English
Constantly abide in the meaning of view and meditation. The lama is the Vajra Acharya, and here, due to closeness, it is only secret mantra. Guiding, empowerment, summoning, liberating the stream of consciousness, and bestowing oral instructions are the five, as clearly shown. Reverence is solely the arising of the ability to please without pretense through the three doors of body, speech, and mind. The extensive methods of reverence are known from the extensive texts of vows and the Gongpa Düpa, etc. Mantras and mudras should not be interrupted. It is said that there are three mantras: the root, unerring mantra is like "rulu, eight seeds." The mantra of the generation stage is Hūṃ Ha He or the individual name mantras. The mantra of urging action is the action of Daha and Paca, etc. There are four mudras: the body mudra, the great mudra, is meditating on the deity's body. The speech mudra is meditating on the seed syllable and reciting it. The mind mudra, the samaya mudra, is meditating on the heart syllable and upholding and maintaining it. The activity mudra is all the occasions of pacifying, increasing, magnetizing, and subjugating during meditation. The single cause is that the practitioner, the best is the continuous yoga like a river, the middle is six sessions, then the root is four sessions, and even the lowest is one session without interruption. Have love for those who have entered the right path. This is the samaya of a friend. Although it is said that there are four kinds of friends when setting out the samaya, here in this text, it is used closely. In general, all those who have entered the Mahayana, among them, the true path that is free from the path of leading and guiding is the intention of all the Buddhas. The disciples' faculties also appear to the best of beings. On the face of the inseparability of view and meditation, the meaning of the two stages of generation and completion is practiced at once. Awareness appears as a mandala. Practicing the meaning of the inseparability of the mandala and awareness is a close relative of this vehicle. Love is to revere the body, speech, and mind like the Vajra Acharya. In general, the samaya of the body is to revere the lama like a wish-fulfilling jewel on the crown of the head, and to cherish spiritual friends like the pupils of the eyes. Thus it is said. The samaya of the mind is not to speak of secrets for the sake of meaning. There are ten secrets: four general secrets, four intermediate secrets, and two who are worthy and entrusted, making ten in total. Do not speak for the sake of meaning.
Chinese
此处的意义是：为了利益、名声、谄媚、自诩聪明和取悦他人，以及为了今世的任何期望，不应向秘密的对象谈论。应如《光明论》中所述，详细了解。这五个是根本。上面所说的这五个根本，被称为根本。例如，如果树的根未受损，即使一个分支受损，也不会受到损害，容易恢复。如果根受损，即使分支未受损，也像枯萎一样。如果这五个根本未受损，那么道路和果实都具有意义。如果根本出现问题，即使分支完整，也不会带来任何道路和果实。如果根本未受损，而一个分支受损，则容易恢复，也可能自然受损。各种扩展的分支都显现出根本的誓言，因此被称为根本。成就和守护的殊胜誓言。意思是说，咒语和手印两者都应经常修持，因此称为成就的誓言。二身和三意是守护对境的自性，因此无论遇到何种对境，都应守护而不违越。这些应如《誓言光明论》中详细了解，因为那里已详细说明，此处仅作总结。分支的誓言是：愚痴、贪欲和嗔恨，以及我慢、嫉妒不应舍弃。这里说的是，密宗佛教的五毒不应舍弃。如果将事物置于自身相续中，那就是凡夫俗子。在《三昧耶品》中说：没有区分愚痴的智慧，就是誓言的破损。对境和有境产生贪恋和执着，就是誓言的破损。具有九种恼怒的嗔恨，就是誓言的破损。以自己的烦恼而自满的我慢，就是誓言的破损。想要贬低他人功德的嫉妒，就是誓言的破损。那么，在此殊胜乘的门中，五毒不应舍弃，应该如何做呢？在《广大续》中也说：有正确的五毒和错误的五毒。其中错误的五毒。《广大续》本身说：以自身特征和共同特征的理由来摧毁，自证的宗派自然成立，因此它本身不停止是身，不执着是语。
