English
Regarding medicine and practice, one should take illness as an aid, and towards the virtuous friend, one should generate the perception of a skilled doctor. In this way, and so on. Especially towards the Vajra Guru of Secret Mantra, one should serve with respect in three ways. As it is said in the "Four Jewels": From the Vajra Peak it says: Buddha, Dharma, and Sangha, The Guru is also the fourth. Thus it is. Being equal to the Buddha, it is also said in the Manifestation Illusion Net: All Buddhas and the Lama are equal. Thus it is. Especially in the Root Tantra of the Glorious Guhyasamaja it says: All Buddhas of the ten directions, One pore of the Lama's hair is supreme. In this way, one should serve with respect according to the order of how to please him. Not interrupting mantra and mudra also has two aspects. Mantra is the order of methods for accomplishing the siddhi of each deity, that is, reciting with the five suchnesses of the deity and so on. Mudra is a limb of the assistant for accomplishing siddhi, that is, thought is the Dharma Mudra, speech is the Samaya Mudra, action is the Karma Mudra, the deity's body is the Maha Mudra. Not interrupting, the best is like a continuous flow of a river, the intermediate is abiding in the sessions of day and night, the lowest should also be without interruption during the times of the eighth, fifteenth, etc., of the month and year. As it says in the Fierce Lightning: The best is like the flow of a river, Or three days and three nights, day and night, Recite without distraction. The intermediate is one month, six times, And without interruption between four times. The lowest is a diligent yogi, In the times of each month or half-month, Strive diligently and not do it, Is destroying the seed of enlightenment. Tsok and Torma are also the same, The lowest should not exceed the year and month. Thus it is. Entering the correct path, loving-kindness is having affection for one's Dharma brothers and sisters. Generally, there are six kinds of Dharma brothers and sisters: All sentient beings are my siblings from the very beginning, therefore they are general Dharma siblings. All who have entered the Buddha's Dharma are Dharma siblings of the same teaching. Having the same view and conduct are harmonious Dharma siblings. Having the same Lama are beautiful Dharma siblings. Listening to the Dharma together are close Dharma siblings. Receiving empowerment together are mixed Dharma siblings, that is, Vajra brothers and sisters. Here, it is having affection for those who have entered the path of liberation and entered the Great Vehicle, the glorious
Chinese
《鬘论》中说：“菩提心坚固，进入大乘，心怀慈爱。” 特别是要对金刚兄弟姐妹心怀慈悲。如《怖畏电光》中所说：“对于金刚兄弟姐妹，也要心怀慈悲，无论是同一坛城的兄弟，还是不同坛城的兄弟。对于进入正道的人，哪怕是带着威严的心念，也应当永远舍弃。要尽力付出爱和慈悲，像眼睛一样互相照看。总之，不要执着于生命，要成办兄弟姐妹的所需。为何金刚兄弟们，从现在直到证得菩提之间，都是不分离、同行的殊胜道友，如同火与光、树与枝一样。” 不宣扬秘密的誓言，是指甚深的密咒见、修、行、果，对于非器众生要严守秘密。如《细鬘》中所说：“总的秘密和中间的秘密各有四种，适合保守的秘密和交付的十种教诲。深奥的见解和粗犷的行为，本尊的名号和陀罗尼，以及成就的征相，总的来说有四种秘密。修法的地点、时间、道友和物品，要在中间秘密地修持。适合保密的誓言是，精华和食子，会供品等，以及班杂、普巴、灯器，物品和法器，坛城等，不要让人们看见。铃、小鼓等声音，不要让人们听见。道友的过失和缺点，以及一切众生的恶行，以及对一切有害的行为，如果严守秘密，就能增长菩提。交付的是教诲，如前所说，由上师和道友来交付。” 也就是见解深奥，行为粗犷，本尊的名号和咒语，成就的征相，这是总的四种秘密。修法的地点，时间，道友，物品，这是中间的四种秘密。精华和食子等不应被看见的誓言物要保密。上师和道友说“这样做”等是交付，这十种要对谁保密呢？《细鬘》中说：“对于破誓言者，违背誓言者，没有誓言者，没有见过坛城者，以及同一坛城和不同坛城的一切人。”《怖畏电光》中说：“对于非器之人，无论何时何地都要保密。对于具器之人，没有得到灌顶也不要宣说。”如何保密呢？
