English
Therefore, practicing the five wrong livelihoods is a near sin and should be abandoned. Third, the five killings are: slaughtering cattle for sacrifices desiring heavenly realms, killing children to worship mother goddesses, killing men for men, and killing women for women, these are two human sacrifices. The so-called killing of the teacher of gods and humans refers to destroying the statues of Buddhas and Bodhisattvas, scriptures, and stupas, using the term "killing" to describe it. These are those who adhere to the doctrines of the heretics who claim that harm is the Dharma, and they sometimes consider great sins to be virtuous deeds, so these five sins are separated from the first and explained for the opposite meaning. Therefore, even if one does not understand the doctrines of the heretics, but slaughters cattle and sheep under the pretext of offering to the Three Jewels, one is still learning similar practices in behavior. Fourth, the five angers are: generating anger and resentment towards the five objects of good friends, lords and elders, Buddhas, Sangha, gurus, and Khenpos and Acharyas. These four sets of five things should be guarded by the mind and abandoned through behavior. Fifth, the five attachments are: from all the Mahayana scriptures, starting with the feeling arising from the contact of the eye faculty with external objects, as mentioned up to the body faculty, it explains the interdependent relationship between the sense consciousnesses. Because of attachment and clinging to the five objects, it ultimately becomes the karma capable of projecting rebirth, so these should be abandoned. The method of abandonment is to transform the sense objects, touchables, and tactile sensations into the deity's body through the generation stage, and to cut off the continuity of the five senses entering the five objects through the yoga of individually dissolving them in the completion stage. Furthermore, the *Ratnakuta Sutra* says: 'Maitreya! In the future, there will be monks with manifest pride, like dogs chasing stones.' As it is said, do not just analyze external objects such as forms and contemplate impermanence, etc., like a dog chasing a stone, but like a lion chasing the thrower, cut off the mind at its root, realize its selflessness, and be liberated. Furthermore, the meaning of the twenty-five vows of Vajrasattva, as explained in the commentary on the tantras, is not to transcend these, but to protect the vows and
Chinese
仅仅是成熟于这三种（戒、定、慧）的自性，就被称为苦行。第二，关于宣说五部戒律，有二：共同五部戒律和特殊五部戒律。第一，共同五部戒律在此。《密集》、《佛陀和合》、《月密》等。似乎已成为注释，不在遍知车中。无论如何，从前，从贝若、嘎觉等直到仁桑之间翻译的被称为旧译，那时翻译的续部等，以及从大译师仁钦桑波之后翻译的被称为新译。虽然经部方面没有差别，但从密咒方面来说，新旧二者各自持有传承，被称为旧密咒派和新密咒派。像这样，成为新旧二者所翻译的续部的共同要义，大多数是直接宣说的，因此成为共同的是五部戒律。其中也有共同和特殊两种，第一种是直接宣说的，与外道密咒师共同的，也就是发心和三戒等，也与波罗蜜多乘共同。一般来说，即使进入了某个部类，也不是说不需要守护五部所有的戒律，但对于自己所属的部类的戒律，需要特别重视，这就是所谓的五部各自的戒律誓言。其中，第一是佛陀瑜伽，也就是如来部的毗卢遮那佛的戒律。发心的差别：生起我成为金刚萨埵，也要将一切有情安置于此果位的心愿，受持愿心之后，进入戒律，也就是通过坚定地持有三戒来间接受持。其中，三戒的差别：断绝平凡的显现执着的罪行，积累将错觉显现摄集为智慧的善法，从事四种事业的利他事业。由于戒律是这一切的基础皈依，因此以执持其田——三宝来总结。如《顶续》所说：如三世怙主们，于菩提中决定，无上菩提心，我今发。
English
Merely maturing into the nature of these three (discipline, concentration, and wisdom) is known as asceticism. Second, regarding the explanation of the five families' vows, there are two: the common five families' vows and the special five families' vows. First, the common five families' vows are here. "Guhyasamaja, Buddha Samayoga, Chandra Guhya," etc. It seems to have become a commentary and is not in the Omniscient Chariot. In any case, formerly, those translated from Vairochana, Kagyok, etc., up to Rinchen Zangpo, are called Early Translations, and the tantras translated at that time, etc., and those translated after the great translator Rinchen Zangpo, are called Later Translations. Although there is no difference in the Sutra aspect, from the Mantrayana aspect, the former and latter two each hold their own traditions, and are called the Nyingma Secret Mantra School and the Sarma Secret Mantra School. Thus, it has become the common essence of the tantras translated by both the former and latter, and most of them are directly taught, so what has become common is the five families' vows. Among them, there are common and special two, the first is directly taught, common with the outer tantric practitioners, that is, aspiration and the three vows, etc., also become common with the Paramita Vehicle. In general, even if one has entered a particular family, it is not that one does not need to keep all five families' vows, but one needs to pay special attention to the vows of one's own family, which is known as the individual vows of the five families. Among them, the first is Buddha Yoga, that is, the vow of Vairochana of the Tathagata family. The difference in aspiration: generating the aspiration to become Vajrasattva and also to place all sentient beings in that state, after taking the aspiration, entering the vow, that is, indirectly taking it by firmly holding the three vows. Among them, the difference in the three vows: abandoning the misdeeds of ordinary appearance clinging, accumulating the merit of collecting illusory appearances into wisdom, and engaging in the altruistic activities of the four actions. Since the vow is the basis of all refuge, it is concluded by holding its field—the Three Jewels. As it says in the Tsekmo Tantra: Just as the protectors of the three times, have determined in Bodhi, the unsurpassed Bodhicitta, I, the holy one, generate.
