English
If, after transformation, all vows and commitments become chaotic, and there is no practice that can avoid being controlled by a single evil thought, then how can one possibly utilize the profound key points of the path through mere understanding? Here, I shamelessly write down whatever comes to mind, hoping that this will provide some reference for beginners like myself, and that they will grasp the key points from those holy ones who can see the essential instructions. The third set of five is: excrement, urine, mamsa (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：meat), rakta (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：blood), and semen. These five are to be accepted as substances of commitment, and they are to be approached without the dualistic notion of viewing them as clean or unclean, as has been said before, and the hidden meanings will be explained. Second, the five vows that are like knowledge are: the five aggregates and the five families, the five elements and the five mothers, the five objects and the five consorts, the five faculties and the five heroes. All white aspects of the five tastes are mirror-like wisdom, all yellow aspects are equality wisdom, all red aspects are discriminating wisdom, all green aspects are accomplishing wisdom, and all blue aspects are the self-radiance of the wisdom of the dharmadhatu. This is how they should be understood. Therefore, one should understand that the nature of all phenomena of samsara, which are included in the aggregates, elements, and sense bases, are deities from the very beginning. These five should be practiced with the power of the wisdom of purification, equality, and realization, as explained in the context of establishing the foundation. Third, the five vows to be accomplished through meditation are: in order to manifest the meanings that have been established by the vows that are like knowledge, one cultivates within one's own mind-stream. All the qualities of the fruition of Buddhahood are the mind-vajra family, the qualities of the ratna family, the speech-padma family, the activity-karma family, and the body-tathagata family. These five objects of accomplishment are gathered here. Moreover, although there are methods of accomplishment ranging from one to a hundred, they are merely classifications and summaries of these five, and there is nothing beyond them. If one does not realize purity and equality through view, then it is impossible to accomplish through meditation, or even if one accomplishes it purely, if the view and meditation are contradictory, then there is no opportunity to manifest the fundamental reality. Therefore, one should realize the meaning of that realization through the five rituals and the three samadhis, and so on.
Chinese
应当以串习方便的力量来成办。三昧耶三条中说，所要成办的三昧耶五种是：五蕴和五大，以及诸识境，是坛城的成办者。三禅定和五行圆满后，是五部佛的坛城成办者。以禅定五行作意。这样说。其中五行是：不误示道的上师善知识所摄持，从中获得甚深灌顶，安住于三昧耶和律仪，精通修法诀窍，以圆满的精进能够成办。如是所说的这五组五事，是三昧耶明示的密意。其中说：五种应行和五种不应舍弃，以及接受和成办，如是四者，五种所知是共同宣说的。第三、额外的誓言是，金刚橛大涅槃续中说：不可杀害兽中之王狮子，不可在扎玛托嘎中下恶毒，不可砍断珍宝的嫩枝，不可饮用融化的雪水，不可打开盛开莲花的莲蕊，不可在有孔的器皿中倒入精华，不可混合未经检查的财物和食物，不可将白色水晶球扔进污泥中，不可在劣质容器中挤母狮的奶，不可将如意宝在炉中焚烧，不可折断鸟王琼鸟的翅膀，不可将天铁爪击打在地上，不可食用老虎豹子玩耍后剩下的食物，不可破坏金刚封印的岩石，不可摧毁金刚栅栏围绕的城墙，不可熄灭驱除黑暗的明灯，不可切断金刚河流的流水，不可给予国王象征的印章，不可颠倒金刚城堡封印的地基，不可用渴望的标志来赠送顶端悬挂胜利幢的珍宝。以隐喻的语气，安住于共同和特殊的誓言，在荟供等场合，特别说明了应当守护的事项，因此有二十条额外的誓言。依次是：不轻蔑上师，不恼害佛母，不中断具信者的会供，不玷污财物，不饮用导致破戒根本的醉酒，不与道友的明妃行淫，不
