English
Showing the usage of wealth, etc. Twenty-third, stimulating miracles. Twenty-fourth, oral transmission. Twenty-fifth, the severance of oral transmission. Twenty-sixth, establishing the Vajra stake. Twenty-seventh, completely subduing the hordes of demons. Twenty-eighth, the doctor showing suffering. Twenty-ninth, purifying decline. Thirtieth, urging the intention. Thirty-first, the chapter of prophecy. There are four chapters showing the great wave-like manifestation. Thirty-second, the adornment of the appearance of the wisdom of the mind. Thirty-third, the holy one whose body is completely manifest. Thirty-fourth, the one who turns the wheel of inexhaustible speech adornment. Thirty-fifth, the five who arrange the inexhaustible adornment wheel of conduct. Eighth, the origin of all lineages being famous through skillful means. The view of eliminating discordant faults, like eliminating a tiger's den or like showing the elimination of the poisonous tree of oneself and others, has three chapters. Thirty-sixth, the liberation of the discerning light that dispels ignorance. Thirty-seventh, whose questions sever doubts. Thirty-eighth, telling the stories of past events. Ninth, the origin of what was done for the sake of, the view of the light of the meaning of liberation. There are four chapters showing how a skilled doctor heals diseases. Thirty-ninth, the complete fulfillment of the deeds of the mind. Fortieth, the complete fulfillment of the deeds of speech. Forty-first, the complete fulfillment of the deeds of skillful means. Forty-second, the complete fulfillment of the deeds of the body. Tenth, the origin of the definite demonstration of the great prophecy. The view of certainty of what will happen later. As shown by the advice of an intelligent minister, it is shown in the forty-third chapter. Eleventh, the origin of completely cutting off the stream of karma. The view of self-purification of characteristics. As shown by a skilled bather bathing, there is one chapter, namely the forty-first chapter, which shows the miracles of the past. Twelfth, the origin of the complete liberation of intention. The view of separately discussing intention. As shown by teachers gathering to govern the kingdom of the king, it is shown in thirty-one chapters. There are also two divisions. Discussing intention with ten kinds of Dharma categories, and discussing intention in conjunction with the ten precepts. Discussing intention with ten kinds of Dharma categories is from the middle of the forty-fifth chapter. Entering the intention of the holy ones, in the Sutras and Tantras, one should enter the treasury. Without transforming nature.
Chinese
哦！点燃灯。随后进入。特别地行进。进入境地。悬挂镜子。和谐地进入。治疗疾病。因此，最初进入行动有十二章，其中有三种意义。进入行为的引导之门，以六支来区分，以四部经来解脱，以三根本来产生。第四十五（页）以“安置的种种解释”来显示。在通常的结合之门中也是，以六支来区分，以四部经来解脱，以三根本来产生。第四十六（页）以“行走的种种解释”来显示。进入确定的秘密之门也是，以六支来区分，有六章：第四十七（页）名为“因的开端圆满”，其支分是开端，第四十八（页）根本的支分，结合根本的支分，所示的开端讨论。关联的支分，所示的意图目的，第四十九（页）关联。目的断绝的支分。第五十（页）。完全引导的支分，种种解脱的引导，词语的支分。第五十一（页）确定的支分，神圣的支分，结合的支分。第五（十二页）方法种种解释，第二（部分）结合菩提的支分。以四部经来解脱有一章：第五十三（页）以经广泛混合来显示。以三根本来产生有三章。显示法性的镜子的第五十四（页）象征譬喻的根本。第五十五（页）显示一切不顺品之根本，黑暗的行境，过失的根本。第五十六（页）显示确定意义的一切法之根本，完全清净的行境之根本。第五十七（页）自性结合，自性的不造作。第五（十八页）那如实性，秘密神圣，生长树木的第八（部分）生长树木。结合随后进入的第五十九（页）随后进入。第六十（页）灯，结合眼睛的灯，显示灯的章节，混合。第六十一（页）特别结合的灯，显示行进。第六十二（页）进入神圣境地，进入境地。第六十三（页）名为镜子象征的悬挂。第六十四（页）和谐幻化游戏种种解脱的进入。第六十五（页）自生甘露，治疗疾病。总义二。
