Chinese
通过智慧，在无漏的三种修行中，具有诠释和究竟二者的部分。所有殊胜的女性，通过具足殊胜的空性和不变的大乐结合，生起俱生殊胜的乐空，证悟其意义之智慧，是究竟的意义。如是，续部中说：具足一切相的殊胜女性，是空性智慧的美丽者，是生起一切胜者的佛母，不依止她，不能成佛。说谎是嗔恨完全清净，事业部的种姓，是有意义成就的誓言。其中有三种：在诠释的意义上，如果说谎能利益他人，就应当说谎。如金刚经中说：利益有情众生，恒常是无上誓言的财富。为了守护有情众生的性命，也可以说谎。如是，虽然看似说了谎，但如果依靠对实相的证悟和串习，就不会被罪业所染污。因为不执着于我和有情众生，通达一切法都只是假立，而不是真实存在，那么相对于此，谎言也就不成立。秘密藏经中说：诸法如幻，名言安立为谎言。以谎言本身来行持谎言，所谓的谎言也仅仅是安立而已，并非真实存在。究竟而言，将一切有情众生从轮回中解脱出来，这是说谎。因为被解脱的有情众生和能解脱的自我，在胜义谛中都不成立。如是，二观察续中说：所谓从轮回中解脱世界，是极力宣扬谎言之语。文殊师利教经中说：不执着于我和有情众生，从轮回中解脱是谎言之语。另外，在心性注释中说：心间的脉轮中气融入，自显现中无有破灭的声音，以各种形象显现是究竟的意义。从那之外，在外境显现中，同时向有情众生示现各种法门，这是诠释的意义。金刚心性注释中说：当吞噬命气时，刹那间以声音向一切众生，对于谁和什么，就向其宣说与之相应的法，这是虚假的语言。享用五肉、酒和所有境，是愚痴完全清净，如来部的种姓，毗卢遮那佛的誓言。其中有三种：在诠释的意义上，种姓的傲慢
English
Through wisdom, in the three practices of non-leakage, there are aspects of both interpretable and definitive meanings. All supreme women, through the union of supreme emptiness and immutable great bliss, arise with the innate supreme bliss and emptiness, realizing the wisdom of its meaning, which is the definitive meaning. Thus, it is said in the Tantra: The supreme woman who possesses all aspects, is the beautiful one of emptiness and wisdom, is the mother who gives birth to all victors, without relying on her, one cannot attain enlightenment. Lying is the complete purification of jealousy, the vow of the karma family's lineage, which is meaningful accomplishment. Among these, there are three: In the interpretable meaning, if lying can benefit others, then one should lie. As it is said in the Vajra: Benefiting sentient beings, is always the wealth of the supreme vow. For the sake of protecting the lives of sentient beings, one may also speak falsely. Thus, although it appears to be lying, if one relies on the realization and habituation of the mind, one will not be stained by faults. Because one does not cling to self and sentient beings, understanding that all phenomena are merely imputed and not truly existent, then relative to this, lying is also not established. It is said in the Secret Essence Tantra: Phenomena are like illusions, names and words are imputed as lies. By practicing lies with lies themselves, the so-called lie is merely an imputation, not truly existent. Ultimately, liberating all sentient beings from samsara is speaking falsely. Because the sentient beings to be liberated and the self who liberates, are not established in the ultimate truth. Thus, it is said in the Two Examinations Tantra: The so-called liberation of the world from samsara, is vehemently proclaiming words of falsehood. It is said in the Sutra of Manjushri's Teachings: Without clinging to self and sentient beings, liberating from samsara is a word of falsehood. Furthermore, in the commentaries on the mind, it is said: When the winds dissolve into the heart chakra, the indestructible sound arises in one's own appearance in all forms, which is the definitive meaning. Apart from that, in external appearances, simultaneously showing various Dharma doors to sentient beings, this is also said to be the interpretable meaning. It is said in the Vajra Heart Commentary: When one devours the life wind, in an instant, with sound to all beings, to whomever and whatever, one teaches the Dharma that is in accordance with them, these are false words. Relying on the five meats, alcohol, and all objects, is the complete purification of ignorance, the vow of the Tathagata family's lineage, Vairochana. Among these, there are three: In the interpretable meaning, the pride of lineage.
