Chinese
现在也是会供轮的誓言。第八是，特殊等等。瑜伽续是，四部续中的瑜伽续和，瑜伽上续即父续等中。难以获得是因为那些中没有宣说。此处有些说这八种是胜乐金刚的不共，但只有第一个是，除了左道行为之外，其他都是所有大瑜伽士的共同之处。这样解释说，父续母续两者都需要做其他七种，我是这样想的。那是不合理的，五部的誓言等也不会变成密咒的不共，除了手印身的誓言之外，仅仅进入显宗的菩萨们也需要行持，所以是唯一的。如果认为显宗中没有将那些宣说为誓言和戒律的体性，那么此处也是同样的，这些被作为誓言的约束，八的数目确定也是其他续部中没有说的，为什么不是胜乐金刚的不共呢？其中八个誓言的第一个是，左道行为，通常的时候四个时间不忆念，特殊的时候不做就堕落。第二个是，不是修道，灌顶，精华，誓言物等等的目的，仅仅以追求淫液的贪欲而行手印就堕落。第三个是，自他，所有法在自性空性中平等，必须以不分别的方式守护，四个时段不忆念就堕落。第四个是，认为无上瑜伽之外的其他乘为殊胜，仅仅因为能够迷惑其他道，对这个问题产生怀疑就堕落。第五个是，真如，具有束缚明点和，修持乐空的能力，所以要依止手印，不依止就堕落。这个堕落的时间期限是，显而易见的是一年要做，桑布扎续中说，如是如果瑜伽士，如果执持莲花者，之前每一天或者，一年不接触，誓言就破损，誓言破损。
English
Now is also the samaya of the tsok khorlo. The eighth is, special etc. Yoga Tantra is, among the four classes of tantra, the Yoga Tantra and, the Anuttarayoga Tantra, that is, the Father Tantras etc. Difficult to obtain because they are not explained in those. Here some say that these eight are unique to Chakrasamvara, but only the first one is, except for the left-hand conduct, the others are common to all Mahayogas. It is explained that both Father and Mother Tantras need to do the other seven, I think. That is unreasonable, the samayas of the five families etc. will not become uncommon to mantra, except for the mudra body samaya, Bodhisattvas who only enter the Sutra system also need to practice, so it is unique. If you think that those are not explained as the nature of samaya and vows in the Sutra, then here also it is the same, these are made as the restriction of samaya, and the definite number of eight is also not mentioned in other tantras, why is it not unique to Chakrasamvara? The first of the eight samayas is, left-hand conduct, usually not remembering four times, and falling if not done at special times. The second is, not for the purpose of practicing the path, empowerment, essence, samaya substances, etc., but only for the desire to crave women for the sake of ejaculation, it is a downfall to go to the mudra. The third is, self and other, all dharmas are equal in self-nature emptiness, must be protected in a non-discriminating manner, it is a downfall if you do not remember it four times. The fourth is, seeing other vehicles other than Anuttara Yoga as supreme, it is a downfall to have doubts about this question just because you are able to confuse other paths. The fifth is, Suchness, having the ability to bind bindu and, cultivate bliss and emptiness, so you should rely on the mudra, it is a downfall if you do not rely on it. The time limit for this downfall is, it seems that it must be done in one year, it is said in the Samputa Tantra, Thus if a yogi, if holding a lotus, before each day or, if you do not touch it in a year, the samaya will be broken, the samaya is broken.
