Chinese
在见地上没有偏袒，在行为上没有取舍的区分，这是因为对愚痴和不了解，生起无缘的慈悲，随之产生贪欲；以自明觉的智慧摧毁邪见的嗔恨；以及不将证悟平等性的见地置于低下的我慢，和二取平等性的虚空中无法容纳的嫉妒。这些都不能通过证悟和串习的修持来舍弃。如果能掌握方法，那么即使是具有自性的五毒，使用它们也不会被束缚，而是解脱之道。而且，因为它们本来就是五种姓的自性，所以不能舍弃。白色的明点菩提心，红色的明点菩提心，以及盛满清净肉的大容器，还有尿液，这些都是成就五部和五智的特殊誓言物，所以不能舍弃。这些被称为十支誓言，通过证悟本来清净的三者和四种平等的意义来使用。先前所说的守护和修持的五种誓言是根本誓言，如果守护它们，就能获得成就；如果违犯，甚至会失去成佛的种子。不能舍弃和不能抛弃的两种五条誓言，因为需要作为根本誓言的助伴，所以被称为支分誓言，这些也是难以违越的。以甚深了知之道的方便，将一切法在三真谛无偏地平等结合，不离此义即是平等誓言。安住于此状态，就能获得无别于普贤王如来的平等圆满大果位，因此应当守护。如果与此相反，超越平等而执着于差别，就无法获得成佛的果位。对于违犯根本誓言、戒律松弛的人，以及不及时努力恢复誓言的人，哪怕是一瞬间也不要交往，片刻也不要与他们交谈。为什么呢？因为与违犯者交往的过失是无法言说的，这被称为“伴随违犯”。如果违犯了根本誓言，就像下雨导致旱灾一样，今生所做的一切事业都会变成相反的结果，出现各种不 желательные 事，来世也会承受各种不如意的恶果。
English
Without bias in view and without discrimination of acceptance and rejection in conduct, this is because of attachment arising from compassion without object towards ignorance and non-understanding; hatred that destroys wrong views with the wisdom of self-awareness; pride that does not place the view of realizing equality in a low position; and jealousy that cannot be contained in the space of the equality of dualistic grasping. These cannot be abandoned through the practice of realization and habituation. Even the five poisons that are self-characterized, if grasped by skillful means, using them will not bind but are the path to liberation. Moreover, because they are inherently the nature of the five families, they are not abandoned. White bodhicitta bindu, red bodhicitta bindu, and the large container filled with pure flesh, as well as urine, these are special samaya substances for accomplishing the five families and five wisdoms, so they are not discarded. These are called the ten-branch samayas, and they should be used by realizing the meaning of the three primordially pure and the four equalities. The five samayas of guarding and practicing that were previously explained are the root samayas; if they are guarded, accomplishments will be attained, and if they are violated, even the seed of enlightenment will be lost. The two sets of five samayas that are not to be abandoned and not to be discarded are called branch samayas because they are needed as companions to the root samayas, and these are also difficult to transgress. By means of the profound path of knowing and merging, all dharmas are equally joined in the three truths without partiality, and not deviating from that meaning is the samaya of equality. Remaining in that state, one will attain the great, equal, and complete result, the state of Samantabhadra without separation, so it should be guarded. If, contrary to this, one transcends equality and clings to difference, one will not attain the result of Buddhahood. Those who have broken the root samayas, whose vows are lax, and who do not strive to restore their vows in a timely manner, do not associate with them even for a moment, and do not speak to them even for a short time. Why? Because the faults of associating with those who have broken their vows are beyond description; this is called "accompanying transgression." If the root samayas are broken, just as rain causes drought, in this life, whatever actions are performed will turn into the opposite result, and various undesirable things will occur. In the future, one will also experience various undesirable evil results.
