Chinese
这是指无间断的状态。同样，中断真言和手印的过失也是如此。如果不存在无间断的精进，就像种子被烧毁一样，如同想要得到果实。修行的果实将会消失，将会处于无暇之处。如是说。第四，进入正道是慈爱，即行持大乘之法。这些在其他佛土中是唯一的方法。如是说，金刚兄弟姐妹是通往无上菩提的同伴。以同一法性的愿力，必将证得菩提持明之位。背离和违逆他们，自己将在五百世中自断性命并毁灭。如是说。第五，不向他人宣扬秘密的口诀，具有广大的见地和行持的自性，即为什么不说话，以及成为外道的声闻和异生。如是，在《吉祥集聚续》中也说：对于见解恶劣且无欲之人，不应宣说此秘密。如是说。再次，为什么不应该说，即使面对父母和生命，也不应向非器之人宣说。如是说：对于未证悟的各方，以及一切众生，应极度保密。为了保密，宣说了各种口诀。如是等等，在后部续典中广说。这些就像生命一样，是根本誓言的五条，应以身语意三门像保护生命一样守护，并成就无上大菩提。如是说。如是宣说了根本誓言之后，不舍弃的五条支分誓言和应取的五条支分誓言，这十条被说成是五毒和五甘露。愚痴、贪欲、嗔恨，我慢、嫉妒不应舍弃。白甘露、红甘露、香、肉，以及清净的器皿水不应丢弃。如是说。因此，这十条支分誓言，瑜伽士从一开始就将心自在地转为法性，具备三种清净，五种平等，以及四种证悟的自性，应如是行持。如同摩诃瑜伽的瑜伽士一样，加持
English
This refers to the state of being without interruption. Similarly, the fault of interrupting mantras and mudras is also like that. If there is no uninterrupted diligence, it is like wanting to obtain fruit from a burnt seed. The fruit of practice will disappear, and one will be in a state of being without leisure. Thus it is said. Fourth, entering the right path is loving-kindness, which is practicing the Dharma of the Great Vehicle. These are the only means in other Buddha-fields. Thus it is said, the Vajra brothers and sisters are companions on the path to unsurpassed Bodhi. Through the power of aspirations of the same Dharmata, one will surely attain the state of Bodhi Vidyadhara. Turning away from and opposing them, one will cut off one's own life and be destroyed for five hundred lifetimes. Thus it is said. Fifth, not proclaiming secret mantras to others, possessing the nature of vast view and conduct, that is, why not speak, and the Shravakas and ordinary beings who have become externalists. Thus, in the Glorious Compendium it is also said: This secret should not be spoken to those with evil views and who are without desire. Thus it is said. Again, why should one not speak, even in the face of parents and life, one should not speak to those who are not vessels. Thus it is said: To all those who are not realized, and to all beings, it should be kept extremely secret. For the sake of secrecy, various instructions are taught. Thus and so forth, it is extensively taught in the later Tantras. These are like life, and are the five root vows, which should be guarded like life with body, speech, and mind, and attain unsurpassed great Bodhi. Thus it is said. Thus, after the root vows have been spoken, the five branch vows that are not to be abandoned and the five branch vows that are to be taken, these ten are said to be the five poisons and the five amritas. Ignorance, desire, hatred, pride, and jealousy should not be abandoned. White nectar, red nectar, fragrance, meat, and pure vessel water should not be discarded. Thus it is said. Therefore, these ten branch vows, the yogi from the beginning freely transforms the mind into Dharmata, possessing the nature of three purities, five equalities, and four realizations, should practice in this way. Like the yogi of Mahayoga, blessing
Chinese
为什么说是“ra”呢？因为其本初即是完全清净的法性。故称之为甘露，因为其本初清净的自性，能遣除所有能取和所取的分别念之疾病。故称之为甘露。而且，一切于自性圆满大之状态中，皆是任运成就之自性，无有分别。虽无须回向和供养，然瑜伽士为积聚福德资粮和清净业障之故，应加持并布施。其中，四种清净是作为五种甘露之对治而宣说的，五种平等和四种证悟，是总的在十支的角度上宣说的。四种清净是什么呢？因是自心，故四大以因清净；果完全清净，是骨头菩提心，故清净；肉是红莲花；大便清净之容器的水，是各自身体上所安住的清净。如果这些也不清净，也不应执着于自己的“la”，因此，这些究竟上是无所缘的，世俗上则是以错乱而安住于如幻之自性中，故清净。五种平等安住于天尊之体性中，究竟上无生而平等；世俗上如幻而平等；究竟和世俗无别而平等；五大与五如来平等；八识与五智慧平等。四种证悟，也就是字和八识这二者。那么，如是根本和支分的誓言，又是谁的行境呢？具有证悟本初清净和平等的见解者，才能行持。也宣说了违越誓言的过患：守护和修持之五誓言，是根本，无种姓则变。守护之三誓言和修持之二誓言，这五根本誓言如果毁坏，就像树木从根部斩断一样，以后就会变成没有菩提之种姓者。支分誓言也难以违越，下面会说从那之中产生。如是，已经显示了根本和支分的誓言和律仪等，于玛哈瑜伽中特别作区分，为什么不
English
