Chinese
从我的角度来说，包括教导在内的是：这样，算上前面的五个，以四十五个差别的事相，通过听闻和思考来了解和证悟，并通过禅定三摩地来修持和实践。第五个是关于应该了解的誓言，其中三者的第一个是简要说明。对于识，有八个集合。对于色，有十五个大色。对于受，有六个三是十八个。对于想，有深、广、小三种。对于行，受和想两者加起来是四十九个，聚集起来是五蕴。地、水、火、风、空，是所有事物的根源，所以是五大。眼睛的根就像紫玛花。耳朵的根就像卷起来的菖蒲叶。鼻子的根就像竖起的铜针。舌头的根就像切开的月亮。身体的根就像鸟类接触的柔软皮肤，因为能够产生感觉，所以是五根。眼睛的对境，色，有颜色和形状两种。耳朵的对境，声音，有捕捉到和未捕捉到两种。鼻子的对境，气味，有好和坏两种。舌头的对境，味道，有六种。身体的对境，触，有柔软和粗糙两种，是根识能够产生身体的五种对境。脚和手四肢加上头，五者是从身体分离的五种肢体。从肢体分离出来的细小部分是五指。对于好的事物产生贪 attachment，对于坏的事物产生嗔恨 aversion，对于中等的事物产生愚痴 ignorance。将自己视为我慢 pride，对他人产生嫉妒 jealousy，这是使身心痛苦的五种烦恼。大便、小便、大肉、血、菩提心，是五种誓言物。人是嗔恨，大象是愚痴，马是我慢，孔雀是贪 attachment，狗是嫉妒，这是五种肉和人。东西南北中是五个方向。蓝白黄红绿是五种颜色。六道中，将非天算作天，所以是五道。时间的污浊是恶时争斗的时代。寿命的污浊是寿命低于一百岁。行为的污浊是行持十不善业。有情的污浊是出生在那个时代的有情。烦恼的污浊是容易生起难以摧毁，这是五种污浊。具有烦恼的意有四种染污的眷属，即认为是我、执着于我、贪恋于我、和我慢。也就是说，对于像金子一样的实物，首先金子外
English
From my perspective, including the instructions, is this: Thus, counting the previous five, the characteristics of the forty-five distinctions should be known and realized through hearing and thinking, and practiced and cultivated through meditative concentration. The fifth is about the vows to be understood, the first of the three being a brief explanation. For consciousness, there are eight aggregates. For form, there are fifteen great forms. For feeling, six times three is eighteen. For perception, there are three: deep, vast, and small. For formation, the combination of feeling and perception results in forty-nine, which, when combined, are the five aggregates. Earth, water, fire, wind, and space are the source of all things, thus they are the five elements. The eye faculty is like a Zarma flower. The ear faculty is like a rolled-up calamus leaf. The nose faculty is like an upright copper needle. The tongue faculty is like a cut moon. The body faculty is like the soft skin touched by birds, capable of producing sensation, thus they are the five faculties. The object of the eye, form, has two aspects: color and shape. The object of the ear, sound, has two aspects: captured and uncaptured. The object of the nose, smell, has two aspects: good and bad. The object of the tongue, taste, has six aspects. The object of the body, touch, has two aspects: soft and rough, these are the five objects of the senses capable of producing the body. The four limbs, legs and arms, plus the head, are the five limbs separated from the body. The small parts separated from the limbs are the five fingers. Attachment arises towards good things, aversion arises towards bad things, ignorance arises towards neutral things. Pride arises from considering oneself as self, jealousy arises towards others, these are the five afflictions that cause suffering to body and mind. Excrement, urine, flesh, blood, and bodhicitta are the five substances of the vows. Humans are aversion, elephants are ignorance, horses are pride, peacocks are attachment, dogs are jealousy, these are the five meats and humans. East, south, west, north, and center are the five directions. Blue, white, yellow, red, and green are the five colors. Among the six realms, asuras are counted as gods, thus there are five realms. The degeneration of time is the age of strife and conflict. The degeneration of lifespan is a lifespan below one hundred years. The degeneration of actions is engaging in the ten non-virtuous actions. The degeneration of beings is beings born in that time. The degeneration of afflictions is that they are easy to arise and difficult to destroy, these are the five degenerations. The afflicted mind has four contaminated retinues, namely, considering as self, clinging to self, attachment to self, and pride in self. That is to say, for a substantial thing like gold, first the gold out
