Chinese
四种共同的秘密，四种中间的秘密，总共八种。 应当保密的和，应当交付的两种，这十种秘密的目标，是应当非常保密的。 这是上师们的口诀中说的。 还有，由于地点和时间的关系，也有不变成守护的对象的。 那么，所谓的四种共同的秘密，为了在会众的坛城中如法地修持是秘密的缘故：会众的金刚阿阇黎要保密，集会的道友和姐妹要保密，集会的地点要保密，集会的时间要保密。 这样说也是，会众的坛城秘密，是用所用的地点和时间来区分的。 不是用宣扬来区分的。 所谓的中间的秘密，自己的本尊，以及本尊的咒语和手印，本尊之子，无论在任何时候也都是应当保密的。 一般的本尊和咒语和手印，在讲解经文的时候，那些也应当讲述。 讲解经文本身，也不是对没有誓言的，违背誓言的，和誓言破损的人讲述的。 应当混合没有誓言的人，对他们讲述，这样说的。 还有，如果因为历史等而相信的话，就叫做意义和表示，特别是不需要混合，是这样说的。 如果是实际需要混合的话，也在同一个地点和时间一起混合很多的话，就违背了共同的秘密誓言，因此要用地点和时间来隔开，稍微地逐渐混合，是这样说的。 从弟子进入坛城的时候开始，弟子的数量的确定也是需要这个的，应当知道。 另外，甚深的见解要保密，广大的行为要保密，这样说也是，甚深的见解是对智慧低下的人应当保密的，广大的行为是对新入门的人应当保密的。 这样，这五个誓言就像树的根一样，如果没有这些，就会变成没有菩提的种子，因此这是五个根本。 是这样说的。 那么，总而言之，不舍弃本尊，不间断咒语和手印，是成就特殊功德的誓言。 应当恭敬爱戴金刚阿阇黎和道友姐妹，以及违背
English
Four common secrets, four intermediate secrets, totaling eight. The things that should be kept secret and the things that should be entrusted, these ten aspects of secrecy should be kept very secret. This is said in the oral instructions of the lamas. Also, due to the influence of place and time, there are things that do not become objects of protection. So, the so-called four common secrets, in order to properly practice in the mandala of the assembly, it is secret: the Vajra Acharya of the assembly should be kept secret, the Dharma brothers and sisters of the gathering should be kept secret, the place of the gathering should be kept secret, and the time of the gathering should be kept secret. This is also said because the secret of the assembly's mandala is distinguished by the place and time used. It is not distinguished by proclamation. The so-called intermediate secrets, one's own tutelary deity, and the mantra and mudra of the tutelary deity, the deity's child, should always be kept secret. The general deity and mantra and mudra should also be explained when explaining the scriptures. Explaining the scriptures themselves should not be spoken to those who have no vows, who have broken their vows, or who have broken their vows. It is said that those who do not have vows should be mixed and spoken to. Also, if one believes because of history, etc., it is called meaning and representation, and it is said that it is especially not necessary to mix. If it is actually necessary to mix, and if many are mixed together in the same place and time, it violates the common secret vows, so it should be separated by place and time, and mixed gradually. It is said that from the time when disciples enter the mandala, the determination of the number of disciples is also necessary, and it should be known. Furthermore, it is said that profound views should be kept secret and vast conduct should be kept secret. Profound views should be kept secret from those of low intelligence, and vast conduct should be kept secret from those who are newly initiated. Thus, these five vows are like the roots of a tree. If these are not present, there will be no seed of enlightenment. Therefore, these are the five roots. That is what is said. In short, not abandoning the deity and not interrupting the mantra and mudra is a vow to accomplish special qualities. One should respect and love the Vajra Acharya and Dharma brothers and sisters, and violating
Chinese
守护和不向他人泄露秘密等，是成为其助伴的三门，主要守护非行之事，因此是守护的誓言。因此，被称为“修持和守护的殊胜誓言”。有些论典中，这五个根本誓言也包含在身语意的三个誓言中：恭敬、爱护、不诽谤金刚上师和道友，是成办利益之根本的身体；守护损害之根本也是身体。因此，以身体为主要对境，故归为身的誓言。观修本尊、不间断念诵咒语和手印，属于念诵之支分，以语为主要，故归为语的誓言。不向他人传播秘密，虽然应遮止的是语，但秘密应安住于心中，因此以心之法为主要对境，故归为意的誓言。总的来说，这些根本誓言，就像一切官能的根本是命根一样，这些誓言不破损，则破损的支分誓言会逐渐恢复。支分誓言有十个，为了说明这一点： 愚痴贪嗔及， 我慢嫉妒不舍弃。 白丸红丸香肉大， 清净器水不倾倒。 十支誓言最殊胜， 本来自净平等中行持。 如是说。其中，关于不舍弃烦恼的门有很多说法，但简而言之，应知包含在以完全了知自性故不舍弃，以善巧方便摄持故不舍弃，以及不舍弃大烦恼中。其中，以完全了知自性故不舍弃，是因为烦恼的自性即是解脱，并且烦恼是如来种姓，因此不是舍弃之处。在了义的经部中也这样说，在《维摩诘所说经》中也说：贪嗔痴等舍弃而得解脱，不是吗？回答说：谁舍弃贪嗔痴等而得解脱。这样开示的是我慢等。
English
