English
In terms of sections, mindfulness is that which has become an object. Even the appearance that has become the object of the eye, what is called "consciousness," also seems to obstruct the consciousness of the mind. Apart from appearing as an image, even the subtle particles that have become objects do not exist. In terms of the sound of "all," the five objects of the five senses, namely, form, sound, smell, taste, and touch, however they may appear, the clear appearance that is not obstructed is called "mindfulness," which has become the object of the mind, and is merely a part of clarity. Regarding that very thing, attachment arises towards what is good, hatred towards what is bad, and ignorance towards what is neutral. Without changing from its own essence, and wanting to belittle other things because of that very thing, this is pride and jealousy arising simultaneously. All of these are contained within mindfulness. What is mindfulness itself? It is the clear appearance of the mind's consciousness without obstruction. The path of mind's consciousness flows out from the power of the eye, accumulating into the five poisons on the object of form, and similarly, leaving traces on appearances, producing sound; leaving traces on the nose, producing smell; from the path of the tongue, producing taste; and from the path of the body, producing touch. This is the basis for the manifestation of the single consciousness of the mind. All of samsara and nirvana also appear from the mind's consciousness itself, therefore it is called all consciousness. Effort is the consciousness of the mind, the wind of movement. That consciousness of the mind moves momentarily on the object. However, even if it is expressed merely in words, it is separated from the before and after of a moment. The effort of movement itself, what is called mind, is the true nature of all objects and senses, the fundamental basis of meaning. It is free from all clinging to self-nature, unchanging in the three times, and is that which has become the source, namely, from the collection of intentions, what is called mind, is uncreated, unconditioned, and has become the source of all qualities. As it is said in the Guhyagarbha Tantra: "The nature of bodhicitta is neither male nor female, nor neuter, neither color nor shape," and so on, extensively explained. Therefore, with the reasoning that all of samsara and nirvana are inseparable from mind itself, what is called skillful means, like space which does not exist but cannot be exhausted, from emptiness all arises, therefore it is skillful means, namely, the dharma of mind, like an example, nothing is established anywhere, but nothing ceases, therefore with skillful means it is shown that the five poisons have no inherent existence. That itself spontaneously accomplishes as wisdom, namely, what is called skillful means, and so on.
Chinese
即是，轮回与涅槃的自性，心性，方便的体性，是远离因缘的。无处所，即一切都自然成就为大体性，这被称为“自”。不是空性一边倒或者像顽石一样，因为清晰而无阻碍，所以称为“觉”。那本身不是被作者所做，也不是突然产生的，所以称为“智慧”，即从一开始就存在的意义，清晰而无阻碍。如果用例子来比喻，就像太阳的中心，黑暗从未存在过。不是因为清晰才干净，虽然在行走时看起来像在减少，但太阳的本性从未减少。同样，所有显现和声音的法，用所说的理由来证明，除了自生智慧的自显现之外，五毒和三界轮回的法，本来就没有要抛弃的。就像前面所说的五毒的特征一样，虽然看起来只是自然成就而不受阻碍，但没有能境和所境，并且显示了在基础上没有成立。而且，在誓言的安排中说：所有的忆念都是智慧，所有的智慧都是努力，所有的努力都是方便，所有的方便都是自知的智慧。除了智慧的自显现之外，没有由分别念自身产生的，除了方便的自显现之外，没有由烦恼自身产生的。因此，内外的一切法都是智慧的自显现，用五种方式来表达。即使在三界中，也显示了没有要抛弃的，那就是“彼知自知”等等。对于所说教义的意义，在理智上获得确信，这被称为“知”，即本体自知，自生的伟大智慧。除了那个意义之外，要抛弃的三界，即使在形象、声音和名称上也没有成立，所以说是不可观察的。结尾的总结和功德是：在十五个誓言中等等，就像所说的那样，从不违背修持的种类，正确的五毒是十和五毒，即十五。守护那些，常住的伟大瑜伽士，也是这条道路上的，两种意义的圆满，即殊胜和共同，誓言的主人和他人的意义，即最终的誓言果。这也是，从所依的补特伽罗一致，从境上所说的十五个的守护方式是：见解的智慧和，行为的修