Chinese
做。持守戒律的学处，积累善法，利益有情的三种戒律，各自稳固地持守。皈依佛法僧三宝，无上的三宝。从佛陀瑜伽中产生的誓言，从今起稳固地持守。如是。秘密的意义是，将乐空无别的菩提心和心性本来清净的三宝的自性执持。这些也如来佛是身的部族，身是一切果法的所依，同样，发心、戒律、皈依等是一切功德的基础，因此作为其誓言而安立。第二，金刚部不动佛的誓言是内外密续共同的。手印金刚铃，从金刚空行母等续部中所说的具有量和特征的，自己观想为如来佛等本尊身，视为大手印而执持。彼即《集经》中说：彼即持金刚，应摇动正法铃，以誓言作大手印，复诵加持之明咒。如是。从忆念的角度执持的方式是，诸佛的无二智慧不会改变，不被有相的分别念所摧毁等，具有金刚七法，因此是金刚，是不动佛的自性。其特征是，从忆念胜义菩提心的角度，执持常恒的金刚。同样，铃也是，一切具有虚空的特征，虚空也没有特征，连接虚空平等性的，一切殊胜显现为平等性。如是信解而摇动，并且对铃声生起定解的果是，虽然自心仅象征虚空的特征，但虚空也没有特征，因此以其为例是不可造作的，因此将超越分别的智慧安住在无分别中，这是智慧的自性，执持胜义谛的铃的真实性。如《马王游戏经》中说：心性安住于虚空，虚空无所住，因此远离思辨之所作，无作离思言
English
Do. Hold the precepts of discipline, accumulate virtuous dharmas, and hold the three disciplines of benefiting sentient beings firmly and separately. Take refuge in the Buddha, Dharma, and Sangha, the supreme Three Jewels. The vows arising from the Buddha Yoga, hold them firmly from now on. Thus it is. The secret meaning is to hold the Bodhicitta inseparable from bliss and emptiness and the nature of mind, which is originally pure, as the nature of the Three Jewels. These also, like Vairocana being the body family and the body being the basis of all fruition, similarly, generating the mind, discipline, refuge, etc., are the foundation of all qualities, therefore they are established as their vows. Secondly, the vows of the Vajra family, Akshobhya, are common to both outer and inner tantras. Mudra Vajra Bell, from the tantras such as Vajra Dakini, which are said to have measure and characteristics, one visualizes oneself as the deity body such as Vairocana, and holds it as Mahamudra. That is, it is said in the Compendium Sutra: He holds the Vajra, should ring the Dharma bell, make the Mahamudra with vows, and repeat the essence of blessing mantra. Thus it is. The way to hold it from the perspective of mindfulness is that the non-dual wisdom of the Buddhas does not change anywhere, and is not destroyed by conceptual thoughts, etc., possessing the seven Vajra dharmas, therefore it is Vajra, it is the nature of Akshobhya. Its characteristic is to hold the eternal Vajra from the perspective of remembering the essence of ultimate Bodhicitta. Similarly, the bell also, everything has the characteristic of space, and space has no characteristic, connecting the equality of space, all the supreme appears as equality. Believing and shaking it like this, and the result of generating certainty in the sound of the bell is that although one's own mind only symbolizes the characteristic of space, space has no characteristic, therefore it is impossible to create it as an example, therefore placing the wisdom that transcends separation in non-separation is the nature of wisdom, holding the truth of the bell of ultimate truth. As it is said in the Horse King Play Sutra: The nature of mind abides in space, space abides nowhere, therefore it is free from the actions of thought, inaction is beyond thought and expression.
