Chinese
的种子安置，并共同一致地在头顶放置金刚交杵，以此来稳固。第四，布施二十五种律仪是：杀害等，也就是金刚萨埵的二十五种律仪。存在的五种罪、近的五种罪、杀害的五种罪、争斗的五种罪、贪恋的五种罪，这二十五种罪过，因为是从中遮止，是吉祥金刚萨埵誓言的支分，所以必须守护律仪。智慧降临也是，因为一切智慧的差别都是金刚萨埵本身的事業和智慧。金刚萨埵将会降临，所以在其后念诵此。即使没有获得真实灌顶，但无论是获得真实降临智慧的次第，还是意乐修习，都必须守护这些。其中存在的，也就是实物的罪过，是指从行为本身来说是不善的，即：杀生是杀害，不真实是妄语，亲近他人之妻等是因贪欲而邪淫，不予取用他人之财，以及因饮酒而醉。这些连同相关的部分都必须断除，这些如同束缚轮回之地的坚固金刚索，并且摧毁自他的安乐和善妙圆满。在圆满等任何时代出现的，无论是天还是人的上师，无论是燃灯佛等任何佛，都必须以其名义布施。如今在争斗时代，百岁寿命之际出现的佛，以名为释迦牟尼佛的教令布施。各种主尊，时轮金刚的教令，你这位弟子必须守护，其利益是获得摧毁有寂的成就。如果简略地说，仅说这五种，其他也能顺带获得，如果喜欢广说，则应全部说出。骰子和掷骨等以及与它们相似的，被称为赌博游戏。以及有罪过的食物是：为了食用和价值而宰杀的，以及祭祀的残余等带有标志的肉是指示。此外，还有其他带有罪过的食物。
English
The seed is placed, and the vajra cross is placed on the crown of the head in unison to stabilize it. Fourth, the giving of twenty-five vows is: killing, etc., which are the twenty-five vows of Vajrasattva. The five existing sins, the five near sins, the five killings, the five quarrels, and the five attachments, these twenty-five sins, because they are prevented from them, are branches of the vow of glorious Vajrasattva, so the vows must be kept. The arrival of wisdom is also because all the differences of wisdom are the activities and wisdom of Vajrasattva himself. Vajrasattva will descend, so recite this after that. Even if you have not received the real empowerment, you must keep these whether you have obtained the real descending wisdom sequence or the joyful practice. Among them, the existing, that is, the sins of real things, refers to the fact that the behavior itself is unwholesome, that is: killing is killing, untruth is lying, approaching other people's wives, etc. is adultery due to greed, taking other people's property without giving it, and getting drunk from drinking alcohol. These, together with the related parts, must be cut off. These are like the firm vajra rope that binds the place of samsara, and destroy the happiness and goodness of oneself and others. In any era such as perfection, whether it is a god or a human guru, whether it is a Buddha such as Dipamkara Buddha, it must be given in his name. Now in the age of strife, the Buddha who appeared at the age of one hundred years, is given by the decree of the Buddha named Shakyamuni Buddha. Various main deities, the decree of the Kalachakra, you, the disciple, must protect, and its benefit is to obtain the accomplishment of destroying existence and peace. If you say it briefly, just saying these five, others can also be obtained incidentally. If you like to say it in detail, then you should say it all. Dice and knuckle-bones, etc., and things similar to them, are called gambling games. And the food with sins is: slaughtered for food and value, and the remains of sacrifices, etc., meat with signs is an indication. In addition, there are other foods with sins.
Chinese
索！名相之义，对牲畜作记号来解释没有意义，将非佛法误认为佛法是名相，如名相的散乱一样。读恶语是指具有烦恼者的各种胡言乱语，以及《婆罗多》等增长烦恼的恶劣论典。关于鬼神的法，说是抛洒供品、祭祀、吠陀等，实际上就是供奉鬼神。自在天是非佛教徒的法，如果让这些恶行虚度光阴，因为是善行的巨大障碍，所以称为近边五罪。这些罪过中，胡言乱语、害人之心、损害的部分等，比实际的罪业还多。身语的一些行为虽然没有授记，但因为是善行的障碍，所以称为罪业。 五杀是：杀牛、杀小孩、杀妇女、杀男人，这四种是之前损害中的实际部分。这里单独说明，是因为很多外道认为，虽然损害是罪业，但为了祭祀而杀牛，为了供奉母神而杀小孩，为了秘密祭祀而杀男人，为了妇女而杀妇女等，不但没有罪过，反而认为是善事，为了驳斥这些观点而特别说明。 第五是杀天人的上师，即破坏诸佛菩萨的塑像、佛塔和佛经。这不仅因为普遍来说是重罪而必须戒除，而且是为了驳斥非佛教徒认为是佛法的观点而说的。 嗔恚，即五种愤怒是：以前有关系，后来变坏而愤怒，愤怒就是嗔恚的意思。无论是与世间有联系，还是与佛法有联系，共同相处的道友、值得尊敬的君主、天人的上师佛陀、僧众的僧团、值得信任的堪布和阿阇黎，以及普通的上师们，对他们嗔恨和抱怨。像这样，二十种罪业需要从当下行为上断除和遮止。五种贪执是眼睛的根门对境色。
English
So! It is meaningless to explain the meaning of signs by marking livestock. Mistaking non-Dharma for Dharma is a sign, like the distraction of signs. Reading evil words refers to the various nonsense uttered by those with afflictions, and the evil treatises that increase afflictions, such as the Mahabharata. As for the Dharma of spirits, it is said to be scattering offerings, sacrifices, and Vedas, which is actually propitiating spirits. The Lord of the Asuras is the Dharma of non-Buddhists. If one wastes time with these evil deeds, it is called the five near sins because it is a great obstacle to virtue. Among these sins, nonsense, harmful thoughts, and harmful parts are more than actual sins. Although some actions of body and speech are not predicted, they are called sins because they are obstacles to virtue. The five killings are: killing cows, killing children, killing women, and killing men. These four are actually part of the previous harm. The reason for mentioning them separately here