English
The meaning here is: For the sake of profit, fame, flattery, boasting of being clever, and pleasing others, and for whatever expectations of this world, one should not speak to secret objects. One should understand in detail as described in the 'Luminous Treatise.' These five are the roots. These five roots mentioned above are called roots. For example, if the root of a tree is not damaged, even if a branch is damaged, it will not be harmed and can be easily restored. If the root is damaged, even if the branch is not damaged, it is like withering. If these five roots are not damaged, then the path and the fruit are all meaningful. If there is a problem with the root, even if the branches are complete, it will not bring any path and fruit. If the root is not damaged and a branch is damaged, it is easy to restore, and it may also be naturally damaged. The various expanded branches all manifest the vows of the root, therefore they are called roots. The supreme vows of accomplishment and protection. It means that both mantras and mudras should be practiced regularly, therefore they are called vows of accomplishment. The two bodies and three minds are the nature of protecting objects, therefore, no matter what object is encountered, one should protect it without transgressing. These should be understood in detail as in the 'Luminous Treatise on Vows,' because it is explained in detail there, and only summarized here. The vows of the branches are: Ignorance, attachment, and hatred, as well as pride and jealousy should not be abandoned. Here it says that the five poisons of Secret Mantra Buddhism should not be abandoned. If things are placed in one's own continuum, then that is an ordinary person. In the 'Samaya Chapter' it says: The lack of wisdom to distinguish ignorance is a breach of vows. Attachment and clinging to objects and subjects is a breach of vows. Hatred with nine kinds of tormenting thoughts is a breach of vows. Pride filled with one's own afflictions is a breach of vows. Jealousy that wants to denigrate the virtues of others is a breach of vows. So, in this gate of the supreme vehicle, how should the five poisons not be abandoned? In the 'Extensive Tantra' it also says: There are correct five poisons and incorrect five poisons. Among them, the incorrect five poisons. The 'Extensive Tantra' itself says: By destroying with the reasons of one's own characteristics and common characteristics, the doctrine of self-awareness is naturally established, therefore its non-cessation is the body, and non-fixation is speech.
Chinese
嗡。无别自然成就于意，平等性自证中自然成就之功德，乃自显现五毒之影像。从觉性之外无有他者而自然成就。如《光明经》云：五毒自证自显故。如日轮中无黑暗，唯有智慧自显现，烦恼轮回自然无。如是宣说。因此，真实之五毒有见地之五毒与行持之五毒。其中，见地之愚痴是于无二平等性之体性中，执二取之名言，或因果自然不成立，乃真实之愚痴。于彼体性中，偏执之法根本清净乃嗔恨。觉性平等性之体性中无别乃贪欲。任何下乘皆未触及乃慢。与任何下乘之见皆不混杂乃嫉妒。行持之五毒是：以密咒之事业断除所调伏之十方乃嗔恨。以方便道使事物真实之智慧显现乃贪欲。对于誓言物之事物不起任何分别念乃愚痴。不混杂誓言物，不杂染衰损之品类与会众乃嫉妒。于三摩地中获得稳固乃慢。不舍弃真实之十种贪欲乃道之体性圆满。白丸红丸大小便，清净之器情不舍弃。如是之物之事物易于了知。誓言物之五种事物以四种自性成就所庄严，即自性成就、自体成就、威力成就、加持成就，具此四者而进入此等乘之门，安住于道之瑜伽士所受持。此亦为清净不净之分别念而修持，因此进入此乘之门的瑜伽士，行持之事物唯是清净二取，其根本亦是执著清净不净之粗大分别念，若彼等清净且平等，则一切二取皆得清净之故而受持，以及消除五种疾病，即以菩提心消除热病，以红丸消除痘疮，以小便
English