English
It should be accomplished by the power of habituation through skillful means. In the Three Statements of Samaya, it says: "The five samayas to be accomplished are: The five aggregates and the five elements, as well as the objects of consciousness, are the accomplishers of the mandala. After the completion of the three samadhis and the five actions, it is the accomplisher of the mandala of the five Buddha families. One makes mental effort with the five actions of samadhi." Thus it is said. Among these, the five actions are: being guided by a virtuous spiritual friend, a lama who shows the path without error; obtaining profound empowerment from that; abiding in samaya and vows; being skilled in the instructions for practice; and being able to accomplish through fully endowed diligence. These five sets of five things that are explained are the intention of the clear exposition of samaya. In that very text, it says: "The five to be practiced and the five not to be abandoned, as well as acceptance and accomplishment, likewise four, the five knowable things are explained as uncommon." The third, the additional samayas, are: In the Great Nirvana Tantra of Vajrakilaya, it says: "Do not kill the lion, the king of beasts. Do not administer evil poison in the zamatok. Do not cut the tender shoots of precious jewels. Do not drink all of the melted snow water. Do not open the pollen of the blooming lotus. Do not pour essence into a vessel with holes. Do not mix untested wealth and food. Do not throw a white crystal ball into the mud. Do not milk a lioness's milk into a bad container. Do not burn a wish-fulfilling jewel in the hearth. Do not break the wings of the Garuda, the king of birds. Do not strike a sky-iron claw on the ground. Do not eat the leftovers of food played with by tigers and leopards. Do not destroy all the rocks sealed with vajra. Do not demolish the walls surrounded by a vajra fence. Do not extinguish the lamp that dispels darkness. Do not cut off the stream of the vajra river. Do not give the seal that is the symbol of a king. Do not overturn the foundation of a vajra fortress sealed. Do not bestow with a sign of desire the precious jewel that is the victory banner placed on top." With metaphorical words, abiding in the common and special vows, on occasions such as great gatherings, it particularly shows what should be protected, therefore there are twenty additional vows. In order, they are: do not despise the lama, do not harm the consort, do not interrupt the gathering of those with faith, do not defile wealth, do not drink intoxicating alcohol, which is the root of breaking vows, do not engage in sexual activity with the consort of a brother, do not
Chinese
不与恶人交往。不依仗有邪魔和争讼的财物，不吃未经加持的食物。不使发心退转。不向非法器传授教法。不舍弃具法器的弟子。将不离父母之义与乐空结合。不与兄弟姐妹发生内讧。不享用他人用剩的污秽之物。不亵渎上师的座位。不破坏自己和他人的界限。不离止观。不断绝念诵和仪轨的传承。不超越灌顶标识的手印，不向他人讲述续部中所说的密语。不扰乱坛城，不做消除衰败之法。不舍弃种姓之主上师等等。第三，讲述二十五种行仪和五种姓的戒律，分为两部分。第一部分，讲述二十五种行仪。如《光明疏》中所示的五组五种形态的数目一样，在《时轮》中，有五组五种应断之行仪，即五种根本罪、五种近罪、五种杀生、五种悭吝、五种贪欲，共二十五种。首先，断除五种根本罪：哪怕是对微小生物的生命造成伤害，更不用说其他的了，总是怀有恼害之心；怀有欺骗之心，说妄语；偷盗家畜等视为己有的财物；因欲望而邪淫；以及因饮用由一切污秽之物产生的酒而醉酒。这五种罪业如同金刚索一般束缚于轮回之中，摧毁自己和他人的所有善行，因此应当断除这些罪业及其同类。如果不能守护这些罪业，那么其他的行仪也不应给予，因此称为五种根本。第二，五种近罪是：赌博，如掷骰子和玩多眼游戏等；食用不应食用的食物，如为了食用和买卖而宰杀的肉类等；闲聊，如谈论战争和商业等；喜欢外道，如祭祀祖先和为病人献祭牲畜等；只吃自己宰杀的肉，只穿白色的衣服，只饮用鸟奶等，这些都是具有阿修罗习性的野蛮人的行为。
