English
And, it explains the five vows of practicing by proposing a view and refuting it, accepting by stating a commitment and refuting it, not abandoning by stating a view and refuting it, and establishing by explaining categories and refuting them. First, regarding the five vows of initially recognizing as the nature of the deity through profound wisdom: the five aggregates such as form, the five elements such as earth, the five consciousnesses such as eye and ear, and their basis, the five faculties, the five objects such as form and sound, and the five colors arising from various orifices, these are inherently the essence of the five families and five wisdoms, therefore, they should be recognized as the nature of the deity and the mandala. Although the two lower tantras of the inner tantras think so, in reality, everything is the nature of the single mind of awareness and bodhicitta, therefore, the profound reality where the knowable and the knower are not different is not seen even through that path, thus it is proclaimed. Second, the five vows to be practiced with skillful means are: drinking and union, taking what is not given, practicing impure conduct, and speaking falsehoods, these five are practiced through skillful means. Thus, the view is stated. Here, from the scope of the vows, "drinking, union, taking what is not given, and falsehood, harsh words changing meaning are practiced according to the scriptures," like that, whether it is said to be speaking harsh words or in some scriptures it is said to be speaking idle words, whichever it is, here it is said to be practicing impure conduct, it seems to be a textual error, but it should be examined. Refuting that is, the two lower tantras of the inner tantras think that if those five to be practiced are not practiced according to the scriptures, it is seen as a violation of the vow, and practicing with the conceptual mind of acceptance and rejection, diligence and effort, that is also contrary to the nature of non-conceptual equality, therefore, it is not in accordance with the meaning of reality as it is, thus it is proclaimed. Third, regarding the five vows of not abandoning and accepting the nature of the four accomplishments and the three 'is': excrement is the Buddha family, the wisdom of dharmadhatu; urine is the karma family, the wisdom of accomplishing activities; from various sources, feces is the Ratnasambhava family, the wisdom of equality; blood is the Padma family, the wisdom of discriminating awareness; white bodhicitta is the Vajra family, the mirror-like wisdom, these five vow substances are the five natures of the five families of the victorious ones and the five wisdoms.
Chinese
据说，五种肉也由此五种甘露组成。通过将五部勇士的种子字与五个字母混合，加持后，承诺接受五佛的自性。如果不如是接受五种甘露，则认为无法成就五身五智，因此伴随着取舍、疑虑的分别念。因为未成就远离取舍二者的法性，它超越了分别念的范畴，所以显示出与未造作的实义相违背。第四，因为本初就是五智的自性，所以不可舍弃的五种誓言是：贪欲、嗔恨、愚痴等五毒。在秘密金刚乘中，作为不可舍弃的伟大誓言，将五种烦恼视为并非改变自相，而是视为五种智慧的体性，因此不舍弃五毒，而是接受其作为五种智慧的体性，这只是表达了一种愿望。驳斥它的是，守护这五种不可舍弃的誓言，也是因为执取烦恼为智慧的体性，舍弃其自相，所以安住于能取所取的分别念的边见中。从大圆满的角度来看，因为证悟到一切显现都是唯一的智慧的游舞，所以没有任何取舍的分别念，也无法成就如是的大乐智慧，因此显示出它不是究竟的决定之论。第五，通过具有殊胜证悟和串习的修持之门，将五种果成就为五智的自性之五种誓言是：五蕴成就为五部的五父，五大成就为母等，以及五根识等也成就为五佛部的坛城。如《幻化经》云：“五仪轨已圆满，五供具已具足，五支咒已圆满，不懈怠精进修，三十六日或，十二十四十六，得自在成就部。”如是，通过圆满三种等持和仪轨的五支等，成为遍布一切佛坛城的部。
English
It is said that the five meats are also composed of these five amritas. By mixing the seed syllables of the five warrior families with five letters, and blessing them, one vows to accept the nature of the five Buddhas. If one does not accept the five amritas in this way, it is believed that the five bodies and five wisdoms cannot be accomplished, and thus it is accompanied by the conceptual thought of taking and rejecting, and doubt. Because the Dharma nature that is free from taking and rejecting is not accomplished, it transcends the realm of conceptual thought, so it is shown to be contrary to the un fabricated true meaning. Fourth, because it is inherently the nature of the five