English
Timuk. Thus, for things not realized, with impartial compassion, attachment arises; with the wisdom of self-awareness, hatred that destroys wrong views; pride that does not place the view of realizing equality in a low position; jealousy that does not accommodate the views and practices of dualistic grasping in the expanse of equality, these are not abandoned by the method of realization and habituation, these are the five vows of non-abandonment. Third, the five to be accepted are: excrement, urine, blood, meat, and vajra nectar are the five to be accepted. As it is said, according to the literal meaning, excrement, urine, blood, meat, and vajra nectar, these five nectars are established by the nature of reality, established by the nature of phenomena, established by the power of ability, and established by blessing, these are the four establishments. And they are medicine that cures five diseases, and substances that accomplish supreme and common siddhis. In order, excrement is Vairochana, urine is Amoghasiddhi, blood is Amitabha, meat is Ratnasambhava, and vajra nectar is Akshobhya. Because they are the nature of the five families and the five wisdoms, therefore, knowing the three "is" in their proper manner and practicing them, and in the hidden meaning, binding the essence of the five aggregates without leakage, these are the five to be accepted. Fourth, the five to be known are: the five aggregates, the five elements, the five objects, the five senses, and the five colors, these five are known as deities. As it is said, all phenomena are enlightened from the beginning, therefore, the five aggregates are the five Tathagata fathers, the five elements are the five mothers, the five objects are consorts, the five senses and the five consciousnesses are heroes, the five colors are the five families, the five wisdoms, etc. The nature of the five groups of thoughts is pure as deities, therefore, cutting off the additions and subtractions of the form and wisdom mandala with wisdom, and knowing them, these are the five vows of knowledge and view. Fifth, the five to be accomplished are: the Tathagata, Vajra, Ratna, Padma, and Karma families, these five to be accomplished, taking their meaning through practices related to time. As it is said, after gaining certainty like the vows to be known, through the yoga of realization and habituation, practicing the Tathagata family, the Vajra family, the Ratna family, the Padma family, and the Karma family properly in one's own mindstream, these are the five to be accomplished.
Chinese
因此，对于初学者和略有经验的人，需要考虑他们的观点和理解力，以及集体或隐居的地点和时间等情况，并根据这些情况采取行动。这些是直接的教导。此外，还应精通于理解和运用以隐秘方式传达的含义。第三个是额外的誓言。瑜伽士遵守共同和特殊的誓言，在修行等情况下，有二十个需要特别守护的誓言，以“灵活思考”的方式进行解释。寂静续部中说：关于经文意义的额外誓言，必须极其谨慎地守护。不要摧毁猛兽之王的宝座。这意味着不要伤害金刚上师的身体，不要违背他的命令。不要在食物中下毒。这意味着不要与上师的明妃发生性关系。不要折断珍贵的嫩枝。这意味着不要破坏信徒的团体。不要像融化的液体一样饮用。这意味着不要玷污三宝和智者的财产，不要醉酒。不要打开莲花的雄蕊。这意味着不要与金刚兄弟的明妃发生性关系。不要将精华倒入有漏洞的容器中。这意味着不要依赖恶名的本尊。不要依赖无意义的物质。这意味着不要依赖不具备品质的誓言物。不要将水晶蛋埋在泥里。这意味着不要诽谤智者的功德。不要在不洁的容器中放置纯净之物。这意味着不要向非器之人展示秘密教法。不要切断如意宝。这意味着不要抛弃具有品质的明妃和具有资格的弟子。不要分离大鹏的翅膀。这意味着不要分离意义上的乐空和象征上的父母。不要用天铁制成的弯刀互相攻击。这意味着即使是开玩笑也不要与同修发生争斗。不要享用猛兽享用后的残羹。这意味着不要享用他人享用过的残羹。不要摧毁金刚大岩石。这意味着不要轻视上师的住所。不要破坏栅栏的边界。这意味着不要破坏自己和他人的界限。不要用风熄灭灯。这意味着不要让禅定受到昏沉和掉举的影响。避免切断智慧之流。这意味着不要用世俗之语中断念诵和仪轨。不要分离法令和手印
English
Therefore, for beginners and those with a little experience, it is necessary to consider their views and understanding, as well as the location and timing of gatherings or retreats, and to act accordingly. These are direct teachings. Furthermore, one should be skilled in understanding and applying the meanings conveyed in a hidden manner. The third is the additional vows. Yogis who abide by common and special vows, in the context of practice and so on, have twenty vows that need to be especially guarded, explained in terms of "flexible thinking." In the Peaceful Tantra, it says: The additional vows regarding the meaning of the scriptures must be guarded with utmost care. Do not destroy the throne of the king of