English
That is, starting from the time when the disciple's body, speech, and mind are blessed into the three vajras, until the end of the four tantras, each of which has completed the empowerment. In the lower three tantras, when the actual ritual of their respective empowerments is completed, the empowerment of the master dependent on each of them is completed, which is their end. In the Unsurpassed, at the end of the vase empowerment, when the mantra vows of the generation stage and the four complete empowerments are obtained, then all the vows dependent on the generation and completion stages are obtained. At that time, such an empowerment becomes the basis for generating the root downfall dependent on each empowerment. Some say that the mantra vows of the Unsurpassed are completely obtained during the actual stage of the vase empowerment, so the three higher empowerments only obtain new vows each time, and no new vows are obtained. This contradicts the statement in the "Differentiation Treatise" that "seek a guru and receive four empowerments, thereby possessing three vows," which is difficult to avoid. Fifth, the subsequent actions such as accepting vows are: After that, strive to learn the accepted vows and commitments. That is, in order to be suitable for the vessel, how much empowerment is given, at the end of the completion of that ritual, the vows are widely proclaimed, and then briefly taken by commitment. After taking them, one must also strive to learn the acceptance and rejection of vows and commitments in accordance with the Dharma. In addition, subsequent actions such as offering, inviting, and withdrawing the mandala should be performed according to their respective rituals. Fourth, in order to protect what has been obtained from being lost, among the three of teaching, explaining, and gathering, the first is the general explanation: In the middle, explain the method of protecting from loss. That is, it is not enough to just obtain the mantra vows at the beginning, but it must be protected with a special intention to protect it from being lost. Because vows and commitments are the basis of all the disciplines of mantra, if it is broken, then all the disciplines will become meaningless. For example, if the life force is cut off, then all the forces will be cut off. Therefore, in the "Secret Essence," it is said: "In order to make the mantra holders meaningful, this great vow is specifically stated." That is, because the method of protection depends on whether it is known, it is explained here.
Chinese
这样做。第二，详细解释分为五个方面：二十五种行为准则，五种姓氏的誓言，十四条根本堕落，粗大的支分堕落，特别是对宁玛派大圆满的解释。第一部分分为教义和解释两部分。简要说明如下：最初的行为准则出自《时轮金刚》。这意味着，最初作为所有誓言和戒律的基础，金刚萨埵誓言的支分，这二十五种行为准则，出自《时轮金刚》。就像这样说：不应有伤害，应避免其他妇女。直到：因此，存在的主宰者的二十五种行为准则。这些是在智慧降临之后给予的，即使没有获得真正的灌顶，无论获得智慧降临的真实次第还是意愿冥想，都必须守护。详细解释分为五个五组。首先，避免五种罪恶：杀生、说谎、偷盗、邪淫、饮酒。据说，应避免五种学习的基础。这意味着，更不用说杀害微小的生物，甚至仅仅是片刻的折磨，也要避免伤害；出于自己的意愿，以欺骗他人的想法说谎；偷盗甚至动物所拥有的他人财物；与他人拥有的妇女发生性关系等邪淫；以及因饮用产生过错的酒而醉酒。这五种就像束缚轮回的坚固金刚锁链，摧毁自己和他人的所有幸福和美德。因此，必须避免所有这些及其相关方面。如果能够守护这五种，并且愿意，那么应该给予剩余的二十种行为准则，因此被称为五种学习的基础。第二，避免五种近罪：赌博、吃不适当的食物。说坏话，教授鬼神和非天。这五种不是应该做的事情。这意味着，玩骰子和纸牌等赌博游戏；吃不适当的食物，如为食用和出售而宰杀的肉类；说各种无意义的坏话，如由烦恼引起的战争和贸易的谈话；以及模仿
English
Do so. Second, the detailed explanation is divided into five parts: the twenty-five conducts, the vows of the five lineages, the fourteen root downfalls, the gross branch downfalls, and especially the explanation of the Nyingma Dzogchen tradition. The first part is divided into two parts: doctrine and explanation. The brief explanation is as follows: The initial conduct comes from the Kalachakra. This means that initially, as the basis of all vows and precepts, the branch of the Vajrasattva vow, these twenty-five conducts, are spoken of in the Kalachakra. It says like this: There should be no harm, and other women should be avoided. Until: Thus, the twenty-five conducts of the lords of existence. These are given after the descent of wisdom, and even if one has not obtained the actual empowerment, one must protect whatever one has obtained, whether it is the actual sequence of the descent of wisdom or the aspiration meditation. The detailed explanation is divided into five sets of five. First, avoiding the five sins: killing, lying, stealing, adultery, and drinking alcohol. It is said that the five bases of learning