English
This is the samaya of accomplishing the extraordinary. Respecting the lama and being kind to dharma brothers are the two ways of guarding against disagreeing with the lama's mind. Not divulging secrets is the main way to protect the samaya, as it is a companion in guarding it. This is according to the Rongzom tradition. The Omniscient Great One said: The root of accomplishment is the lama. If the lama is pleased, accomplishment will arise. Therefore, relying on the lama is the samaya of accomplishment. In the Samyoga Tantra, it says: The great samaya of accomplishment is: Do not abandon the deity and the lama, and do not cut off mantra and mudra. He asserts this. Thus, each of body, speech, and mind is divided into three. For example, in respecting the lama, one should respect with the body, praise with speech, and be respectful in mind. Similarly, one should apply this to others. In short, all beings are primordially pure by nature. The vajra nature, inseparable from the body, speech, and mind of all Buddhas, is the life force of all dharmas and the basis of all trainings, the great samaya of equality. Therefore, one should realize and familiarize oneself with it through wisdom and samadhi, because all accomplishments arise from it. Therefore, one should guard it with great diligence. As it is said in the Essence: All samayas are vajra, they are the nature of all Buddhas. And, by equally uniting with equality, if one abides in the samaya of equality, one will attain the great perfection of equality. Second, regarding the branch samayas, there are two aspects: teaching and explanation. Briefly stated: There are twenty-five branch samayas. That is, the branch samayas, which are the companions or means of the root samayas, are divided into five groups of five, making twenty-five. In the General Tantra, it says: Practice and pleasing, not abandoning what should be known and accomplishment. And in the Clear Illumination, it says: The five to be practiced and the five not to be abandoned, the five to be accepted and the five to be accomplished, the five to be known are the uncommon explanations. The detailed explanation is divided into five groups of five. First, the five to be practiced are: theft, drinking alcohol, singing, taking what is not given, and lying, and idle talk, these five are to be practiced. These, if there is no selfish clinging and one is skilled in means, if they can be transformed into benefiting others, can be practiced. For example, killing for the sake of saving beings, using idle talk to cut off the arrogance of unruly students.
Chinese
这是为了允许说谎。寂静续部中说：接受未给予的交合解脱，说谎和说粗暴语，都是被殊胜方便所掌握，在某些情况下应当知晓。菩萨藏中也说：对于具有大方便者，烦恼转为菩提之支分。因此，在隐义上，生命是风，即阻止于中脉，或者断除能取所取分别念的生命，即自证智慧。接受未给予的明妃的阴户。从交合中修持乐空无二。从无有轮回显现中救度众生的诅咒语。以不可言说的证悟，无有隐藏地说出粗暴语。二是不可舍弃的五种，贪欲、嗔恨、愚痴、我慢和嫉妒五者，是不可舍弃的五种誓言。对此，光明疏中说：真实五毒和虚假五毒。分为真实和虚假两种。虚假的五毒是五毒自相者，如同声闻乘一样视为敌人而不舍弃。为什么呢？因为一切法以各自的自性为空性，所以没有可舍弃的实物，因此不舍弃，如同海市蜃楼不需要水坝一样。如是，金刚经中说：烦恼以幻网的自性为空性，自己了知无常自性而解脱。又，如果被方便所掌握，即使享用也不会束缚，而且是迅速解脱的道路，因此也不舍弃，如同耳朵进水用水引出来一样。海中说：烦恼道是大清净，方便的欲望是庄严之最胜，一切一切的享用，迅速转变为黑汝嘎之光荣。如是。五烦恼本来就是五部五智的自性，因此也不舍弃，如同想要油而榨取芝麻一样。方便索中说：愚痴、嗔恨、我慢和贪欲、大嫉妒，具有无守护的律仪，那是誓言金刚。此释文中，大学者莲花生说：愚痴是毗卢遮那佛的誓言，为什么呢？因为无明不可舍弃，明不可修，因为在法界中一味一体。等等广说，寂静续部中也
English
This is to allow for lying. In the Peaceful Tantra, it says: Taking what is not given in union and liberation, Lying and speaking harsh words, Are seized by the supreme method. It should be known in certain circumstances. Also, in the Bodhisattva Pitaka, it says: For those who possess great methods, Afflictions transform into limbs of enlightenment. Therefore, in the hidden meaning, life is wind, that is, stopping in the central channel, or cutting off the life of grasping and clinging to dualistic thoughts, which is self-aware wisdom. Taking the vulva of a consort without giving it. Practicing bliss and emptiness from union. Curses to liberate beings from the illusion of no samsara. Harsh words spoken without concealment through inexpressible realization. The second is the five that are not to be abandoned: Desire, hatred, delusion, pride, and jealousy, These five are the five vows not to be abandoned. Regarding this, the Clear Light says: True five poisons and false five poisons. It is explained as two types, true and false. The false five poisons are those that are self-characterized as the five poisons. They are not abandoned by regarding them as enemies, like the Hearers. Why? Because all phenomena are empty of their own nature, therefore there is no object to be abandoned, so they are not abandoned, just as a mirage does not need a water dam. Thus, the Vajra says: Afflictions are empty in nature like a net of illusion, By knowing their impermanent nature, one is liberated. Furthermore, if seized by skillful means, even if used, they