English
All those who possess, without exception, etc. Purification is the gradual reduction of the obscurations of samsara. Bathing like water is the superior insight arising from the three, with the ten perfections such as generosity being perfected simultaneously, and with the wisdom that simultaneously subdues the ten grounds, obtaining the three grounds, the other grounds are shown on the common path of the ten grounds and the result, which is the superior of bathing, the conduct of means. The oath called "The Great Disturber" is: Sentient beings are pure from the beginning, etc. What is to be destroyed in terminology is the conceptual thought that does not understand the meaning of self-nature purity, that itself is realized as self-aware wisdom, destroyed by view, just like the activity of conventional wind. Just as the characteristics of wind cannot be grasped. Whatever all phenomena are, it is choosing to understand the meaning of being. The oath called "Controlling Everything" is: Self-awareness is not inverted, etc. When the view reaches the ultimate, when samadhi can be put into practice. When the field of activity is clear in self-awareness, whatever is practiced becomes two accumulations, namely: simultaneous and combined conduct, which is the field of activity of obtaining with elaboration. In order to show the five objects of desire to be known. The oath called "Knowing all phenomena as images" is: Everything is the place of arising, etc. The nature of awareness that appears but has no self-nature is the basis of all, because the essence appears but has no self-nature is the Dharmakaya that is free from extremes. Its blessing, whether pure or impure, is the realm in which everything appears. Color itself is non-conceptual awareness, the appearance of the essence of self-appearance. The oath called "Knowing all phenomena as sound" is: All sounds, however much they are spoken, etc. Like the example of sound, in the essence of the unspoken, the origin of all speech, in the row of sound and emptiness, the admonition is to realize all phenomena. Sound and meaning are shown to be liberated from one and different, distinguished by the control of thought and essence. The oath called "Knowing all phenomena as the oath of smell" is: All phenomena without exception, etc. In all phenomena, there is no essence of taste, but self-awareness appears as taste, just as liberation from taste and emptiness, the object of knowledge that is realized encounters, forming various tastes, appearing as the knowledge of taste and tongue. As it is said, what is not established is not desired in that itself.
Chinese
首先展示其意义的特征。所有法如触摸般了知的誓言是：色如水泡。等等。色无有自性，以轮回生灭和无有想作为特征，识由四缘而生，由彼因缘，行如糠秕般造作各种事业，五蕴生起，也以彼譬喻显示从边解脱。触之集合超越了触之空性，不执著于体验，因此二资粮同时圆满，了知五欲之自性而不舍弃。因此，五者也是觉性的智慧，是自显现的五种欲妙。名为“清净有为”的誓言是：安住于真实性中。等等。见解，即证悟后，所量之细大诸法于佛陀，所调伏者无有色。证悟的每一种方法都具备五种，因此能见到从一中解脱的法性。名为“普遍生起无为”的誓言是：逝者之身显现如幻。等等。佛陀和有情的身相，因为在基上没有差别。自性离于自流是自证悟，是无为法。彼显现为可见之色，是第一显现，因此是法身，因为体性不确定，所以是胜义谛之因。名为“降伏巨象”的誓言是：等等。阐述了初修道之心调伏之法。譬如世间孩童的行为，大小众生也因分别念而散乱。在初道时，由根本之过患，自性的因和由缘而生起者，以及特意造作和由力而显现的过患，未能如实安住是散乱。调伏之法是，心如象鼻般游走，以三种方法系缚，此处以决断之因，如鼓声般知晓过患，一生起便立即有力地认识到，彼以胜观明晰之力，如火上添薪般一同明晰，因此不足够，因低劣而忆念时立即根除，因知晓自性而不足够。为了以方法指示道路。名为“圆满五力”的誓
English
First, the characteristics of its meaning are shown. The vow to know all dharmas as if they were tangible is: Forms are like bubbles. And so on. Form has no essence, and it is characterized by the cycle of birth and death and the absence of thought. Consciousness arises from four conditions, and from that cause, actions create various activities like chaff. The five aggregates arise, and that metaphor also shows liberation from extremes. The collection of touches transcends the emptiness of touch, and because it is not attached to experience, the two accumulations are simultaneously perfected. Knowing the nature of the five desires, one does not abandon them. Therefore, the five are also the wisdom of awareness, the five desirable qualities of self-manifestation. The vow called "Pure Conditioned" is: Abiding in reality. And so on. The view, that is, after realization, the subtle and gross phenomena to be measured are in the Buddha, and those to be tamed have no form. Each method of realization is complete with five aspects, so one can see the Dharma nature of liberation from oneness. The vow called "Universally Arising Unconditioned" is: The body of the departed appears as an illusion. And so on. The body of the Buddha and sentient beings, because there is no difference in the base. The nature of being free from self-flow is self-realization, which is the unconditioned. That which appears as a visible form is the first appearance, therefore it is the Dharmakaya, because the nature is uncertain, so it is the cause of ultimate truth. The vow called "Subduing the Great Elephant" is: And so on. It