English
O! Light the lamp. Enter afterwards. Proceed especially. Enter the realm. Hang the mirror. Enter harmoniously. Heal the illness. Therefore, initially, entering into action has twelve chapters, with three meanings. Entering the guiding door of conduct, it is distinguished by six branches, liberated by four sutras, and produced by three roots. The forty-fifth (page) shows with "The various explanations of arrangement." In the ordinary gate of union as well, it is distinguished by six branches, liberated by four sutras, and produced by three roots. The forty-sixth (page) shows with "The various explanations of movement." Entering the definite secret door as well, it is distinguished by six branches, with six chapters: The forty-seventh (page) named "The beginning of the cause is complete," its branch is the beginning, the forty-eighth (page) the root branch, the branch of uniting the root, the shown beginning discussion. The branch of connection, the shown intention purpose, the forty-ninth (page) connection. The branch of purpose cessation. The fiftieth (page). The branch of complete guidance, the guidance of various liberations, the branch of words. The fifty-first (page) the definite branch, the sacred branch, the branch of uniting. The fifty-(second page) method various explanations, the second (part) the branch of uniting enlightenment. Liberating with four sutras has one chapter: The fifty-third (page) shows with the sutra widely mixed. Producing with three roots has three chapters. The fifty-fourth (page) showing the mirror of Dharma-nature, the root of symbolizing example. The fifty-fifth (page) showing the root of all discordant dharmas, the realm of darkness, the root of fault. The fifty-sixth (page) showing the root of all dharmas of definite meaning, the root of the realm of complete purity. The fifty-seventh (page) nature union, the uncreatedness of nature. The fifty-(eighth page) that suchness, secret sacred, the eighth (part) of growing trees, growing trees. The fifty-ninth (page) of union subsequent entry, entering afterwards. The sixtieth (page) lamp, the lamp of uniting eyes, the chapter showing the lamp, mixing. The sixty-first (page) the lamp of especially uniting, showing proceeding. The sixty-second (page) entering the sacred realm, entering the realm. The sixty-third (page) named mirror symbolizing hanging. The sixty-fourth (page) harmonious illusion play entering various liberations. The sixty-fifth (page) self-born nectar, healing illness. General meaning two.
Chinese
萨帕誓言修学的十种界限是：第六十六，学习以根本誓言的殊胜之语来把握。第六十七，学习以殊胜上师的口耳传承来解脱相续。第六十八，从各方面比较区分一切法的门。第六十九，出现不可思议教法的杰出智者。第七十，以次第结合预言的加持力来讲述。舍弃将意义结合于行为的唯一行为。以决断一切疑惑的见解之绳来切断。以禅定来获取意义结合加持的第三种力量。以口诀来成就成就意义的意义。学习将所有部多的意图汇集于一章的要义中。意图如农耕般显示了获取利益的方法。第四，在问答中显示了对续和导师的赞颂：唉玛，伟大的秘密之主！伟大的技艺，语如狮吼！如来一切之意！一切佛显现本初生。您是一切佛之父！至高至尊神圣之身！一切善逝之殊胜益友！心识是一切佛之真实。以此赞颂导师。一切之源，明镜般清澈！一切方向皆能确定！大乘稀有声名，甚为奇妙！大秘密的出现方式，甚为奇妙！啊呼，如是确定显现殊胜赞颂。最后显示获取每一颗种子：显示讲述的支分引导为十句的生起，从而讲解正文。第三总义是果的五种意义，即自性、定义、分类、获得方式和特征。自性有二：不混杂显现为多种的自性，以及无别任运成就显现的自性。不混杂显现为多种的是：总而言之，作为所依的身体、语言，给予理解的意，智慧和知识的功德，需求愿望产生的利益，恒常事业的五种形态。中等而言，身体、语言、意、功德、事业有二十五种。五身是：法身、报身、化身、自性身、秘密身。五语是：从第三十四个开始。无自性的语如虚空。法身的语如太阳之心。