should be avoided. This means that, not to mention killing even tiny creatures, even tormenting them for a moment, one should avoid harming; lying with the intention of deceiving others out of one's own desires; stealing the possessions of others, even those owned by animals; engaging in adultery, such as having sexual relations with women owned by others; and becoming intoxicated by drinking alcohol, which is the basis for generating faults. These five are like the strong vajra chains that bind one to the cycle of existence, and they destroy all happiness and virtue for oneself and others. Therefore, all these and their related aspects must be avoided. If one can protect these five and desires to, then the remaining twenty conducts should be given, and therefore they are called the five bases of learning. Second, avoiding the five near sins: gambling, eating inappropriate food. Speaking bad words, teaching ghosts and asuras. These five are not things that should be done. This means playing gambling games such as dice and cards; eating inappropriate food, such as meat slaughtered for consumption and sale; speaking various meaningless bad words, such as talk of war and trade caused by afflictions; and imitating
Chinese
以祈祷等方式行事并寻求解脱，以及用牲畜进行祭祀是属于世间神祇的宗教。除了自己宰杀的肉以外，不吃因其他原因死去的肉，只食用白色衣服和鸟类的饮料等，这些都是非天神的宗教，是野蛮人的宗教。因为这些恶行会削弱逝去之时的善行。被称为“近边的五种罪恶”是不合道理的行为，所以不应该做这些。第三，舍弃五种杀戮是：牛、孩子、男人、女人和佛塔被摧毁，被称为五种杀戮。也就是说，虽然前四种杀戮包含在之前的伤害之中，但在这里单独分开解释，是为了驳斥许多外道虽然普遍认为伤害是罪恶，但有时也认为是善行的观点。例如，为了渴望天界的祭祀而杀牛，为了祭祀母神而杀孩子，为了人类祭祀男人的缘故而杀男人，为了女人的缘故而杀女人，以及杀害神和人的上师，也就是摧毁佛陀及其眷属的雕像、经书和佛塔等，用杀戮之名来称呼，这不仅是为了驳斥野蛮人认为是宗教的观点，而且因为罪恶极大而特别提及。因此，要避免这五种杀戮。第四，舍弃五种怨恨是：对善友、君主、佛陀、僧伽和上师怀有愤怒，是五种怨恨。也就是说，无论是通过佛法还是世俗联系在一起的同行善友，以及在世俗和佛法上都值得尊敬的君主、长辈等，以及神和人的上师佛陀，以及比丘僧团，以及值得信赖的依止境，如堪布、阿阇黎等上师。对这五种对象怀有愤怒和抱怨，是五种怨恨，应该舍弃。因此，对于罪恶、近边的罪恶、杀戮和怨恨这二十种，要从行为上努力避免和舍弃。第五，守护五种贪执是：对于色、声、香、味、触这五种对境，眼睛、耳朵、鼻子、舌头、身体这五种感官，不要执着，这是二十五种苦行。
English
To act with prayers and seek liberation, and to perform sacrifices with livestock, are religions of worldly deities. Besides eating meat that one has slaughtered oneself, not eating meat that has died from other causes, and relying solely on white clothes and bird beverages, etc., these are religions of non-gods, religions of barbarians. Because these evil deeds diminish the virtuous aspects at the time of death. What are known as the 'five near sins' are unreasonable actions, so one should not do them. Third, abandoning the five killings is: Cow, child, man, woman, and stupa being destroyed are known as the five killings. That is to say, although these first four killings are included in the previous harms, here they are explained separately in order to refute the view of many non-Buddhists who generally consider harm to be a sin, but sometimes consider it to be virtuous. For example, killing a cow for the sake of a sacrifice desiring heaven, killing a child to worship a mother goddess, killing a man for the sake of a human sacrifice, killing a woman for the sake of a woman, and killing the teacher of gods and humans, that is, destroying the statues of the Buddha and his retinue, scriptures, and stupas, which are labeled with the term killing, is not only to refute the view of barbarians who consider it to be a religion, but also because it is extremely sinful, it is specifically mentioned. Therefore, one should refrain from these five killings. Fourth, abandoning the five resentments is: Having anger towards a virtuous friend, a lord, the Buddha, the Sangha, and a guru are the five resentments. That is to say, a virtuous friend who is connected by either Dharma or worldly affairs, and a lord, elder, etc., who is worthy of respect in both worldly and Dharma matters, and the teacher of gods and humans, the Buddha, and the Sangha of monks, and a reliable object of refuge, such as a Khenpo, Acharya, etc., are gurus. Having anger and complaining towards these five objects are the five resentments, which should be abandoned. Therefore, one should strive to avoid and abandon these twenty: sins, near sins, killings, and resentments, from the perspective of immediate conduct. Fifth, guarding the five attachments is: For the five objects of form, sound, smell, taste, and touch, the five senses of eyes, ears, nose, tongue, and body, not being attached is the twenty-five ascetic practices.