explains the method of taming the mind in the first stage of meditation. For example, like the actions of children in the world, even the great and small beings are distracted by conceptual thoughts. In the first path, due to the fundamental faults, the cause of self-nature and those arising from conditions, as well as the faults of intentional creation and manifestation by force, not being truly settled is distraction. The method of taming is that the mind wanders like an elephant's trunk, bound by three methods. Here, with the cause of determination, like the sound of a drum, knowing the fault, as soon as it arises, it is powerfully recognized. That, with the power of clear insight, is clearly equal like adding wood to a fire, so it is not enough, and because it is inferior, it is immediately eradicated when remembered, and because the nature is known, it is not enough. In order to show the path by method. The vow called "Perfecting the Five Powers" is
Chinese
词句是：诸法皆无生，等等。我虽不能宣说，但在后部续王中，五种权能在自身圆满显现，是对一切胜者的阐释。自明任运四离，本体本初即坚固，因此显现于彼。心之智慧四离，本初非有故，一切皆知。诸法自明无别，无取舍故，一切行持故，通过精液传承而显现。大乘二利任运成就故，自他利五权能获得。对所作之事无执着最为殊胜，十种权能在自身圆满故，以方便松懈也是合理的。通过五种次第的颠倒修习，现证地 निश्चित (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)无疑。大方便乘最为殊胜。如是说。一切增长之誓言是，等等。显示自性，由丸自生智慧，本体即是根本，是一切的基础，是本体的因。此因难以用心触及，因无境故，不离清净刹土。诸法无别之誓言是，等等。未经宗派改变，对心而言，是见行二者的选择，容易理解。一切摧毁之誓言是，以智慧具足智慧之力，等等。是见道的因，以各自辨别的智慧寻求意义，即是了悟脱离有无边，摧毁二种事物。玉荣增寿之誓言是，诸法皆为我，等等。以自性之理，对离生灭者而言，无有可杀者，生与死仅是错觉分别，如实了悟，则生死之名相亦无有变动，仅是本体与道二者，是见道及以上之境。一切不阻挡之誓言是，以行持无取舍，容易理解。一切行持之誓言是，一切普贤，等等。无论何种行持，依次修习特殊的行持，是四种道之行持，容易理解。一切不退转之誓言是，知识等等，是低劣的见地，十地。
English
The words are: All dharmas are unborn, etc. Although I cannot explain it, in the later Tantra King, the five empowerments are fully manifested in oneself, which is the explanation of the all-victorious one. Self-awareness, spontaneous accomplishment, free from four extremes, the essence is primordially stable. Therefore, it appears to it. The wisdom of the mind is free from four extremes. Since it is not from the beginning, it knows everything. All dharmas are inseparable from self-awareness. Since there is no acceptance or rejection, it is all conduct. It appears through the lineage of semen. Because the two benefits of the Great Vehicle are spontaneously accomplished, the five empowerments of self and others will be obtained. Being free from attachment to what has been done is the most excellent. Because the ten empowerments are complete in oneself, it is reasonable to relax with skillful means. By reversing the order of the five, there is no doubt of attaining the perfect enlightenment ground. The great skillful means vehicle is the most excellent. Thus it is said. The samaya of all-increasing is, etc. It shows the nature. By the self-arisen wisdom of the pill, the essence itself is the root, which is the basis of everything, and is the cause of the essence. That cause is difficult to touch with the mind. Because there is no object, it does not go beyond the pure realm. The samaya of all dharmas being inseparable is, etc. Without being changed by sectarian views, for the mind, it is the choice of both view and conduct, which is easy to understand. The samaya of all-destroying is, with wisdom possessing the power of intelligence, etc. It is the cause of the path of seeing. Seeking meaning with the wisdom of individually distinguishing, that is, realizing liberation from the extremes of existence and non-existence, destroying the two entities. The samaya of Yulung Tsephel is, all dharmas are me, etc. With the reason of self-nature, for those who are free from birth and death, there is no one to be killed. Birth and death are only illusions and discriminations. If one realizes as it is, then even the names of birth and death are immutable, only the essence and the path are both, which are the objects of the path of seeing and beyond. The samaya of all non-obstructing is, with conduct without acceptance or rejection, easy to understand. The samaya of all conduct is, all Samantabhadra, etc. No matter what kind of conduct, practicing special conduct in sequence, it is the conduct of the four paths, easy to understand. The samaya of all non-degrading is, knowledge, etc., is an inferior view, the ten grounds.
Chinese
由于不理解四种平等之义，是自性之嫉妒。对于行为不如自己的两种人，是秘密方便之嫉妒，意义在于自然解释。 “一切皆不可守护”之誓言是：等等。 根本是圆满菩提之心，自身无二的作为皆无，是自性之风。 此处，对于具足三风的殊胜者，圆满无有差别，清净平等三者安住于四，因此无有守护，是殊胜福分的境界。 “一切皆守护”之誓言是： 众生三界轮回。等等。 恐怕遗忘。 此处，远离世俗之懒惰二者的修行者，自身从初始即已解脱，因此无有执着，从离于大小之状态中，不平等之作为是最初相续之等持。 “一切皆怖畏”是： 对于粗暴之智慧与行为，以此生与来世之危险来劝诫守护，容易理解。 分别净化誓言物后行事的誓言是： 等等。 修持药物，依赖于千手观音等持之大法，或者普遍接受后食用，或者如此思维后行事，或者不理解而享用，在道的阶段转变而行事。 等持之誓言是： 依次修持三种等持，之后观想轮。等等，是次第进入。 或者同时修持，一切皆自明大手印。这是同时进入的。 手印之誓言是： 一切善逝坛城。等等。 以三者解释自性之手印。 因此，追求本尊之身及眷属，以及修持之功德，解释为舍弃本尊之过患。 为了显示根本，金刚萨埵欲成就者。等等，讲述修持之方式。 观想自身从自明之显现中解脱二边，身光明。 为了显示其功德，观想本尊之身光明。等等，说了四种，解释为在果位获得五身。 解释为其他受持以及舍弃之过患。 不断绝咒语和手印的