Chinese
不欲三恶趣之苦，然如磁铁吸铁般不由自主地趋向。若支分誓言失坏，则无有修持之果成就，且于来世堕入三恶趣之处。根本与支分誓言之自性，乃身语意无别大金刚之自性，堕入三处，此乃三世诸佛之本体，诸法之命，一切学处之殊胜。根本誓言分为一百六十，支分誓言分为二百，共计三百六十。其中，根本五誓言，一分为二，即方法与智慧，则为十；又根本五誓言，每一又分为三十，则为一百五十，加上之前的十，共计一百六十。此等支分誓言较其他更为殊胜，甚为稀有，彼所作之境，二五蕴世间，即十者，每一之分法，如愚痴一般，一之内又分二十，二十而分，则为二百，总计三百六十。此根本与支分誓言较其他更为殊胜，甚为稀有，彼所作之境，乃六道十方，三界所摄之有情，所有彼等各自之分别念，为调伏之对治，誓言之名相亦如是开展而作利乐。较共同誓言之外，守护根本支分誓言之果，将获得胜者种姓之主，普贤之果位。彼之体性，轮涅一切诸法，无余全部，以诸佛之身语意手印，体性任运成就，无需特意修持，即能成就果位之殊胜，普贤之功德无余全部成就，以及彼等无量功德之殊胜。殊胜佛陀种姓，持明咒且安住于誓言者，彼等大天等世间之主，及其眷属母众与空行一切，皆如圆满正等觉佛般恭敬之。
English
Unwilling to experience the suffering of the three lower realms, one is nevertheless drawn to them involuntarily, like iron to a magnet. If the branch vows are broken, there will be no accomplishment of the fruits of practice, and in the future, one will fall into the realms of the three lower states. The nature of the root and branch vows is the indivisible nature of the great Vajra of body, speech, and mind, falling into the three states. This is the essence of all Buddhas of the three times, the life of all dharmas, and the most excellent of all trainings. The root vows are divided into one hundred and sixty, and the branch vows are divided into two hundred, totaling three hundred and sixty. Among them, the five root vows are each divided into two, namely method and wisdom, making ten. Again, each of the five root vows is divided into thirty, making one hundred and fifty. Adding the previous ten, the total is one hundred and sixty. These branch vows are more extraordinary than others, being very rare. Their object of action is the two sets of five aggregates of the world, that is, the ten. The way of dividing each of them is like ignorance, with each one further divided into twenty, making two hundred. The total is three hundred and sixty. These root and branch vows are more extraordinary than others, being very rare. Their object of action is the beings contained within the three realms in the ten directions of the six worlds. For the antidote to subdue the individual thoughts of all those beings, the categories of vows are also elaborated to that extent to accomplish benefit and happiness. Other than the common vows, the result of protecting the root and branch vows will be the attainment of the state of Samantabhadra, the lord of the supreme victorious lineage. Its essence is that all phenomena of samsara and nirvana, without exception, are spontaneously accomplished in their essence by the mudras of the body, speech, and mind of the Buddhas. Without the need for special practice, the supreme and excellent qualities of Samantabhadra, the supreme of fruits, are all accomplished, as well as the infinite excellence of those and other qualities. Those of the supreme Buddha lineage who hold the secret mantra and abide in the vows are revered like fully enlightened Buddhas by the great gods and other lords of the world, and by all their retinues of mothers and dakinis.
Chinese
是心之所示。第一之中，从四种事业之首开始。忿怒事业有五：立橛，生起坛城，所成办之事，供养之事与功德，以及羊传承之舞的功德。第一是五甘露等之句。第二是埃等之句。第三是勾招之后等二句。第四是燃烧等三句。第五是埃字等一个偈颂。权等其他章节以此覆盖。特别地，诸法在正文中阐述。第二，剩余的事业有二：略和广。第一是编织等一个偈颂。第二有三：誓言的宣告和事业的催促，不做此事的过患，做事业的功德。第一是往昔等九句。第二是誓言等二句。第三是瑜伽等五句。第三，舞蹈、歌舞、歌曲之词的功德有二：总的指示和分别的解说。第一是忿怒等。第二有六：饮血父母的四种事业全部成就，方位的忿怒母增权，边角的忿怒母息增，边角的小母增忿怒，自在母成办役使之事。第一是饮血等一个偈颂。第二是宝藏等一个偈颂。第三是香女等一个偈颂。第四是狮面等。第五是编织等一个偈颂。第四，四事业之处，共同指示所执持之物是：树木等二句。第五，空义心之所示是：最初等二句。第二，功德是：如是说等。第三，名称是：秘密等。彼等章节所包含的真实正文是：誓言的指示。之后，为了显示事业，如来薄伽梵大喜悦者，从本初心性自成四事业之性的誓言之真实，以四种仪轨催促，加持使其显现清净，安住于名为“加持”之三摩地，为了事业之义，特意宣说此语。外器三角，中央是埃字形状，内情是饮血燃烧之众的坛城，对于猛厉事业最为殊胜。