is that many non-Buddhists believe that although harm is a sin, killing cows for sacrifice, killing children to worship the mother goddess, killing men for secret sacrifices, and killing women for women are not only not sinful, but are considered virtuous. This is specifically stated to refute these views. The fifth is killing the teacher of gods and humans, which is destroying the statues of Buddhas and Bodhisattvas, stupas, and Buddhist scriptures. This is said not only because it is generally a serious sin that must be abandoned, but also to refute the view of non-Buddhists that it is Dharma. Anger, that is, the five kinds of wrath, is: having a relationship before, and then becoming angry because of deterioration. Anger is the meaning of wrath. Whether it is related to the world or related to the Dharma, friends who get along together, respectable lords, the teacher of gods and humans, the Buddha, the Sangha of monks, trustworthy Khenpos and Acharyas, and ordinary teachers, being angry and complaining to them. In this way, twenty sins need to be abandoned and prevented from immediate actions. The five attachments are the eye faculty's object of form.
Chinese
等执着。如果说五根执着于五境，那么就是指随着五根识而来的分别念执着于外境。这是凡夫欲界众生根本无法阻止的，但其对治之法是每天修持三座等。对治之法也需要是特殊的，即与生起次第和圆满次第相关联。在生起次第中，要对境、根、本尊之身生起我慢；在圆满次第中，则通过各别收摄的瑜伽来对治。如此，有些人认为这对于具德的圆满次第瑜伽士来说，也变成了各别收摄的誓言。因为苦行的主要目的是舍弃五种执着，而各别收摄被说成是金刚萨埵的道，这里也说是金刚萨埵的苦行之故。如此讲解，也很好地思考了。 第六，与眼罩、鲜花相关的行为是，从“嗡 达达夏”到“解开眼罩”之间。其中，如果用捆绑面部的咒语来穿戴衣服，那么经续中说：“赐予身体黄色的衣服，遮蔽眼睛的弟子，让他进入这里。”从这段话的字面意思来看，可以先穿衣服，然后再系眼罩。但一般来说，这只是词句的表达方式，并非绝对地表示先后顺序。因此，在系眼罩之后穿衣服也可以，或者同时进行也可以。其他人在此布施之际，像戴念珠一样，将穿衣等三者与菩提阿兰嘎拉等咒语结合起来进行，但因为舍弃了自己的咒语而采用了其他宗派的，所以不太好。这里，眼罩和穿在身上的衣服，对于殊胜成就来说，可以是红色或黄色中的任何一种；对于主要成就各种事业来说，则是与事业相应的颜色，即息增怀诛的事业分别对应白色等颜色。其中，达达夏等咒语的意思是阻止十二支，因此，用眼罩和衣服遮盖，象征着阻止轮回的自性——十二缘起的根本中的十二大气脉向外流动，而将其禁锢在内在的阿瓦都提脉中，从而使无明的显现全部止息的
English
etc. If it is said that the five senses are attached to the five objects, then it means that the conceptual thoughts that follow the five sense consciousnesses are attached to the objects. This is something that ordinary beings in the desire realm cannot fundamentally prevent, but its antidote is to meditate three times a day, etc. The antidote must also be special, that is, related to both the generation stage and the completion stage. In the generation stage, one should develop pride in the object, the senses, and the body of the deity. In the completion stage, one should counteract it through the yoga of individual retraction. Thus, some people think that this also becomes a vow of individual retraction for a qualified completion stage yogi. Because the main purpose of asceticism is to abandon the five attachments, and individual retraction is said to be the path of Vajrasattva, and here it is also said to be the asceticism of Vajrasattva. This explanation is well thought out. Sixth, the actions related to the blindfold and flowers are from "Om Dvadasa" to "Untie the blindfold." In this regard, if the clothes to be worn are also put on with the mantra for binding the face, then the tantra says: "Give the body yellow clothes, and lead the disciple whose eyes are covered here." According to the literal meaning of that sentence, it is permissible to put on the clothes first and then tie the blindfold. But in general, this is just a way of expressing the words, and it does not necessarily indicate the order of precedence. Therefore, it is permissible to put on the clothes after the blindfold, or it can be done at the same time. Others, when giving the initiation, combine the three items of clothing, etc., with mantras such as Bodhi Alamkara, like a rosary, but it is not very good because they have abandoned their own mantras and adopted those of other traditions. Here, the blindfold and the clothes worn on the body can be either red or yellow for supreme accomplishment. For accomplishing specific activities, the colors should be in accordance with the activity, i.e., white for pacifying, etc. The meaning of the mantra Dvadasa, etc., is to prevent the twelve limbs. Therefore, covering with a blindfold and clothes symbolizes preventing the twelve major winds from flowing outward from the root of the twelve links of interdependent origination, which is the nature of samsara, and confining them within the inner Avadhuti channel, thereby stopping all appearances of ignorance.
