Chinese
给予十种布施，那十种是：珍宝、铁、铜、牛、马，大象、女儿、国土和，如意的妻子、自己的肉，被称为十种布施。这样说，如果实际有可以布施的东西，并且时机成熟，就实际布施，甚至给乞讨者或畜生之类的东西一口食物，或者每天给饿鬼等施舍一点点食子。即使没有实际可以布施的东西，也不要与布施的心分离，誓言的界限是忆念以十种布施为代表的财物布施的施舍心，以及忆念以布施来圆满众生心愿的祈愿这三个部分。轮，即毗卢遮那佛部的誓言，是依止胜者五佛部的誓言五甘露，以及五佛母的誓言五铁钩。初学者食用芥子大小的誓言物丸，并且将一切饮食加持为誓言物后享用。瑜伽士获得地位后，通过实际的修习证悟，在众人面前也可以随心所欲地享用。同样，剑，即不空成就佛部的誓言，是对欲天、佛和菩萨们，以及金刚上师以一切供品作供养。这里的供养是，以行为和用具来供养，因此是获得、恭敬和，服侍和，赞颂等等。对于修法的供养，因为包括了上下一切，所以那不只是行为部。莲花，即莲花部，修成胜过风等，如果获得，就可以显现行持种姓和非种姓的事业手印，依靠将明点束缚于不动的无漏律仪来稳固的方法。生养胜者，即金刚萨埵部，为了将一切众生安置于无上菩提，发愿证得空性大悲无别的菩提心，受持愿心和行心，学习菩萨的三种共同戒律。这样，金刚部被置于根本誓言之中。
English
Giving ten kinds of generosity. The ten are: jewels, iron, copper, cows, horses, elephants, daughters, lands, desired wives, and one's own flesh. These are known as the ten kinds of generosity. It is said that if there is something to give and the time is right, then give it. Even if it's just a mouthful of food to a beggar or an animal, or a small torma offering to a hungry ghost every day. Even if there is nothing to give, don't be separated from the mind of generosity. The boundary of the samaya is to remember the mind of generosity in material giving, represented by the ten kinds of generosity, and to remember the three parts of the aspiration to fulfill the wishes of sentient beings through generosity. The wheel, that is, the samaya of the Vairochana family, is to rely on the five nectars, which are the samaya of the victorious five Buddha families, and the five iron hooks, which are the samaya of the five mothers. The beginner eats a samaya substance pill the size of a mustard seed, and all food and drink are blessed as samaya substances and then consumed. When a yogi has attained the ground, he can actually practice and realize the three samadhis and enjoy them as he wishes in front of people. Similarly, the sword, that is, the samaya of the Amoghasiddhi family, is to offer all kinds of offerings to the gods of desire, Buddhas, Bodhisattvas, and Vajra masters. Here, offering is to offer through actions and implements, so it includes gain, respect, service, praise, and so on. As for the offering of practice, since it includes everything above and below, it is not limited to the action family alone. The lotus, that is, the lotus family, is to accomplish things like overcoming the wind. If one attains it, one can manifest and practice the karma mudra of lineage and non-lineage, relying on the method of binding the bindu immovably in the undefiled discipline to stabilize it. Generating the Victorious One, that is, the Vajrasattva family, in order to establish all sentient beings in unsurpassed enlightenment, one aspires to the great Bodhicitta that is inseparable from emptiness and compassion, takes the vows of aspiration and action, and trains in the three common disciplines of the Bodhisattva. Thus, the Vajra family is placed in the root samaya.
