English
Killing. It is equal to this sin. If one has wrong views towards those who hold the signs of the teachings, those with form. Entering mantra, the sin increases a hundredfold. Vajra brothers and sisters, sevenfold. Lineage lamas, a hundredfold. Root lama, a hundred thousandfold. Thus it is said. Secretly generating wrong views towards one's own and others' tenets. From the Great Arrangement: To slander the Dharma of one's own or another's tenets is a wrong path. If one transgresses the root samaya, one will remain in the suffering of fire on the earth for a long time. Generating wrong views towards one's own tenets, there is no time to escape from hell itself. Thus it is said. Among the three of the heart, abandoning wrong views of outer conduct, inner meditation, and secret view. From the Tantra of the Stacked Crystal Chambers: Wrong view, meditation, and conduct, this is a great wrong path. Whatever suffering all sentient beings have, it will surely ripen in this person's mind. Thus it is said. Among the three secrets, not keeping in mind the outer view, meditation, and conduct, keeping in mind the inner yidam deity, and secretly not keeping in mind the lama and vajra brothers and sisters. From Padma Klong Yangs: Whose mind is distracted, and does not keep in mind the dharmas to be kept in mind, and is ruined, the end of the actions of passing away and destruction, one will experience the suffering of uninterrupted hell. Thus it is said. These also replenish the diminished parts of each, and strive to confess. The root samaya has been taught. Second, among the five sets of five branch samayas, the first, the five samayas to be known: Since all dharmas are primordially enlightened, the five aggregates are the five fathers, the five elements are the five mothers, the five consciousnesses are the five bodhisattvas, the five objects are the five consorts, one should know the five groups of thoughts as the five mandalas. From the Three Arrangements of Samaya: The first samaya to be known is: the five aggregates and the five elements, the five consciousnesses, faculties, objects, etc., one should know as the nature of deities and mandalas. As it is said, it is also explained in the Kunje. Second, the five samayas to be practiced: are the great samayas, that is, when skillful means are transformed for the benefit of others. Killing, taking what is not given, engaging in unchaste conduct, speaking falsely. From the same: The five samayas to be practiced are: eating meat, drinking alcohol, taking what is not given, engaging in unchaste conduct, and lying.
Chinese
言说等五者是善巧方便的行为，不实行，从体验和概念出发而行。如是说。而且，在菩萨藏中也说：具备大方便者，烦恼转为菩提之支。这与此相符。因为没有自利之心，为了利他而允许的情况，如前所述。第三，接受的五种誓言是：大便、小便、红菩提、白菩提、大肉的精华五种。如前所说：接受的五种誓言是，大便、小便等五种誓物。如是说。其功德是，空行母金刚帐中说：不动的瑜伽士，能完全消除一切疾病，常时具有大光彩，金刚日不老，依靠金刚法，能享用一切女人。众生身生金刚喜，是有意义的大国王，具光彩能成就一切意义，瑜伽士能使之寂静。以不动饮用的行为，能活五千岁，常时说为万岁，金刚日为百岁，无量寿为无数岁，如虚空存在，七马车，无数金刚日二者，是成办轮回的根本，瑜伽士修持这些，将与具善缘者相同。如是说。第四，不舍弃的五种誓言是：不视五毒如声闻之敌，而是作为智慧的自性而作为道用。如前所说：不舍弃的五种誓言是，贪欲、嗔恨等五毒，在秘密金刚大誓言中，五烦恼转为五种智慧，不舍弃五毒而取五种智慧。如是说。这五毒如果被方便所摄持，也会成为道的助伴，因此不应舍弃；因为自性是智慧，因此不应舍弃；因为体性本来不生，因此不应舍弃；因为一切法的自性是平等性，没有取舍，因此称为不舍弃的誓言。本来咒语也不能作为道用，如果被方便所摄持，菩萨也能作为道用，因此实际上烦恼清净都汇集在一个要点上。应成办的誓言
English
