Chinese
我和二是二元，是中间的。任何一个是单元，稍微不重要。尊敬的次第也应如此。无论是单个还是二元，灌顶、讲说和口诀三者，后者比前者重要。灌顶也有次第，越往上越重要，上师也应如此理解。进入坛城的所有本尊，不混淆根本的命脉，以根本咒等五支来念诵，不间断地以誓言法中的大手印和四种方式来执持各自本尊的手印，按时间和精进的次第来做，这是第三。于正道中，即对于进入大乘的补特伽罗们慈爱是第四。不向未成为外器者讲述隐蔽和隐藏的见修行秘密意义，这是第五。这些意义是五条根本誓言，前三条是成办的誓言，后两条是守护与它们的心相违背的誓言之精华。第二，支分誓言也有两种。不舍弃的誓言五条是：愚痴不作分别，贪欲是大乐，嗔恨是大光明，嫉妒是大忿怒，这些是本来清净的，在转为方便道时，显现为果位身和智慧的自性，所以任何时候都不能舍弃。应受持的誓言五条是：白色的菩提心，红色的红莲花，大便小便，五大肉的精华。有些人认为是肮脏的，认为与此相应的想法应该舍弃，要知道这是以誓言物清净的，是寂静的容器，所以不能舍弃。对此，有些人说本来就安住于清净的器情中，所以不舍弃。有些人说不舍弃清净的誓言物和它的容器嘎巴拉，这似乎是不了解，阅读那个论典就知道了。这些是作为根本的助伴或方便而出现的，所以是十种支分誓言，如果随意使用，就会变得像普通人一样。因此，通过了悟安住于本来清净三者和等性四者的意义，了解自性后，以各自方便所摄持的方式来行持。第二，解释词也有两种。根本的解释词是守护和成办的誓
English
We two are dual, that is, intermediate. Each one is singular, slightly less important. The order of respect should also be done in the same way. Whether it is single or dual, the three, empowerment, explanation, and instruction, the latter is more important than the former. In empowerment, the higher the order, the more important it is, and the lama should also be understood in the same way. All the deities who have entered the mandala, without confusing the root of the life force, recite with the five branches such as the root mantra, and constantly hold the mudras of the respective deities with the great mudra and the four ways in the vow dharma, and do it according to the order of time and diligence, this is the third. In the right path, that is, loving the individuals who have entered the Mahayana is the fourth. Not speaking to those who have not become external vessels about the hidden and concealed secret meanings of view and practice is the fifth. These meanings are the five root vows, the first three are the vows of accomplishment, and the latter two are the essence of the vows to protect against what is contrary to their minds. Second, there are also two types of branch vows. The five vows that are not abandoned are: ignorance does not discriminate, desire is great bliss, hatred is great clarity, jealousy is great wrath, these are originally pure, and when transformed into the path of means, they manifest as the nature of the fruition body and wisdom, so they should never be abandoned. The five vows to be accepted are: white bodhicitta, red lotus, feces and urine, and the essence of the five great meats. Some people think they are dirty, and think that the corresponding thoughts should be abandoned, knowing that this is purified by the vow substance, and is a solitary container, so it should not be abandoned. Regarding this, some people say that it originally abides in the pure vessel and essence, so it is not abandoned. Some people say that the pure vow substance and its container kapala are not abandoned, which seems to be a misunderstanding, and it will be understood by reading that treatise. These are the ten branch vows because they appear as fundamental companions or means, and if used arbitrarily, they will become like ordinary people. Therefore, by realizing the meaning of abiding in the three originally pure and the four equal, and understanding the nature, one should practice in a way that is held by one's own means. Second, there are also two types of explanatory words. The fundamental explanatory word is the vow of protection and accomplishment.