Chinese
然后，其余的用三种资粮来归纳，福德资粮中，依赖于两种所依的下劣者，是珍宝种姓的布施；依赖于殊胜所依者，是事业种姓的供养。戒律资粮的真实是，莲花种姓的不漏戒律的真实；作为戒律资粮之因的是，毗卢遮那佛种姓的食用誓言，如《喜金刚》中所说：“因此为了得到樟脑，肉是必须食用的。”智慧资粮是金刚萨埵种姓的空性大悲无别的菩提心生起。金刚种姓的又生起次第的本尊身相大印是福德，上师的誓言是三种资粮，其他都是智慧资粮。又，此处在轮涅时，说“守护蕴和界之集合”，在金刚萨埵时，说“安住于一境性之种姓”，又说“大手印之成就菩提我所生”，因此，对这两者真实显示不共的意义，其他也必须理解，即十种布施是系缚十气，五甘露是系缚五蕴精华，五肉是系缚五根明点，供养是燃起拙火使菩提心融化，使蕴界充满安乐，不漏戒律也不依赖于业印而以大手印成办，空性大悲无别也在共同的基础上具有不变大乐，空性一切种胜具二合一味一体，是金刚一境性的意义。那么，大手印的戒律不是智慧吗？虽是如此，但五种真实意义的誓言不与上述三种资粮的分类相合，因此不适用那种分析，一般来说，在忆念时，也有以大手印生起融乐不变的，因此，在区分三种资粮的体性不混杂时，为了融乐不变，那样的就是戒律资粮。然而，这些都是就现在初学者修持而说的。
English
Then, the rest are summarized by the three accumulations. In the accumulation of merit, relying on the inferior of the two objects, is the generosity of the Ratna family; relying on the supreme object is the offering of the Karma family. The actual accumulation of discipline is the actual non-leaking discipline of the Padma family; as the cause of the accumulation of discipline, the commitment to eat of the Vairochana family, as it is said in the Hevajra Tantra: "Therefore, in order to obtain camphor, meat must be eaten." The accumulation of wisdom is the arising of the Bodhicitta of emptiness and compassion inseparable of the Vajrasattva family. The deity body of the great mudra of the generation stage of the Vajra family is merit, and the guru's samaya is all three accumulations, and the others are the accumulation of wisdom. Also, here, in the context of the wheel, it is said to "protect the collection of aggregates and sense bases", and in the context of Vajrasattva, it is said to "abide in the family of one-pointedness", and it is said that "the great mudra's accomplishment, Bodhi, is generated by me." Therefore, the fact that the uncommon meaning is actually shown to these two must also be understood by the others, that is, the ten generosity are the binding of the ten winds, the five amritas are the binding of the essence of the five aggregates, the five meats are the binding of the bindus of the five senses, and the offering is the burning of inner heat, causing the Bodhicitta to melt, causing the aggregates and elements to be pervaded by bliss, and the non-leaking discipline is also accomplished by the great mudra without relying on karma mudra, and emptiness and compassion inseparable also have immutable bliss on the common basis, and emptiness, all kinds of supreme qualities, union, and one taste become one, which is said to be the meaning of Vajra one-pointedness. So, is the discipline of the great mudra not wisdom? Although it is so, the five vows of true meaning do not correspond to the above classification of the three accumulations, so that analysis is not applicable, and in general, in the context of remembrance, there is also the generation of melting bliss and immutability by the great mudra, therefore, when distinguishing the nature of the three accumulations without mixing, for the sake of melting bliss and immutability, that kind of thing is the accumulation of discipline itself. However, all of these are said to be practiced and experienced by beginners now.
