Chinese
五种以粗语宣说种姓誓言，如前所述，是应当实践的行为。应当了解的誓言是：五蕴是五部佛。色蕴是毗卢遮那佛，识蕴是不动佛，受蕴是宝生佛，想蕴是无量光佛，行蕴是不空成就佛。五大是五部佛母。虚空是金刚界自在母，地是佛眼佛母，水是嘛嘛枳佛母，火是白衣佛母，风是誓言度母。八识是八大菩萨。眼识是地藏菩萨，耳识是虚空藏菩萨，鼻识是观世音菩萨，舌识是金刚手菩萨，眼根是弥勒菩萨，耳根是除盖障菩萨，鼻根是普贤菩萨，舌根是文殊菩萨。八境是八心母。眼境是色，为拉西玛，耳境是声，为嘛咧玛，鼻境是香，为吉谛玛，舌境是味，为尼日谛玛，过去境是杜贝玛，现在境是布施贝玛，未来境是阿洛给，不定境是根德玛。界和处等其他也应知为天和天女。身体的触觉是门，为遍胜，能触是阎罗王，所触是马头明王，触觉是甘露旋。境门无常，为铁钩母，不间断，为绢索母，无我，为铁链母，无相，为铃母。六烦恼是六能胜。应当修持的誓言是：金刚萨埵、毗卢遮那佛、宝生佛、无量光佛、不空成就佛，外内情器从本以来未曾造作，五部自然成就。如经中所说：不舍弃和接受，应当实践和了解，通过应当修持的誓言，当法与心相融之时，不离于此即是誓言。菩提心之誓言是：一切法的命是誓言，誓言的命是见，见的命是教，教的命是诀窍，诀窍的命是修，修的命是不散乱，不散乱的命是成为把握，成为把握之时，一切誓言皆
English
The five vows of speaking harshly about the vows of the family are to be practiced as shown above. The vows to be known are: the five aggregates are the Buddhas of the five families. The aggregate of form is Vairochana, the aggregate of consciousness is Akshobhya, the aggregate of feeling is Ratnasambhava, the aggregate of perception is Amitabha, and the aggregate of formation is Amoghasiddhi. The five elements are the five mothers of the families. Space is Vajradhatvishvari, earth is Buddhalochana, water is Mamaki, fire is Pandara, and wind is Samaya Tara. The eight consciousnesses are the eight bodhisattvas. Eye consciousness is Kshitigarbha, ear consciousness is Akashagarbha, nose consciousness is Avalokiteshvara, tongue consciousness is Vajrapani, eye faculty is Maitreya, ear faculty is Sarvanivaranaviskambhin, nose faculty is Samantabhadra, and tongue faculty is Manjushri. The eight objects are the eight heart-mothers. The object of the eye is form, which is Lasya, the object of the ear is sound, which is Malya, the object of the nose is smell, which is Giti, the object of the tongue is taste, which is Nirti, the past object is Dhupe, the present object is Pushpe, the future object is Aloke, and the indefinite object is Gandhe. The elements and sources, etc., should also be known as gods and goddesses. The tactile sensation of the body is the door, which is Paramavijaya, the toucher is Yama, the touched is Hayagriva, and the tactile consciousness is Amrita Kundali. The object-doors are impermanent, which is the Iron Hook Mother, uninterrupted, which is the Lasso Mother, selfless, which is the Iron Chain Mother, and without characteristics, which is the Bell Mother. The six afflictions are the six conquerors. The vows to be practiced are: Vajrasattva, Vairochana, Ratnasambhava, Amitabha, and Amoghasiddhi. The outer and inner worlds and beings are naturally accomplished as the five families from the beginning, without being fabricated. As it is said in the tantra: Not abandoning and accepting, to be practiced and known, through the vows to be practiced, when dharma and mind are blended, not straying from that is the vow. The vow of bodhichitta is: the life of all dharmas is the vow, the life of the vow is the view, the life of the view is the teaching, the life of the teaching is the secret instruction, the life of the secret instruction is meditation, the life of meditation is non-distraction, the life of non-distraction is becoming confidence. When one becomes confidence, all vows are this.