wisdoms, the five vows that are not to be abandoned are: the five poisons such as desire, hatred, and ignorance. In the secret Vajrayana, as a great vow that is not to be abandoned, the five afflictions are regarded not as changing their own characteristics, but as the nature of the five wisdoms, so the five poisons are not abandoned, but accepted as the nature of the five wisdoms, which is only expressing a wish. Refuting it is that guarding these five vows that are not to be abandoned is also because grasping afflictions as the nature of wisdom and abandoning their own characteristics, one abides in the extreme of the conceptual thought of grasper and grasped. From the perspective of Dzogchen, because it is realized that all appearances are the play of the one and only wisdom, there is no conceptual thought of taking and rejecting, and the great bliss wisdom as it is cannot be accomplished, so it is shown that it is not the ultimate definitive statement. Fifth, the five vows to accomplish the five fruits as the nature of the five wisdoms through the door of practice with special realization and familiarity are: the five aggregates are accomplished as the five fathers of the five families, the five elements are accomplished as the mothers, and the five consciousnesses and sense faculties are also accomplished as the mandala of the five Buddha families. As it is said in the Mayajala Tantra: "The five rituals are completed, the five offerings are complete, the five branches of mantra are complete, if one strives diligently without negligence, in thirty-six days, or twelve, fourteen, sixteen, one attains the supreme empowerment of the family." Thus, by perfecting the three samadhis and the five branches of the ritual, etc., one becomes the family that pervades all the Buddha mandalas.
Chinese
说是成就于五种坛城之中。如果想要那样成就，也因为以三摩地和五种仪轨等使自己的心性专注于勤作，所以在任何取舍勤作的对境中都不会分别，并且与不寻觅一切身和智慧，任运成就之义相违，所以没有实义。也就是说，观想依靠心分别念的活动而生起和修习的本尊身像，如同无分别的无情物，如同虚空的彩虹一般，是由因缘所生，安住于坏灭的自性之中。口中念诵仪轨的词句和复诵的念诵等，也是由分别念与风的动摇相结合，如同芦苇被风吹打一般，没有实义。因此，以身语意的勤作修习之行，不会成就原本不寻觅任运成就的如是实相。像这样，如果是原本任运成就，则不需要勤作修习。如果基上没有成就，那么努力修习也丝毫不会成就，如同认为海市蜃楼是水而追逐一样。如《穷尽深处》中说：改变处所，观修本尊，希求解脱，都是分别念，从无中求有，如同追逐海市蜃楼。如是宣说。第三，阿底瑜伽开显任运成就之必要分五：本体无相，超越守护界限；解释名称的意义；没有业的利害；开显不以勤作修习因果而成就；以及以二谛超越对境。第一，如果像那样遮破下乘具有守护界限的一切誓言，那么，该如何理解普贤王如来的誓言呢？像这样，普贤我从一开始就超越了一切分别念相的行境，因此，对于它来说，没有任何需要守护的誓言，所以超越了所守护之境。因为是没有任何因缘，自生不造作的自性，所以不需要勤作修习。一切事业行为都是原本任运成就，所以不需要像丹根等五种受用一样去受用，并且
English
It is said that it is accomplished in the five mandalas. If you want to accomplish it that way, it is because you distract your own mind with diligence by means of the three samadhis and the five rituals, etc. Therefore, you will not distinguish in any object of acceptance and rejection, and it is contrary to the meaning of spontaneously accomplishing all bodies and wisdom without searching, so it has no essence. That is to say, the deity's body, which arises and is cultivated based on the activity of mental discrimination, is like a non-discriminating inanimate object, like a rainbow in the sky, born from causes and conditions, and dwells in the nature of destruction. The words of the ritual recited by the mouth and the repeated recitations are also combined with the movement of the wind from the discriminating mind, like reeds being blown by the wind, without essence. Therefore, the practice of diligence and cultivation of body, speech, and mind will not accomplish the original state of spontaneous accomplishment without searching. Like this, if it is originally spontaneously accomplished, then there is no need for diligent cultivation. If there is no accomplishment on the basis, then diligent cultivation will not accomplish at all, just like chasing after a mirage thinking it is water. As it says in 'Exhausting the Depths': Changing places, meditating on the deity, desiring liberation, are all discriminations, seeking existence from non-existence, like chasing a mirage. So it is said. Third, Atiyoga