Chinese
那，由于汇集了金刚铃、手印三种誓言，因此其余五部的意义，虽然总体上很深奥，但在最初行者的誓言场合中，只是略微提及而已。从那开始，仅仅是初学者入门，就是生起次第的誓言，以及直接开示的仪轨。金刚铃、手印三种圆满次第的誓言，对于圆满获得更高的灌顶至关重要。其他续部所说的五部誓言都汇集于此。金刚部几乎相同，只是多了三种圆满次第的誓言。宝生部在其他续部中说了四种布施，而这里的十种都汇集于其中，但总体上从布施的角度来说，主要的是单纯的布施，或者清净的布施是杂染的布施，因此主要说的是这个。其他三种可以暗示性地表达，也可以归纳到下部的金刚独雄誓言中。一般来说，无畏布施是戒律，法布施是智慧，慈悲布施是禅定，因此会变成名相上的布施，而不是清净的布施。因此，宝生部的誓言中说布施布施，是因为其他续部的观点也主要认为是杂染，所以观点是一致的。对于毗卢遮那佛部，说法不同，其他续部说皈依，而这里做成食用的誓言，是其他续部没有的，是额外的。其他续部此时所说的皈依，都包含在世俗菩提心中。事业部的誓言，这些和那些都相似。莲花部的誓言，在其他地方解释为受持佛法，受持文字是次要的，受持意义是主要的。如果受持意义是修行佛法，那么所有的誓言都会汇集于此，各自的差别就会消失。如果需要将意义理解为理解于心，并使佛法兴盛不衰，那么也需要认识到，这也包含在下部的金刚萨埵中，因此这里所说的不可动摇的戒律是额外的。仅仅依靠七灌顶和生起次第，对于成就身体的悉地来说，这个誓言是必不可少的。在世俗和胜义无分别地发起菩提心时，
English
Now, because the vows of the three mudras of vajra and bell are gathered, the meanings of the other five families, although generally profound, are only briefly mentioned in the context of the vows of the initial practitioner. From there, just for beginners, there are the vows of the generation stage, and the rituals of direct teachings. The vows of the completion stage of the three mudras of vajra and bell are essential for fully obtaining the higher empowerments. The vows of the five families spoken of in other tantras are all gathered here. The vajra family is almost the same, except that there are three additional vows of the completion stage. In the ratna family, four kinds of giving are spoken of in other tantras, and the ten here are gathered into that mixture, but generally speaking, from the perspective of giving, the main thing is simple giving, or pure giving is mixed giving, so that is what is mainly spoken of. The other three can be expressed implicitly, or they can be summarized in the lower vajra single hero vow. In general, the giving of fearlessness is discipline, the giving of dharma is wisdom, and the giving of love is meditation, so it will become a nominal giving, not a pure giving. Therefore, in the vow of the ratna family, it is said that giving is giving, because other tantric views also mainly consider it to be mixed, so the views are the same. For the vairocana family, the explanation is different. Other tantras speak of refuge, but here it is made into a vow of eating, which is not found in other tantras, and is extra. The refuge spoken of in other tantras at this time is all included in the conventional bodhicitta. The vows of the karma family are similar to these and those. In the vows of the lotus family, it is explained elsewhere that holding the dharma, holding the words is secondary, and holding the meaning is primary. If holding the meaning is practicing the dharma, then all the vows will be gathered there, and the differences between them will disappear. If it is necessary to understand the meaning as understanding in the mind, and to make the dharma flourish and not decline, then it is also necessary to recognize that this is also included in the lower vajrasattva, so the unwavering discipline spoken of here is extra. Relying only on the seven empowerments and the generation stage, this vow is indispensable for accomplishing the siddhi of the body. When generating bodhicitta without distinguishing between conventional and ultimate,
Chinese
那是其他宗派的五部总的誓言。布施剩余三者和皈依，以及通过闻思受持佛法，和受持佛法不衰败，全部都包含在这里面。因此，从其他宗派而来的五部总和各自的誓言都汇集于此。应当了解，这里所说的剩余部分没有包含在那里面的差别。誓言的细小支分，在这里也作为六部的共同部分。第三，丢弃漱口木并由六部守护：首先，为了辨别能成就事业和悉地，才丢弃漱口木。通过方位的区分，也能了知能成就哪个本尊的悉地。之后，书写六部的字母：如果弟子的六界没有加持，就不能进入坛城，因此才进行加持。第四，用掌水和甘露使口清净：嗡 舍利等，用掌水清净垢染，用甘露使清净者也成为三金刚和五智慧的自性。第五，包含提问、回答和发心：祈 喜悦等。之后，发心：观想心间月亮上有一五股金刚，念诵：嗡 萨尔瓦等。其他如常。第六，秘密教导后引入：金刚于顶等，也不要对其他人说，你自身也不要不相信。这里用雅曼达嘎的咒语引入。中间的这些是其他的补充。自宗的上师们是从鬘论中取用的，不是从萨度布扎的仪轨中取用的。原因是鬘论的堪布出现得早，是伟大的车乘，并且被殊胜本尊加持，没有争论，最初的仪轨盛大且是原始的，因此从那里补充更好。萨度布扎似乎只是时轮金刚，是后来出现的人，是普通的班智达，他的情况自己和别人都无法述说。他补充时轮金刚的部分，也似乎是从鬘论中引用的。因为是他的追随者，所以可以直接从补充的根本论典中取用，却反而增加。