English
The vows of body, speech, and mind. It is said that all three are included. The unsurpassed non-abandonment is the vow of mind. Among them, meditating on the three bodhicittas is the vajra mind vow. So it is said. On this, the Omniscient Dharma Lord said: Some say that respecting the lama and Dharma friends is the activity of the basic body, so it is the vow of body; not abandoning deities and not interrupting mantras and mudras is a branch of recitation, so it is the vow of speech; not speaking secrets is something to be kept in mind, so it is the vow of mind. That statement does not see the reason, because if it is translated and recited, the meaning is the same. So it is said. The great translator Dharmashri said: Here, it is better to summarize bodhicitta and not speaking secrets into the vow of mind, because this is the time to summarize into the three root vows. So it is said. Similarly, in the confession chapter of the twenty-eight vows of the "Immaculate King Confession Tantra," it says: Secret ten, etc., giving excellent instructions, etc., saying that it is summarized into the vow of mind. I think that, as mentioned above, according to the authority of the "Peaceful Tantra of the Gathering of Bliss," the secret ten are included by the three of body, speech, and mind, which is more reasonable. Second, explaining the ten branch vows, there are two types: five not to abandon and five not to discard. The first is: In the "Clear Light Tantra," it says: Those five poisons, the reversed five poisons. It is said to be both direct and reversed. That is to say, the reversed five poisons are the five poisons themselves. Do not regard them as enemies as stated in the Hinayana scriptures and do not abandon them. Why? Because all dharmas are empty in their own nature, so there is no real object to be abandoned, just as there is no need to rely on the water of a mirage. As it is said in the Vajra: "Afflictions are like illusions, empty in nature. Knowing their impermanent nature, one is liberated." So it is. Moreover, if taken with skillful means, even if used, they will not bind and will become companions on the path, so they should not be abandoned. As it is said in the ocean: "The path of afflictions is great purity. The desired objects of skillful means are the best of ornaments. By enjoying everything, one quickly becomes the glorious Heruka." So it is said. Similarly, it is also said in the sutras, as it is said in the "Ratnakuta Sutra": "Just as the impure waste of cities benefits the sugarcane field, so too, the bodh...
Chinese
菩萨的不净粪便，它对佛陀的法田有益。正如《摄论》中所说：具备大方便者，烦恼转为菩提之支。因此，由于五部是五智的自性，所以不应舍弃。二十八根本誓言中说：嫉妒等五种烦恼，本来就是五智的自性。正如《方便网》中所说：愚痴、嗔恨、傲慢和贪欲、大嫉妒，具有无需守护的誓言，那就是金刚誓言。在它的注释中，大学者莲花生说：愚痴是毗卢遮那佛的誓言。为什么呢？因为无明不可断除，智慧不可修成，因为它们在法界中是同一味道。正如《寂静续》中所说：通过了解自性而不舍弃，自知即是智慧。在隐义中，也说五种真实毒药，也就是，由于一切法都圆满于平等性中，因此在见地上没有偏颇，在行为上没有取舍的愚痴；对于没有如此证悟者，从无缘大悲中随之生起的贪欲；摧毁自证智慧之邪见的嗔恨；不容纳证悟自性的见地的傲慢；以及不容纳二取见行于平等性之界中的嫉妒。因此，不应以试图证悟和习惯它们的努力来舍弃它们。第二，不舍弃的五种是：在《秘密藏》中说：白色的精液、红色的精液、大粪、大肉，清净的容器水就是小便，这五者本来就是五甘露的自性，因此不应舍弃。在《支分》中说：甘露本来就是清净的法，没有取舍，超越一切。在原始守护的大誓言中，智者应当接受。因此，由于五部是五智的自性，所以也不应舍弃。也就是，菩提心是金刚部，是如镜智；大粪是如来部，是法界智；大肉是宝生部，是平等性智；红色的精液是莲花部，是妙观察智；小便是不空成就部，是成所作智。正如《灰烬》中所说：五甘露是五部的实物，大粪、小便、菩提心。此外，还有五种疾病
English
The impure excrement of a Bodhisattva, it benefits the field of the Buddhas' teachings. As it says in the Compendium of Vehicles: For those endowed with great means, afflictions transform into limbs of enlightenment. Therefore, since the five families are the nature of the five wisdoms, they should not be abandoned. As it says in the Twenty-Eight Root Vows: The five afflictions, such as jealousy, are inherently the nature of the five wisdoms. And as it says in the Net of Means: Ignorance, hatred, pride, and great desire, great jealousy, have vows without protection, that is the Vajra Vow. In its commentary, the great teacher Padmasambhava says: Ignorance is the vow of Vairochana. Why? Because ignorance