English
This is the showing of the mind. In the first, starting with the first of the four types of actions. There are five wrathful actions: erecting the stake, generating the mandala, the action to be accomplished, the offering with qualities, and the qualities of the dance of the sheep lineage. The first is the line of the five nectars, etc. The second is the line of E, etc. The third is two lines of after summoning, etc. The fourth is three lines of blazing, etc. The fifth is one verse of the letter E, etc. Other sections such as empowerment cover this. In particular, the dharmas are explained in the text. Second, the remaining actions are two: concise and extensive. The first is one verse of weaving, etc. The second has three: the declaration of the vow and the urging of the action, the fault of not accomplishing it, the merit of accomplishing the action. The first is nine lines of former life, etc. The second is two lines of vow, etc. The third is five lines of yoga, etc. Third, the merits of dance, song, and lyrics are two: general instruction and separate explanation. The first is wrath, etc. The second has six: the four actions of the blood-drinking father and mother are all accomplished, the wrathful mother of the directions increases power, the wrathful mother of the corners pacifies and increases, the small mother of the corners increases wrath, the powerful mother accomplishes the action of commanding. The first is one verse of blood-drinking, etc. The second is one verse of treasure-holding, etc. The third is one verse of incense woman, etc. The fourth is lion-faced, etc. The fifth is one verse of weaving, etc. Fourth, the place of the four actions, the common indication of what is held is: two lines of trees, etc. Fifth, the showing of the empty meaning of the mind is: two lines of the beginning, etc. Second, the merit is: saying thus, etc. Third, the name is: secret, etc. The actual text contained in those sections is: the instruction of the vow. Then, in order to show the activity, the Tathagata Bhagavan, the Great Joyful One, from the very beginning, the truth of the vow that the nature of mind is spontaneously accomplished as the nature of the four activities, urged by the four rituals, blesses it to be manifestly purified, abiding in the samadhi called "Blessing," and for the sake of the meaning of the activity, specifically speaks these words. The outer container is a triangle, in the center is the shape of the letter E, the inner essence is the mandala of the assembly of blood-drinking and burning ones, supremely excellent for fierce actions.
Chinese
而且，在猛烈的焚烧祭祀时，以金刚黑鲁嘎为主的燃烧坛城所生起之诸神众，对于具有凶猛威严形象者，以极度愤怒的意念进行焚烧祭祀的供养，如果由二资粮所成就、以百福之相所庄严的佛身也会被摧毁，更何况是所调伏的众生呢？林伽，作为所调伏之物的五甘露，即不净物或食物，肉、红糖、蜂蜜、芝麻等五种材料制成的林伽，无论是男是女，都写上具有特征的骨头和名字，涂上药物。将其放入三角形的燃烧孔中。召唤所调伏之物并使其消融，用铁等制成的金刚橛，观想为圣妙之子，进行钉刺，用刀切割，用武器击打，使身语化为灰尘，献给饮血众，进行合击。在外器“ཨ” (藏文，梵文 देवनागरी，梵文罗马转写 a，汉语字面意思：阿) 字形的中央，观想精华饮血燃烧的诸神众的坛城，主尊为金刚黑鲁嘎。为了堆积林伽的尸体，做成三角形的舞蹈场，将小指连成串并捆绑，用四个“ཧཱུྃ” (藏文，梵文 हूँ，梵文罗马转写 hūṃ，汉语字面意思：吽) 字的咒语催动。结成这样的手印，移动眼睛和身体跳舞，金刚忿怒众向十方摇动，观想所调伏之物被摧毁。再次以猛咒和手印，因狂乱的念头而昏厥，心碎而身体燃烧。同样，在怀爱方面，在“བཾ” (藏文，梵文 वं，梵文罗马转写 vaṃ，汉语字面意思：旺) 字形的坛城中，在红色月亮坛城内，观想饮血众的坛城，为了事业吉祥的殊胜怀爱，莲花黑鲁嘎的诸神众光芒四射，威严盛大，身如大山，以莲花部为主尊，以贪恋的意念进行供养，如果金刚语莲花舞自在也能被怀柔，更何况是其他呢？怀爱的林伽，用五甘露或五种食物作为材料，写上所调伏之物的特征和名字。用铜或红色的木头制成具有火焰月亮形的器具。在金刚贪恋之上，用观想为莲花金刚橛的橛钉刺五根，用武器击打进行诛杀，献给贪恋之众使其消融，像之前一样，在“བཾ” (藏文，梵文 वं，梵文罗马转写 vaṃ，汉语字面意思：旺) 字的众坛城中生起，将无名指连成串并捆绑，然后