English
ra 'gyur ro. de nas yang yan lag gi dam tshig bstan pa'i phyir. 'dod chags zhe sdang gti mug dang. zhes bya ba la sogs pas bstan te. 'dod chags zhe sdang gti mug dang. nga rgyal phrag dog chen po ni. bder gshegs lnga'i rang bzhin pas zhes bya ba ni. 'dod chags ni 'dod cing chags pa ste. de spangs na grol ba ma yin. 'dod chags kyi mtshan nyid ni. gnyis su med pa'i ye shes 'dod cing. chos nyid la chags pas rnam par dag ste. 'od dpag med kyi rang bzhin pas mi spang ngo. zhe sdang ni pha rol zhe sdang ba de. de spangs pas grol ba ni ma yin te. zhe sdang gi mtshan nyid ni. phyin ci log gi nyon mongs pa la zhe sdang zhing med par byed pas zhe sdang rnam par dag pa ste. mi bskyod pa'i rang bzhin pas mi spang ngo. gti mug ni mi shes shing tshor ba med pa ste. de spangs nas grol ba ma yin te. gti mug gi mtshan nyid ni phyin ci log gi rtog pa gang yang 'byung ba ma yin zhing. shes pa dang brjod pa las 'das shing bral bas na gti mug rnam par dag pa ste. rnam par snang mdzad kyi rang bzhin pas mi spang ba dang. nga rgyal ni ma rigs pas smra ba ste. de yang spang nas grol ba ma yin te. nga rgyal gyi mtshan nyid de ni. chos nyid gnyis su med pa'i don la gnas shing. phyi ci log gi don la nyon mongs pa ni mi gnas pas nga rgyal ba ste. nga rgyal rnam par dag pa ste rin chen 'byung ldan kyi rang bzhin pas mi spang ba dang. phrag ni gzhan gyi yon tan phrag dog ste. de spang nas grol ba ma yin te. phrag gi mtshan nyid ni. chos kyi dbyings spros pa'i mtha' brgyad dang bral bas. spros pa med par phrag dog ste. phrag don rnam par dag pas gdon mi za bar 'grub pa'i rang bzhin bas mi spang ba ste. de'i phyir chen po zhes gsungs te. chung ngu rnam par dkar ba'o. de ni mi spang ba'i dam tshig lnga'o. de nas yang dor bar mi bya ba'i dam tshig bstan pa'i phyir. sha chen bshang gci khu ba khrag. dbang ba'i rgyu ste bdud rtsi spos. dor bar mi bya sa ma ya ho. zhes gsungs te. sha chen dang bshang ba dang. gci ba dang khu ba dang. khrag lnga ni rnam par rtog pas mi gtsang ba dang. sogs pas bdud rtsi ste de las zlog pa'i phyir. dag pa'i rgyu ste bdud rtsi dngos zhes gsungs te. sha chen la sogs pa lnga ni ye nas rnam par dag pa'i ye shes lnga'i dngos po ste. de rnam par rtog pa'i bdud las za Turn into. Then, to show the vows of the limbs, it is shown by "desire, hatred, ignorance," etc. The so-called "desire, hatred, ignorance, arrogance, great jealousy, are the nature of the five Sugatas," desire is wanting and clinging. If it is abandoned, there is no liberation. The nature of desire is wanting the non-dual wisdom and clinging to the Dharma-nature, so it is completely pure. Because of the nature of Amitabha, it is not abandoned. Hatred is hating others. If it is abandoned, there is no liberation. The nature of hatred is hating and eliminating the inverted afflictions, so hatred is completely pure. Because of the nature of Akshobhya, it is not abandoned. Ignorance is not knowing and having no feeling. If it is abandoned, there is no liberation. The nature of ignorance is that no inverted thoughts arise, and it transcends and is separated from knowledge and speech, so ignorance is completely pure. Because of the nature of Vairochana, it is not abandoned. Arrogance is speaking unreasonably. If it is abandoned, there is no liberation. The nature of arrogance is abiding in the meaning of the non-duality of Dharma-nature, and no afflictions arise in the inverted meaning, so it is arrogance. Arrogance is completely pure. Because of the nature of Ratnasambhava, it is not abandoned. Jealousy is being jealous of the merits of others. If it is abandoned, there is no liberation. The nature of jealousy is that the Dharmadhatu is separated from the eight extremes of elaboration, so there is no elaboration and jealousy. Jealousy is completely pure, so it is not eaten by ghosts and the nature of accomplishment is not abandoned. Therefore, it is said to be "great." The small one is completely white. These are the five vows that are not abandoned. Then, to show the vows that should not be abandoned, the so-called "great meat, feces, urine, semen, blood, are the cause of increase, nectar, incense, should not be abandoned, Samaya Hum," great meat and feces, urine and semen, and the five bloods, are impure because of discrimination. And so on, nectar is to eliminate them. The so-called pure cause is the real nectar. The five great meats, etc., are the real objects of the five wisdoms that are inherently pure. They are eaten by the demons of discrimination.