Why is it called "ra"? Because its very origin is the nature of complete purity. Therefore, it is called nectar, because its inherently pure nature eliminates all diseases of grasping and clinging to duality. Therefore, it is called nectar. Moreover, since everything is inseparable in the state of spontaneously accomplished nature of Great Perfection, even though there is no need for dedication or offering, the yogi should bless and distribute it in order to accumulate merit and purify obscurations. Among these, the four purities are taught as the antidote to the five nectars, and the five equalities and four realizations are generally taught in terms of the ten branches. What are the four purities? Since the cause is one's own mind, the great elements are pure by way of the cause; the result is completely pure, the bone is the mind of enlightenment, therefore it is pure; the flesh is the red lotus; the water of the container of purified excrement is pure, residing in each individual's body. If even these are not pure, one should not cling to one's own "la" (vital essence), because ultimately these are without object of focus, and conventionally, they abide in the nature of illusion due to delusion, therefore they are pure. The five equalities abide in the nature of deities: ultimately, they are equal in being unborn; conventionally, they are equal in being illusory; ultimately and conventionally, they are equal in being undifferentiated; the five great elements are equal to the five Tathagatas; the eight consciousnesses are equal to the five wisdoms. There are four realizations, namely, letters and the two consciousnesses. So, whose domain of practice are such root and branch vows? It is practiced by those who possess the view of realizing primordial purity and equality. The faults of transgressing vows are also taught: The five vows of guarding and accomplishing, are the root, and one becomes without lineage. The three vows of guarding and the two vows of accomplishing, if these five root vows are broken, just as a tree is cut from its roots, one will become without the lineage of enlightenment in the future. It is also difficult to transgress the branch vows, as it will be said later that they arise from that. Thus, it has been shown that the vows and commitments of root and branch are particularly distinguished in Mahayoga, why not
Chinese
如果说比哈瑜伽更殊胜，那么那些也是从玛哈瑜伽中产生的，那些就是所作的，即究竟的世俗自性大圆满的誓言。现在为了显示究竟中的究竟，法性菩提心坛城的誓言是什么，所以说：以平等与平等结合，安住于平等的誓言，将获得平等大圆满，超越则非佛。这样说，在平等大性的法性菩提心坛城的状态中，那些无有分别的大圆满瑜伽士，安住于将无生之状态融入大空性之界的法性菩提心的平等大誓言中，将获得平等大义究竟圆满之吉祥普贤王如来的果位，如果不超越平等大义，那么当下即能掌握伟大的功德，并且与任运成就的佛陀薄伽梵无有分别，如果超越了平等大誓言，那么就不是与佛无有分别，这是说后面的很容易理解。违越根本和支分誓言的巨大过失就像那样说。为什么呢？因为说：誓言皆是金刚，是诸佛之自性。这样说，上面所说的这些誓言，是成为遍布十方诸佛之自性的导师大金刚持的体性。这样说。又是另一种说法：誓言皆是大金刚持，吉祥金刚萨埵等，也是遍布十方诸佛的自性，如果这样说，那么就会过于只是金刚持的形象了。为了利益众生，将誓言作为分别的体性，又说：根本誓言五者中，一者也有二和三十，支分誓言五二者中，一者也有二十之分。这样说，根本誓言五者是，如果从佛来分有五部，如来部有身语意的三个誓言，语有三，意有三，事业和功
English
If it is said to be more excellent than Hatha Yoga, then those also arise from Maha Yoga, those are what is done, namely the vows of the ultimate conventional nature of the Great Perfection. Now, in order to show what the vow of the Dharmata Bodhicitta Mandala is, which is the ultimate of the ultimate, it is said: By uniting equality with equality, if one abides in the vow of equality, one will attain the Great Perfection of equality, transcendence is not Buddhahood. It is said that, in the state of the Dharmata Bodhicitta Mandala of Great Equality, those Great Perfection Yogis without distinction, abiding in the Great Vow of Equality of Dharmata Bodhicitta, which unites the state of non-arising into the realm of Great Emptiness, will attain the state of Samantabhadra, the all-good, the glory of the ultimate and complete meaning of Great Equality, and if one does not transcend the meaning of Great Equality, then one will immediately master the great qualities, and will be inseparable from the spontaneously accomplished Buddha Bhagavan, and if one transcends the Great