Chinese
即使是很小的（曼荼罗）坛城，虽然没有需要遮止的，但因为（花朵）不会到达本尊的处所，所以像对待彩粉一样对待也是可以的。然而，按照这种方式，并非只能投掷在所绘制的坛城上。即使向一个有千里之遥的坛城投掷鲜花，也不会到达宫殿的内部，只能到达金刚墙之外。因此，在外部进行观察就可以了，而且也不需要一个一个地观察擦擦嘎等。要知道，一切部族都汇集于五部佛，部族和部族主的区别已在其他地方阐述过。例如，如果鲜花落在了毗卢遮那佛的标志上，那么眼母、地藏、僵硬母、自在母等之中，无论你喜欢哪一个，它都会实现。同样，其他本尊也可以这样理解。所谓在尊胜大佛母的上方安放五部族的标志，意思是：像曼吉（mañji）一样，在尊胜佛母宝瓶的前面放置一个高台。从法螺仪轨来看，使那个台子更高，这就是“上方”的意思。在那台子上，放置五部族的任何一种手印，无论是绘画的还是雕塑的。还有一种做法是，在彩粉绘制的八瓣莲花中，中央画金刚杵，东方画宝剑，南方画宝珠，西方画法轮，北方画莲花，并涂上相应的颜色。但似乎最好是每个都用莲花日月垫。东西方用月亮，南北中央用太阳比较好。就像“在尊胜宝瓶上供花”一样，因为五个宝瓶的方向是法螺尊胜佛母，所以这样说。无论如何，都是灌顶的法螺。也就是说，如果把曼荼罗放在稍微高一点的东方，就成了“上方”的意思。或者，把高台放在宝瓶的上方也可以。但是，像有些人那样，把鲜花投掷在宝瓶标志或法螺标志上，是错误的做法。在花鬘等其他仪轨中，首先将一束鲜花或花鬘交给弟子，之后供花时，据说要从里面取出一朵新鲜且不旧的小花来抛洒。有些人也把这个用于时轮金刚法中，这是因为需要抛洒新鲜小花的缘故，是为了遮盖彩粉的图案。
English
Even in a small mandala, although there is nothing to be prohibited, it is acceptable to treat it like colored powder since (the flowers) will not reach the place of the deity. However, according to this method, it is not necessary to throw only on the drawn mandala. Even if flowers are thrown at a mandala that is a thousand cubits away, they will not reach the inside of the palace, but will only reach beyond the vajra fence. Therefore, it is sufficient to observe on the outside, and it is not necessary to examine each of the tsartsi kas, etc. Know that all the families are gathered in the five Buddha families, and the distinction between the family and the family lord has been explained elsewhere. For example, if a flower falls on the sign of Vairochana, then whichever of the Eye Mother, Earth Store, Rigid Mother, Free Mother, etc., you prefer, it will be accomplished. Similarly, other deities can also be understood in this way. The meaning of placing the signs of the five families on top of the great Victory Banner is: like a manji, place a high platform in front of the vase of the victorious Buddha Mother. From the conch ritual, making that platform higher is the meaning of "above." On that platform, place any handprint of the five families, whether painted or sculpted. There is also a practice of drawing a vajra in the center of a colored powder eight-petaled lotus, a sword in the east, a jewel in the south, a wheel in the west, and a lotus in the north, and coloring them with corresponding colors. But it seems best to have a lotus sun and moon cushion for each. The east and north are better with the moon, and the south, center, and west are better with the sun. Just like "offering flowers on the vase of the victorious one," it is said that way because the direction of the five vases is the conch Victory Mother. In any case, it is the conch of empowerment itself. That is, if you put the mandala in the slightly higher east, it becomes the meaning of "above." Or, it is also good to put the high platform on top of the vase. However, like some people, throwing flowers at the vase sign or the conch sign is a wrong practice. In other rituals such as garlands, first hand a bunch of flowers or a garland to the disciple, and later when offering flowers, it is said to take out a fresh and not old small flower from it and scatter it. Some people also use this in the Kalachakra, because the reason for scattering fresh and small flowers is to cover the pattern of the colored powder.