English
Therefore, it is cut off. Even if the remaining offerings are in a defiled place. These are the places of attainment with detailed explanations. Know that speech is also a mantra, and also know that it is unspeakable, because it is obvious that whatever is done will become accumulation. This is the explanation of the eyes of the twenty-seventh chapter. In order to explain the fifteen roots such as the five true poisons, we will enter the explanation of the eyes of the twenty-eighth chapter. Then, the king of the Tathagata family is also explained in this way, summarizing the fifteen roots and proclaiming the inconsistent teachings. In order to show the necessity, starting from "with the wisdom of all-knowing wisdom" to "will not change the meaning, did not fully say." It means that the teacher understood the non-dual meaning in the realm of equality of all dharmas, and even small things can be accepted and abandoned by their nature, and everything can become an offering, showing that the fifteen parts, etc., will not change the meaning. In order to show not abandoning the five desires, starting from "the desire of the king of virtues is," etc., true desire is the source of virtue, inseparable from duality, that is, the great desire of non-dual view, and in behavior, no matter what you do, you will not be attached, not in harmony with anything, and not bound by desire. From "this virtue is the pure good path" to "Vajra body," not abandoning desire, liberation through practice is the trace of the exhaustion of sins, instantly obtaining the ground of the inseparability of the two truths, and obtaining the state of separation from the birth and death of the deeds of virtue. Starting from "affliction, suffering, desire is," etc., it is the fault of not having skillful means, and it also shows the causes and conditions of the common action of samsara. From "the great compassion's hatred is" to "place in the very equal nature," destroying all things with view, after liberating the self, burning the six seeds in the ten directions with four liberating methods, cutting off the root of the growth of the five gates, throwing consciousness into Akanishta, determining the lineage and placing it in happiness, this is the deed of great compassion's anger, which is the deed of benefiting others. The result is the attainment of the true and supreme bliss of the fourth ground of Vajrasattva. It means that after obtaining great compassion, one obtains the ground of the complete name of Vajrasattva.
Chinese
从“智慧明晰的愚痴”开始，到“极其光明清净的道”为止。自生智慧的自性，在行持的境地中无有分别，这是因为无有边际的执着而进入。圆满的体性，以语言的方式表达，这是法身大遍一切，无需修习，本来就是自明的，是近道殊胜见解的愚痴。因此，无有分别也是如此。为了显示果，（经文说）“清净菩萨的障碍，众生烦恼毒消除”。地道的障碍是真实确立的。这里，大愚痴是无有分别的，因为是如金刚般的智慧。因为因无明自净为智慧的愚痴，所以从中产生的也能消除，因为没有就不会产生。从“一切田地结合我慢”等开始，证悟大平等见解稳固，使一切法清净，这是果的生处。因此，行持也是不执着自他的，以见义之眼行持大寂静，是无有我慢的，以功德而显现殊胜，以忿怒调伏也不是不想要的。果是“四军众无法胜过”，到“获得勇猛的禅定”为止。调伏了马、象、船和步兵的军队以及四魔，以功德而显现殊胜，成就珍宝的种姓，获得忿怒身。从“舍弃嫉妒的意义结合”等开始，本体的执着，嫉妒本身，无论什么都不使用、不舍弃，而是完全融入其中，因为不见自他，所以对于舍取、嫉妒和境无有分别地见，邪见自然不会产生。行持上，对于没有那个分的人也不显示。因此，为了成就烦恼本身就是智慧之界，（经文）说“成就广大胜乐轮”。“嫉妒如实证悟”等，是从如实的嫉妒的境的门径来成就定义。这些很容易理解。因此，见行二者的意义，无论何时都不分离，这是守护，成为三道的共同之处，但力量上有差别。无上的不舍弃，恭敬上师的意义。
English
From "the ignorance of clear wisdom" to "the path of utterly clear and pure light." The self-nature of self-arising wisdom, without differentiation in the realm of practice, is because of entering without attachment to extremes. The complete essence, expressed in the form of words, is the great Dharmakaya pervading all, which does not need to be cultivated, is inherently self-luminous, and is the ignorance of the close and supreme view. Therefore, the absence of differentiation is also the same. In order to show the result, (the text says) "Purify the obscurations of Bodhisattvas, transform sentient beings' afflictions and poisons into remedies." The obscurations of the ground are the definite establishment of truth. Here, great ignorance is without distinctions, because it is great wisdom like a vajra. Because the cause, ignorance, is self-purified into the ignorance of wisdom, what arises from it will also be eliminated, because if it does not exist, it will not arise. From "all fields combine with pride" and so on, the view of realizing great equality is firm, making all dharmas pure, which is the source of the fruit. Therefore, the conduct is also without fixating on self and other, practicing great peace with the eyes that see the meaning, which is without pride. Manifesting excellence through qualities, subduing with wrath is not unwanted. The result is "the fourfold army cannot overcome," up to "attaining the samadhi of going bravely." Having subdued the armies of horses, elephants, boats, and infantry, as well as the four maras, manifesting excellence through qualities, accomplishing the precious lineage, and attaining the wrathful body. From "combining the meaning of abandoning jealousy" and so on, the attachment to the essence, jealousy itself, is neither used nor abandoned, but completely immersed in it. Because self and other are not seen, there is no differentiation between abandoning and taking, jealousy and the object, so wrong views naturally do not arise. In conduct, it is not shown to those who do not have that share. Therefore, in order to accomplish that afflictions themselves are the realm of wisdom, (the text) says, "Accomplish the vast mandala of supreme bliss." "Jealousy is truly realized" and so on, is to accomplish the definition from the gateway of the object of true jealousy. These are easy to understand. Therefore, the meaning of both view and conduct is never separate, which is protection, becoming common to all three paths, but there is a difference in strength. The unsurpassed non-abandonment is the meaning of honoring the lama.