Chinese
为了摧毁土地的傲慢和洁净的执着，就像在中部地区为了食用而允许不杀生的五种肉一样，因为自己业力而死的肉可以作为誓言的物质食用，如果没有醉酒的过失，也可以饮酒。如《二观察》中所说：“因此为了龙脑香的缘故，肉应该被食用，特别是酒。”同样，可以随意享用五甘露和色等对境的安乐，这是被允许的。究竟而言，食用五肉是束缚五根的精华，饮酒是束缚上下降生的俱生乐，五甘露是束缚五大精华，从而净化融化的明点微细颗粒之集合，享用一切对境是将大小便精液的精华稳定于脐轮，使其逆转。或者，享用这些是将一切分别念融入平等性的法界中，成为一体。如是说：“分别念和遍计念，有和无等错乱，分别念网的种子集合，以无分别念食用。在慈悲的殊胜容器中，从大智慧的等持中，饮用且恒常饮用，这被称为手印的誓言。”这些也如时轮中所说：“必须对金刚部进行杀生，对刀剑也说不真实之语。对珍宝部则偷盗他人财物，对殊胜莲花部也偷盗他人之妻。酒和灯以及诸佛和善良的对境都应该在轮上享用。所有年轻女子等都应该在弯刀上，也不应诽谤虚空的莲花。为了众生的利益，应该布施包含财富的身体，你不应该守护。”这样区分了正说和密说。这里，对于弯刀部，正说是不诽谤妇女并舍弃自身，而密说是安住于无漏的梵行，除此之外，其他五个大多意义相同。这样，这些誓言和戒律的顺序是，首先展示二十五种行为，其中前四个五一组对众生伤害较大，第五个则控制对境。
English
In order to destroy the arrogance of land and the attachment to cleanliness, just as the five meats that are not killed for consumption are allowed in the central region, the meats that have died by their own karma can be eaten as substances of the vows, and if there is no fault of intoxication, alcohol can also be drunk. As it is said in the "Two Examinations": "Therefore, for the sake of camphor, meat should be eaten, especially alcohol." Likewise, it is permissible to enjoy the bliss of freely using the five ambrosias and objects such as forms. Ultimately, eating the five meats is to bind the essence of the five senses, drinking alcohol is to bind the co-emergent bliss of ascending and descending without leakage, the five ambrosias are to bind the essence of the five elements, thereby purifying the collection of dissolving bindu subtle particles, and enjoying all objects is to stabilize the essence of feces, urine, and semen in the navel chakra, reversing it. Alternatively, enjoying these is to dissolve all discriminations into the realm of equality, making them one taste. As it is said: "Discriminations and conceptualizations, illusions such as existence and non-existence, the seed collection of the net of discriminations, are eaten by non-discrimination. In the supreme vessel of compassion, from the samadhi of great wisdom, drink and constantly drink, this is called the vow of the mudra." These are also as said in the Kalachakra: "It is necessary to kill for the Vajra family, and to speak untruthful words to the sword. For the Ratna family, steal the wealth of others, and for the supreme Padma family, steal the wife of others. Alcohol and lamps, as well as the Buddhas and virtuous objects, should all be enjoyed on the wheel. All young women and so on should be on the curved knife, and the lotus of space should not be slandered. For the sake of sentient beings, this body including wealth should be given away, you should not protect it." Thus, the explicit and implicit meanings are distinguished. Here, for the curved knife family, the explicit meaning is not to slander women and to give up oneself, while the implicit meaning is to abide in the un-leaking brahmacharya, otherwise the other five are mostly the same in meaning. Thus, the order of these vows and precepts is that first, twenty-five conducts are shown, of which the first four sets of five are mostly harmful to sentient beings, and the fifth controls objects.
