English
This is gathered for the purpose of not transgressing the vows. As it says in the Supreme Vow Tantra: "With the strength of body, speech, and mind, whatever one can, to the lama, whoever does service and attendance, for this one, a collection of power and abilities, blessings will arise without obstruction." Therefore, secondly, there are three types of branch vows: fifteen vows of conduct to be practiced, five vows of view to be known, and five vows of meditation to be cultivated. First, the fifteen vows of conduct to be practiced are: The way to abide in these branch vows is that the yogis of the path of Unsurpassed Mantra, having realized all phenomena as the nature of the three mandalas, and having sealed all appearances and actions with the mudra of Samantabhadra, if they practice without deviating from this, then whatever karma and afflictions that bind ordinary people to samsara will not affect them. Moreover, they will perfect their own accumulations and accomplish the great benefit of benefiting others. Therefore, for such an extraordinary feature of skillful means, those who possess the confidence of realization and familiarity with the twenty-five branch vows should practice everything literally. Those who are incapable, such as killing, which they cannot do literally, should learn the hidden meanings, such as the method of killing the wind-mind in the central channel, as will be explained, and should actually train in the ten vows of view and meditation. Among these, first, the first set of five conduct vows is: Tana (ཏ་ན་) means liberation. That is, the object to be killed is life and sentient beings with life, and the killer is oneself and all phenomena, which do not exist in ultimate reality, but are realized as illusion and mirage in conventional reality. If the yogi liberates them with the skillful means of mantra with the intention of benefiting others, it is of great significance. As it says in the Definitive Word of the Lama: "Those who harm the Buddha's teachings, and those who are stubborn and malicious in slandering the lama, and those who are always intent on harming sentient beings, the wise should strive to kill." And, "The practice of bodhicitta increases, sentient beings are happy, the gods are pleased, my vows are fulfilled, evil deeds, obstacles, and suffering are short-lived." Gana (ག་ན་) means union. For all phenomena, without clinging to any extreme of substance or characteristics, those who are able to use the great bliss of non-dual wisdom as the path,
Chinese
如是行持之利益：金刚经云：诸佛皆欢喜，誓言皆守护，为成办秘密真言之故，可行于其他女人。如是。不予取也是如此。取的对境，所取之物，取者自己以及一切法，知晓如梦一般，仅是自现，无有他异之士夫，为圆满他人之福德等而可取。宝积经云：如幻师取幻化之财物，如梦中一般，需要时也可享用，然彼无有业，亦无有异熟。如是于此修习无贪之智慧，趋往寂灭殊胜之涅槃。如是所说之义，杀生等一切看似罪过者，皆应如是知晓。所需者，金刚经云：从吝啬者处取财物，布施于贫穷之有情，因此可劫夺人主与富人之财物。如是等等。妄语也是如此。轮回涅槃一切法，皆未曾以自性成立，于虚妄之上，以名言如何安立，一切皆是虚妄，因此了知如是之理之瑜伽士，为特殊之需要，可说妄语。彼经云：恒时为护持上师之誓言财物，以及有情之性命，亦可说妄语。如是。绮语即是无意义之语。彼亦是未聚集文字与名之无实之语，然于不如此了知之实执者而言，则成为生起贪嗔等之因，然通达一切声响如山谷回音之瑜伽士，无论如何说，亦不会被罪过所染污，且亦能利益他人。如是，如文殊菩萨赞扬外道之宗义，诋毁内道之语，最终使众多邪见者皈依三宝，进入正道之方便。如是，华严经云：以令众生义利转变之方便，乃是胜妙之菩萨学处，如从云中降下大雨，使庄稼丰收。如是。彼等之密意中，前四者乃五部之誓
English
The benefits of practicing in this way are: The Vajra says: "The Buddhas are pleased, the vows are protected, and for the sake of accomplishing secret mantras, one should attend to other women." So it is. Taking what is not given is also like this. The object of taking, the object to be taken, the taker himself, and all phenomena, should be taken by a person who knows that they are like a dream, merely self-appearing, and not different, in order to perfect the accumulation of others, etc. The Jewel Heap Sutra says: "Just as a magician takes the wealth of illusion, and uses it as needed in a dream, there is no karma or ripening for that. Likewise, train in this wisdom without attachment, and go to the supreme, peaceful nirvana." The meaning of what is said is that all things that appear to be faults, such as killing, should be understood in this way. The need is: The Vajra says: "Take wealth from the miserly and give it to sentient beings in poverty. Therefore, rob the wealth of the lords of men and the rich." And so on. Lying is also like this. All the phenomena of samsara and nirvana have never been established by their own nature, and all that is named on falsehood is also exhausted in falsehood, so a yogi who knows such a principle should speak falsehood for a special need. The same says: "Always for the sake of protecting the wealth of the supreme vow and the lives of sentient beings, one should also speak falsehood." So it is. Idle talk is meaningless talk. It is also a meaningless word that does not gather letters and names, but for those who are attached to reality and do not understand it in this way, it becomes a cause for arousing attachment, hatred, etc. However, a yogi who understands all sounds as echoes will not be stained by faults no matter how he speaks, and will also benefit others. For example, Manjushri praised the tenets of outsiders and spoke many words disparaging insiders, and in the end, many with wrong views took refuge in the Three Jewels and entered the right path. Thus, the Avatamsaka Sutra says: "The means of transforming sentient beings into meaning is the supreme bodhisattva's training. Just as great rain falls from the clouds, it makes the crops abundant." So it is. Among the hidden meanings of these, the first four are the vows of the five families.