cannot be abandoned, and wisdom cannot be cultivated, because they are of one taste in the realm of Dharma. As it also says in the Peaceful Tantra: One does not abandon through knowing the nature, self-awareness itself is wisdom. In the hidden meaning, it is also said that the five genuine poisons, that is, since all dharmas are perfected in equality, ignorance is without bias in view and without discrimination of acceptance and rejection in conduct; for those who have not realized this, desire arises from the subsequent attachment to impartial great compassion; hatred destroys the wrong conceptions of self-aware wisdom; pride does not accommodate the view of realizing the state of emptiness; and jealousy does not accommodate dualistic views and practices within the realm of equality. Therefore, one should not abandon them through the effort of trying to realize and become accustomed to them. Second, the five that are not to be abandoned are: In the Secret Essence it says: White semen, red semen, excrement, great meat, pure container water, which is urine, these five are inherently the nature of the five nectars, therefore they should not be abandoned. In the Limb it says: Nectar is inherently pure Dharma, without acceptance or rejection, beyond all. In the great vow of original protection, the wise should accept it. Therefore, since the five families are the nature of the five wisdoms, they should not be abandoned either. That is, Bodhicitta is the Vajra family, mirror-like wisdom; excrement is the Tathagata family, the wisdom of the Dharmadhatu; great meat is the Ratna family, equality wisdom; red semen is the Padma family, discriminating wisdom; urine is the Karma family, accomplishing wisdom. As it says in Ashes: The five nectars are the substance of the five families, excrement, urine, Bodhicitta. Furthermore, there are the five diseases
Chinese
也因为能消除，且具有五种自然的力量而不舍弃。能消除菩萨的火热之病，获得不忘失的陀罗尼。同样，红色的能消除寒病，使光彩鲜明；尿液能消除毒病，使寿命延长。 为了清净梦的证悟而修习，为了五种共同的需要，为了成就五部，为了从痛苦中解脱而获得成就。 如《空行母金刚帐》中所说：“不动依怙的瑜伽士，所有疾病都会完全消除，恒常拥有巨大的光彩。”等等。 也因为是成就的物质而取用。如《密集》中所说：“以大肉誓言，成就殊胜三金刚；以粪便誓言，成为持明之主。” 与此相应，如果也依止五肉，则具有空行聚集、成就临近等特殊功德。其中说：“以象肉的誓言，能获得五种神通；以马肉的誓言，能成为隐形的主人；以狗肉的誓言，一切成就都能实现；以牛肉的誓言，能成为勾召金刚的殊胜者。”又如《总续》中所说：“牛、狗、马肉和人肉、象肉等，食用能成就一切功德，这是我们的誓言。”又说：“无数过去的佛陀，也主要实行这五种行为，因为持有清净的誓言，所以被称为过去的誓言。”因此，也应接受成为实行苦行的助伴。这些被称为支分誓言，因为是根本的助伴或方法之支分。按照古译无上瑜伽部的极顶口诀部的观点，在誓言的分类中说：“从有情的三种成熟中，宣说三种明咒的誓言。其中明确区分的特点是，从身语意中，每一个都有九种，通过进入和事业的方式来了解。”因此，根本的身语意三者有外内密三种，每一个又分为三种，所以说了二十七种。这首先是
English
It is also not abandoned because it can eliminate and has five natural powers. It can eliminate the hot diseases of Bodhisattvas and obtain the Dharani of non-forgetfulness. Similarly, Rakta eliminates cold diseases and makes the complexion clear; urine eliminates poison diseases and prolongs life. It is practiced to purify the realization of dreams, for the five common needs, for the accomplishment of the five families, and to obtain accomplishment by liberating from suffering. As it is said in the Vajra Tent of the Dakini, "The yogi who relies on the immovable, all diseases will be completely eliminated, and will always have great splendor." etc. It is also taken because it is a substance for accomplishing Siddhi. As it is said in the Guhyasamaja, "With the great meat vow, the supreme three vajras are accomplished; with the excrement vow, one becomes the lord of Vidyadharas." Correspondingly, if one also relies on the five meats, one has special merits such as the gathering of Dakinis and the nearness of Siddhi. Among them, it says, "With the vow of elephant meat, one will obtain the five clairvoyances; with the vow of horse meat, one will become the master of invisibility; with the vow of dog meat, all accomplishments will be achieved; with the vow of beef, one will become the supreme one who summons Vajras." Also, as it is said in the General Sutra, "Beef, dog, horse meat, and human meat, elephant meat, etc., eating them will