English
It is the collection of all these branches without remainder. Because there is no end to the opposing thoughts, self-appearance, grasper and grasped, and deluded dharmas, appearance is called samsara. Although that meaning is without fabrication, it cannot transcend clinging to characteristics, and that is dharma. That is measurable, it is the door through which practitioners enter. By what reasoning is it measured? It cannot be determined by common reasoning, just as here, the unique reasoning of the secret mantra itself is used to realize it. Measured by the reasoning of the three purities and the four equalities, just as a child who learns letters eventually completes them, so too, the ultimate completion of reality manifests in realization. What is it? What is shown to be primordially pure is the realm of activity, such as the wisdom body family, and so on. As explained, the five wisdoms and five bodies, the five families, the five fathers, and the five mothers, are applied in the context of explaining the dharmas of samsara. The summarizing words are: In the Guhyagarbha Tantra, it says: The many skandhas, elements, and sources, are all the mandala of bodhicitta. That meaning is without fabrication, in its nature or essence, the subtle and coarse stains of grasping and being grasped in samsara are naturally unestablished, as explained above. The meaning of the naturally primordially pure afflictions, through the wisdom of hearing, takes the general meaning as the object of the mind. Through the wisdom of contemplation, one practices in awareness, without object and subject, awareness is self-luminous and self-appearing, and in order to arise, even subtle fabrication is absent, this is called the union of view and wisdom. Some also explain it as many being of one taste. Such a basis, the individual, the conduct is on the senses, and all the dharmas that become its objects are spontaneously accomplished in the nature of the view, and therefore also free from clinging to the view, the equality of wisdom is like the sky, and the subtle desires are not perceived, this is called complete purity. Those who possess such a view, have the wisdom to realize the true meaning of the basis of knowable objects. Such is called view, although it is seeing what was not seen before, it still depends on meditation, so it is called the path of seeing with outflows. This also, the basis, the individual mentioned above, for the object to be known, strives to realize the nature of the view through the means of hearing and contemplation. It does not deviate from the meaning of realizing the view. Tantra.
Chinese
具有之理，初学者之时以信守护，从无漏中如实具有自性，最终于道上任运成就。时间是从最初进入之时到最终道之间不超越。支分是第二共同之略示，即“共同之誓言略摄”等。此等讲解是九乘一切之所守护共同之处，并且外道徒众和世间贤良之士也多有守护之处。因此安住于密咒者守护故称为誓言，广说则十万部类之数不尽，略少摄集则知是守护讲解之自利，以及施于他利两种。首先自利方面，以二者显示应断之过患，即“庄严分别”等，庄严之后获得彼之方便的分别是什么呢？即骰子和，占星和，眼相和，赌博等。身体美妙，即持有使身体美妙之方便的支分。集会即军队和，战斗和，宴会和，商铺等众人聚集之处应断，敌人嗔恨罪恶增长，不赞叹死亡危险者。因此智者应断争斗之戏。酒等内外密咒自处应断，在克里亚中“舍肉酒蒜葱”作为根本誓言，瑜伽金刚顶中说：“一切堕罪之根本，酒应完全断除。”作为誓言而安立，摩诃瑜伽母续喜金刚中说：“于彼处亦应饮酒”，是在会供之时开许，于彼处的“于”字显示其他一切时都应断除，胜乐总集续中说，会供轮之时需要酒，因此作为彼之方便而宣说父之结合等，如果饮用未经加持之酒，则说会生于号叫地狱，父续之释续六面续中说：“能生一切罪过之酒，咒士应断除。”勇猛真实成就中说：“修行者应断除禅定之违缘酒。”经集密意集中说：“心能忍耐，衣能遮羞，慢如山王。
English
The way of having is that beginners protect with faith. From the uncontaminated, one possesses one's own nature as it is. Ultimately, it is spontaneously accomplished on the path. Time is from the beginning of entering until the end of the path, without exceeding it. The branch is the second, the common summary, which is "common vows in brief," etc. These explanations are the common things to be protected by all nine vehicles, and there are also many things to be protected by outsiders and virtuous people of the world. Therefore, those who abide in the secret mantra protect it, so it is called a vow. If explained in detail, the number of hundreds of thousands of categories is endless, so if it is briefly summarized, it is known as protecting for one's own benefit in the explanation, and applying it to the benefit of others in two ways. First, regarding one's own benefit, the faults to be abandoned are shown by two, which are "ornament division," etc. What is the division of the means to obtain it after establishing the ornament? That is, dice, astrology, physiognomy, gambling, etc. The body is beautiful, that is, holding the limbs that make the body beautiful. Assembly means that one should avoid going to places where many people gather, such as armies, battles, banquets, and shops. Enemies, hatred, and sins increase, and those who are not praised are in danger of death. Therefore, wise people should avoid the spectacle of strife. Wine and other internal and external secret mantras should be avoided in one's own place. In Kriya, "abandoning meat, wine, garlic, and onions" is made a fundamental vow. In Yoga Vajrasekhara, it says, "The root of all downfalls, wine should be completely abandoned." It is established as a vow. In the Maha Yoga Mother Tantra, the Pleasing Vajra, it says, "In that place, one should also drink wine," which is permitted during the gathering. The word "in that place" shows that it should be abandoned at all other times. In the Supreme Bliss Samvara Tantra, it says that wine is needed during the gathering wheel, so the union of the father, etc., is explained as a means to that. However, if one drinks unblessed wine, it is said that one will be born in the wailing hell. In the Father Tantra's Explanatory Tantra, the Six-Faced Tantra, it says, "Wine that produces all faults should be abandoned by the mantra practitioner." In the Valiant True Accomplishment, it says, "Practitioners should abandon wine, which is an obstacle to samadhi." In the Sutra Gathering of Intentions, it says, "The mind can endure, the clothes can cover shame, pride is like the mountain king.