Om. Indivisibility is spontaneously accomplished in the mind. The qualities of spontaneous accomplishment in the self-awareness of equality are the reflections of the five poisons as self-manifestations. It is spontaneously accomplished that there is nothing other than awareness itself. As it is said in the 'Clear Light Sutra': 'Because the five poisons are self-aware and self-manifesting.' Just as there is no darkness in the center of the sun, other than the self-manifestation of wisdom, there is naturally no samsara of afflictions. Thus it is said. Therefore, the five genuine poisons are the five poisons of view and the five poisons of conduct. Among them, the delusion of view is the term of dualistic grasping in the state of non-duality and equality, or the spontaneous non-establishment of cause and effect is the genuine delusion. In that state, the complete purification of partiality is hatred. The indivisibility in the state of awareness of equality is desire. Not being touched by any lower vehicle is pride. Not being mixed with any view of a lower vehicle is jealousy. The five poisons of conduct are: cutting off the ten fields to be tamed by the activity of secret mantra is hatred. Making the genuine wisdom of things manifest through skillful means is desire. Not generating any conceptual thought towards the objects of samaya substances is delusion. Not mixing samaya substances, and not mixing the categories of degeneration and assemblies is jealousy. Obtaining stability in samadhi is pride. Not abandoning the ten genuine desires is the completion of the nature of the path. White pills, red pills, urine, and great flesh, do not abandon the pure vessel and its contents. Thus, the objects of substances are easy to understand. The five objects of samaya substances are adorned with four accomplishments of essence, namely, accomplishment by nature, accomplishment by essence, accomplishment by power, and accomplishment by blessing. Possessing these four, one enters the door of these vehicles, and is accepted by the yogi who abides on the path. This is also for purifying the concepts of cleanliness and impurity, so the objects of conduct for the yogi who has entered the door of this vehicle are only to purify dualistic grasping. The root of this is the coarse concept of grasping at cleanliness and impurity, and if these are purified and equalized, then all dualistic grasping will be purified, and for the sake of this, they are accepted, and for eliminating the five diseases: with bodhicitta, eliminate fever; with rakta, eliminate smallpox; with urine,
Chinese
治病：大便能治愈寒病，小便能治愈麻风病。共同的必要是：获得菩提心所庄严的身体，精液使光彩鲜明，小便使声音悦耳，大便使威力强大，小便使寿命长久。成就五部：菩提心白色金刚萨埵，大便金色毗卢遮那佛，粪便蓝色宝生佛，精液红色无量光佛，小便绿色不空成就佛。因此，以成就这些的必要，内道的瑜伽士应当经常修习。所谓十支誓言是：从不违背五根本誓言中产生这些，并且成为成佛之果的极大助伴，因此称为支分。在讲述根本时也详细地讲述了。之后，通过清净平等觉悟来修习。所谓一切法本来清净，如三平等四集合之时所说的那样，不超出那个意义，通达那些的瑜伽士实际修习，以及想要通达而修习的两种。对于已经现证通达的瑜伽士来说，就是无所执著地修习，是通达经典的自性。想要清净平等觉悟而修习，首先仅仅依靠禅定，之后逐渐与智慧的觉悟相结合，使见修行持达到一致。总而言之，五种烦恼是通过清净觉悟之门来觉悟的，五甘露是不违越修习的誓言。为了说明从过失的角度难以违越破戒，所以说：守护和修持的五种誓言。所谓守护的誓言是上师和道友意之誓言的十种秘密。修持的誓言是：三真言四手印，本尊的观修念诵。不违越受持和守护，所以是誓言，五种是身之二，意之三，修持的誓言二。是根本，否则会失去种性。譬如，从大树的根部生出一切枝干并聚集一样，如果根本毁坏，就像枝干一起被摧毁一样，如果根本毁坏，就会堕入金刚地狱，菩提的种性断绝，像茹扎一样经过漫长的时间。不舍弃不抛弃的五二就是难以违越支分誓言。不舍弃的是