accomplish all merits, this is our vow." It also says, "Countless past Buddhas also mainly practiced these five behaviors, because they held pure vows, they are called past vows." Therefore, it should also be accepted as a companion for practicing asceticism. These are called branch vows, because they are branches of the root companion or method. According to the view of the Ancient Translation Unsurpassed Yoga Tantra's pinnacle of secret instruction, in the classification of vows, it says, "From the three ripenings of beings, three vows of mantras are proclaimed. The distinct characteristics are that from body, speech, and mind, each has nine, which are understood through the manner of entering and action." Therefore, the three roots of body, speech, and mind have outer, inner, and secret aspects, and each is divided into three, so twenty-seven are spoken of. This is first
Chinese
守护身体之法，身之誓言有外、内、密三种。首先，外之又外、又内、秘密三种是：依次断除不予取、不行梵行、断命三者。出自《金刚藏胎续》：身之外誓言，分为三种，不予取为外，身之誓言即毁坏。其标志是肢体上，出现各种不悦之相。不行梵行为内，其标志是诸根之疾病。断命为秘密，其标志是脏器中，瑜伽士之体验。如是。内之三种是：舍弃诽谤父母金刚兄弟姐妹及自身，诽谤佛法与补特伽罗，殴打自身及轻蔑呵责上师之加持物。出自《金室叠续》：内之外是兄弟，以及父母，不诽谤自身。内之内，总的来说，对于大小乘之诸法，想要进入、已进入、进入后执持形象之身，如果轻蔑、高估、装饰、诽谤，即是欺骗了成百上千的佛身。内之秘密是自身，因为是本尊之坛城，诽谤以及食物中掺杂毒药食用，如果用武器击打，无有遗漏之路而取百身，其后将感受热地狱。如是。秘密之三种是：意图殴打金刚兄弟姐妹之身体，诽谤其装饰，殴打金刚道友，贪恋上师之母，跨越上师之影子，以及在上师面前身体语言行为不谨慎。出自《吉祥日月叠续》：金刚兄弟或姐妹，如果评论身体的装饰，高估并用手殴打，如果允许他人这样做，此亦将增长无间地狱之苦。内在极其亲密的道友，即使是开玩笑，殴打或意图殴打，甚至在梦中贪恋上师之母，如果不立即忏悔，此亦与之前之罪相同。秘密之秘密是，不跨越上师身体的影子，在上师的视线中，也不要持有武器，不要伸腿或躺卧，
English
The method of guarding the body, the vows of the body are of three types: outer, inner, and secret. First, the outer, inner, and secret of the outer are: successively abandoning taking what is not given, not practicing celibacy, and killing. From the Vajra Heart Embryo Stacked Tantra: The outer vow of the body, divided into three aspects, taking what is not given is outer, and the body's vow is broken. Its sign is that on the limbs, various unpleasant appearances arise. Not practicing celibacy is inner, its sign is diseases of the senses. Killing is secret, its sign is in the internal organs, the experience of the yogi. Thus it is. The three of the inner are: abandoning slandering parents, Vajra brothers and sisters, and oneself, slandering the Dharma and individuals, beating oneself, and despising and rebuking the blessed objects of the guru. From the Golden Chamber Stacked Tantra: The outer of the inner is brothers and sisters, as well as parents, do not slander oneself. The inner of the inner, in general, for all the Dharmas of the Great and Small Vehicles, wanting to enter, having entered, and after entering, holding the body of the image, if one despises, overestimates, decorates, or slanders, one deceives hundreds of thousands of Buddha bodies. The secret of the inner is one's own body, because it is the mandala of the deity, slandering and mixing poison in food and eating it, if one strikes with a weapon, without a path of leakage, one takes a hundred bodies, after which one will experience the hot hells. Thus it is. The three of the secret are: intending to beat the bodies of Vajra brothers and sisters, slandering their ornaments, beating Vajra friends, being attached to the guru's mother, stepping over the guru's shadow, and being careless in body, speech, and mind in front of the guru. From the Glorious Sun and Moon Stacked Tantra: Vajra brothers or sisters, if one comments on the ornaments of the body, overestimates and strikes with the hand, if one allows others to do so, this will also increase the suffering of the uninterrupted hell. The extremely intimate friend of the inner, even in jest, striking or intending to strike, or even being attached to the guru's mother in a dream, if one does not immediately confess, this is the same sin as before. The secret of the secret is, do not step over the shadow of the guru's body, and in the guru's sight, do not hold weapons, do not stretch out legs or lie down,