English
Do not associate with evil people. Do not rely on possessions that are possessed by demons or are subject to disputes, and do not eat unblessed food. Do not let the mind of enlightenment degenerate. Do not teach the Dharma to those who are not vessels. Do not abandon disciples who are vessels. Combine the meaning of not separating from parents with bliss and emptiness. Do not engage in internal strife with siblings. Do not use the leftovers of others' defilements. Do not desecrate the seat of the guru. Do not break the boundaries of oneself and others. Do not separate calm abiding and insight. Do not cut off the continuity of recitation and ritual. Do not transgress the mudras of empowerment, and do not speak to others the secret signs spoken in the tantras. Do not disturb the mandala, and do not avert the power of decline. Do not abandon the guru, the lord of the lineage, and so on. Third, there are two parts to explaining the twenty-five practices and the vows of the five families. First, explaining the twenty-five practices: Just as the number of forms shown in five sets of five in the "Clear Illumination," in the Wheel of Time, there are twenty-five practices of abandoning five sets of five, namely, the five root sins, the five near sins, the five killings, the five miserlinesses, and the five desires. First, abandoning the five root sins: What need is there to mention harming the lives of even tiny creatures, but always having a mind of torment; speaking falsely with a mind of deception; stealing possessions owned by animals and so on; engaging in sexual misconduct out of desire; and becoming intoxicated by drinking alcohol produced from all kinds of filth. These five sins are like vajra lassos that bind one to the state of samsara, and destroy all the accumulations of merit of oneself and others, so these and their allies should be abandoned. If one cannot protect these, then the remaining practices should not be given, so they are called the five roots. Second, the five near sins are: gambling, such as throwing dice and playing many-eyed games; eating food that should not be eaten, such as meat slaughtered for eating and selling; idle talk, such as talking about war and commerce; delighting in the religions of spirits, such as offering sacrifices to ancestors and sacrificing livestock for the sake of the sick; and only eating meat that one has killed oneself, only wearing white clothes, and only drinking bird milk, etc., which are the practices of barbarians with the tendencies of asuras.
Chinese
因此，行持五种邪命是近罪，应当断除。第三，五种杀生是：为了渴望天界的祭祀而宰杀牛，为了祭祀母神而杀害儿童，为了男性而杀害男性，为了女性而杀害女性，这是两种人祭。所谓杀害天人的上师，是指摧毁诸佛菩萨的圣像、经书和佛塔，用“杀害”一词来称呼。这些是那些主张以伤害为法的外道徒，他们有时认为巨大的罪业也是善行，因此将这五种罪业从第一种中分离出来，并为了与此相反的意义而进行了解释。因此，即使不了解外道的宗义，却以供养三宝为借口宰杀牛羊，也是在行为上学习相似之处。第四，五种忿恨是：对善友、君主长辈、佛、僧、上师和堪布阿阇黎等五个对境生起嗔恨和忿恨。这四组五事，要用心守护，并通过行为来断除。第五，五种贪欲是：从大乘的全部经典中，以眼根接触外境的因缘而产生感受开始，到身根为止所说的那样，说明了诸根识之间相互依存的关系，由于对五境产生执着和贪恋，最终成为能够投生轮回的业，因此应当断除这些。断除的方法是通过生起次第，将根境和所触之物、触觉等转化为本尊身，并通过在圆满次第中各自收摄的瑜伽，切断五根进入五境的相续。此外，《宝积经》中说：‘弥勒！未来之时，会有具有增上慢的比丘，如同狗追逐石头一般。’正如所说的那样，不要像狗追逐石头一样，仅仅分析外境的色等，并思考无常等，而是要像狮子追逐投掷者一样，从根本上断除心，认识到其无自性而获得解脱。此外，金刚萨埵的二十五种律仪，正如续部注释中所说的那样，其含义是并非要超越这些，而是要守护誓言和