Chinese
夺取吝啬之人的财产，以及将密咒的特殊誓言物散落于没有缘分之人的手中。秘密的说法是，所有圆满菩提的功德，都要在没有任何人给予的情况下，凭借自己的力量去获取。经中说：‘因为这大乘，没有任何人给予，通过证悟它，不给予而取。’第三，莲花部的誓言是供养或侍奉拥有鹿眼的女子。秘密的说法是，以智慧的自性空性之女，以各种殊胜的方式，与无明和智慧的手印相结合的方式来享用。续部中说：‘具备各种殊胜的女子，是空性智慧的美丽女子，是生育一切胜者的母亲，不侍奉此女，无法成佛。’内在的说法是，观修意念之法印和拙火誓言之印。外在的说法是，侍奉实际的业之手印，作为其分支，也包括侍奉法之手印、誓言之手印和大手印的无上不变之自性，依次是：具备三种认识的观修，以方便摄持的行为，以及成为证悟习惯把握的见解，依靠与三种手印相似的具备，通过融乐所引生的比喻智慧，使世俗的界稳固不变，并使胜义俱生智慧显现不改变。第四，事业部中说谎言。外在的说法是，为了守护上师的财物、众生的生命和自己的誓言，将一切法视为幻象而说谎。内在的说法是，语的根本命气融入心中，自现无量法的名相，也能向他人展示与各自相应的如幻之法。《金刚心要释》中说：‘谁吞噬了命气，刹那间以声音，向一切众生，与谁和谁相应，就说与他们相应的法，虚假的语言。’秘密的说法是，为了从无有显现的轮回中解脱一切众生，
English
To seize the wealth of stingy people who have no generosity, and also to snatch away special samaya substances of secret mantras that have fallen into the hands of those without fortune. The secret meaning is that all the qualities of complete enlightenment should be taken by the power of one's own door, without being given by anyone else. As the sutra says: 'Because this Great Vehicle, is not given by anyone, by realizing it, one takes without being given.' Third, the samaya of the Lotus family is said to be offering to or serving women with deer-like eyes. The secret meaning is to always engage with the woman who is the nature of wisdom, emptiness, in all kinds of excellent ways, uniting ignorance with the wisdom mudra. As the tantra says: 'The woman who possesses all kinds of excellence, is the beautiful woman of emptiness and wisdom, the mother who gives birth to all the victorious ones, without serving her, one will not attain enlightenment.' The inner meaning is to meditate on the mind-consciousness dharma mudra and the tummo samaya mudra. The outer meaning is to rely on the actual karma mudra, and as its branch, it also includes relying on the dharma mudra, the samaya mudra, and the supreme unchanging nature of the great mudra, in that order. It is based on the meditation with three kinds of awareness, the conduct seized by skillful means, and the view that has become the confidence of realization and habituation, which are similar to the three mudras. By generating the example wisdom drawn by melting bliss, the conventional realm becomes stable and unchanging, and the ultimate co-emergent wisdom manifests without change. Fourth, in the karma family, it is said to speak false words. The outer meaning is that in order to protect the guru's wealth, the lives of sentient beings, and one's own samayas, one should regard all dharmas as illusory and speak falsely. The inner meaning is that when the root of speech, the life-wind, dissolves into the heart, limitless aspects of dharma appear in one's own awareness, and one can also show others the dharma that is in accordance with their own nature, like an illusion. As the Vajra Heart Commentary says: 'When one consumes the life-wind, in an instant, with sound to all beings, to whomever it corresponds, one speaks the dharma that corresponds to them, false words.' The secret meaning is that in order to liberate all sentient beings from the non-existent appearance of samsara,
Chinese