Chinese
为了教法。本尊天是观想的象征。像这样守护，结合五种成就，如其发音。为了阐述三个根本的五个方面。甘露药等常修持等。解释为目的、依靠的方法和结果。甚至获得具有许多差别的境界。为了阐述不舍弃的誓言的定义和目的。说了贪欲、嗔恨、愚痴等四种。为了在一个颂中也阐述共同的大誓言。说了誓言、誓言这三个词。证悟的智慧是不可逾越、衰败、不可得的。为了阐述定义。不舍弃故也称为誓。像这样等等。如果具备根本和支分，则不会感到处于低劣的境地。为了成为不可分离的陀罗尼，所以是两个誓言。这些是金刚乘大乘的真实语。由于道路没有错误，所以能净化粗重的因果。为了从过失中确定特征。又说了三个“或者”。为了阐述应该修持的支分誓言。金刚部的成就。通过结合和解脱而达到圆满。以意义解释修持的目的。即使大乘中确定种姓的瑜伽士们为了自己和他人而行事，也因为通过两种行为而成就，所以要进行考察。为了阐述结合和解脱的体性不是不同的。结合本身就是解脱。解脱本身就是结合。像这样。五者体性的双运，即使阐述了十个方面，在任何二者不成立的情况下，本身就是结合，并且在那本身中，由于远离了对那本身的执着，所以也有解脱，从情况来看，没有假设的自性二元性。为了阐述名称，自性的结合和解脱等。像这样等等。第二个事物，没有被任何人造作，无二地成为坛城。由于基础上的轮回没有成立，所以自然成佛，这是种姓和最初瑜伽的意义。禅定的结合和解脱。像这样。生起种姓的佛母是嬉戏。观想心间的种子字让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，火）的放出和收摄，点燃火焰，净化六个种子字，各自的
English
For the sake of the teachings. The tutelary deity is a symbol to be meditated upon. Like this, protecting, combining with the five accomplishments, as it sounds. To explain the five aspects of the three roots. Always practice nectar medicines, etc. Explaining as purpose, method of reliance, and result. Even attaining a state with many differences. To explain the definition and purpose of the vows that are not to be abandoned. Spoke of the four, such as desire, hatred, and ignorance. To also explain the great common vow in one verse. Spoke the three words vow, vow. The wisdom of realization is that which is insurmountable, undiminished, and unobservable. To explain the definition. Because it is not abandoned, it is also called vow. Like this, and so on. If possessing root and branch, one will not feel in a degraded state. In order to become an inseparable dharani, therefore, two vows. These are the true words of the Vajrayana Mahayana. Because the path is not mistaken, one can purify coarse cause and effect. To establish the characteristic from faults. Again, spoke three "or". To explain the branch vows that should be practiced. The accomplishment of the Vajra family. Through union and liberation, it becomes perfect. Explaining the purpose of practice in meaning. Even if yogis who have determined their lineage in the Great Vehicle act for themselves and others, it is necessary to examine because it is accomplished through two actions. To explain that the nature of union and liberation are not different. Union itself is liberation. Liberation itself is union. Like this. The union of the five natures, even if ten aspects are explained, in any case where two are not established, it itself is union, and in that itself, because it is free from attachment to that itself, there is also liberation, from the situation, there is no hypothetical self-nature duality. To explain the names, the union and liberation of nature, etc. Like this, and so on. The second thing, not made by anyone, the non-dual becomes the mandala. Since the cycle on the basis is not established, it is naturally enlightened, this is the meaning of lineage and the first yoga. The union and liberation of samadhi. Like this. Generating the mother of the lineage is play. Visualizing the seed syllable ram (Tibetan: རཾ, Devanagari: रं, Romanized Sanskrit: raṃ, meaning: fire) at the heart, the emission and absorption, igniting the fire, purifying the six seed syllables, each of their own.
Chinese
将心性转化为可见的是唯一的法印和具有所缘的共同之处。如果将智慧和禅定二者的结合解脱称为结合解脱，那么是见道和如是性的对境。所谓“自在是境时的结合解脱”，五根和五境，心和心母，以及种姓的本尊父尊母尊显现，是因相遇而结合，并将执着分别念在那儿解脱，是行持的禅定，是修道最后二者的所学之处。显现的对境是道最后的殊胜之处。所谓“大方便的结合解脱”，是指后随和先起二者，先起是伟大光荣者的事业，是最末的瑜伽。后随二者中，不沾染行持是殊胜之处，是具有所缘及以上。以方便的慈悲，在某些行为中也是如幻的对境。所谓“显现的结合解脱”，将十方刹土和四种姓结合解脱于明点，是所有道的共同之处，分为所学和现量二种对境。在方便道方面，即使是幻化之后，在第一坛城中，事业之母显现结合，也会获得暖相。当风息方便成就时，在结合之时，各自的生处加持，以及外内秘密的灌顶境相结合，智慧增长，生起增上的集合。同样在禅定坛城中，通过暖相获得明妃的结合，在持明者的地上解脱。依靠它，在自性坛城中，通过与智慧手印结合，转移到圆满正觉的地上。根的方便是普遍存在的。因此，结合本身就是解脱。如是说。为了显示结合解脱不是对境，或者说结合解脱在自性中圆满等等不一致之处，是指将二种行持显示为自性，因为自证智如实地断定，所以因为无对境而清晰且不动摇。因为明觉本身在一切差别法中自显，所以证悟到法界和智慧二者无别即是解脱。因此，明觉的自性是智慧幻化的事业，因为超越了界限，所以自性不确定，为了自在而圆满于自性，是本初存在，证悟不动摇，以及显现的