English
The Garland Sutra states: "With steadfast Bodhicitta, enter the Great Vehicle, cherish love." In particular, one should have affection for Vajra siblings. As the 'Fearsome Lightning' states: "For Vajra siblings, also have compassion, Whether siblings of the same mandala or different. For those who have entered the right path, Even a thought of arrogance Should always be abandoned. Exert the strength of love and compassion, Look at each other as if each were an eye. In short, without attachment to life itself, Accomplish the needs of siblings. Why are Vajra siblings From now until enlightenment Inseparable, the best companions on the path, Like fire and light, tree and branch?" The vow of not divulging secrets also means that the profound view, meditation, conduct, and results of secret mantra should be kept very secret from beings who are not vessels. As the 'Fine Garland' states: "The general and intermediate secrets, four each, And the ten instructions of what is appropriate and entrusted. Profound view and outrageous conduct, Deity names, mantras, and signs of accomplishment, Generally, four types of secrets are taught. The place, time, companions, and substances of practice Should be practiced in intermediate secrecy. The vows that are appropriate to keep secret are The essence and torma, pure gatherings, Vaṇa, phurba, and lamp containers, Substances, implements, and mandalas, Should not be seen by people. The sounds of bells, small drums, and so on, Should not be struck for people to hear. The faults and shortcomings of companions, And the misdeeds of all sentient beings, And actions that harm all, If kept very secret, will increase enlightenment. What is entrusted is the instruction, As previously stated, by the teacher and siblings." That is, profound view, outrageous conduct, deity names and mantras, signs of accomplishment—these are the four general secrets. The place of practice, time, companions, substances—these are the four intermediate secrets. The vow substances that should not be seen, such as essence and torma, should be kept secret. The lama and siblings saying, "Do it this way," and so on, is what is entrusted. To whom should these ten be kept secret? From the same text: "To those who have broken vows, deviated from vows, Those without vows, who have not seen the mandala, And all those who are mixed and unmixed." And from the 'Fearsome Lightning': "To persons who are not vessels, Keep secret at all times and places. Even to those who are vessels, Do not explain without empowerment." How to keep secret? From the same text:
Chinese
心中所显不思量，身体一切皆隐藏而行，语有金刚之舌，然非可言说。如是，不舍根本誓言之本尊，恭敬成就之根本上师，不断咒与手印，是为成就殊胜功德之誓言。其支分中，入于正道，恭敬道友，是为守护违背上师之意。不向他人说秘密，是为守护违背本尊、咒语与手印之自性。有些说修持本尊、咒语、手印二者，为守护彼等之意，守护恭敬上师与道友，守护不说秘密三者，此非是。合续云：修持之大誓言，不舍本尊与上师，不断咒与手印。是故，成就之根本是上师，若令彼欢喜则成就生起。彼续云：一切供养皆舍弃，如实作上师之供养，由令彼欢喜，一切遍知之，殊胜功德无余生。金刚经云：坛城自在即上师。故云上师是本尊坛城之主。故需唯独成办令彼欢喜之事。与唯说修持誓言之教证相违。如是五者亦不离身语意之自性三三，安住于身语意之三誓言中。譬如不舍上师亦以身恭敬，语赞颂，心敬重。于上师亦如是，于道友亦以三门恭敬。于咒语与手印之誓言亦三门圆满。秘密亦以三门之行秘密隐藏。有些说恭敬上师与道友是根本身之行，故为身之誓言。不舍本尊，不断咒与手印是念诵之支分，故为语之誓言。不说秘密是意中所持，故为意之誓言。此亦不见合理，念诵转变则相同之故。二者，支分之十誓言中，不舍弃者五，受持者五。初者为：烦