Vow of Equality, then one is not inseparable from the Buddha, it is said that the latter is easy to understand. The great fault of transgressing the root and branch vows is like that, it is said. Why? Because it is said: All vows are Vajra, are the self-nature of all Buddhas. It is said that these vows mentioned above are the essence of the great Vajradhara, the teacher who has become the self-nature of all Buddhas of all directions and times. It is said. Again, in another way: All vows are the great Vajradhara, glorious Vajrasattva, etc., and are also the self-nature of all Buddhas of all directions and times, if it is said like that, then it will be too much just the form of Vajradhara. For the benefit of beings, the vows are taken as the nature of distinction, and it is also said: Among the five root vows, one also has two and thirty, among the five branch vows, one also has twenty divisions. It is said that the five root vows are, if divided from the Buddha, there are five families, the Tathagata family has three vows of body, speech, and mind, speech has three, mind has three, activity and merit
Chinese
十五个根本誓言，五个誓言的处所，总共二十个。这被称为“一亦为二”。用梵语来说就是二十。有些论师将真言分为两种，手印分为四种，大乘的支分有四种，不向他人传播秘密口诀有两种。这样总的加起来，被称为三十。那么，毗卢遮那佛的身誓言是什么呢？就是将一切烦恼和清净的法都显示为无生的自性，显示身之自性安住于大常。身的语誓言是父母的种姓咒和秘密咒。意的誓言是，通过明咒和秘密咒，父母方便和智慧无二的菩提心，将安住于愚痴的众生净化，使其在如镜智中无二，这是身的意誓言。无量光佛的身誓言是，为了调伏安住于贪欲的一切众生，显示为极其贪恋的红色。语誓言是父母的明咒和秘密咒。意的誓言是通过其种姓咒和秘密咒，父母方便和智慧无二的殊胜菩提心，将安住于贪欲的众生净化，使其在个别观察智中无二。不动佛意的身誓言是，为了调伏安住于嗔恨的众生，显示为嗔恨的青黑色身。意的语誓言是父母的明咒和秘密咒。意的誓言是通过其种姓咒和秘密咒，父母方便和智慧无二的殊胜菩提心，将安住于嗔恨的众生的嗔恨净化，使其在法界智中无二。宝生佛功德的身誓言是，作为一切广大功德增长的象征，显示为功德之身如同财富增长般的黄色。功德的语誓言是父母的明咒和秘密咒。功德的意……
English
Fifteen root vows, five places of vows, totaling twenty. This is called "one also being two." In Sanskrit, it is twenty. Some teachers divide mantras into two, mudras into four, branches of the Mahayana into four, and not spreading secret instructions to others into two. Thus, the general total is called thirty. So, what is the body vow of Vairochana? It is showing all defilements and purified dharmas as having no birth nature, showing the nature of the body abiding in great permanence. The speech vow of the body is the lineage mantra and secret mantra of the father and mother. The mind vow is, through the vidya mantra and secret mantra, with the bodhicitta of the father and mother, method and wisdom being non-dual, purifying sentient beings abiding in delusion, making them non-dual in the mirror-like wisdom, this is the mind vow of the body. The body vow of Amitabha is, for the purpose of subduing all sentient beings abiding in desire, showing a very desirous red form. The speech vow is the vidya mantra and secret mantra of the father and mother. The mind vow is through its lineage mantra and secret mantra, with the supreme bodhicitta of the father and mother, method and wisdom being non-dual, purifying sentient beings abiding in desire, making them non-dual in the discriminating awareness wisdom. The body vow of the mind of Akshobhya is, for the purpose of subduing sentient beings abiding in anger, showing an angry dark blue body. The speech vow of the mind is the vidya mantra and secret mantra of the father and mother. The mind vow is through its lineage mantra and secret mantra, with the supreme bodhicitta of the father and mother, method and wisdom being non-dual, purifying the anger of sentient beings abiding in anger, making them non-dual in the dharmadhatu wisdom. The body vow of the qualities of Ratnasambhava is, as a symbol of the increase of all great qualities, showing the body of qualities as a yellow color like the increase of wealth. The speech vow of the qualities is the vidya mantra and secret mantra of the father and mother. The mind of the qualities...