English
That is, the nature of samsara and nirvana, the nature of mind, the nature of skillful means, is free from causes and conditions. Without a place, that is, everything is naturally accomplished as the great nature, this is called "self." It is not one-sided emptiness or like a stone, because it is clear and unobstructed, so it is called "awareness." That itself is not done by the author, nor is it suddenly produced, so it is called "wisdom," that is, the meaning that exists from the beginning, clear and unobstructed. If we use an example to illustrate, it is like the center of the sun, darkness has never existed. It is not clean because it is clear, although it seems to be decreasing when walking, but the nature of the sun has never decreased. Similarly, all phenomena of appearance and sound, proved by the reasons stated, except for the self-manifestation of self-born wisdom, the five poisons and the laws of the three realms of samsara, there is originally nothing to abandon. Just like the characteristics of the five poisons mentioned above, although it seems that it is only naturally accomplished and unobstructed, there is no object and subject, and it is shown that it is not established on the basis. Moreover, in the arrangement of vows, it is said: all memories are wisdom, all wisdom is effort, all effort is skillful means, all skillful means are self-knowing wisdom. Except for the self-manifestation of wisdom, there is nothing produced by self-thought, and except for the self-manifestation of skillful means, there is nothing produced by afflictions themselves. Therefore, all internal and external dharmas are the self-manifestation of wisdom, expressed in five ways. Even in the three realms, it is shown that there is nothing to abandon, that is, "He knows himself" and so on. For the meaning of the teachings spoken, gaining conviction in reason is called "knowledge," that is, the self-knowing essence, the great self-born wisdom. Apart from that meaning, the three realms to be abandoned are not established even in form, sound, and name, so it is said to be unobservable. The concluding summary and merits are: in the fifteen vows, etc., as said, the types of practice that never violate, the correct five poisons are ten and five poisons, that is, fifteen. Those who guard those, the great yogis who always abide, are also on this path, the perfection of two meanings, that is, the supreme and common, the meaning of the vow holder and others, that is, the ultimate vow fruit. This is also, from the consistency of the dependent person, the way to protect the fifteen mentioned from the object is: the wisdom of view and, the practice of behavior.
Chinese
应当接受，不应违背。领受自己的本性。具有根器高低的行持方式是，在有漏时以信解受持，从无漏起如实受持。时间是，从誓言的安排上说，日夜守护，因此以这两种方式如是受持。开始接受时，有三方面的扼要指示：如“一切接受”等，虽然瑜伽以下想舍弃，但在有漏时，因为一切都具有自性，所以说接受。在此，凡是想要进入密宗的人，都必须特别接受这五种不可违越的誓言。广说分为三，首先，物质的自性是“大粪”等，即金刚大粪，以及粪便实物，人肉，大肉，甘露，变为精华的红莲花，以及殊胜的菩提心上者等都包括在内。彼等成为功德之基的理由是：“以四种成就所庄严之故”，这也是扼要指示，即以自性成就，以本体成就，以威力成就，以加持成就这四种。因此，以其（四种成就）如名相和譬喻般庄严五种甘露，那些功德是自显的，所以是理由或必要。四种成就中的第一种，显示以威力成就，即“为除五病而接受”等，大粪能消除毒病，这既包括结合的毒，也特别能消除龙的意念之毒的残余形态。小便能消除寒病，特别是能消除依附于胃部的寒病。人肉能消除一切麻风病，特别是能消除血清病。红花能消除一切痘病，特别是能消除黑痘和犬痘。菩提心能消除热病，特别是能消除黑热病，所以也称为冰片。五种法物的五种功用，为了消除五种疾病，瑜伽士应当受持。以加持成就，即“清净垢染罪障”等，能以不净之想执着的五种法物如实宣说，因此，如果认为清净是污秽，罪过就大，而且舍弃能取所取也很困难。