Chinese
这五种行为是修持密咒的根本誓言。如果像守护树根一样守护它们，就会获得成就；如果违背它们，就会失去大乘的种姓，也就是失去证得菩提的机缘。虽然只是暂时地延缓，但也不能说永远失去种姓或机缘，因为这是为了培育解脱的种子，并且种姓断绝是不可能的。所谓种姓，是指在名相乘中，无始以来的法界善性被认为是种子的状态。《宝性论》中说：“无始时间之界，是诸法之所依，由此之故诸有情，皆得涅槃之果。”存在的方式有两种：法性和有法。正如《宝性论》所说：“如宝藏与果树，当知种姓有二种，无始自性安住者，以及如实获得之胜者。”第一种是心性，也就是意义上的普基，本来就自性清净且光明。《宝性论》中说：“如是心中含藏珍宝藏，无垢离染及无住法性。”有法是指在意义上的普基之上，像树的种子一样，具有能生起佛陀的相好和光芒的极微细的自性，从无始以来就存在，通过修习可以生起色身。正如该论所说：“如芒果等果树，有种子芽不坏法，以耕地水等具足故，如是渐成树王体。有情诸根无明等，果皮内含善法界，如是善法依于彼，渐成能仁王之体。”因此，第一种种姓生起法身，第二种种姓生起色身。该论中说：“由是二种姓，欲得佛三身，初者为初身，二者为后二。”如此，当基位上存在的种姓苏醒时，就有生起菩提心和修持道的机缘，因此，作为第一种种姓苏醒的征兆，《入行论》中说：“异生位闻空性已，
English
These five actions are the root vows for practicing tantra. If they are guarded like the roots of a tree, accomplishments will arise; if they are violated, one will lose the lineage of the Great Vehicle, that is, lose the opportunity to attain enlightenment. Although it is only a temporary delay, it cannot be said that one will forever lose the lineage or opportunity, because this is for cultivating the seed of liberation, and it is impossible for the lineage to be cut off. The so-called lineage refers to the fact that in the Vehicle of Characteristics, the beginningless Dharma realm of goodness is considered to be the state of a seed. The Sutra of Manifesting the Essence states: 'The realm of beginningless time is the basis of all dharmas; because of this, all sentient beings attain the fruit of nirvana.' There are two ways of existence: Dharmata and Dharmin. As the Uttaratantra Shastra says: 'Like a treasure and a fruit tree, the lineage should be known as twofold: the beginningless, naturally abiding one, and the supreme one that is truly obtained.' The first is the nature of mind, which is the alaya of meaning, originally pure in its own nature and luminous. The Uttaratantra Shastra says: 'Thus, within the mind is contained a precious treasure, immaculate, free from defilement, and the Dharma nature without abiding.' Dharmin refers to the fact that on top of the alaya of meaning, like the seed of a tree, there is an extremely subtle nature that can give rise to the marks and radiance of the Buddha, which has existed from beginningless time, and through practice, the Rupakaya can arise. As the same treatise says: 'Like a mango and other fruit trees, there is a seed, a sprout, an indestructible Dharma; because it is complete with tilling the soil, water, etc., it gradually becomes the body of the king of trees. The ignorance and other fruits of sentient beings contain the Dharma realm of goodness within the skin; thus, relying on that goodness, it gradually becomes the body of the King of Sages.' Therefore, the first lineage gives rise to the Dharmakaya, and the second lineage gives rise to the Rupakaya. The same treatise says: 'From these two lineages, one desires to attain the three bodies of the Buddha; the first is the first body, and the second is the latter two.' Thus, when the lineage existing on the ground awakens, there is the opportunity to generate bodhicitta and practice the path; therefore, as a sign of the awakening of the first lineage, the Bodhisattvacharyavatara says: 'Even in the state of an ordinary being, having heard of emptiness,'
Chinese