Speaking and the five aspects are skillful means of conduct. One acts from experience and conceptualization without actually engaging. Thus it is said. Moreover, in the Bodhisattva Pitaka, it is also said: 'For those endowed with great skillful means, afflictions transform into limbs of enlightenment.' This is consistent with that. Because there is no self-interest, allowing for the benefit of others is as previously explained. The third, the five vows to accept are: large excrement, urine, rakta (red substances), white bodhicitta, and the essence of large meat, these five. As it says in the former: 'The five vows to accept are, large excrement, urine, and so on, the five samaya substances.' Thus it is said. Its benefits are also mentioned in the Vajra Tent of the Dakini: 'The yogi who relies on the immovable, will completely abandon all diseases, will always have great radiance, the vajra sun will not age. By relying on the vajra dharma, one will enjoy all women. The vajra joy arises from the body of beings, it is a meaningful great king, glorious, accomplishing all meanings, and the yogi will pacify it. By the practice of drinking the immovable, one will live for five thousand years. Always it is said to be ten thousand years, the vajra sun is a hundred thousand, immeasurable life is countless years. As long as space exists, the seven horses, countless vajra suns, are the root of accomplishing samsara. If yogis practice these, they will be equal to those with good fortune.' Thus it is said. Fourth, the five vows not to abandon are: not to regard the five poisons as enemies like the Shravakas, but to use them as the path, as the essence of wisdom. As it says in the former: 'The five vows not to abandon are, desire, hatred, and so on, the five poisons. In the secret vajra great samaya, the five afflictions transform into five wisdoms. Do not abandon the five poisons, but take the five wisdoms.' Thus it is said. These five poisons, if seized by skillful means, will also become companions on the path, therefore they should not be abandoned; because their essence is wisdom, therefore they should not be abandoned; because their nature is originally unborn, therefore they should not be abandoned; because the nature of all dharmas is equality, without acceptance or rejection, therefore it is called the vow not to abandon. Originally, mantras cannot be used as the path on their own. If seized by skillful means, bodhisattvas can also use them as the path, therefore, in essence, the purification of afflictions is gathered into one essential point. The vows to be accomplished
Chinese
第五，努力使之前的五种知识在自己的相续中真实成就。如彼经云：当修持的五种誓言是，五蕴和五大种，以及五种识和境，是坛城的成就者，通过圆满三种等持和五种仪轨，成为五部佛坛城的成就者，通过等持和五种仪轨来努力。三种等持是，如是性之，普现之，因之等持。五种仪轨是，生起本尊，念诵咒语，修持等持，安住誓言，努力上供朵玛。这些是就密咒幻化总的方面而言的。从《秘密藏》中说了五种根本誓言，十种支分誓言，以及四大和十九种大誓言。五种根本誓言是，不舍弃三宝，恭敬上师，不断绝咒语和手印，慈爱真实进入大乘者，不向他人讲述秘密之义。如彼经云：不舍无上敬上师，不断咒印之相续，慈爱进入真实道，秘密之义不外说，此乃五种根本誓。支分的十种不舍弃誓言是，如彼经云：愚痴贪欲和嗔恨，我慢嫉妒皆不舍。以及受持的五种誓言是，如彼经云：白供红供大小便，清净之器精华不舍。大誓言是杀生等四种。新密咒中说为当守护的誓言和当行持的誓言两种。第一种是十四根本堕等各自经中所说。第二种是，知晓五肉五甘露的自性后享用。其中五肉是，象肉，牛肉，狗肉，人肉，马肉。五甘露是大便等。食用它们的功德是，吉祥密集续云：以大肉誓言之殊胜，成就三金刚之最胜，以大小便誓言之殊胜，成为持明之主尊，以象肉之誓言，获得五种神通，以马肉之誓言，成为隐身之主。
English