Chinese
在什么情况下应该了解呢？外在的隐藏意义是，当了悟诸法无自性时，所有言辞都无须隐藏而直说。这些是用身语实践的五种行为，即如所说允许和禁止的界限那样，通过了解来实践。第二组五项是：不舍弃五种烦恼，即贪欲、嗔恨等，使之不离心续，这五种不舍弃是指，当烦恼生起时，除了对自相进行实践外别无他法，否则就与普通人无异，无法成立是道的理由，因此必须与自续分离。而且，正确和错误的五毒不舍弃之理，之前也已讲述过。特别是，如果通过理证摧毁错误的五毒，并认为它是道，那么仅凭未深入要点的理解来种下习气，则毫无益处。即使深入要点，也只是将大乘共同的烦恼转化为法性，也无法成为密咒道的特殊之处。如果修习与此相违的对治法，如慈爱等，则是将对治法作为道，而不是将烦恼作为道，并且也与小乘道相同。将烦恼止息后的意识，置于类似精疲力竭的状态，即使带有目标，也无法超越阿赖耶识或无念的状态。即使安住于无执，也是将智慧作为道，而不是将烦恼本身作为道的意义。因此，无论生起何种烦恼，只要不执着也不否定各自的自性未止息的状态，就不会有亲近取舍，因此不会积累业和习气，并且会成为道的助伴或本质。如金刚经所说：烦恼诸法如幻，体性本空，自然无常，自性知解脱。如果不了解这些，就会执持慢心，或者通过将贪着作为道的有相圆满次第等，像将铁变成金子一样，通过逐渐转化为智慧的方法来作为道。密咒道的核心就在于此，即使以注释的观点和上师们粗略的教言为基础来写作，但自己始终是烦恼的奴隶。
English
Under what circumstances should one understand? The outer hidden meaning is that when one realizes that all phenomena are without inherent existence, all words are spoken without concealment. These are the five actions to be practiced with body and speech, that is, to practice by understanding as it is said about the limits of what is allowed and what is forbidden. The second set of five is: not abandoning the five afflictions such as desire and hatred, keeping them inseparable from the mind stream, these five non-abandonments mean that when afflictions arise, there is no other way than to practice with their own characteristics, otherwise it is no different from ordinary people, and the reason for it being the path cannot be established, so it must be separated from one's own stream. Moreover, the principle of not abandoning the five poisons of right and wrong has already been explained before. In particular, if one destroys the five wrong poisons through reasoning and considers it to be the path, then planting habits with only an understanding that has not penetrated the key points will be of no benefit. Even if one penetrates the key points, it is only transforming the common afflictions of the Mahayana into Dharmata, and it cannot become a special feature of the Mantra path. If one cultivates antidotes that are contrary to this, such as love, then one is making the antidote the path, not making the afflictions the path, and it is also common with the Hinayana path. Placing the consciousness after the cessation of afflictions in a state like exhaustion, even with an object, cannot go beyond the alaya consciousness or the state of non-thought. Even if one abides in non-attachment, it is making wisdom the path, not making the afflictions themselves the meaning of the path. Therefore, no matter what affliction arises, as long as one does not cling to or deny the nature of each individual nature that has not ceased, there will be no close taking, so one will not accumulate karma and habits, and it will become a companion or essence of the path. As the Vajra says: The afflictions are like illusions, empty in essence, naturally impermanent, and liberated by knowing their own nature. If one does not understand these, one will hold onto the pride of the deity, or use the stages of completion with characteristics that make attachment the path, etc., like turning iron into gold, using the method of gradually transforming into wisdom as the path. The key to the secret mantra path lies in this alone, even if one writes based on the views of the commentaries and the rough teachings of the lamas, one is always a slave to afflictions.
Chinese
如果转变之后，所有的誓言和承诺都变得混乱，并且没有一种修行能够避免被一种邪恶的念头所控制，那么仅仅通过理解又怎么能够发挥深奥的道路要点呢？在这里，我不顾羞耻地写下我所想到的一切，希望这能为像我一样的初学者提供一些参考，并从那些能够看到诀窍的圣者那里掌握要点。第三个五种是：大便、小便、 মাংস（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：肉）、 रक्त（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：血）、精液，这五种是要接受作为誓言之物的，要以不将它们视为洁净或不洁净的二元对立的观念来对待它们，这在之前已经说过，并且将会解释隐藏的含义。第二，五种像是知识一样的誓言是：五蕴、五部族，五大、五母，五境、五明妃，五根、五勇识，五种味道的白色都是镜智，黄色都是平等性智，红色都是妙观察智，绿色都是成所作智，蓝色都是法界体性智的自性显现，要这样理解。因此，要将由蕴、界、处所包含的轮回之法显现的一切事物的自性，从一开始就理解为本尊，这五种要以清净、平等、证悟的智慧力量来行持，就像在奠定基础时所说的那样。第三，五种要修持的誓言是：为了使像知识一样的誓言所确立的意义显现，在自己的相续中进行修持，果位佛地的所有功德都是心金刚部族，功德宝生部族，语莲花部族，事业羯磨部族，身如来部族，这五种要修持的事物都汇集于此。而且，修持的方法从一种到一百种都有，但都只是这五种的分类和总结，没有超出这些。如果不是通过见解来清净和平等地证悟，那么就无法通过修行来成就，或者即使清净地修持，如果见修行相违，那么就没有显现基础实相的机会。因此，要以五种仪轨和三种三摩地等来证悟那个证悟的意义。