Chinese
如果具体地说，我认为得到这黄金就是自负。得到之后，认为这黄金是我的黄金而执着。因为珍爱这黄金而对其贪恋。认为这黄金只有我有别人没有而生起我慢，被这四者围绕而产生五种习气。或者说是执着，贪恋，自负，我慢。也就是说，对于像黄金这样的物质，首先认为是黄金，然后因贪心而贪恋，然后认为我能得到而自负，得到后又生起我拥有这个的傲慢。这些一一分开有五种。像这样，轮回的诸法总共有七十种等等。第二，轮回的诸法原本就是觉性身智慧的坛城自性，本来就清净。也就是五种智慧，五身，五部，五父，五母等等，所有分别念都是本自清净的，是胜者坛城的自性。五蕴是五部，五大是五母，五根是五部，五境是五母，五肢是五部，右手的五个手指是五部，左手的五个手指是五母，五毒是五智，五种誓言物是五部，五肉是五母，五方是五部，五色是五智的自光，是五明的颜色。五道众生的道路是五毒，也就是五智。五浊本身具有安乐，所以是五身五智的自性。五种习气是烦恼，也就是智慧。第三，通达其意义就是具备见解的把握。自己听闻并思考这些意义，在心中修习，通达意义的体性就是，远离思虑之心的行境，觉性契入真正显空无别的意义之中。二、共同支分有两个，第一个是简略地说明：九乘次第共同守护的誓言虽然无边，但简略归纳为，自利二十一种，利他四十四种。第二是详细解释，其中守护自利有两个，首先是说明应断之过患：从设置赌注开始，赌博和骰子等进行赌博，以及与佛法不符的行
English
Specifically, thinking of obtaining this gold is arrogance. After obtaining it, clinging to the gold, thinking it is my gold. Cherishing this gold leads to attachment. Thinking that only I have this gold and others do not, gives rise to pride, surrounded by these four, generating five habits. Or rather, clinging, attachment, arrogance, and pride. That is to say, regarding a material like gold, first it is recognized as gold, then attachment arises from greed, then arrogance arises from thinking I can obtain it, and after obtaining it, arrogance arises from thinking I possess it. Separating these one by one, there are five each. Like this, all phenomena of samsara total seventy, and so on. Secondly, all phenomena of samsara are originally pure from the beginning, being the nature of the wisdom mandala of the awareness body. That is, the five wisdoms, five bodies, five families, five fathers, five mothers, etc., all conceptualizations are naturally pure, being the nature of the mandala of the victorious ones. The five aggregates are the five families, the five elements are the five mothers, the five faculties are the five families, the five objects are the five mothers, the five limbs are the five families, the five fingers of the right hand are the five families, the five fingers of the left hand are the five mothers, the five poisons are the five wisdoms, the five samaya substances are the five families, the five meats are the five mothers, the five directions are the five families, the five colors are the self-light of the five wisdoms, the colors of the five knowledges. The path of the five types of beings is the five poisons, which are the five wisdoms. The five degenerations themselves possess bliss, therefore they are the nature of the five bodies and five wisdoms. The five habits are afflictions, which are wisdom. Thirdly, understanding its meaning is possessing the certainty of view. Having heard and contemplated these meanings oneself, and having practiced them in the mind, the essence of understanding the meaning is that awareness merges with the true meaning of indivisible appearance and emptiness, free from the realm of the thinking mind. Two, the common branches have two parts, the first is a brief explanation: The vows to be protected in common by the nine successive vehicles, although limitless, are briefly summarized as: twenty-one for one's own benefit, and forty-four for the benefit of others. The second is a detailed explanation, of which there are two parts, the first being the protection of one's own benefit, which has two parts, the first being the explanation of the faults to be abandoned: Starting with setting up bets, gambling and dice, etc., and actions that are not in accordance with the Dharma.
