English
The five kinds of wisdom. That is to say, all dharmas are inherently enlightened, so the five aggregates are the five Tathagata fathers, the five elements are the five mothers, the five faculties and five consciousnesses are heroes, the five objects are consorts, the five colors are the five families, the five wisdoms, etc. All the conceptual constructs of the five groups are known by cutting off the superimpositions with wisdom in the mandala of body and wisdom. In the Three Samayas it says: The first samaya to be known is: the five aggregates and the five elements, as well as the five consciousnesses, faculties, objects, etc., should be known as the nature of deities and mandalas. Thus. Fifth, the five to be accomplished are: Tathagata and Vajra, Ratna, Padma, Karma families, these five should take their meaning through actions related to time. That is to say, for these five samayas to be known, one should diligently practice the means of accomplishing them properly in one's own mind-stream through the union of realization and habituation. In the Peaceful Tantra it says: Buddha Vajrasattva and, Ratnasambhava, Amitabha, Amoghasiddhi and Vairocana, are the nature of the five wisdoms, and should be well accomplished through the five of body, speech, mind, qualities and, activity. Thus. Therefore, what should be known is the samaya of view. Having realized this, practicing is the samaya of meditation. The three of practicing, not abandoning, and accepting, according to the external explanation, the samaya of practice is the most important. Therefore, for beginners and those with some experience, etc., one should consider the confidence in view and the time and place of solitary places, etc., and take the meaning related to time, so that one can practice in an orderly manner without confusion. Third, the summary of the meaning is: Thus, etc., many vows have been spoken of, and there is nothing that is not included here in the root and branches. In short, if one knows that one's own body is the three vajras, then millions of tantric vows are included. That is to say, what has been said above can be taken as a representative, and in the essence of the Root Tantra of Magical Illusion, from the fifteen vows of root and branch, it is expanded into three hundred and sixty categories, and in the second chapter of the Extensive Explanation Tantra, the ninety-seven vows to be known, mainly abandoning the vajra, etc., and in the sixth chapter of the General Sutra, the four important decisive vows, and the twenty-eight common ones.
Chinese
还有额外的四种誓言，二十三种行为准则，二十种修行，四种日常行为规范，舍弃五种魔，摧毁四种敌人，以及分为九种的见解誓言。此外，在各个续部中，还有以根本和分支概括的守护誓言，以及三摩地、行为、饮食誓言，不离身的用品誓言等等，虽然讲述了许多誓言的分类，但所有这些都无不包含在根本和分支誓言中。因为，凡是违犯了就会失去咒语誓言的，以及即使不违犯也会损害分支的，都包含在这两种之中。那么，新旧共同的十四根本堕罪和早期宁玛派特有的五根本誓言不矛盾吗？不矛盾，因为十四条包含在五条之中。如何包含呢？在尊敬上师之中包含了第一、第二、第六条根本堕罪。轻蔑上师是尊敬的相违品，违背教言是超越其言教，诽谤自己和他人的宗派也是违背教言的范畴。在慈爱道友之中包含了第三、第四、第十、第十二、第十四条。对金刚道友发怒，是对特定道友慈爱的相违品；舍弃对众生的慈爱，使他人心烦，诽谤女性，都是舍弃对一般道友慈爱的相违品。第十条表面上看起来像是普通的慈爱，但实际上虽然能够调伏却不调伏，因此是舍弃了慈爱。不舍弃无上菩提心是证悟修习的誓言，不断绝咒语手印也是其修行的誓言，因为是如何修持的方法，所以在这两者之中包含了第五、第八、第九、第十一条。对自性清净的法产生怀疑，认识到远离名相等，从五蕴是佛的道理出发是见解的誓言。后两者的一个方面，对不分别的道产生分别，以及不供养产生智慧之因的五蕴，还有通过生起次第和圆满次第各自的道，舍弃了佛法的根本——共同和特殊的菩提心，这些都是修行的誓言。秘密啊！
English
There are also four additional vows, twenty-three codes of conduct, twenty practices, four daily behavioral norms, abandoning the five demons, destroying the four enemies, and the view vow divided into nine categories. Furthermore, in each of the tantras, there are protection vows summarized by root and branch, as well as vows of samadhi, conduct, food, and inseparable implements, etc. Although many classifications of vows are taught, all of these are invariably included in the root and branch vows. Because, whatever is violated results in the loss of mantra vows, and even if not violated, it harms the branches, all are included in these two. So, are the fourteen root downfalls common to both the new and old schools and the five root vows unique to the early Nyingma school contradictory? They are not contradictory, because the fourteen are included within the five. How are they included? Within honoring the guru are included the first, second, and sixth root downfalls. Disparaging the guru is the opposite of honoring, disobeying instructions is going beyond his teachings, and slandering one's own and others' tenets is also within the category of disobeying instructions. Within loving one's dharma brothers and sisters are included the third, fourth, tenth, twelfth, and fourteenth. Being angry with a vajra brother or sister is the opposite of loving a specific dharma brother or sister; abandoning love for sentient beings, making others upset, and slandering women are all opposites of abandoning love for general dharma brothers and sisters. The tenth also appears to be ordinary love, but in reality, although one is able to subdue, one does not, therefore it is abandoning love. Not abandoning the unsurpassed bodhicitta is the vow of realization and habituation, and not cutting off the continuity of mantra mudras is also the vow of its practice, because it is the method of how to practice, so within these two are included the fifth, eighth, ninth, and eleventh. Doubting the dharma of self-nature purity, realizing that which is free from names, etc., from the perspective that the five aggregates are the Buddha is the vow of view. One aspect of the latter two, conceptualizing the path of non-conceptualization, and not offering to the aggregates, which are the cause of the arising of wisdom, and abandoning the root of the dharma, the common and special bodhicitta, through the paths of generation stage and completion stage respectively, these are the vows of practice. Secret!