beasts. This means do not harm the body of the Vajra Master and do not disobey his commands. Do not put poison in the food. This means do not engage in sexual relations with the consort of the Guru. Do not break the precious tender branch. This means do not break the assembly of faithful ones. Do not drink like molten liquid. This means do not defile the property of the Three Jewels and the wise, and do not drink alcohol to intoxication. Do not open the stamen of the lotus. This means do not engage in sexual relations with the consort of a Vajra brother. Do not pour essence into a container with holes. This means do not rely on a deity of ill repute. Do not rely on substances that are meaningless. This means do not rely on vow substances that do not possess qualities. Do not bury a crystal egg in the mud. This means do not slander the merits of the wise. Do not place pure things in an impure container. This means do not show secret teachings to those who are not vessels. Do not cut the wish-fulfilling jewel. This means do not abandon a consort with qualities and a disciple who is qualified. Do not separate the wings of the great Garuda. This means do not separate the bliss-emptiness in meaning and the father-mother in symbols. Do not strike each other with a curved knife made of meteoric iron. This means do not engage in internal strife with fellow practitioners, even in jest. Do not partake of the leftovers enjoyed by beasts. This means do not partake of leftovers enjoyed by others. Do not destroy the great Vajra rock. This means do not belittle the Guru's residence. Do not break the boundary of the fence. This means do not break the boundaries of oneself and others. Do not extinguish the lamp with the wind. This means do not let meditation be influenced by dullness and agitation. Avoid cutting off the stream of wisdom. This means do not interrupt recitations and rituals with mundane words. Do not separate the decree and the seal.
Chinese
我！不违背灌顶印记，不说密语。金刚橛不退转！不扰乱瑜伽士的坛城，不阻挡众生的力量。顶上的珍宝不抛弃！不从上师的顶戴处退失。这些是应当守护的，是特别珍爱的誓言。如是说。第三，总结意义：如是等等宣说了众多的誓言分类，根本和支分全部都包含在这里面。总之，如果认识到自己的身体是金刚三身，就包含了数百万的密咒誓言。如是说。以上面所说为例，等等包括了以前所说的幻化网的根本和支分的十五条誓言，扩展为三百六十种。在《宣说续》中详细地宣说了九十七条誓言。在《总集经》中，有四条重要的决定性誓言，二十八条共同誓言，四条殊胜誓言，二十三条苦行誓言，二十条修行誓言，四条行为常规誓言，舍弃五魔，摧毁四敌，以及分为九种的见解誓言。此外，在各个续部中，都有以根本和支分所涵盖的守护誓言，以及三摩地、行为、饮食和不离之物的誓言等等，虽然宣说了许多分类，但所有这些都包含在这里的根本和支分的誓言中。因为无论修习什么，都会归结为两种：一种是放弃密咒誓言，另一种是不放弃但会破坏支分。那么，新旧共有的十四条根本堕罪，以及先前所说的早期传承的特殊誓言，难道没有矛盾吗？十四条都包含在特殊的根本誓言之中，因此没有矛盾。总而言之，如果将所有这些归纳起来，那就是以智慧断除增益，从而认识到自己的身体，即本初的脉、气、明点，以及俱生的智慧，从本初以来就安住于无二无别的身语意金刚三身的智慧金刚自性之中，那么所有如是宣说的数百万密咒誓言都将自然而然地圆满具足，并且远离一切过失。第五，宣说生起誓言的所依：སྐ
English
I! Do not transgress the seal of empowerment, and do not speak secret words. Vajra Kilaya does not turn back! Do not disturb the mandala of yogis, and do not obstruct the power of beings. Do not abandon the jewel on the crown! Do not fall from the guru's crown. These are to be protected, they are especially cherished vows. Thus it is said. Third, summarizing the meaning: Thus, many categories of vows have been spoken, and all the root and branches are included here. In short, if you recognize your own body as the three vajras, it includes millions of mantra vows. Thus it is said. As an example of what was said above, etc., includes the fifteen vows of the root and branches of the illusion net previously mentioned, expanded into three hundred and sixty kinds. In the Explanatory Tantra, ninety-seven vows are explained in detail. In the General Sutra, there are four important decisive vows, twenty-eight common vows, four special vows, twenty-three ascetic vows, twenty practice vows, four behavioral vows, abandoning the five demons, destroying the four enemies, and the vows of view divided into nine types. In addition, in each tantra, there are protective vows covered by the root and branches, as well as the vows of samadhi, behavior, food, and inseparable objects, etc. Although many categories have been spoken, all of these are included in the root and branch vows