English
Not contemplating what is shown by the mind, Hiding and practicing everything with the body, Although having the vajra tongue of speech, It is not to be spoken. Thus, not abandoning the deity of the root vow, Revering the guru, the source of accomplishment, Not interrupting mantra and mudra, is the vow to accomplish excellent qualities. As branches of that, entering the correct path, And respecting fellow practitioners, is to protect against contradicting the guru's mind. Not speaking secrets to others, is to protect against contradicting the essence of deity, mantra, and mudra. Some say that practicing deity, mantra, and mudra, For the sake of protecting against contradicting their minds, Protecting the respect for guru and fellow practitioners, Protecting the three of not speaking secrets, this is not so. The Samputa Tantra says: The great vow of practice is, Not abandoning deity and guru, Not interrupting mantra and mudra. Therefore, the root of accomplishment is the guru, If he is pleased, accomplishment arises from that. That tantra says: Abandoning all offerings, Truly making offerings to the guru, From pleasing him, all-knowing, The supreme qualities arise without remainder. The Vajra Tantra says: The lord of the mandala is the guru himself. Therefore, it is said that the guru is the chief of the deity's mandala. Therefore, one must accomplish only pleasing him. It contradicts the scriptures that only speak of the vow of practice. Thus, these five also do not go beyond the three natures of body, speech, and mind, Residing in the three vows of body, speech, and mind. For example, not abandoning the guru is also honoring with the body, Praising with speech, and respecting with the mind. Likewise with the guru, and with fellow practitioners, respecting with the three doors. And the vow of mantra and mudra is also complete with the three doors. Secrets are also kept secret and hidden by the actions of the three doors. Some say that respecting the guru and fellow practitioners is the action of the fundamental body, Therefore, it is the vow of body. Not abandoning the deity, not interrupting mantra and mudra is a branch of recitation, Therefore, it is the vow of speech. Not speaking secrets is to be held in the mind, Therefore, it is the vow of mind. This is also not seen as reasonable, because if the recitation is changed, it is the same. Secondly, among the ten branch vows, Five are not to be abandoned, and five are to be adopted. The first is: Afflictions.
Chinese
五种烦恼，不应舍弃。也就是，因为认识自性而不应舍弃；如果被方便所摄持，因为是道的助伴而不应舍弃；因为是身和智慧而不应舍弃。第一点又分为两方面：因为是佛的种姓或血统而不应舍弃。经中说：愚昧之心的如来藏即是金刚萨埵的如来藏，金刚萨埵的如来藏即是真如。在《无垢称经》中也说：烦恼是如来藏。等等。因为自性清净，没有取舍，所以不应舍弃。在世俗谛中，烦恼如同阳焰，因为刹那无常，所以自己舍弃自己。而且，显现却不是可以认定的事物，也不是本质真实的法，因此没有必要舍弃。金刚经中说：烦恼皆如幻，本体空性离，自性知无常，自然得解脱。究竟谛中，因为在任何事物中都不成立，并且到处寻找也找不到，所以也不应舍弃。《不退转法轮经》中说：无明犹如虚空，一切诸法皆无相。没有贪欲，也没有嗔恨，我慢以及嫉妒等，都如幻，本体无有，无有有无之执，远离所依。以及《入菩萨行论》中说：烦恼不住于对境，不住于方位，不在根等之中，也不在它们之间。并且说：对于本来空性的事物，得到什么，失去什么？喜欢什么，不喜欢什么？一切都如同虚空一般，请像我一样完全领受。第二，如果被方便所摄持，因为是道的助伴而不应舍弃。五种烦恼是五种智慧的自性，如果以诀窍来修持，就会变成近道。《大海经》中说：烦恼道是大清净，方便欲妙是胜妙庄严，一切一切的享用，迅速转变为黑汝嘎的荣耀。这种道理在经藏中也有阐述。《宝积经》中说：如同城市中的不净粪便，对甘蔗田地有益。同样，菩萨的烦恼粪便，对诸佛的法田有益。