摩地。
English
Having arisen with wisdom, In the practice of arising, there is no arising, no cessation, and no place of cessation. Brahmacharya itself is Brahma, the supreme Brahma. Therefore, all actions are enjoyed as a complete great assembly. The five roots are the vows to accomplish and protect. The ten branches are practiced with primordial purity, equality, and realization. If the five roots are broken, the lineage of the Buddhas is severed. Here also, the perverted transformation of practice will be unpleasant in the future. The branches are difficult to transgress, without fruit, and the downfalls into the lower realms are ruined. Merits will be obtained equally with the Buddhas. Evil friends are adulterers who have broken the root vows. If broken, those who do not strive to quickly restore them, Even saying a word will cause faults to arise. Self-nature Vajra is the essence of the Buddhas. The difference lies in that one of the five root vows, Is also called wisdom without inherent nature, means, and self-nature. In one, self-awareness is the body, speech, qualities, activities, and mind. Thus, the roots and branches are called thirty. Adding thirty roots to that makes one hundred and sixty. One of the ten branches also has five families. From that, body, speech, and mind become twenty. Thus, in general, there are three hundred and sixty. As many as there are conceptual thoughts of beings that are within the scope of intention, To subdue them, there are as many vows. As many as there are qualities of the great Samantabhadra, It is said that they can be accomplished by this inconceivable vow. The vidyadhara who protects the qualities of the vow, Is revered by the lord of the three realms and my retinue. Is regarded as a brother by the heroic sons of the Buddhas. Enters the uncommon realm of the Sugatas. Unites with the fearless great seal of Samantabhadra. The union and methods of taming of the Sugatas are inconceivable, All of them are purely spontaneously accomplished. The Sugatas said that even if the vow is broken, it can be restored. Furthermore, the inconceivable qualities are beyond words. Saying so will lead to Buddhahood. The nineteenth chapter on vows. Then, the Bhagavan Sugata, the Great Blissful One, Abides in the samadhi of spontaneous accomplishment and blessing. For the sake of beings, he speaks of the four types of activities. The differences and distinctions of methods, activities, And the three differences of outer, inner, and secret places. The difference in methods lies in the respective mandalas, And the difference in deities and samadhi.
Chinese
以及，供养和布施，财富和形貌， 勾招和安插，以及对会众的施舍， 手印和意念，无论是什么， 给予残食，共有十二种。 坛城埃വം（ཨེ་ཝྃ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）玛雅的殊胜会众们， 被说成是三角形、半月形、四方形、圆形。 暴怒大威猛和光辉赫奕，以及巍峨高耸， 聚集散布，大光辉，明亮的光辉是， 猛烈、怀爱、增益、寂静，是天神的差别。 忿怒、贪恋、欢喜、澄澈的禅定， 在那时供养圣者，使众生满足。 林伽的材料是五甘露或者五种食物， 随意塑形，在心间写上名字， 勾招那位的识，使其降临。 忿怒和贪恋，以及傲慢、欢喜散布， 一同显现，是成就四业。 形状和颜色，具足名称，极其安插， 将那安插之物融入各自的会众中施舍。 在那里，如缕不断地连接，束缚，捆绑，行动。 意念是佛身也因酒醉而呕吐， 勾招变化，向外散布，成为自在， 如意宝藏充满虚空， 暴怒大威猛的镇伏也变得不摇动，一同显现。 对侍女、婢女、使女以及所有仆从， 给予残食，随心所欲地使唤他们。 特别是事业血饮会众们， 以行动的舞蹈和手印姿势， 以及悦耳的歌声，咒语的词句， 宣说能成就任何想要的诸种事业。 息增怀诛，外内秘密之处， 具有树木和茂盛小树丛的园林， 一棵树的树根和燃烧的火焰是外在之处， 未被触碰的和多生儿子的， 没有后代和不吉祥的是秘密。 四种禅定是内在的。 事业品第二十。 此后，善逝自己， 唱了广大坛城之歌， 身语意和功德事业的， 自性总赞共有六种。 每一个如果再分，各有四种， 要知道共有二十四种广大。 所有这些以事业和自性相同来比喻说明。 赞颂忿怒尊品第二十一。 此后，薄伽梵大喜金刚， 为了显现这个秘密， 对普贤菩萨说， 宣说受持是伟大的。 呼唤着“喂！喂！”