宣说如幻之语，如《文殊师利所说经》云：不执著于我和众生，从轮回中解脱是虚假的言辞。第五，关于轮之部的誓言中说要享用肉和酒等，外在看来，是为了摧毁种姓和傲慢的骄傲，以及清净的分别念，为了增长界菩提心，适合作为誓言之物。人肉、狗肉、马肉、牛肉、象肉，这五种肉是在中部地区没有为了食物的目的而宰杀的肉，所以要食用这些。五大甘露和酒也要加持成为甘露的自性，以供养三处坛城本尊的想法来饮用，不要醉酒。对于色等境的诸欲妙，要知道一切都是欲妙天女等嬉戏，因此要像无执著的幻化一样行持。内在看来，五肉是束缚五根的精华，因此将分别念的种子作为不分别法性的食物。饮酒是以上降下的融乐以下稳固，以俱生智束缚，从明点的微细尘埃聚饮用为大智慧的自性。秘密看来，是将一切显现和心识在法性大平等中，于无取舍勤作的状态中清净。如是亦于续部中云：分别念和总念，实有和非有等迷乱，分别念网的种子集合，以不分别来食用。以悲心于器之最胜处，大智慧平等安住后，饮用且恒常饮用之，是为手印誓言。如是说。于遍知车中：轮之部的誓言是随顺于前和业的种姓，即，轮之部有五大肉和酒。虽仅有一句，然此处如根本抄本分别存在者而行持。如是受持添加的誓言之后，五部的誓言受持之支分，生起次第，彼之所缘各自分别，以词句隐藏，未分别所缘而宣说者，是为从所知障中未解脱的声闻缘觉阿罗汉等从彼中解脱而立誓等。
English
Uttering words like illusions, as stated in the Sutra Spoken by Manjushri: 'Not clinging to self and sentient beings, liberation from samsara is a false statement.' Fifth, regarding the samaya of the wheel family, it is said to partake in meat and alcohol, etc. Outwardly, it is to destroy the pride of lineage and arrogance, and to purify pure discriminations. To increase the bodhicitta of the element, it is appropriate as a substance of samaya. Human meat, dog meat, horse meat, beef, elephant meat—these five meats are meats that have not been slaughtered for the purpose of food in the central region, so one should consume these. The five great amritas and alcohol should also be blessed into the nature of amrita, and one should drink with the thought of offering to the mandala deities of the three places, without becoming intoxicated. Regarding all the desirable qualities of objects such as forms, one should know that everything is the play of the five desire goddesses, etc., and therefore practice like an illusion without attachment. Inwardly, the five meats are the essence of the five senses bound, so the seeds of discrimination are taken as the food of non-discriminating dharmata. Drinking alcohol is the bliss of descending above, the stability below, bound by co-emergent wisdom, and drinking the collection of subtle particles of bindus as the nature of great wisdom. Secretly, it is to purify all appearances and minds in the great equality of dharmata, in a state without acceptance or rejection, effort or accomplishment. Thus, it is also said in the tantra: 'Discrimination and general thought, confusion of real and unreal, etc., the collection of seeds of the net of discrimination, are eaten by non-discrimination. With compassion, in the supreme place of the vessel, after establishing great wisdom equally, one should drink and always drink, this is said to be the mudra samaya.' As it is said. In the Omniscient Chariot: The samaya of the wheel family follows the previous lineage and karma, that is, the wheel family has five great meats and alcohol. Although there is only one verse, here it is practiced according to those that exist separately in the root text. Thus, after taking the additional vows, the branch of taking the vows of the five families, the generation stage, their respective objects are separated, hidden by words, and those who have not spoken by separating the objects are those who have not been liberated from the obscurations of knowledge, such as the Shravakas, Pratyekabuddhas, Arhats, etc., vowing to liberate them from that, etc.