Chinese
饮用后，是五种智慧甘露的自性。不清净之物，不是应该抛弃的，因为是五种智慧的自性，所以是不可抛弃的三昧耶。这是不可抛弃的五种誓言。然后，为了宣说应该行持的誓言：妄语和恶语，以及结合与度脱的誓言，以五部如来的事业来行持，是恒常行持的誓言。如是说。妄语是法性无实有的自性，为了正直地指示“就是这样”，而说的妄语，因为是不行持的事业，所以瑜伽士也应该行持。恶语是说，所有显现都是错乱的，不是实有的。这是恶语，是毗卢遮那佛的事业，所以瑜伽士也应该行持。偷盗是说，所有显现的法，本来未被改造的自性光明，如同珍宝一般，这是应该证悟的，这是应该修持的。将所有颠倒都偷入到真实的法界中，是宝生佛的事业，瑜伽士应该恒常行持。结合是说，所有显现，在世俗中与本尊和明妃相结合，在胜义中与无生自性相结合，这是无量光佛的事业。瑜伽士应该恒常行持。度脱是说，将三界的一切有情，从分别念的束缚中，度脱到无生的自性中，并且将所谓的无生也度脱到不住留的状态中，这是不被鬼神所食，能成办一切事业的事业。瑜伽士为了时时行持，以五部如来的事业，是恒常行持的誓言。如是说。这是应该行持的五种誓言。不舍弃，不抛弃，应该行持，这是说，五种烦恼是五部如来的自性，所以不舍弃。五种甘露是五种智慧的自性，所以不抛弃。妄语和恶语等是五部如来的事业，所以应该行持。十五支分的誓言是说，不应舍弃的五种誓言和不应抛弃的五种
English
Having drunk, it is the nature of the five wisdom nectars. Unclean things should not be discarded, because they are the nature of the five wisdoms, so it is the Samaya of not discarding. These are the five vows of not discarding. Then, in order to explain the vows to be practiced: the vows of lying and harsh words, and union and liberation, by practicing the activities of the five Sugatas, it is the vow of constant practice. It is said. Lying is the nature of the Dharma without substance, and the lie that indicates the meaning of honestly saying "it is like this," because it is an action that is not practiced, so yogis should also practice it. Harsh words are saying that all appearances are delusions and are not real. This is harsh speech, it is the activity of Vairochana, so yogis should also practice it. Stealing is saying that all phenomena that appear, the naturally unconditioned nature of luminosity, is like a jewel, this is what should be realized, this is what should be practiced. Stealing all inversions into the true realm of reality is the activity of Ratnasambhava, and yogis should always practice it. Union is saying that all appearances, in the conventional sense, unite with deities and consorts, and in the ultimate sense, unite with the unborn nature, this is the activity of Amitabha. Yogis should always practice it. Liberation is saying that all sentient beings of the three realms, who are bound by conceptual thoughts, are liberated into the unborn nature, and even the so-called unborn is liberated into a non-abiding state, this is the activity of accomplishing everything without being devoured by demons. For the yogi to practice at all times, through the activities of the five Sugatas, it is the vow of constant practice. It is said. These are the five vows to be practiced. Not abandoning, not discarding, should be practiced, this is saying that the five afflictions are the nature of the five Sugatas, so they are not abandoned. The five nectars are the nature of the five wisdoms, so they are not discarded. Lying and harsh words, etc., are the activities of the five Sugatas, so they should be practiced. The vows of the fifteen branches are saying that the five vows that should not be abandoned and the five that should not be discarded.