Chinese
使地方美丽的装饰品等方法之一。想要去军队和宴会，集市等很多人聚集的地方之二。敌人憎恨罪恶增长，不赞美，有死亡危险的罪人。因此，智者应避免混乱的场面。说完了。喜欢喝酒之三。那有什么过错呢？瑜伽金刚顶续说：一切堕落的根本，酒应彻底避免。说完。六面续说：产生一切过错的，酒是咒士应避免的。说完。吉祥真实成就法说：修行者应避免妨碍三摩地的酒。说完。意集经说：能喝，能控制，傲慢自大，猛烈，使感官衰弱的精华，成为懈怠懒惰的基础，勇敢的因素也完全包括在内。说完。允许的是，喜金刚续说：在那里可以喝酒。因此，在会供的时候允许，没有加持的酒不应该喝。胜乐轮续说：喝了没有加持的酒，会转生到嚎叫地狱。这样说了。以傲慢的骄傲，从身体方面跳跃奔跑，举重等不寂静的行为来压制别人，以及从语言方面用粗暴的语言伤害别人，说自己高大的话语之四。从心方面，以傲慢的心不尊敬上师和道友，对其他众生没有慈悲心之五。自己的身语意三门加持成天尊的身语意金刚三门后，不向比自己地方低的人顶礼之六。顺便要知道密咒的见解高低，灌顶的数量多少，灌顶深不深，声闻戒律全不全，菩萨有没有发菩提心。自己不是那样，也按照上位大德们的说法方式说话之七。别人做什么善行，就说利益不大，是装模作样，然后诽谤之八。别人做恶事，就说勇士男子汉，然后赞叹之九。修行佛法不精进，反而懈怠之十。对三宝，上师和道友在修行佛法方面不能舍财的吝啬
English
One of the methods of making a place beautiful is through ornaments and the like. Two, wanting to go to places where many people gather, such as armies, banquets, and markets. Enemies, hatred, sin increase, those who are not praised, and criminals in danger of death. Therefore, the wise should avoid chaotic scenes. That's it. Three, being very fond of alcohol. What's wrong with that? The Yoga Vajrasekhara Tantra says: "Alcohol, the root of all downfalls, should be completely avoided." That's it. The Six-Faced Tantra says: "Alcohol, which generates all faults, should be avoided by mantra practitioners." That's it. The Shri Samyak Sadhana says: "Practitioners should avoid alcohol, which hinders samadhi." That's it. The Gongdu says: "That which can be drunk, can be controlled, is arrogant and proud, fierce, weakens the senses, becomes the basis of laziness and idleness, and also includes the factors of bravery." That's it. The permission is, the Hevajra Tantra says: "There, alcohol should be drunk." Therefore, it is allowed during tsok, but alcohol that has not been blessed should not be drunk. The Chakrasamvara Tantra says: "If one drinks alcohol that has not been blessed, one will be reborn in the wailing hell." That's what it says. With the pride of arrogance, suppressing others through unrestrained actions such as jumping, running, and lifting weights from the body, and from the aspect of speech, hurting others with harsh words and uttering words that elevate oneself, four. From the aspect of mind, with an arrogant mind, not respecting the lama and dharma friends, and not having compassion for other sentient beings, five. After blessing one's own body, speech, and mind into the three vajras of the deity's body, speech, and mind, not prostrating to those who are lower than oneself, six. Incidentally, one should know the high and low views of mantra, the number of empowerments, whether the empowerment is deep or not, whether the shravaka's precepts are complete or not, and whether the bodhisattva has generated bodhicitta or not. Even if one is not like that, speaking according to the way the higher great beings speak, seven. Whatever virtuous deeds others do, saying that the benefit is not great and that it is pretentious, and then slandering, eight. When others do evil deeds, saying they are heroes and brave men, and then praising them, nine. Not making effort in practicing the Dharma, but being lazy, ten. Being stingy and unable to give wealth to the Three Jewels, the lama, and dharma friends in the direction of practicing the Dharma.