shows the necessity of spontaneous accomplishment in five parts: the essence is without characteristics, transcending the limits of protection; explaining the meaning of the name; there is no benefit or harm of karma; revealing that it is not accomplished by diligent cultivation of cause and effect; and transcending the object with the two truths. First, if all the vows of the lower vehicle with protective boundaries are rejected in that way, then how should the vows of Kunjed be understood? Like this, Kunjed I have transcended all the objects of discrimination from the beginning, therefore, there is no vow to be protected for it, so it transcends the protected realm. Because it is the nature of self-born, uncreated without any cause, there is no need for diligent cultivation. All activities are originally spontaneously accomplished, so there is no need to enjoy the five enjoyments such as tangen, and
Chinese
五大和生处等一切本来就是智慧，所以不需要新去认识。如果是智慧，就必须是无为法。如果是无为法，就不能新去认识和去除。五甘露等也是自生无为法。为什么呢？如果认为五部是五智的自性，那么它们就是自生无为法。这样，依靠勇士五谷的聚积等加持的因和缘，也不需要希求和舍弃的努力。如彼经云：法身不动乃是意之誓言，无取舍而行持乃是大誓言。因为觉性是菩提心一的游舞显现，所以烦恼和智慧本来没有好坏的差别，因此要将烦恼视为智慧的自性而接受，以及将烦恼的自相视为过患而舍弃，什么都不需要。因此，在《龙钦饶绛续》中说：往昔的诸佛也，见无取舍之义后，烦恼菩提无取舍，烦恼自性为何，从无根中生出之故，自生智慧自显现，彼亦无对治。如是宣说，烦恼等特意取舍二者皆无。第二，如是的大圆满无守护誓言的定义是：如小乘一般，了悟到没有任何需要守护的事物成立，因此不通过取舍勤作的方式守护任何事物，所以称为无有誓言。从取舍希惧的束缚中解脱，虽然实际上不实行任何取舍，但智慧的游舞不间断，无论显现什么都作为法性的游舞而行持，所以三门放逸，因此称之为放任。在菩提心的界中，一切法都无好坏和取舍地安住于一，对此，无论如何做，都没有需要守护和守护者，也不会超出菩提心的自性，所以称为唯一。无论如何显现的轮
English
Since all the five aggregates and the sources of arising, etc., are primordially wisdom, there is no need to newly recognize them. If it is wisdom, it must be unconditioned. If it is unconditioned, then there is no newly recognizing or removing it. The five nectars, etc., are also self-arisen and unconditioned. Why? If it is asserted that the five families are the nature of the five wisdoms, then they are self-arisen and unconditioned. Thus, relying on the accumulation of the five hero grains, etc., there is no need to depend on the causes and conditions of blessings, nor is there a need for the effort of accepting and rejecting. As it says in that very text: "The unmoving Dharmakaya is the samaya of the mind; to act without acceptance or rejection is the great samaya." Since awareness is the display of the play of the single bodhicitta, there is no distinction between good and bad in afflictions and wisdom from the beginning. Therefore, there is no need to accept afflictions by viewing them as the nature of wisdom, or to reject afflictions by viewing their own characteristics as faults. Therefore, in the tantra of Longchen Rabjam, it says: "Even the Buddhas of the past, having seen the meaning of no acceptance or rejection, afflictions and bodhi have no acceptance or rejection. Whatever the nature of afflictions is, since it arises from a rootless source, self-arisen wisdom self-arises, and it also has no antidote." Thus, it is taught that there is no deliberate acceptance or rejection of afflictions, etc. Secondly, the definition of the unprotectable samaya of such a Great Perfection is: like the lower vehicles, realizing that there is no object to be protected that is established, therefore, one does not protect anything through the means of acceptance, rejection, effort, and accomplishment, and thus it is called the "non-existent samaya." Having been liberated from the bonds of acceptance, rejection, hope, and fear, although one does not actually practice any acceptance or rejection, the play of wisdom is uninterrupted, and whatever arises is practiced as the play of dharmata, so the three doors are unrestrained, and thus it is called "unfettered." In the realm of bodhicitta, all dharmas abide as one without good or bad, acceptance or rejection, and in this, no matter what is done, there is nothing to be protected or a protector, and one does not go beyond the nature of bodhicitta, so it is called "solitary." Whatever appears as the wheel of