Chinese
显示为四种聚合。心性本无生，故为无；显现不灭，故为散；明点聚合为一，故为唯一；本自天然成就，如是重复四种。再者，首先想要确定进入密咒之门的人们，应寻求上师金刚阿阇黎，于秘密坛城中如法受持誓言，不违越誓言。若违越，则失坏、毁灭。即使失坏，也应立即补救、恢复，行持仪轨。秘密续部及成就上师们如是说。其中，“和”是指收集其他之义，即誓言之后收集洁净。如是说。又，以“洁净和”表示，其中洁净有三种：使者的洁净，不以共同悉地为目标，而以殊胜之义为目标；结合的洁净，加持明妃的空密等；一同进食的洁净。因食物相同，故五誓物甘露无有洁净与不洁净之别，如是宣说。如是，经中说：“应知洁净有三种，不观种姓与价值，使者的洁净是第一。譬如国王的使者，无论被派往何处，不观自己的种姓和别人的种姓，完成任务一样。此处瑜伽士修持苦行，不观其他事务和自己的种姓与价值，成办事情。第二认为是结合，一同进食是第三，认为是第三种洁净。若能善护持这些洁净，获得清净的次第，则无论何种成就都不会不发生。”因此，为了安住于三种洁净，所示现的苦行是：“具有怖畏的苦行。”如是表示。为了不让智慧薄弱、观点恶劣的人感到恐惧和害怕，有信仰的咒士，在寂静的地方，首先从上师金刚阿阇黎处，获得如上等的誓言，以及内外秘密的灌顶和如法的苦行。又，经中说：“在寂静的地方，从上师处，誓言灌顶的
English
It is shown as four aggregations. The nature of mind is unborn, hence it is non-existent; the manifestation is unceasing, hence it is scattered; the bindu aggregates into one, hence it is unique; it is naturally self-accomplished from the beginning, thus repeating the four. Furthermore, those who initially wish to definitely enter the door of secret mantra should seek the Vajra Acharya, and in the secret mandala, properly receive the vows, not transgressing them. If transgressed, they will be broken and destroyed. Even if broken, one should immediately remedy and restore them, performing the rituals. The secret tantras and accomplished gurus have said so. Among them, "and" means the meaning of collecting others, that is, collecting cleanliness after the vows. Thus it is said. Also, it is indicated by "clean and 3)", wherein cleanliness is of three types: the cleanliness of the messenger, not aiming at common siddhis, but aiming at the meaning of the supreme; the cleanliness of union, blessing the secret space of the consort, etc.; and the cleanliness of eating together. Because the food is the same, the five samaya substances, the nectar, have no distinction between clean and unclean, as it is declared. Thus, it is said in the scripture: "One should know that there are three kinds of cleanliness, not looking at caste and value, the cleanliness of the messenger is the first. For example, the king's messenger, wherever he is sent, does not look at his own caste and the caste of others, but accomplishes the task. Here, the yogi practices asceticism, not looking at other affairs and his own caste and value, but accomplishing the matter. The second is considered union, eating together is the third, it is considered the third kind of cleanliness. If one can well protect these cleanlinesses, and attain the order of purity, then whatever accomplishment will not fail to arise." Therefore, in order to abide in the three cleanlinesses, the asceticism shown is: "Having the asceticism of fear." This is indicated by this. In order to keep it secret from those who are weak in wisdom and have bad views, so that they are not frightened and afraid, the mantra practitioner with faith, in a secluded place, first from the Guru Vajra Acharya, obtains vows such as the higher ones, and the inner and outer secret empowerments, and the proper asceticism. Also, it is said in the scripture: "In a secluded place, from the Guru, the vows of empowerment"
Chinese
应行持禁行。如是说。其中，禁行即是近修之禁行。彼亦如续部所说：于唯一之明点月形中，显现安立所缘境，于心性未安住之前，念诵至究竟，行布施及火供。如是说故，于曼荼罗唯一之明点及唯一之月形中，将本尊之身像，或绘画，或铸造，或浮雕，妥善安立。迎请安住于曼荼罗中。其前，瑜伽士安坐，观修守护轮，积聚福德之业后，亦应观修本尊。如续部所说：一切界之自性，如是生、命与勤作，于自之本尊之分位，善巧修持手印。如是说故，观修本尊亦从胜义谛与世俗谛二门而入。于胜义谛中，蕴、界、处及所取能取之假立皆息灭。法性无生无灭，于本初清净之自性中显现，烦恼息灭于法性无分别之状态中，不起任何分别与思虑，于法性空性中显现，清净自之识流。于彼状态或力量中，命于何处安住，亦名勤作，风之外行呼吸之自性。亦应观修吉祥金刚萨埵或吉祥饮血大尊之寂静与忿怒相之三摩地，如前之身像一般观修。于彼显现之后，迎请并融入智慧之坛城，于身像前作供养，亦于彼前作念诵。于近修时，心已调柔之后，于极寂静之处，大瑜伽士之行止亦极广大。以寂静之饰品，如服饰、头饰、上衣等，及忿怒之饰品与表相，如尸陀林之八饰等，妥善庄严自身后，应猛烈念诵。此乃近修之近修之口诀。于彼时，食五肉、五甘露。断除能所分别。如是行持禁行，则为诸佛所加持。