Chinese
因此瑜伽士会变得放逸而生。受持菩萨戒后，应当守持誓言而不违犯。因此，应具足一切律仪，安住于此，修持手印瑜伽。如是说。如果实际上做不到，就用意念来做。第六，未稳固大乐智慧，以及未显现行为等自身道之果位之前，不应与明妃手印分离，分离则犯堕。第七，从手印道中，必须以菩提心昆达（藏文：ཀུནྡ་，梵文天城体：कुन्द，梵文罗马拟音：kunda，汉语字面意思：昆达）降提之法，使其不退失，且稳固于顶轮而不动摇。然而，若无灌顶等特殊情况，于非时令使明点滴落，则犯堕。第八，对于从智慧母之巴嘎（藏文：བྷ་ག་，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：巴嘎）所出的悉合拉（藏文：སིཧླ་，梵文天城体：सिह्ल，梵文罗马拟音：sihla，汉语字面意思：悉合拉）、樟脑、尿液等，本应食用和享用，若以不清净之心不食用，且于意念中舍弃，则犯堕。此外，根本续中说：“恒常是成就之因，亦应守护诸誓言。”这是第一条。 “与其余天女皆交合，贪欲炽盛而生嗔。”这是第二条。另一版本中，后半句为“因极度愚昧而非贪欲”。这样就容易理解了。“无二”是第三条。“非无碍”是第四条。“行持誓言即是行持”是第五条。“与具权势之女子极度交合”是第六条。“梵行亦如是，安住于禅定。”这是第七条。所谓“安住于禅定”，是指“执持四禅之顶”。如《时轮大疏》中所说，四喜之顶被解释为执持俱生喜。因此，在此乘中，常将四喜称为四禅。因此，此处也是稳固逆行之四喜。 “无嗔恒常皆行持。”这是第八条，然后说：“此八者乃一切行持之誓言。”如是说。此外，一些早期的人士，对于左道行持的八条誓言，并非如此解释，而是将第一条解释为舍弃自己修习的手印而教导他人，将第三条解释为分别良贱之分别念等等。然而，我自己的观点是上面所说的那些。
English
Therefore, the yogi will become careless and be born. After taking the Bodhisattva vows, one should keep the vows and not violate them. Therefore, one should be endowed with all vows and abide in them, and practice the mudra yoga. Thus it is said. If one cannot do it in reality, then do it with the mind. Sixth, before the wisdom of great bliss is stabilized, and before the fruit of one's own path, such as conduct, is manifested, one should not be separated from the consort mudra, and separation is a downfall. Seventh, from the path of mudra, it is necessary to stabilize the mind so that it does not fall back and does not move on the crown of the head by the method of descending and reversing the Bodhicitta kunda (Tibetan: ཀུནྡ་, Sanskrit Devanagari: कुन्द, Sanskrit Romanization: kunda, Chinese literal meaning: kunda). However, if one causes the bindu to drip at an inappropriate time without special circumstances such as empowerment, it is a downfall. Eighth, for sihla (Tibetan: སིཧླ་, Sanskrit Devanagari: सिह्ल, Sanskrit Romanization: sihla, Chinese literal meaning: sihla), camphor, urine, etc., which come from the bhaga (Tibetan: བྷ་ག་, Sanskrit Devanagari: भग, Sanskrit Romanization: bhaga, Chinese literal meaning: bhaga) of the wisdom mother, one should eat and enjoy them. If one does not eat with an unclean mind and abandons them in the mind, it is a downfall. Furthermore, the root tantra says, "Always be the cause of accomplishments, and also protect all vows." This is the first. "All other goddesses are united, greed is strong and anger arises." This is the second. In another version, the second half of the verse is "Because of extreme ignorance, not greed." This is easy to understand. "Non-duality" is the third. "Not unobstructed" is the fourth. "Practicing vows is practicing" is the fifth. "Extremely unite with the powerful woman" is the sixth. "Chaste conduct is the same, abiding in meditation." This is the seventh. The so-called "abiding in meditation" means "holding the peak of the four dhyanas." As stated in the Great Commentary on the Kalachakra, the peak of the four joys is explained as holding the innate joy. Therefore, in this vehicle, the four joys are often referred to as the four dhyanas. Therefore, here too, the four joys of reversal are stabilized. "Always practice without anger." This shows the eighth, and then says, "These eight are the vows of all practices." Thus it is said. Furthermore, some early people did not interpret the eight vows of left-handed practice in this way, but interpreted the first as abandoning the mudra that one had practiced and teaching others, and the third as discriminating between good and bad families, and so on. However, my own view is those mentioned above.