Chinese
骄慢使人丧失精气，成为懈怠懒惰的根源，还会阻碍勇敢的行为。因此，必须从各个方面加以避免。骄慢的行为体现在身、语、意三个方面。身体方面包括跳跃、奔跑、举重、炫耀力量以及不驯服的行为。语言方面包括粗暴的言语、贬低他人抬高自己的所有言辞。心理方面，傲慢之心表现为对上如上师，中如朋友，下如普通众生不恭敬，充满我慢。以三金刚行顶礼是指，将身语意三者加持为如同金刚般的佛身、佛语、佛意，然后对非此者行顶礼。此外，还包括地位高的人向地位低的人顶礼，权力大的人向权力小的人顶礼，证悟深的人向证悟浅的人顶礼，以及为了顺应世俗，上师向弟子顶礼。同时，也要了解声闻戒律中高低之分以及是否圆满等情况。大话是指自己本没有那么高的地位，却模仿前辈或兄长的说话方式和语气。诋毁善行是指，无论他人做了大小善事，都说他们是为了名声或装模作样，或者说他们不配做这些事，或者说他们做不成。赞美恶行是指，无论他人做了多么粗暴恶劣的事情，都赞扬他们是英雄、是勇士、是能人，是能报复的人。懒惰是指不精进于善行，心不在焉，无法成就。吝啬是指对上师、三宝、朋友以及修行方面，不舍得布施饮食财物，如同死亡一般。睡眠是与善行如同生命的敌人，使人在无自主的情况下，将心收摄入内，变得昏沉。散乱是指被世间俗事牵引，不精进于善行，如同风中的芦苇，心不能安住于一处。粗暴凶狠是指身体粗暴，内心凶狠，由嗔恨引起的行为显露出来。不先运用智慧，比如原本就具有的自生智慧，却让自己的恶
English
Pride diminishes the essence of power, becomes the foundation of complacency and laziness, and also hinders courageous actions. Therefore, it must be avoided in every way. Pride manifests in body, speech, and mind. In terms of the body, it includes jumping, running, lifting heavy objects, showing off strength, and behaving in an untamed manner. In terms of speech, it includes harsh words, belittling others while elevating oneself. In terms of the mind, arrogance manifests as disrespect towards superiors like lamas, equals like friends, and inferiors like ordinary beings, filled with ego. Prostrating with the three vajras means blessing body, speech, and mind to be like the vajra-like body, speech, and mind of the Buddha, and then prostrating to those who are not. Furthermore, it includes those of higher status prostrating to those of lower status, those with greater power prostrating to those with less power, those with deeper realization prostrating to those with shallower realization, and teachers prostrating to students in accordance with worldly customs. At the same time, one should also understand the distinctions of higher and lower levels in the Hearer's vows, and whether they are complete or incomplete. Exaggerated speech refers to imitating the manner of speaking and tone of voice of superiors or elder siblings, even when one does not possess their status. Criticizing virtue means that no matter what good deeds others do, whether great or small, one says they are doing it for fame or to show off, or that they are not worthy of doing such things, or that they will not succeed. Praising evil means that no matter how crude or evil the actions of others, one praises them as heroes, warriors, capable people, and those who can take revenge. Laziness means not being diligent in virtuous actions, being distracted, and unable to accomplish anything. Stinginess means being unwilling to give food and wealth to lamas, the Three Jewels, friends, and those on the path of practice, as if facing death. Sleep is an enemy of virtue like life itself, causing one to withdraw the mind inward without control and become dull. Distraction means being led astray by worldly affairs, not striving for virtue, like a reed in the wind, the mind unable to remain in one place. Harshness and ferocity mean a harsh body and a fierce mind, with actions arising from anger manifesting outwardly. Not using wisdom first, like the self-arisen wisdom that is inherently present, but letting one's own evil
Chinese
即五种烦恼中，哪种知道得最多，并且像性格顽固一样，即使上师和道友教导和纠正，也不放弃自己以前的习气。违背教言就是违背上师和道友的教导。亲近恶友是指与沉溺于不善之事的两种人，以及像猎人一样的人，和不追求佛法意义的人交往。行为放逸是指清净刹土的诸佛菩萨都不认可的行为，对于中等根器的人来说，是心中不悦的行为，对于下等根器的人来说，是实际去做的行为。舍弃誓言是指，发誓行善、修行、做功德，却不坚持下去而舍弃。不知满足是指，虽然有各种各样的欲望，如食物和财富，却不知满足，就像世间之火一样。第二种贪欲也与此相同。喜欢装作圣洁是指，为了让别人看到和感觉到善行和佛法的事情和物品，而喜欢装作圣洁。应舍弃的是：以上所列举的。与了解十种善行相同，仅仅舍弃它们，誓言就圆满了。从二十一种开始，就是所说内容的数量。遮止的意思也是不让它存在。那么这会变成什么呢？变成最殊胜的自利，也就是说，会变成自己的利益，誓言圆满，并且所有其他人都喜欢它。变成利他，并且通过这个意义，将自己和他人两者都与果联系起来，并且通过它也变成佛法的意义，并且变成最殊胜的，也就是伟大的。一切是指，所有的人，包括普通人和密宗行者，都实践的结合，自己承担责任就是尊敬，这也是四种意义转变的果，也是守护誓言的果。在利他方面，实践两种性质是指六度，也就是布施等六度。十种修行是：书写文字和供养布施，听闻和阅读和受持，讲解和背诵，思考和禅修。四种事业的行为是：息增怀诛四种事业的行为。或者，这里是从共同乘的角度，因为是做利他之事的场合，所以是布施，和悦语，和利行，和同事。