English
From... the vows are shown. In addition, the view and conduct are shown. From the ten words that introduce the method of explaining the Dharma assembly of the ultimate wisdom, the view of self-nature, the hidden meaning of the oral instructions, the symbolic examples, and the bloodletting to dispel obstacles are shown. Furthermore, it is taught through the three common practices. Thus, this nineteenth chapter, which teaches, has three meanings: telling the history of the teachings, explaining the text of the chapter, and revealing the name of the chapter. First, the teaching of the history of the teachings is: From then on... it is said. It is there. From then on, in the eighteenth chapter, the special offerings are shown, so in this nineteenth chapter, the limits of keeping vows are shown. The Bhagavan, the Great Delight, is in accordance with the meaning. For the sake of making the mantra holders meaningful, this great vow is greatly spoken. Therefore, in order to make the yogis who hold the secret mantras strive on the path and accomplish it meaningfully, the protective vows of the secret mantra Mahayoga, which are different from the discipline of the lower vehicles, etc., are great, and these that follow are spoken for the sake of the retinue. Second, there are two explanations of the text of the chapter: the text itself and the merits of the text. First, there are seven aspects to the actual text: showing the greatness of the vows and the complete purity of the collection, briefly showing the categories of vows, showing the faults and merits of the great equal vows, showing the faults of breaking vows, showing the nature of vows, elaborately showing the categories of vows, and showing the merits of vows. First, showing the greatness of the vows and the complete purity of the collection has two parts: briefly showing and elaborately explaining. First, the brief explanation is: In the unsurpassed vehicle... completely pure. It is recorded there: If you are sure in the unsurpassed vehicle, because there is no other above the path and the fruit, in the unsurpassed secret mantra Vajrayana, the five root vows and the ten branch vows, that is, the fifteen vows, are practiced and the meaning is completely certain, that is, realized, even if you practice the karma of afflictions, that is, the non-virtuous karma of the five poisons of desire, hatred, ignorance, pride, and jealousy.
Chinese
十不善业，五无间罪，五近无间罪，四重罪，八邪等。其中十不善业是：从身体方面来说，有杀生、不予取、邪淫三种。杀生，如《俱舍论》所说：“杀生是故意，不错谬，杀害他人。”不予取是：“不予取，取他人之财物，以势力或潜行据为己有。”邪淫是：“欲行不应行之事，邪淫有四种。”从语言方面来说，有妄语、离间语、粗恶语、绮语四种。妄语是：“妄语是改变他人意识的虚假之词，使人明白其词义。”离间语是：“离间语是使他人分离的，烦恼之心的语言。”粗恶语是：“粗恶语是不悦耳的，一切烦恼的胡言乱语。”绮语是：“其他的是由此而来的其他烦恼，如谄媚、歌舞等。”从意念方面来说，有贪心、害心、邪见三种。贪心是：“恶劣的教义和贪心是，因邪见而贪恋他人的财物。”害心是：“害心是憎恨众生。”邪见是：“认为没有善与不善，这是邪见。”如是说。五无间罪，如《善臂请问经》所说：“无论谁杀阿罗汉父母，破坏和合僧团，以嗔恨心对如来，无论谁以不净之心取出佛身之血，这些极其可怕的罪业，佛陀说这是五无间罪。如果愚痴之人造了其中一个罪，在此生中不会获得成就。”如是说。五近无间罪是，又如该经所说：“摧毁佛塔，杀害菩萨，诋毁已断烦恼之比丘尼，杀害有学之人，以及对于拥有僧团者，无论多少以贪欲偷盗抢夺，如来宣说了此五近无间罪。任何持戒之人做了这些，将在地狱中感受无间痛苦直至劫末。”如是说。四重是：智者的傲慢，僧人的供养，修行者的食物，持誓言者的财物。以上是上师们所说。
English
The ten non-virtues, the five inexpiable sins, the five near inexpiable sins, the four heavy ones, and the eight wrongdoings, etc. Among them, the ten non-virtues are: From the aspect of body, there are three: killing, stealing, and sexual misconduct. Killing, as stated in the Abhidharmakosha: "Killing is intentional, without error, killing others." Stealing is: "Stealing is taking the wealth of others, appropriating it through force or stealth." Sexual misconduct is: "Desiring to engage in what should not be done, sexual misconduct is of four types." From the aspect of speech, there are four: lying, divisive speech, harsh speech, and idle talk. Lying is: "Lying is false words that alter the understanding of others, causing them to understand its meaning." Divisive speech is: "Divisive speech is the words of a troubled mind that separates others." Harsh speech is: "Harsh speech is unpleasant, all the nonsensical ramblings of afflictions." Idle talk is: "Others are other afflictions that arise from it, such as flattery, singing, and acting." From the aspect of mind, there are three: covetousness, malice, and wrong view. Covetousness is: "Evil teachings and covetousness are, due to