here. Because whatever is practiced will be reduced to two types: one is abandoning the mantra vows, and the other is not abandoning but destroying the branches. So, are there no contradictions between the fourteen root downfalls common to the new and old schools, and the special vows of the early translation previously mentioned? The fourteen are all included in the special root vows, so there is no contradiction. In short, if all of these are summarized, it is to cut off the superimposition with wisdom, so as to recognize one's own body, that is, the innate channels, energies, bindus, and the co-emergent wisdom, which from the beginning dwells in the wisdom vajra nature of the inseparable body, speech, and mind three vajras, then all the millions of mantra vows spoken as such will be naturally and completely fulfilled there, and will be free from all faults. Fifth, explaining the basis for generating vows: སྐ
Chinese
出生的所依是日日杀婆罗门，以及造作五无间罪等一切。意思是说，像这样的持明者的律仪，出生的所依主要是具有六界的人。譬如迟钝的刀砍树，需要很长时间，而锋利的刀瞬间就能砍断一样，显宗要经历许多世积累资粮才能成就的果位，如果进入此密宗，不仅不需要先积累二资粮，而且即使是其他乘舍弃的调伏对象，日日杀婆罗门，以及造作五无间罪等，正在造作极重罪业的人，只要具有敏锐的根器和强大的心力，以及不可逆转的意乐，就能在此生证得佛果，这是因为方便深广的关键。此外，如果是有缘分、有业缘、积累也很殊胜的人，也不一定非要人的所依，因为在续部中，有将天人和非天等摄为听续的法器，而且金刚手宣说密宗时，主要的调伏对象五部众中，有四部是非人的所依，在邬金的处所，龙族通过密咒道解脱，以及无余阿罗汉必须进入密宗等，因此说一切有缘众生都具有密咒的法器之因。第六，恢复堕落的方法分二：略说和广说。首先是略说：最后堕落时，宣说恢复的方法。意思是说，努力守护像这样的誓言，不令其堕落，如果因为产生堕落之因的力量，最终堕落了，那么就宣说恢复的方法。第二，广说分二：弥补的方法和不弥补的过患。首先，弥补的方法分五：宣说堕落之因及对治，堕落轻重的程度，无堕落之因，超过忏悔的量，实际弥补的方法。首先，宣说堕落之因及对治：不知堕落的界限，不恭敬上师等，放逸行事且烦恼炽盛这四者，是产生堕落的四门，毫无阻碍地领受。这的
English
The basis of birth is killing Brahmins daily, and doing the five inexpiable sins, etc., for all. This means that the basis of birth for such a holder of knowledge is mainly said to be a person with the six elements. For example, just as a dull knife takes a long time to cut a tree, but a sharp one cuts it in an instant, if one enters this tantric vehicle, the result that the characteristic vehicle must accumulate for many lifetimes is not only unnecessary to accumulate the two accumulations in advance, but also the beings to be tamed who have abandoned other vehicles, killing Brahmins daily, and doing the five inexpiable sins, etc., even though they are doing extremely heavy sins, as long as they have sharp faculties and great mental strength, and an irreversible desire, they can achieve Buddhahood in this life, because of the key to profound and vast means. Furthermore, if one is fortunate, has karmic connections, and has accumulated very well, then it is not necessary to have only a human basis, because in the tantras, gods and non-gods are included as vessels for listening to the tantras, and when Vajrapani spoke of the tantric vehicle, the main objects to be tamed were the five families, four of which were non-human bases, and in the place of Oddiyana, the nagas were liberated by the mantra path, and the remaining arhats must enter the tantric vehicle, etc., therefore it is said that all fortunate beings have the cause of the tantric vessel. Sixth, the method of restoring degeneration has two parts: brief explanation and detailed explanation. First, the brief explanation: In the end, when degenerated, the method of restoration is explained. This means that one should strive to protect such vows without degenerating, and if one ultimately degenerates due to the power of the cause of degeneration, then the method of restoration is explained. Second, the detailed explanation has two parts: the method of remedy and the fault of not remedying. First, the method of remedy has five parts: explaining the cause of degeneration and its antidote, the degree of lightness and heaviness of degeneration, the cause of non-degeneration, exceeding the measure of confession, and the actual method of remedy. First, explaining the cause of degeneration and its antidote: Not knowing the limits of degeneration, disrespecting the lama, etc., acting carelessly and having many afflictions are the four doors of degeneration, receiving without obstruction. This