do not bind, but are a quick path to liberation, so they are not abandoned, just as water entering the ear is drawn out with water. In the Ocean it says: The path of afflictions is great purification, The desire for skillful means is the best of ornaments, By enjoying everything, One quickly transforms into the glory of Heruka. Thus it is. The five afflictions are inherently the nature of the five families and the five wisdoms, so they are not abandoned, just as one grinds sesame seeds to get oil. In the Net of Means it says: Delusion, hatred, pride, And great desire and jealousy, Possess vows without protection, That is the vajra vow. In the commentary to this, the great teacher Padmasambhava says: Delusion is the vow of Vairochana, Why? Because ignorance cannot be abandoned, and knowledge cannot be cultivated, because they are of one taste in the realm of phenomena. And so on, extensively explained, and also in the Peaceful Tantra
Chinese
扬！以知自性故，不舍弃，即是自证之智慧。如是说。密意为五种真如之毒，谓一切法圆满于平等性中，故于见解无有偏颇，于行持无有取舍分别之愚痴。如是不了悟，以无缘大悲随之而生之贪欲。以自证之智慧摧毁邪分别之嗔恨。不将悟入平等性之见解置于低处之我慢。二取之见行不容于平等性之界中之嫉妒，不以修习之方便而舍弃。第三，受取五者为：大恩之粪尿、红、肉，金刚甘露受取五者。如是说。五种誓言物甘露者，谓以法性自性，及自之体性，威力，加持所成之特殊物质，故不应舍弃，而应受取。何以故？谓一切法本即是无有取舍之法性之游舞，故以无有清净不净之分别而受取。于支分中云：甘露本即清净之法，无有取舍，超越一切。于本初守护之大誓言中，智者应受取。如是说。以能除五病，生起共同之五功德，及成办五部五智之誓言物故，亦应受取。谓白菩提能除热病，生起不忘陀罗尼之功德，且能成办金刚部如镜之智慧。如是，红能除冷病，光彩明亮，莲花部辨别智。粪便能除毒病，长寿，佛部法界。尿液能除疫病，声音美妙，业部成所作智。大肉之精华能除麻风病，威力大，宝生部平等性智。如是于明灯中亦云：为除五病故而受取，为净清净不净之分别故，为五种共同必要故，为成就五部之功德故，从痛苦中解脱，获得成就。如是说。密意为以系缚五蕴之精华于不漏失中而受取。第四，应知五者为：五蕴、五大、五境、五根，五色等皆为本尊。
English
Yang! Because of knowing the self-nature, do not abandon it, it is the self-awareness wisdom itself. Thus it is said. The hidden meaning is the five poisons of true reality, namely, since all dharmas are perfected in equality, there is no partiality in view and no distinction of acceptance and rejection in conduct, which is ignorance. Not understanding this, greed arises following the aimless great compassion. Anger destroys wrong thoughts with the wisdom of self-awareness. Pride does not place the view of realizing equality in a low position. Jealousy, where the views and practices of dualistic grasping cannot be contained in the realm of equality, should not be abandoned by the means of realization and habituation. The third is the five to be accepted: the great kindness of excrement and urine, rakta, flesh, and vajra nectar, the five to be accepted. Thus it is said. The five samaya substances, the nectars, are special substances that are formed by the nature of reality, one's own essence, power, and blessing, so they should not be discarded but accepted. Why? Because all dharmas are originally the play of the nature of reality without acceptance or rejection, so they are accepted without the distinction of clean and unclean. In the branch it is said: Nectar is originally the pure dharma, without acceptance or rejection, transcending all. In the great samaya of original protection, the wise should accept it. Thus it is said. Because it can remove the five diseases, give rise to the five common qualities, and accomplish the five families and five wisdoms, it should also be accepted. White bodhicitta cures fever and generates the quality of obtaining the unfailing dharani, and it accomplishes the mirror-like wisdom of the vajra family. Similarly, rakta cures cold diseases, brightens complexion, lotus family discriminating wisdom. Excrement cures poison diseases, long life, buddha family dharmadhatu. Urine cures epidemics, melodious voice, karma family accomplishing wisdom. The essence of great flesh cures leprosy, great power, ratna family equality wisdom. Thus, in the clear lamp it is also said: Accept for the sake of removing the five diseases, purify the distinction between clean and unclean, for the sake of the five common necessities, for the sake of accomplishing the qualities of the five families, liberate from suffering, and obtain accomplishment. Thus it is said. The hidden meaning is to accept by binding the essence of the five aggregates in non-leakage. Fourth, the five to be known are: the five aggregates, five elements, five objects, five senses, and five colors are all deities.
Chinese
五种智慧。也就是说，一切法本自成佛，故五蕴为五部如来父，五大为五部母，五根与五识为勇识，五境为明妃，五色为五部，五智等所有五组的分别念，都以智慧断除于身与智慧坛城中的增益，而了知之。三昧耶三品中说：首先应知的誓言是：五蕴和五种元素，以及五种识、根、境等，应知其为本尊和坛城的自性。如此。第五，应修持的五者是：如来和金刚、宝生、莲花、事业部，这五者应以与时机相关的行为来领受其意。也就是说，对于这五种应知的誓言，应以觉悟和串习的结合，在自相续中如法地努力修持。寂静续部中说：佛陀金刚萨埵与，宝生、无量光，不空成就与毗卢遮那，是五种智慧的自性，以身语意和功德与，事业五者来善加修持。如此。因此，应知的是见解的誓言。如此觉悟后进行修持是修行的誓言。行持、不舍弃和接受这三者，按照外义的解释，行持的誓言是最主要的。因此，对于初学者和略有体验者等，应考虑见解上的把握和寂静处等处所时机，领受与时机相关的意旨，从而次第不紊地进行修持。第三，总结要义是：如是等等宣说了众多的誓言分别，没有不包含在此处的根本和支分中。总之，如果了知自身是金刚三，就包含了数百万部的密咒誓言。也就是说，以上所说可以作为代表，在等等之中，《幻化根本续》的心要中，从根本和支分的十五种誓言中，展开为三百六十种类别，以及在《解释续》广释的第二品中，舍弃金刚等为主的应知誓言九十七种，以及在《总集经》第六品中，重要的决定誓言四种，共同的二十八种。