English
And, offering and giving, wealth and appearance, Attracting and placing, and giving to the assembly, Mudra and intention, whatever it may be, Giving leftovers, there are twelve kinds. The supreme assembly of the mandala E-VAM (ཨེ་ཝྃ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：thus) Maya, Are said to be triangular, crescent-shaped, square, and round. Fierce great wrathful and glorious majestic, and towering, Gathering and scattering, great splendor, bright splendor is, Fierce, loving, increasing, pacifying, are the distinctions of the deities. Wrathful, attached, joyful, pure samadhi, At that time, worship the noble ones and satisfy beings. The material of the lingam is five amritas or five foods, Shaping it as desired, writing the name in the heart, Attracting the consciousness of that one and causing it to descend. Wrath and attachment, and pride, joyful scattering, Appearing together, are the four accomplished actions. Shape and color, endowed with names, extremely placing, Pouring that which is placed into their respective assemblies. There, connecting like a continuous thread, binding, tying, acting. Intention is that the Buddha's body also vomits due to intoxication, Attracting and changing, scattering outward, becoming independent, The wish-fulfilling treasure filling the sky, The fierce great wrathful one's taming also becomes unmoving, appearing together. To the maids, female servants, and all the servants, Giving leftovers, using them as desired. Especially the action of the blood-drinking assemblies, With the dance of action and mudra gestures, And melodious songs, the words of mantras, It is said that all desired actions are accomplished. Pacifying, increasing, loving, subduing, outer, inner, secret places, A garden with trees and flourishing shrubs, The root of a single tree and burning fire are outer places, Untouched and with many sons, Without descendants and inauspicious are secret. The four kinds of samadhi are inner. The Twentieth Chapter on Action. Thereafter, the Sugata himself, Sang the song of the vast mandala, Of body, speech, mind, and qualities of action, The general praise of nature is six kinds. If each is further divided, each has four kinds, Know that there are twenty-four vast ones. All of these are explained by analogy with action and the same nature. The Twenty-first Chapter on Praising the Wrathful One. Thereafter, the Bhagavan Mahaharsa Vajra, In order to reveal this secret, To Samantabhadra, Said that upholding the teaching is great. Calling out "Kye! Kye!"
Chinese
被交付以汇集秘密。十方四时善逝之体性，于能取所取戏论之体性中流转。为遣除彼，而次第安立差别，仅安立于秘密藏中。善逝稀有无量坛城一切所说，也被诸佛说为能成办有情之义。其中一切善逝之，手印大秘密心要被说为最胜。通达此最胜而宣说之士夫，即是金刚萨埵，亦圆满了秘密之灌顶。何以故？谓诸佛亦，无有胜于此秘密者。此寂灭有无诽谤之秘密，乃诸佛从意之虚空中取出。谁执持此秘密，彼即是决定被授记，乃从诸佛意中出生之最胜子。安住于佛位之持明者，彼处即安住此秘密。如是说已，一切诸佛于无二之义中极欢喜，于四时平等性，即法界性中，融入于稠密庄严之饰中而安住。摄持品第二十二竟。 此语秘密之王，意之最极秘密，乃善逝不共之意趣传承。非是寻思者我等之行境，亦不应以粗鄙之意观察。然为利益后世具信者，故造此简略分别之次第。语义秘密有何相违，祈请瑜伽自在者众皆容忍。此意之明灯，秘密之释疏，以教证与口诀理智而定。以清净之意，分别自宗与他宗，从通达难懂秘密乘之义，至了知难知秘密乘之义，愿能通达秘密咒海。谁能通达此极难懂之秘密续，以词之明灯寻觅意义之金，轻易即能获得通达之福德，愿无边有情皆能获得。圣者思择之王金刚萨埵幻化网续十万品中，一切体性与续之教证总说，一切如来之秘密，秘密之精要即是彼性。