wrong views, being attached to the wealth of others." Malice is: "Malice is hating sentient beings." Wrong view is: "Believing that there is no good or non-good, this is wrong view." Thus it is said. The five inexpiable sins, as stated in the Sutra Requested by Good Arms: "Whoever kills an Arhat, parents, disrupts the harmonious Sangha, with hatred towards the Tathagata, whoever extracts blood from the body of the Buddha with an impure mind, these extremely terrible sinful deeds, the Buddha said these are the five inexpiable sins. If a foolish person commits one of these sins, they will not attain accomplishment in this life." Thus it is said. The five near inexpiable sins are, as stated in the same Sutra: "Destroying stupas, killing Bodhisattvas, denigrating nuns who have exhausted their afflictions, killing those in training, and for those who possess the Sangha, stealing and plundering much or little out of desire, the Tathagata has declared these five near inexpiable sins. Any person who upholds discipline and does these things will experience uninterrupted suffering in hell until the end of the kalpa." Thus it is said. The four heavy ones are: the arrogance of the wise, the offerings of monks, the food of practitioners, and the wealth of those who hold vows. These are what the previous masters have said.
Chinese
八种邪见是：对黑白两方进行诽谤和赞扬。扰乱有德之人的心意，破坏有信仰之人的集会，舍弃上师、本尊和道友。破坏神圣的坛城等八种。这些被称为八种邪见。如是，五毒的一切恶道，以及看似享用五种妙欲，但“做了不积业，反成聚资粮”，因为有发心菩提心，殊胜方便之要诀，以及证悟见解之把握这三者所摄持。做了恶业，不说不积三恶道的痛苦，反而将它们用作道用，从而使福德资粮和执着于此的智慧资粮二者也得以圆满。“戒律誓言皆圆满”，如是，声闻的戒律，菩萨的律仪，以及内外密咒的誓言，即使不特意守护，也如后文所说，功德增上而圆满，故称圆满之誓言。“无上胜义之誓言”，如是，因此，在这无与伦比的道和果，无上密咒胜义之誓言中，“以调伏之故持戒律”，如是，以调伏所化之故，别解脱声闻之戒律，根本四条及其支分的一切应守护之处，以及“律仪无量不可思”，如是，此外，菩萨的律仪有多少，以及内外密咒的应守护之律仪不可思议。“无余皆集极清净”，如是，剩余的一切功德，也都在无上密咒玛哈瑜伽的法门中汇集并极清净。也就是说，下部法门的一切调伏和律仪，总而言之可归纳为三类。哪三种呢？ 舍弃恶行不善业是禁戒律仪，行持善行对治是摄善法戒律，获得自主后，通过直接或间接的方式利益众生是饶益有情戒律。这些也都是，此时与伟大的密咒誓言相结合的瑜伽士，业和烦恼
English
The eight wrong views are: to slander and praise the black and white sides. To disturb the minds of virtuous people, to break the gatherings of faithful people, to abandon the guru, deity, and spiritual friends. To destroy the sacred mandala, and so on, are eight. These are called the eight wrong views. Thus, all the evil paths of the five poisons, and although it seems to enjoy the five sensual pleasures, "doing does not accumulate karma, but becomes a collection of resources," because it is held by the mind of bodhicitta, the key of special means, and the confidence of realizing the view. Having done evil deeds, not to mention not accumulating the suffering of the three evil realms, but instead using them as the path, thereby perfecting both the accumulation of merit and the accumulation of wisdom that clings to it. "The vows of discipline are all perfect," as such, the discipline of the Shravakas, the vows of the Bodhisattvas, and the vows of the inner and outer tantras, even if not deliberately guarded, are perfected with increasing merit as described below, hence called the perfect vow. "The supreme vow of the Unsurpassed," as such, therefore, in this incomparable path and fruit, the supreme vow of the Unsurpassed Secret Mantra, "because of taming, hold the discipline," as such, because of taming the trainable, the discipline of individual liberation Shravakas, the root four and all the places to be guarded by its branches, and "the vows are immeasurable and inconceivable," as such, in addition, how many vows of the Bodhisattvas are there, and the vows to be guarded by the inner and outer tantras are inconceivable. "Without remainder, all are gathered and extremely pure," as such, all the remaining merits are also gathered and extremely purified in the vehicle of the Unsurpassed Secret Mantra Mahayoga. That is to say, all the taming and vows of the lower vehicles can be summarized into three categories. Which three? Abandoning evil deeds and non-virtue is the discipline of abstinence, practicing good deeds and antidotes is the discipline of accumulating good dharmas, and benefiting sentient beings through direct or indirect means after gaining autonomy is the discipline of benefiting sentient beings. These are also, at this time, the yogi who is combined with the great mantra vows, karma and afflictions.