Fifth, strive to actually accomplish the previous five knowledges in one's own continuum. As it says in that very text: The five vows to be accomplished are: the five aggregates and the five elements, and the five consciousnesses and objects, are the accomplishers of the mandala. Having perfected the three samadhis and the five rituals, one becomes the accomplisher of the mandala of the five Buddha families. One makes mental effort through samadhi and the five rituals. The three samadhis are: the samadhi of Suchness, the samadhi of Universal Manifestation, and the samadhi of Cause. The five rituals are: generating the deity, reciting mantras, meditating on samadhi, abiding by the vows, and striving for supreme offering cakes. These are in terms of the general empowerment of Secret Mantra Illusion. From the Guhyagarbha Tantra, five root vows, ten branch vows, and four great and nineteen great vows are spoken of. The five root vows are: not abandoning the Three Jewels, honoring the guru, not cutting off the continuity of mantras and mudras, having compassion for those who have truly entered the Great Vehicle, and not speaking of secret meanings to others. As it says in that very text: Do not abandon the unsurpassed, honor the guru, do not cut off the continuity of mantras and mudras, have compassion for those who have entered the true path, do not speak of secret meanings to outsiders. These are the five roots. Among the ten branches, the five vows of not abandoning are: As it says in that very text: Ignorance, desire, hatred, pride, and jealousy, do not abandon. And the five vows to be undertaken are: From that: White offerings, red offerings, excrement, meat, and the great, do not discard the essence of pure vessels. The great vows are the four beginning with killing. In the New Secret Mantra, it is taught as two: the vows to be protected and the vows to be practiced. The first are the fourteen root downfalls and so forth, which are mentioned in their respective texts. The second is to enjoy after knowing the nature of the five meats and five elixirs. The five meats are: elephant meat, beef, dog meat, human meat, and horse meat. The five elixirs are excrement and so forth. The benefits of eating them are also: From the Glorious Guhyasamaja Tantra: With the supreme vow of great meat, one accomplishes the supreme of the three vajras. With the supreme vow of excrement and urine, one becomes the chief of the knowledge holders. With the vow of elephant meat, one obtains the five clairvoyances. With the vow of horse meat, one becomes the master of invisibility.
Chinese
会成就。以狗肉的誓言，一切悉地都会成就。以牛肉的誓言，会成为勾召金刚的殊胜之法。又说，象肉和马肉，为了食物可以食用。如果不吃其他的食物，菩提萨埵大智者和诸佛都会欢喜。又说，大小便、精液、血等，可以供养诸神。这样做了，佛和菩萨大名声者会欢喜。如果没有这些，也可以在食物上做成那些形状，或者想着那些来食用。同样在那里面说，以肉为食物来吃，如果很好地观察大肉，身语意秘密的，一切悉地都会成就。又说，如果所有的肉都没有，也可以全部用思维来辨别。如果做了这个金刚的结合，诸佛会加持。这些像世间所诽谤的那样行持，从平凡的执着中解脱出来，没有好坏，并且有使空行成就者欢喜等等的功德。那么如何守护这些誓言呢？通过忆念、正知、谨慎，以惭愧、羞耻、恐惧和恭敬来守护。其中，忆念是不忘记誓言的次第，包括允许和禁止，在心中忆念，也就是日夜思念并忏悔和约束。正知是观察身语意是否安住于誓言，如果所做的一切与誓言相违，就舍弃；如果不违背，就实行。谨慎就像在敌人危险的地方小心一样，因为如果誓言破损，就会产生堕入恶道的恐惧等等，所以要警惕。惭愧是想到如果在上师面前承诺的誓言破损，不会有比自己更差的人了，依靠自己，对根本和支分的罪过也稍有顾忌。羞耻是想到上师、本尊、空行、众生等会感到羞耻，会变成被诽谤的境地，依靠他人来守护。以恐惧来守护是想到誓言破损的罪过，即使面临生命危险也不放弃。以恭敬来守护是带着对巨大利益的渴望，并且以恭敬来守护誓言。誓言的声音和意义是萨玛雅（藏文：ས་མ་ཡ་）。