Guarding and not revealing secrets to others are the three doors that become its companions, mainly guarding against non-conduct, so it is a vow of guarding. Therefore, it is called the "supreme vow of practice and guarding." In some texts, these five root vows are also included in the three vows of body, speech, and mind: honoring, cherishing, and not slandering the Vajra Master and Dharma brothers and sisters, is the body that is the basis for accomplishing benefits; the basis for guarding against harm is also the body. Therefore, since the main object is the body, it is included in the vow of body. Contemplating the deity, and continuously reciting mantras and mudras, belongs to the limb of recitation, and since speech is the main thing, it is included in the vow of speech. Not spreading secrets to others, although it is speech that should be restrained, but secrets should be kept in the heart, so since the main object is the Dharma of the mind, it is included in the vow of mind. In general, these root vows are like the life force being the root of all faculties. If these vows are not broken, then the broken branch vows will gradually be restored. There are ten branch vows, and to explain this: Ignorance, attachment, anger, and, Pride and jealousy, do not abandon. White pills, red pills, great fragrance and meat, Pure vessel water, do not discard. The supreme vow of ten branches, Practice in the naturally pure and equal realization. It is said. Among them, there are many statements about the gate of not abandoning afflictions, but in short, it should be known that it is included in not abandoning because of fully knowing the nature, not abandoning because of being grasped by skillful means, and not abandoning great afflictions. Among them, not abandoning because of fully knowing the nature is because the nature of afflictions themselves is liberation, and because afflictions are the lineage of the Tathagata, therefore it is not a place to be abandoned. It is also said in the definitive meaning sutras, and in the Vimalakirti Sutra it is also said: Is it not liberation by abandoning desire, anger, and ignorance? It is answered: Whoever is liberated by abandoning desire, anger, and ignorance. What is taught in this way is pride, etc.
Chinese
例如，经中说：‘于一切皆无之处，贪、嗔、痴的自性即是解脱。’ 烦恼被视为如来种姓，如经中所说：‘莲花不生于旱地和冬毒，而生于水和淤泥。同样，无上正等觉，不生于声闻断除烦恼和无为见者，而是生起如须弥山般的有身见，然后发心于无上正等觉。因此，烦恼是如来的种姓。’ 密宗的观点也认为，烦恼自性清净，因此无可断除。五烦恼本身就是五部佛的种姓、自性和事业。同样，五佛也是五烦恼的种姓和自性。因此，断除烦恼无法成就佛果，因为五烦恼从一开始就是五佛。正如前面在五部佛的部分详细解释的那样。因此，如果了解烦恼的自性，那么从胜义谛和世俗谛两方面来说，它本身就是佛，因此有什么需要断除的呢？应该恒常依止和修持。以善巧方便摄持而不舍弃，在波罗蜜多乘的观点中也有阐述。例如，农民的灰烬、肥料和垃圾对稻田或芝麻田有益。同样，菩萨的烦恼对无上正等觉有益。’ 例如，贪着是执着于五取蕴并特别贪恋的特征。如果没有贪着，即使布施也不会成为福德资粮。同样，持戒和忍耐也不会成为巨大的资粮。例如，布施也是，‘对于难以完全舍弃之物，那是被认为是殊胜的。’等等，乃至忍耐也是，‘即使肢体被嗔恨者切割，也不动摇的忍耐’
English
For example, it is said, 'In the absence of anything, the very nature of desire, hatred, and ignorance is liberation.' It is also taught that afflictions are the lineage of the Tathagata, as it says in the same text: 'A lotus does not grow from dry land or winter poison, but from water and mud. Similarly, unsurpassed perfect enlightenment does not arise in those who have abandoned afflictions and have seen the unconditioned, the Hearers, but by generating a view of the aggregates like Mount Meru, one generates the mind for unsurpassed perfect enlightenment. Therefore, afflictions are the lineage of the Tathagata.' Also, according to the tantric approach, afflictions are inherently pure and therefore cannot be abandoned. The five afflictions themselves are the lineage, nature, and activity of the five Buddha families. Similarly, the five Buddhas are also the lineage and nature of the five afflictions. Therefore, one cannot attain Buddhahood by abandoning afflictions, because the five afflictions are inherently the five Buddhas from the beginning. This has been explained in detail above in the section on the five