Chinese
即使像享用五种肉等，但因没有执着，所以不会堕落，这是不善律仪。无论如何行事，三门也不会超出本尊身大手印，这是善法集聚律仪。如果为了他人的利益，不舍弃杀生等行为，这是利益有情律仪。第二，广说分为四：断杀生是圆满断杀生的口诀；不予取是圆满断不予取的口诀；妄语是圆满断妄语的口诀；不行邪淫是圆满断不行邪淫的口诀。第一，断杀生是圆满断杀生的口诀：有无中观…邪分别。那里有这样的话：有无中观不可得。因此，自他二者在心性中显现之时，有，即显现；无，即空性；中观，即在二者皆无的边上不可得，并且超离心识的行境，这是胜义谛。那么，显现为自他的这个是什么呢？如幻如眼翳之相。因此，在世俗中，因缘聚合显现为邪分别的自性，但实际上是空性的，例如幻术或眼识错乱将毛发轮认为人一样。因此，无命亦无命可断。因此，杀生者和被杀者二者皆清净，因为没有可杀的命，所以没有杀生者，也没有杀生的念头。因此，胜义中不可杀生，但命和补特伽罗只是邪分别。因此，那么显现为命和有情的是什么呢？在世俗中，显现为可杀的命和杀生者的补特伽罗，这只是邪分别缘起的显现。像这样，了知二谛不可说为即一亦非异，以大悲心即使断除十方世界的众生性命，也不会给自己积累罪障，也不会给他人带来痛苦。因此，下乘者认为这是断杀生的功德。
English
Even if it appears to indulge in things like the five meats, it does not become a transgression because there is no clinging. This is the discipline of abstaining from non-virtue. No matter how one acts, the three doors do not go beyond the great mudra of the deity's body. This is the discipline of accumulating virtue. If it transforms into benefiting others, not abandoning actions like killing is the discipline of benefiting sentient beings. Second, the extensive explanation has four parts: Abandoning killing is the complete instruction on abandoning killing; abandoning taking what is not given is the complete instruction on abandoning taking what is not given; abandoning lying is the complete instruction on abandoning lying; and abandoning unchaste conduct is the complete instruction on abandoning unchaste conduct. First, abandoning killing is the complete instruction on abandoning killing: "Existence, non-existence, the Middle Way... merely wrong conception." It says there, "Existence, non-existence, the Middle Way, not perceived." Therefore, when both self and other are clear in the state of mind itself, existence, which is appearance; non-existence, which is emptiness; the Middle Way, which is not perceived in any extreme of duality and is beyond the realm of the mind, is the ultimate truth. Then, what is this appearance of self and other? "Like an illusion, like an eye disease." Therefore, conventionally, when causes and conditions come together, it appears as merely the nature of wrong conception, but it is empty of true reality, like an illusion or like mistaking a hair-wheel for a person due to a mistaken visual perception. Therefore, "No life, also no life to be cut." Therefore, since both the act of killing and the object to be killed are pure, there is no specific life to be killed, so there is no person who is the killer, and there is no concept of killing. Therefore, ultimately, there is no killing, but "Life and person are merely wrong conception." Therefore, what is this appearance of life and sentient beings? Conventionally, this appearance of a life to be killed and a person who is the killer is understood as merely an appearance of wrong conception and dependent origination. Thus, understanding that the two truths cannot be said to be the same or different, even if one cuts off the lives of beings in the ten directions with compassion, one does not accumulate obscurations for oneself and does not cause suffering to others. Therefore, the lower vehicle considers this the merit of abandoning killing.