English
One should undertake the vow of conduct. It is said thus. Here, the vow of conduct is the vow of conduct of approach and accomplishment. That is also as stated in the tantra: "In a single bindu moon-disc, Having manifestly established the object of focus, Until the mind itself has settled, Recitation should be brought to completion, giving and fire offering should be done." As it is said, in a single bindu of the mandala and a single moon-disc, the form of the deity of the yidam, whether painted as a picture, or cast as a statue, or sculpted in relief, having done it well, invite it to be seated in the mandala. In front of it, the yogi sits, meditating on the protective wheel, and after doing the work of accumulating merit, one should also meditate on the deity of the yidam. As it is said in the tantra: "All the essence of the elements, Likewise arising from life and effort, In the aspect of one's own deity, Perfectly master the mudras of accomplishment." As it arises, one should also meditate on the deity of the yidam from the door of the two, ultimate and conventional. In the ultimate, the aggregates, elements, sense bases, and the imputation of grasper and grasped are all relinquished. The nature of reality is unborn and unproduced, and as it is clear in the nature of original purity, afflictions are relinquished in the state of non-conceptual nature of reality. One does not conceptualize or think about anything, and as it is clear in the emptiness of the nature of reality, one purifies one's own stream of consciousness. And from that state or power, where life abides, which is also called effort, the nature of the outward-moving wind and breath, one should also meditate on the samadhi of glorious Vajrasattva or glorious Great Blood-Drinker, with peaceful and wrathful aspects, meditating as before on the form of the deity. And after it has become clear, having invited and absorbed the mandala of wisdom, having made offerings to the form, one should also do the recitation in front of it. When the mind has become accustomed to the approach, in an extremely solitary place, the conduct of a great yogi should be practiced very greatly. Having well adorned one's own body with peaceful ornaments, such as clothing, head ornaments, upper garments, and so forth, and wrathful ornaments and symbols, such as the eight charnel ground adornments, and so forth, one should do the recitation intensely. That is the instruction of the approach of approach. At that time, one eats the five meats, five nectars, separating from thought. If one practices the vow of conduct in that way, one will be blessed by the deities.
Chinese
开头的加持之相将会显现。因此，誓言、洁净和苦行这些要事先修习，然后才能真正开始修行，进入念诵实修。为了说明这一点，所以说：『那些习惯之后再去修习。』如果向不具器皿者传授，会产生什么样的过患呢？第四种情况是，如果上师向不具器皿的弟子传授，两人都会堕入地狱。因为智慧低下、知识浅薄的人，即使修行也不会成就。焚毁二者的罪行，因此不要向其他人传授。』就像这样说道。其中，智慧低下的人，无法进入奇妙的行为。知识浅薄的人，不具备胜过低级密咒见解的智慧，并且没有脱离分别执着，即使修持此法也不会成就。如果已经开始修持，也会导致毁灭。今生会多病短寿，来世会堕入地狱，上师和弟子两人都会遭受焚烧地狱的痛苦，以及被遮蔽等饿鬼的痛苦。因此，除了像上等修行者、具有洁净和苦行的修行者之外，不要向智慧低下和知识浅薄的人传授和讲解。这就是所要表达的意义。༈ ༢༽。关于展示方便的体性，通过四个方面来展示：具备四种圆满而先行之次第的展示，检验和寻找物品，检验土地并进行土地仪轨的展示，以及按照事业的次第来端正伟大的修持之论。其中，１具备四种圆满而先行之次第的展示，通过口诀的语调，将一个要点以两种方式展示，即展示共同诀窍的纲要，以及特别需要的特别指示。那么，什么是共同诀窍的纲要呢？第五种情况是，在展示检验用具物品和土地的情况下，通过『具备四种圆满』来展示，其中有四个要点：见、行、事业和誓言。其中，见圆满是：