Buddha families. Therefore, if one understands the nature of afflictions, then in terms of both ultimate and conventional truth, they are Buddhahood itself, so what is there to abandon? One should always rely on and cultivate them. Not abandoning them because they are seized by skillful means is also taught in the approach of the Paramita Vehicle. For example, the ashes, manure, and refuse of farmers are beneficial to fields of rice or sesame. Similarly, the afflictions of Bodhisattvas are beneficial to unsurpassed perfect enlightenment.' For example, attachment is the characteristic of clinging to the five aggregates of appropriation and being particularly attached to them. If this were absent, even giving would not become a collection of merit. Similarly, discipline and patience would not become a great collection. For example, even giving, 'That which is difficult to give away completely, that is said to be supreme.' And so on, up to patience, 'Even if limbs are cut off by one with attachment, patience without agitation'
Chinese
如是等等。另外，如果没有贪欲，就不会产生对坏聚见的执着。如果没有对“我”和“我的”的执着，就不会产生勇气。因此，对于那些像须弥山一样执着于坏聚见的人来说，会产生像须弥山一样的勇气。那些培养了像须弥山一样勇气的人，能够发心说：我要独自解脱和救度虚空界无边无际的一切众生，让他们得到安慰，让他们完全从痛苦中解脱。此外，菩萨们在一切轮回中，以愿力成就身体，在为一切众生谋福利时，如果没有被烦恼的湿气所浸润，就没有显现成就轮回幼苗的方法。因此，不应舍弃烦恼，进入大乘的人们，应当视烦恼如父母和善知识。密宗的教义中也说：被咒语完全控制的疾病，不能伤害任何人。同样，被方便法控制的三毒，不会变成痛苦的根源。如是等等。像这样烦恼不能造成伤害，是菩萨们共同的特点。那么，在密宗的教义中，烦恼如何带来利益呢？经中说：以无贪欲来调伏世间，手印的成就源于贪欲。如是等等。同样，在取悦如来时，意念是欲望；在取悦如来种姓时，贪欲是必要的。那么，如何理解手印的成就源于贪欲呢？手印的成就也有两种，即外道瑜伽士的传统和内道瑜伽士的传统。以外道的方式来说，如果不对具有誓言者所认定的神灵手印产生强烈的执着，就不会获得成就。以内道的方式来说，如果不对陀罗尼的手印产生强烈的执着，智慧和成就的差
English
like that and so on. Furthermore, if there is no attachment, the view of the perishable aggregate will not arise. If there is no view of self and what belongs to self, courage will not arise. Therefore, those who have a view of the perishable aggregate like Mount Meru will generate courage like Mount Meru. Those who have generated courage like Mount Meru will be able to generate the mind [of enlightenment], saying: 'I alone will liberate and free all sentient beings who are boundless in the expanse of the sky, give them comfort, and completely lead them out of suffering.' Furthermore, Bodhisattvas, having accomplished their bodies through aspiration in all existences, when working for the benefit of all sentient beings, if they are not moistened by the moisture of afflictions, there is no way to manifestly accomplish the sprout of existence. Therefore, this should not be abandoned. Those who have entered the Great Vehicle should regard afflictions as like parents and spiritual friends. In the way of Secret Mantra, it is also said: 'A disease completely seized by mantra cannot harm anyone. Similarly, by what is seized by skillful means, the three poisons will not become the origin of suffering.' Like that and so on. That afflictions do not cause harm in this way is a common characteristic of Bodhisattvas. So, how do afflictions benefit in the way of Secret Mantra? It is said: 'Subdue the world with non-attachment. The accomplishment of mudra arises from attachment.' Like that and so on. Similarly, when pleasing the Tathagatas, ideation is said to be desire; and when pleasing the family of the Tathagatas, attachment is said to be necessary. So, how does the accomplishment of mudra arise from attachment? The accomplishment of mudra is also of two kinds: what is known as the way of external yogis and what is known as the way of internal [yogis]. According to the external way, if one does not have strong attachment to the mudras that are said to be the deities contemplated by beings who keep their vows, one will not attain accomplishment. According to the internal way, if one does not have very strong attachment to the mudra of dharani, the differences between wisdom and accomplishment