Chinese
像根本四堕是酒和五种应断除之类的事情，不要错误地理解成是自己相续中的过失，不视为是相违背的，如理如实地了解非常重要。总的来说，大乘的法类宣说了四种：直说、密意、隐说、别意，因此，佛语的所有意义也不是按照字面意思来理解，也不是认为和字面意思完全相违背。如来所说的话不是被文字所左右，而是显现为适合所化众生的根器，因此，如果修持适合各自的意义，最终会如实地证悟究竟密意的，到了那个时候，一切行为都会变成仅仅是利他，因此不会依赖于外在的表相。特别是金刚乘的道，五部的誓言中，金刚部中杀生，宝生部中不予而取等等，如是所说的那一切，是对于具有证悟和串习的人所开许的真实开示。仅仅是信解而行持的，是以密意和授记的方式存在的，如将风息和分别念在中脉中杀生，大乘佛法的意义不予而取等等，不区分这些差别，仅仅是信解而行持，对于初学者来说，如果像字面意思那样行持杀生等，以对密咒邪行的罪过，会堕入到下方的无间地狱等处，长久地感受痛苦，最终会转生到罗刹的处所，这样的情况在续部中多有出现。因此，对于以六种边际和四种方式所束缚而宣说的密咒的意义，不错误地进行解释和开示，如《秘密藏续》中所说：从内心深处揭示隐藏的意义，开示者安住在金刚的意中。像这样，因为是具有法相的金刚上师，因此要像他所开示的那样进行修持，而不是自己随意制造和逞能可以进入的。简而言之，本来就安住在自己身上的心的实相，就像黄疸病人看到海螺显现白色一样，从无始以来就被八识聚的分别念所遮蔽而无法见到，像这样处于隐藏的状态，就叫做秘密。如《秘密藏续》中所说：唉玛火，本来就是秘密的法，在各种显现中，自性是
English
Like the four root downfalls are alcohol and the five things to be abandoned, do not mistakenly understand them as faults in one's own continuum, and do not regard them as contradictory. It is very important to understand them properly and correctly. In general, the Mahayana teachings are taught in four ways: direct meaning, hidden meaning, implicit meaning, and different intention. Therefore, not all meanings of the Buddha's words are to be understood literally, nor are they to be regarded as completely contradictory to the literal meaning. The words of the Tathagata are not controlled by words and letters, but appear to be suitable for the minds of the beings to be tamed. Therefore, if one practices the meaning that is suitable for oneself, one will eventually realize the ultimate meaning as it is. At that time, all actions will become solely for the benefit of others, and therefore will not depend on external appearances. In particular, on the path of Vajrayana, among the vows of the five families, killing in the Vajra family, taking what is not given in the Ratna family, etc., all that is said is the actual teaching granted to those who have realization and familiarity. Merely practicing with faith is in the manner of hidden meaning and prophecy. For example, killing wind and conceptual thoughts in the central channel, taking the meaning of the Mahayana Dharma without being given, etc., without distinguishing these differences, merely practicing with faith, for beginners, if they practice killing and so on literally, with the fault of misusing the mantra, they will fall into the lower Avici hell and other places, and experience suffering for a long time, and eventually be reborn in the place of Rakshasas. Such situations often occur in the tantras. Therefore, the meaning of the secret mantra, which is taught bound by six limits and four methods, should be explained and taught without error. As it is said in the Guhyagarbha Tantra: "Revealing the hidden meaning from the depths of the heart, the teacher abides in the mind of the Vajra." Like this, because he is a Vajra master with characteristics, one should practice as he has taught, and not enter by making one's own inventions and showing off one's abilities. In short, the reality of the mind that is inherently present in oneself, like a conch shell appearing white to a jaundiced person, has been obscured by the conceptual thoughts of the eight consciousnesses since beginningless time, and is in a hidden state. This is called secret. As it is said in the Guhyagarbha Tantra: "Emaho, the Dharma that is inherently secret, in various appearances, the nature is"
Chinese
因此，由于自性极其隐秘，又比其他更为隐秘，因此，在没有通过四种方式真正领悟隐秘之义之前，对于那些根器低下的人，通过暗示等方式隐藏起来的秘密，比如男女双修等，自己不能如实修持的部分，都不要公开炫耀，不要去修持，对于所有这些都要远离，修持要与时俱进，这是教诲。第二，讲述如果戒律损坏如何补救的方法，分为三点：产生誓言的所依；违犯誓言的原因及对治；实际补救的方法。第一，产生誓言的所依是：如理进入金刚乘的道，如果知道该做和不该做而行持，就比其他方法更为殊胜。即使是那些犯有极其严重的罪过，被其他乘所抛弃的人，比如每天杀婆罗门、杀父母等，造作五无间罪的人，也能够成为产生密咒誓言的所依。只要他心怀悔恨，从恶业中回头，之后不离开一位具相的、视师如佛的引路上师，并按照他的教导去修持，那么，从上师那里，也能获得其他波罗蜜多等所不能获得的佛的加持，在密咒的境界中生起。对于每一条誓言都恭敬对待并接受，也能消除无量无边的罪障，圆满巨大的资粮。由于具有甚深且种类繁多的方便法，如果根器锐利，甚至一生也能获得解脱。因此，秘密真言金刚乘比下乘的方便法更为殊胜，更不用说其他的了。《四座续》中说：‘每日杀婆罗门，造作五无间罪，享用偷盗之业，以此道亦能解脱，不会被罪业所染。’第二，违犯誓言的原因及对治是：仅仅想要守护誓言是不够的，如果不了解根本和支分堕罪各自应取应舍的界限，就无法确定会因何种过失而违犯誓言。