English
It should be accepted and not violated. Take on one's own nature. The way to practice with high and low faculties is to practice with faith in the time of leakage, and to practice as it is from the time of non-leakage. The time is, according to the arrangement of vows, to protect day and night, so practice in this way with these two methods. When beginning to accept, there are three main points: such as "accepting everything", etc. Although those below Yoga want to abandon it, in the time of leakage, because everything has its own nature, it is said to accept it. Here, all those who wish to enter the secret mantra must specifically accept these five vows that cannot be violated. The detailed explanation is divided into three parts. First, the nature of the substance is "feces", etc., that is, Vajra feces, and the actual substance of feces, human flesh, large meat, nectar, red lotus that has become essence, and the supreme Bodhicitta, etc. are all included. The reason why they are the basis of merit is: "Because they are adorned with four accomplishments", this is also a brief instruction, that is, accomplished by nature, accomplished by essence, accomplished by power, and accomplished by blessing. Therefore, with it (the four accomplishments), the five nectars are adorned like names and metaphors, and those merits are self-manifesting, so it is the reason or necessity. The first of the four accomplishments, showing accomplishment by power, that is, "accepting to eliminate the five diseases", etc., feces can eliminate poison diseases, which includes the poison of combination, and especially can eliminate the remaining form of the poison of the dragon's mind. Urine can eliminate cold diseases, especially cold diseases that adhere to the stomach. Human flesh can eliminate all leprosy, especially serum sickness. Red flower can eliminate all smallpox, especially black smallpox and dog smallpox. Bodhicitta can eliminate heat diseases, especially black heat, so it is also called borneol. The five functions of the five dharmas, in order to eliminate the five diseases, yogis should uphold them. Accomplishment by blessing, that is, "purifying defilements and sins", etc., can be truly declared by the five dharmas that are clung to with impure thoughts. Therefore, if one thinks that purity is filth, the sin is great, and it is difficult to abandon the grasped and the grasper.
Chinese
摄取五甘露，净化它们，平息执着，转变为平等性智，这是为了净化罪业而行，因此为了这个目的而修持是珍贵的。这表明了五种甘露的自性加持。为了五个共同的必要，以及通过自性成就显现的景象被展示。这五个功德与世俗之人是共同的，因此被称为共同。从有法角度来看，成就这些的必要性象征着五个方面：因此，修持也包括通过享用粪便来炼取精华以获得长寿，通过尿液获得美妙的声音，能够发出梵天的声音，通过享用人肉获得力量，使所有非人自然而然地被役使，通过红菩提获得光彩，超越其他众生，通过菩提心获得威严的形体，从而压倒所有其他众生。自性成就方面，据说成就为五部，菩提心显现为金刚萨埵，粪便显现为毗卢遮那佛，人肉显现为宝生佛，红菩提显现为无量光佛，尿液显现为不空成就佛。在八根本甘露中，菩提心是白色的金刚萨埵，粪便是金色的毗卢遮那佛，人肉是蓝色的宝生佛，红菩提是红色的无量光佛，尿液是绿色的不空成就佛。这表明五种法性本身就具备成就五部的功德。因此，从三界的痛苦，包括其因和果中解脱，并且能够获得所有殊胜和共同的成就。作为道路的自性被展示：例如，“饮用五精华是道的殊胜之处”。五精华即五甘露。那么，什么是容器中的精华呢？从脐脉中提取人肉的精华，从结肠脉中提取粪便的精华，从罗摩中提取尿液，从姜玛中提取红菩提，从根达玛中提取菩提心的精华，这五种精华被饮用。如果修持时有灌顶方便，那么“道的殊胜之处”指的是方便道，因为通过应舍弃之物，果位得以显现。那么，如果动物等修持，却没有任何功德显现，这是因为如果知道如何依赖方便的教言，那就是以四种成就庄严的伟大方便密咒的教言。