Chinese
五种根本誓言和五种应修持的誓言，总共十五种。 "即使为了生命也不放弃" 这句话的意思是：这是对自己有益的生命，如果生命不中断，就如同不死一样，是无二的智慧。如果领悟了分别念之树，就能完全清净无生的法界。在那里怎么会有死亡呢？为了获得那个果实，不放弃。不放弃什么呢？不放弃根本和支分誓言，因为它是获得无二智慧的基础或根本。如果放弃了会有什么过失呢？为了说明这一点，经中说："如果放弃了，怎么会有果实呢？" 如果没有根本和支分誓言，并且不守护，怎么会有像生命一样的果实呢？不会有，将会毁灭，这是最后的结论。 "那样的过失无法言说" 的意思是：违犯根本和支分誓言的过失，是无法言说的，将会毁灭，这是最后的结论。 之后，如果违犯誓言，不被慈悲所救护，就会堕入地狱。为了被慈悲所救护，经中说："从内心诋毁上师" 等等。 "从内心诋毁上师" 的意思是：最初，在学习知识的弟子时期，对上师以柔和的语言和良好的行为来亲近。学习知识熟练后，说那位上师做无意义的行为，说从法和那位上师那里将来不会有任何收获，并且说自己的知识比上师知道的更多，这就是从内心诋毁上师。如果不忏悔，就会堕入无间地狱。 "安住于佛法" 的意思是：安住于佛法，做四种颠倒的行为，说谎、偷盗、欺骗和虚伪等等，如果不被慈悲所救护，就会堕入无间地狱。 "诋毁大乘" 的意思是：安住于佛法的小乘，并且诋毁大乘，尤其是无上瑜伽，就会堕入无间地狱。因此，要被慈悲所救护。 "对一切众生有害" 的意思是：最初，对佛法有信心并进入佛门，后来又从那里退转，对佛
English
The five root vows and the five vows to be practiced, totaling fifteen. "Not to be given up even for life" means: This is the life that benefits oneself, and if life is not interrupted, it is like not dying, it is non-dual wisdom. If the tree of conceptualization is understood, then the unborn realm will be completely purified. How can there be death there? In order to obtain that fruit, do not give up. What is not given up? Do not give up the root and branch vows, because it is the basis or foundation for obtaining non-dual wisdom. What is the fault if it is given up? To explain this, it is said in the scriptures: "If it is given up, how will there be fruit?" If there are no root and branch vows and they are not kept, how will there be fruit like life? There will be no fruit, it will be destroyed, this is the final conclusion. "That fault is beyond words" means: The fault of breaking the root and branch vows is beyond words, it will be destroyed, this is the final conclusion. After that, if the vows are broken and not protected by compassion, one will fall into hell. In order to be protected by compassion, it is said in the scriptures: "To slander the teacher from the heart" and so on. "To slander the teacher from the heart" means: Initially, when learning knowledge as a student, one approaches the teacher with gentle words and good behavior. After becoming proficient in knowledge, one says that the teacher is doing meaningless actions, says that there will be no future gains from the Dharma and that teacher, and says that one's own knowledge is more than the teacher knows, this is to slander the teacher from the heart. If one does not repent, one will fall into the Avici hell. "Abiding in the Buddha's teachings" means: Abiding in the Buddha's teachings, doing four inverted actions, lying, stealing, deceiving, and being hypocritical, etc., if one is not protected by compassion, one will fall into the Avici hell. "Slandering the Great Vehicle" means: Abiding in the Hinayana of the Buddha's teachings, and slandering the Mahayana, especially the Anuttarayoga, one will fall into the Avici hell. Therefore, one must be protected by compassion. "Harmful to all sentient beings" means: Initially, having faith in the Buddha's teachings and entering the Dharma, later retreating from there, being harmful to the Buddha's