Chinese
在不谈论意义的范畴内，第七，向未成熟者宣扬秘密，实际上包括在内。第十三，不如法依止誓言物，也从秘密行持是应依止的方面，包括在应保密之内，所以在此处归纳。或者，所持、所食、歌舞等受用之物，作为修行的助伴是应示现的，因此归纳于密咒的范畴内也不矛盾。总而言之，如《光明经》所说：“自身是胜者的伟大手印。”等等，如同所说，自己的金刚身，本来的脉、气、明点连同智慧，从原始以来就是身、语、意无别，安住于智慧金刚的自性中，以智慧断除增益而证悟时，在《总续》中说：“身语意金刚之，守护与行持及悦意，不舍应知当成办，无与相违唯一及，任运成就之十相，从这根本生百万。”这样从十个根本的延伸基础上，扩展为百万誓言之部。以及在《心要》中说：“此誓言甚奇妙，六道世界之十方，三有众生有多少，调伏思念誓言多。”这样不可思议的扩展，全部都汇集并且变得完全清净。༈ 第五，出生的所依是：出生的所依是每日杀婆罗门，做五无间罪等一切。意思是说，以金刚乘的道新成就，能成就殊胜的所依是，主要说是具有六界的人。如《无垢光经》中说：“此生”是指人的出生，能最极给予成佛之果，是续部的王。不是天等五道众生的出生。那么，是否认为是已经先积累了二资粮的人的所依呢？不是的。就像钝刀砍树需要很长时间，而利剑瞬间就能砍断一样，显宗需要多生累劫积累资粮才能成就的果位，在这个密咒乘中，不只是没有先前积累的后盾，而且对于其他乘中舍弃的所化，如造作五无间罪等罪业深重
English
Within the category of not speaking about meaning, the seventh, proclaiming secrets to the immature, is actually included. The thirteenth, not relying on the substances of the vows as they are, is also included in what should be kept secret from the aspect of secret conduct being what should be relied upon, so it is summarized here. Or, the items used for holding, eating, singing, dancing, etc., are to be shown as aids to meditation, so it is not contradictory to include them in the category of mantras. To summarize all of that, as the "Clear Light" says, "One's own body is the great mudra of the victorious one." As it is said, one's own vajra body, the innate channels, winds, bindus, together with wisdom, from the very beginning are inseparable from body, speech, and mind, abiding in the nature of wisdom vajra. When one realizes this by cutting through elaborations with wisdom, the "General Tantra" says, "The body, speech, and mind vajra's, protection, practice, and delight, not abandoning, knowing what to accomplish, non-contradiction, oneness, and spontaneously accomplished ten aspects, from this root, a hundred thousand arise." Thus, from the ten root bases of extension, it expands into a hundred thousand classes of samaya. And in the "Essence" it says, "This samaya is most wondrous, in the ten directions of the six worlds, as many beings as there are in the three realms, that many vows tame thoughts." Thus, all those inconceivable expansions are gathered and become completely pure. ༈ Fifth, the basis of birth is: The basis of birth is killing a Brahmin every day, doing the five heinous crimes, etc., all. This means that the basis for achieving the supreme accomplishment through the path of Vajrayana is mainly said to be a person with the six elements. As the "Stainless Light" says, "This birth" refers to human birth, which most excellently gives the fruit of Buddhahood, it is the king of tantras. It is not the birth of gods and other five kinds of beings. So, is it considered to be the basis of a person who has already accumulated the two accumulations? It is not. Just as a dull knife takes a long time to cut a tree, while a sharp sword can cut it in an instant, the Sutra path needs to accumulate merit for many lifetimes to achieve the result, but in this Mantra path, not only is there no backing of previous accumulation, but also for those to be tamed who have been abandoned in other paths, such as those who have committed the five heinous crimes and other heavy sins.
Chinese
即使是像普通人一样行事，如果根基敏锐、意志坚强，也能通过密咒道在此生证得佛果，这是因为具有深奥而众多的方便之关键。如同《第一胜乐轮根本续》中所说：“屠夫、篾匠等等，以及造作五无间罪者，如果依循密咒的行为，也能在此生证得佛果。”又如《四座续》中所说：“每日杀害婆罗门，以及造作五无间罪，以盗窃为生者，也能以此道解脱，不会被罪业玷污。”又如《集经》中所说：“众生造作无间罪等大罪，也能在那金刚乘大海中，成就此殊胜之乘。从内心诋毁上师者，即使修持也无法成就。”因此，如果积累了具缘分和业缘的弟子，那么也不一定非要是人身。因为在续部中，天和非天等也被摄为听闻续部的法器，而且秘密主宣说密咒乘时，所调伏的主要对象五部众中，除了力士毘摩之外，其他四部都不是人身。在邬金之地，也曾开示说通过给龙族灌顶而获得解脱。即使是已经进入无余涅槃的声闻和缘觉阿罗汉，也必须舍弃寿命的行蕴，通过意生身进入密咒乘。第六，关于恢复破损之法，分为总说和广说两部分。总说如下：“最终破损时，宣说恢复之法。”也就是说，要守护根本和支分的誓言而不令其破损，如果破损，就要努力恢复，因此宣说其方法。第二，广说分为两部分：恢复的方法和不恢复的过患。第一部分又分为五点：堕落之因及对治，堕落轻重的程度，不堕落之因，忏悔的程度，以及已过之堕落能否恢复的区分，以及实际恢复的方法。第一点是：不知堕落界限，不恭敬上师等，行为放逸且烦恼众多这四者，被认为是产生堕落的四门。其对治是学习应学之处，对一切生起恭敬，恒常...