English
The ten boundaries of studying the vows of Sapa are: Sixty-sixth, to learn to grasp with the supreme words of the root vow. Sixty-seventh, to learn to liberate the continuum with the oral transmission of the supreme master. Sixty-eighth, to compare and distinguish all the doors of all dharmas from all aspects. Sixty-ninth, to have an outstanding scholar arise who teaches the inconceivable. Seventieth, to narrate with the power of blessing of sequential combination and prophecy. Abandoning the one action of combining meaning with action. Cutting with the rope of view that severs all doubts. Obtaining the third power of combining meaning and empowerment through meditative absorption. Accomplishing the meaning of accomplishing meaning through pith instructions. Learning to condense the intention of all Bhutas into one chapter of essential meaning. The intention is shown as the method of obtaining benefits like farming. Fourth, in the question and answer, it is shown to praise the tantra and the teacher: Emaho, great lord of secrets! Great skill, speech like a lion's roar! The mind of all Tathagatas! All Buddhas manifest from the beginning. You are the father of all Buddhas! Supreme, great, and sacred body! Supreme friend of all Sugatas! Mind is the reality of all Buddhas. Thus praising the teacher. The source of all, clear like a mirror! All directions are certain! Great Vehicle, rare fame, very wonderful! The way the great secret arises, very wonderful! Aho, thus certain, manifesting supreme praise. Finally, showing the acquisition of each seed: Showing the branch of explanation guiding as the arising of ten sentences, thereby explaining the text. The third general meaning is the five meanings of the fruit, namely, nature, definition, classification, method of attainment, and characteristics. Nature has two: the nature that appears as diverse without mixing, and the nature that appears as spontaneously accomplished without separation. What appears as diverse without mixing is: In short, the body and speech that act as the basis, the mind that gives understanding, the qualities of wisdom and knowledge, the benefits that arise from needs and desires, and the five aspects of constant activity. In medium terms, body, speech, mind, qualities, and activity are twenty-five. The five bodies are: Dharmakaya, Sambhogakaya, Nirmanakaya, Svabhavikakaya, and Secret Body. The five speeches are: From the thirty-fourth onwards. The speech without self-nature is like space. The speech of the Dharmakaya is like the heart of the sun.
Chinese
如是也。报身之语如镜。秘密身之语如狮子。化身之语，一语而支分不可思议。如是说。五智者，法界体性智，如镜之智，平等性智，妙观察智，成所作智。五功德者，刹土，宫殿，座床，光芒，庄严。五事业者，息增怀诛四种，任运成就之事业五种，广大而言，身语意不可思议显现。如是义集中说，果即是圆满正觉，身与功德二十五种，摄集无边者。如是显现。无别任运成就之自性者，身语意功德事业无别任运成就。如是义集中说，任运圆满一切智者。如是显现。决定词者，成熟且至究竟故，是为果。分则二，自利成就者与利他作者。初者，基之法性如是显现，离于道之勤作。利他作者有三，以大悲观视之方式作为对境，则成能取所取者，若不作则成迷乱，如是则无别而观视。若谓无别则观视者与所观视不应理，然虽无差别，然亦以此而施设。观视后生起大悲之方式，生起后成办利益之方式。于此有五，以方便善巧之作为生起之方式第八，与所化相应之作为生起之方式第九，稀有广大之作为生起之方式第十，断除业流之作为生起之方式第十一，宣说教法之作为生起之方式第十二。获得之方式者，无有断证，而使觉性自显现证悟。如是第五品中说，非从他生自生者，知上妄加名言不知上，名言散乱恒时尽。如是说。第九品中说，若证自心即成佛。如是显现。果之体性者，第三十三品中说，身彼等恒常亦双一，无常亦双一，有亦双一，无亦双一，一。