Chinese
由于执着也是产生烦恼的原因，因此外在的特征和内在的事部瑜伽、行部瑜伽、生起瑜伽三部的法也都需要在实际上断除。之后，宣说了五种姓的共同誓言，因为按照其字面解释与瑜伽部的法相符。之后，宣说了特殊的五种姓的誓言，因为其可直接解释和需引导解释的两种方式都是无上秘密金刚乘的特点。因此，要知道以不损害引导众生进入的次第的方式进行引导和修行是无上瑜伽部的规矩。第三，关于十四根本堕罪，分为总说和解释两部分。总说为：宣说十四根本堕罪。这里，一般而言，共同的自性有六个方面：堕罪的本体、词义、支分的分类、数量确定、顺序、与四种灌顶各自相关的根本堕罪的确定。第一，在身语意三者中，意是最主要的，因为经中说不善不是有形之物，不是释迦之子。然而，也有需要身语作为助伴的堕罪，因此称为三门应守护之处。如《心滴》中说：所有进入秘密门者，三门是自己的守护之处，如同国王的敕令，不离誓言是其本体。定义是：任何与无上咒的誓言相违背的过失，如果行持，就会从根本上放弃所受持的誓言。第二，从“മൂലപത്തി” (藏文，梵文天城体，mūlapatti，梵文罗马拟音，根本堕罪)一词来说，根本堕罪就像树的根，稳固则枝叶繁茂，拔除则全部枯萎一样。守护则能生起道路和果位的全部功德之根，不守护则堕入恶趣，成为痛苦的根本。如《腹藏经光明疏》中说：词义根据情况而改变。第三，分为所依、对境、因、时、意乐五个支分。第一，必须是具有密咒誓言且觉性安住自性中的人，因为不具有誓言，只会产生自性的罪过，不会产生制定的堕罪。
English
Since attachment is also a cause for the arising of afflictions, the outer characteristics and the inner Kriya, Upa, and Yoga Tantras must also be abandoned in practice. Then, the common vows of the five families are taught, because according to their literal explanation, they are in accordance with the teachings of the Yoga Tantra. Then, the specific vows of the five families are taught, because both their direct and indirect explanations are characteristics of the Secret Supreme Vajrayana. Therefore, it should be known that guiding and practicing without impairing the order of leading beings to enter is the custom of Anuttarayoga Tantra. Third, regarding the fourteen root downfalls, there are two parts: the summary and the explanation. The summary is: The fourteen root downfalls are taught. Here, in general, the common nature has six aspects: the essence of the downfall, the meaning of the word, the classification of branches, the definite number, the order, and the identification of the root downfalls related to each of the four empowerments. First, among body, speech, and mind, mind is the most important, because it is said in the scriptures that non-virtue is not a physical thing, not a son of the Shakya. However, there are also downfalls that require body and speech as companions, so it is called the protector of the three doors. As it says in the Thug Thig: All who enter the secret door, The three doors are their own protector, Just like the king's decree, Inseparable vows are its essence. The definition is: Any fault that contradicts the vows of the supreme mantra, if practiced, will fundamentally abandon the vows that have been taken. Second, from the word "mūlapatti" (Tibetan, Devanagari, mūlapatti, Roman transliteration, root downfall), the root downfall is like the root of a tree, if it is stable, the branches and leaves will flourish, and if it is pulled out, everything will wither. If it is protected, it is the root that generates all the qualities of the path and the fruit, and if it is not protected, it will fall into the lower realms and become the root of suffering. As it says in the Khokzhung Galseldrön: The meaning of the word changes according to the situation. Third, there are five branches: the basis, the object, the cause, the time, and the intention. First, it must be a person who has the vows of mantra and whose awareness abides in its own nature, because if one does not have the vows, only natural faults will arise, and no prescribed downfalls will be generated.
Chinese
再者，如果失去正念，就不会产生堕落，因为所有乘的观点都是一致的。第二，十四条根本堕的所依之处，如同第一条根本堕的所依是上师一样。第三，产生堕落的四门或六因，将在根本的第六节中阐述。第四，如果完整地犯了十四条根本堕中的任何一条，仅仅是意念上的根本堕，如果在一次禅修期间没有补救，与语言相关的，任何人都听得懂，与身体相关的，在完成该行为后，就会变成根本堕。一旦产生了依赖于三门中任何一门的根本堕，即使之后做了另一个，也不会变成第二条根本堕，但会成为罪行加重的因素。第五，对于每个堕落的对境，不会错误地认为它不是那个。第四，根本堕有十四条，不多不少。第五，咒语成就的根本是上师，依赖于此，舍弃经教之法和修法之友等，是补救咒语的次第，也是先重后轻的次第。第六，从十四条根本堕中，以最主要的角度来看，第十三条和第五条是因果关系，分别是密灌顶和慧灌顶，特别是慧灌顶的第十四条，第九条和第十一条是四灌顶的，其余九条是与瓶灌顶相违背的根本堕。在后面的灌顶中，前面的灌顶是共同的，灌顶本身的当下是非共同的。因此，仅仅获得瓶灌顶，如果犯了其中的九条，就会变成根本堕。如果犯了其他五条，实际上不会变成根本堕，因为没有获得断除它们的誓言。第二，详细解释十四条，第一条根本堕是：从内心诋毁三位上师，轻蔑和扰乱其心，是所有堕落之门中最重的，因此首先讲述此条。一般来说，有讲述六位上师等，因此造堕者自己必须具备密咒誓言，对境是上师。