Chinese
。第二是深意而说的誓言，即气、心等。对此，许多续部中说：“你应杀害众生，也应说虚妄之语，你也应取不予之物，应享用他人的女人。”对此，《瑜伽续·金刚顶》、《密集意趣释》、《时轮》等许多续部以及续释中，都有各种不同的究竟意义的解释，无法全部阐述。此派系中，从口诀方式出现的最初三个，与《喜金刚》中所说一致。其中，关于所说杀生的究竟意义，《喜金刚》中说：“一心即是杀众生，何以故？谓心即是命。”等等，如从引入空性方面所说，此处是将气和意的动摇，即所有分别念，都杀灭为空性。虚妄的究竟意义是：“所谓度化世间者，乃是虚妄之语。”即，一切法无自性，却如实宣说缘起之法；以及了知众生本体为空性，由于众生无边，全部度化是不可能的，却承诺度化一切众生。不予取的究竟意义是：“取明妃之精液。”即引业手印女的精华，精液，了知白色清明，但意义上的红色也是殊胜的。此处有些人说唯有精液，需要寻找脉，还有些人说除了死亡的征兆外，只有尘土落下，这两种说法都有教证和现量的妨害，不要逞能说大话。享用他人女人的究竟意义是：不依赖分别念所生，享用显现为明相的自显现之天女，从而引生大乐，以及安住于离戏的空性中。《喜金刚》中说：“他人之女如己美。”即是说，与上述有相之天女相同，或者是指从其他种姓而来的女人，与自己种姓相同。那么，直接开示的那些是否完全不能做呢？可以做，如果地点和修行者具足条件，并且见到必要，就可以实际行持。
English
. Secondly, the vows spoken with profound meaning are wind, mind, etc. Regarding this, many tantras say: "You should kill living beings, you should also speak false words, you should also take what is not given, you should enjoy other people's women." Regarding this, the Yoga Tantra Vajrasekhara, the Guhyasamaja Intentional Exposition, the Kalachakra, and many other tantras, as well as the tantra commentaries, have various different explanations of the ultimate meaning, which cannot all be explained. In this system, the first three that appear from the oral instruction method are consistent with what is said in the Hevajra. Among them, regarding the ultimate meaning of killing as spoken, the Hevajra says: "One mind is the killing of living beings, why? Because mind is said to be life." etc., as explained from the aspect of entering into emptiness, here it is killing the movement of wind and mind, that is, all conceptual thoughts, into emptiness. The ultimate meaning of falsehood is: "The so-called liberation of the world is proclaimed as a false word." That is, all dharmas are without self-nature, but the law of dependent origination is truly taught; and knowing that the essence of sentient beings is emptiness, since sentient beings are infinite, it is impossible to liberate all of them, but it is promised to liberate all sentient beings. The ultimate meaning of taking what is not given is: "Taking the semen of a nun." That is, drawing the essence of the karma mudra woman, semen, knowing that the white is clear, but the red in meaning is also supreme. Here, some say that it is only semen, which requires searching for the pulse, and others say that only dust falls except for the signs of death. Both of these statements have scriptural and direct harm, so don't boast with your male strength. The ultimate meaning of enjoying other women is: without relying on what is born from conceptual thoughts, enjoying the self-appearing goddess who appears as clarity, thereby drawing great bliss, and abiding equally in the emptiness free from elaboration. The Hevajra says: "Another woman is as beautiful as oneself." That is, it is said to be the same as the above-mentioned goddess with form, or it refers to a woman from another lineage who is the same as one's own lineage. So, are those directly shown things completely impossible to do? It is possible, if the place and the practitioner meet the conditions, and the need is seen, then it can be actually practiced.
Chinese
以杀生的方式，如前所述。贪恋财富和女人会导致堕入恶道。如果远离这些，暂时不会堕入恶道，那么就应该从慈悲心出发，夺取他们的财富和妻子，为了救护其他人的生命而说谎等等，这些都是必须做的。然而，如果上位的三者没有神通，就不知道他们的情况，就像阿育王的故事一样，要进行显现的行为，必须看到最终的结果，如时轮中所说。如果自己没有神通，但获得了本尊或具有神通的上师的教导也可以。如是说：请教上师释迦牟尼，应当以慈悲心杀戮。这是《黑汝迦》中所说的。上位上师们认为这些是第四灌顶的誓言。种姓真言持有者等，就是发誓要守护以上所说的所有誓言。第五个方面，有日常的修持和特殊的修持两种。首先是九种瑜伽，即白天和夜晚等。也就是在《总集经》中说：安住和起身，进入和圆满，加持和灌顶，禅定供养近取。所说的意思是，安住的瑜伽是直到生起前行守护轮坛城为止。起身的瑜伽是生起所依能依的诸佛。进入的瑜伽是智慧尊进入。圆满的瑜伽是身坛城。加持是披甲，加持身语意。为生起的本尊灌顶的瑜伽，供养的瑜伽，以及后摄的瑜伽，这九种。有些人解释说，安住是睡眠的瑜伽，起身是醒来的瑜伽，前行是进入的瑜伽，生起坛城本尊是圆满的瑜伽，其余的都一样。有些人分为近取的瑜伽和摄取的瑜伽，分为两种，解释为十种，这是随意的安排。所缘境是五种妙欲。它的最大的快乐是五种欲妙的快乐。这是座间时的行为，是初学者的行为。在这些之中