Chinese
现在以表诠释。如是说。在内外续部中，如果不能忆念各自所持金刚铃的清净，则说为违越誓言。特别是按照内密续来说，秘密意义中，金刚铃即是摩尼宝和莲花，这两者互相印持，即是手印誓言。秘密来说，以白红融乐之缘，不变的大乐智慧金刚。一切殊胜具足的空性铃，双运的智慧大手印。那些意义以表、义、相三种方式来开示的上师，以恭敬承侍的方式来摄持，即是：金刚族最胜者，金刚铃之手印，真实受持之，亦当受持诸上师。如是说。第三，宝生部宝生的誓言是：外义来说，法的布施，财物的布施，无畏救护的布施，以及令一切有情都想要触及无上安乐的慈爱的布施，这四种布施每天也要在六时中行布施。这就像从宝生部中出生所需所欲一样，从布施中也能出生所需所欲，因此安立于此。如果不能每天都做到，那么观想尽己所能地施舍自己的身体、受用、善根等一切，以及慈爱等等，这样也很好。秘密意义上，是以后续生起的欲妙四喜的智慧布施。这些也是：宝生族最胜者，于悦意之誓言，每日亦于六时中，恒常布施四种施。如是说。第四，莲花部无量光（阿弥陀佛）的誓言是：外义来说，声闻、菩萨、密咒的三种乘，特别是无上瑜伽的宗规。外义是声闻、独觉、菩萨的乘，内义是作密、行密、瑜伽密的乘，秘密是父续母续无二的乘，这三者的词义尽己所能地受持，并且也要为他人宣说与根器相应的这些法。如果不能做到，也不要从心中舍弃。秘密意义上，是风脉束缚于中脉，由此成就不坏语。这实际上是语的自性，因此安立于此。也就是：从大菩提的事业中出生
English
Now, understand through symbols. It is said that in both outer and inner tantras, if one does not remember the individual purity of holding the vajra and bell in turn, it is said to be transgressing the samaya. Especially according to the inner tantra of secret mantra, in the hidden meaning, the vajra and bell are the jewel and the lotus, and the sealing of these two with each other is the samaya of the mudra. According to the secret meaning, the great bliss wisdom vajra that does not change due to the cause of melting bliss of white and red. The emptiness bell that possesses all perfections, the wisdom mahamudra of uniting the two. Those meanings are to be shown through the three doors of symbol, meaning, and sign, and the lamas who do so are to be taken by means of reverence and service, that is: To the great supreme vajra family, the mudra of vajra and bell, should be taken as truly as it is, and the teachers should also be taken. Thus it is said. Third, the samaya of the Ratna family Ratnasambhava is: According to the outer meaning, the giving of Dharma, the giving of wealth, the giving of fearlessness and protection, and the giving of loving-kindness that wishes all beings to touch the unsurpassed bliss, these four givings should be given six times a day. That is, just as the desired arises from the Ratna family, so also the desired arises from giving, therefore it is placed there. If one cannot do it every day, it is said to be good to meditate as much as possible on giving away one's body, possessions, roots of virtue, and all that, along with love and so on. In the hidden meaning, it is the wisdom giving of the four joys of attachment. These are also: To the great supreme Ratna family, to the pleasing samaya, every day and also in the six times, always give the four kinds of giving. Thus it is said. Fourth, the samaya of the Padma family Amitabha is: According to the outer meaning, the three vehicles of Shravaka, Bodhisattva, and Mantra, and especially according to the tradition of Anuttarayoga. The outer meaning is the vehicle of Shravaka, Pratyekabuddha, and Bodhisattva, the inner meaning is the vehicle of Kriya, Charya, and Yoga, the secret is the vehicle of non-duality of father and mother, the meaning of these three should be held as much as possible, and these Dharmas should also be explained to others in accordance with their capacity. If one cannot do it, one should not abandon it in one's mind. In the hidden meaning, by binding the prana in the central channel, the indestructible speech is accomplished. This is actually the nature of speech, therefore it is placed there. That is: arising from the activity of great enlightenment