Chinese
从眼睛的感官执着于外境的色，到身体的感官执着于所触之间，是感官意识跟随的分别念执着于五境所致。这些都圆满了能投生来世的业，所以必须断除。然而，凡夫欲界众生即使不能从根本上扭转，也应每天分三次等时段，努力修持对治法。对治法也包括通过生起次第将外境和感官转化为本尊身，以及通过圆满次第各自收摄的瑜伽来切断五根对五境的执着。因此，禁行的主要方法是收摄五种执着，就像金刚萨埵的道中所说的那样，这里也说轮回的主宰是金刚萨埵的二十五种禁行，如续释中所说，不应超越这些，是为誓言；以三门成就其自性，是为禁行。第二，五部的律仪分为共同和特殊两种。首先，在共同律仪中，有教义和解释两个方面。简略地说是：共同的五部律仪。这些在外瑜伽的论典中有所阐述，意义深远，但措辞一致。不仅如此，发愿菩提心、趣入菩提心和三种戒律等大乘共同的学处也相同，所以是共同的。从这个基础上，将按照金刚乘至上的密意来解释。对此，各个本尊瑜伽士也必须守护五部的律仪。即使如此，也必须主要学习自己本部的律仪，因此五部各自的律仪也被称为誓言。第二，详细解释是：发愿和趣入两种菩提心，以及三种戒律，是佛陀瑜伽的律仪。金刚铃、手印、上师、执持金刚，财富、正法、无畏、慈爱布施是宝生部。外、内、秘密的法乘是莲花部。供养、朵玛、事业次第是事业部。也就是说，首先，如来部，毗卢遮那佛的律仪是：从外在来说，从发愿和趣入菩提心开始，到断除恶行戒、摄集善法戒和饶益有情戒各自
English
From the attachment of the eye sense to the object of form, to the attachment of the body sense to the tangible, it is due to the conceptual thoughts that follow the sense consciousness being attached to the five objects. These have all perfected the karma that can project rebirth, so they must be abandoned. However, even if ordinary beings in the desire realm cannot reverse it from the root, they should still strive to cultivate antidotes by dividing it into three sessions each day, and so on. The antidotes also include transforming the objects and senses into the deity's form through the generation stage, and cutting off the five senses' attachment to the five objects through the yoga of individually gathering them in the completion stage. Therefore, the main method of asceticism is the gathering of the five attachments, just as it is said in the path of Vajrasattva, here too it is said that the lord of samsara is the twenty-five ascetic practices of Vajrasattva, as stated in the tantra commentary, one should not transgress these, which is the samaya; and by achieving the essence of the three doors, it is asceticism. Secondly, the vows of the five families are divided into two: common and special. Firstly, in the common vows, there are two aspects: teaching and explanation. Briefly, it is: the five common vows of the five families. These are explained in the outer yoga treatises, and although the meaning is profound, the wording is consistent. Moreover, the generation of aspirational bodhicitta, engaging bodhicitta, and the three trainings, etc., are also similar to the general Mahayana precepts, so they are common. From that basis, here it will be explained according to the supreme intention of Vajrayana. To this, the yogis of the various families must also protect the vows of all five families. Even so, one must mainly study the vows of one's own family, so the individual vows of the five families are also known as samayas. Secondly, the detailed explanation is: the two bodhicittas of aspiration and engagement, and the three types of discipline, are the vows of the Buddha yoga. Vajra bell, mudra, guru, holding the vajra, wealth, dharma, fearlessness, loving-kindness, and generosity are the Ratnasambhava family. The outer, inner, and secret vehicles are the Padma family. Offerings, tormas, and the order of activities are the Karma family. That is to say, firstly, the Tathagata family, the vows of Vairochana are: from the outside, starting from the generation of aspirational and engaging bodhicitta, to the vows of abandoning evil deeds, gathering virtuous dharmas, and benefiting sentient beings respectively.