之中极度欢喜一再生起，从极度欢喜所生眼泪湿润眼睛，身体汗毛竖立是何者，彼者具有圆满佛陀智慧之种子。彼即是就近指示之容器，于彼当指示圣者之义谛。如是说。第二，觉醒之相是，从前文：行事前之慈悲，信奉以及忍耐，善妙如实之行持，如实宣说为种姓之相。如是说。如是之种姓，如密咒师般，如太阳被云遮蔽或珍宝被泥土覆盖般，认为身、智慧和刹土本来自成，且认为一切法本无不成佛者。如《金刚蕴品》云：等，以及，佛陀之外之法，非由佛陀所证得。如是说。即使如此，亦认为突发之遍计垢染如冰块溶于水般解脱为智慧。如云：五烦恼即五智慧，三有即安乐刹。如金刚中所说。此理亦于最后决定义经典中宣说。如《如来藏经》云：如人之金制像，落入不净物中，于彼处经年累月，如是安住亦不坏灭。天人以天眼见已，为清净故告之他人：此处有珍贵之黄金，当清净之，作此事。如是我见一切有情，为烦恼长久压伏，知彼等有突发之烦恼，为清净自性故，宣说方便之法。如是等等宣说。因此，如是之种姓虽未退失，然如瑜伽唯识者般，暂时退失于修道之种姓，故如是说。支分之词义是，不舍弃和不抛弃之五条誓言，作为成办根本之助伴是故称为支分之誓言。彼等亦因与根本之亲疏必要性相同，故极难超越之。
English
In which extreme joy arises again and again. From the tears born of extreme joy, the eyes are moistened. Whoever has the hair of the body standing on end, that one has the seed of the wisdom of the complete Buddha. That itself is the vessel for closely indicating, and to that one, the truth of the noble meaning should be shown. Thus it is said. Secondly, the signs of awakening are: From the previous one: Compassion before the union, and faith and patience, and the virtuous and correct conduct, are correctly explained as the signs of lineage. Thus it is said. Such a lineage, like a mantra practitioner, believes that the body, wisdom, and realm are spontaneously accomplished from the beginning, like the sun obscured by clouds or a jewel covered by mud, and believes that all dharmas are enlightened from the beginning. As it says in the Vajra Heap Chapter: etc., and: A dharma other than the Buddha himself is not attained by the Buddha himself. Thus it is said. Even so, it is believed that the suddenly conceived defilements are liberated into wisdom, like ice melting into water. As it says: The five afflictions are the five wisdoms, the three realms are the blissful realm. As it is said in the Vajra. This principle is also stated in the final definitive sutra. As it says in the Tathagatagarbha Sutra: Just as a golden statue of a man falls into a heap of filth, and remains there for not a few years, it remains there but is not destroyed. The gods, seeing it with their divine eyes, speak to others for the sake of purification: Here is a precious and excellent gold, purify it and do that. Likewise, I see all sentient beings constantly oppressed by afflictions for a long time. Knowing that they have sudden afflictions, I teach the Dharma of means for purifying their own nature. Thus, and so on, it is said. Therefore, although such a lineage is not degenerated, it is said that it is temporarily degenerated from the lineage of practicing the path, like a Yogic Mind-Only practitioner. The definition of a branch is that the two sets of five vows that are not abandoned or discarded are called branch vows because they are needed as companions for accomplishing the root. Because they are equal in terms of the necessity of being close or not close to the root, it is very difficult to transgress them.
Chinese
就像悬崖的深渊一样。第二，关于利益和过患，也有两种情况。安住于誓言的利益是，一切法原本就在法身和智慧中成佛，以平等性的意义，以道的方法和甚深智慧平等结合，其自性是安住于平等的大誓言本身，果报是三身无离无合，平等性的功德圆满广大，将会获得成佛，因此应当守护誓言。如果违背誓言，就不能成佛，所以不应违越。就像安住于国王的法律会带来安乐，违越则会受到惩罚一样。第二，关于破戒的过患，也有两种情况。关于根本誓言破损的过患，即破损的污垢会损害他人，如果根本誓言破损之人，抛弃了所学的戒律，不努力寻求恢复誓言的方法，那么不要与他相处哪怕一瞬间，也不要片刻互相交谈。为什么呢？因为今生会发生疾病和损害等各种不悦意的因缘，来世必须与他一同堕入地狱，所以由破誓言所产生的罪过是说不完的。这也被称为伴随破戒。有些人说甚至不喝与他同一个地方的水，这不是密意的意思。像这样，下部的密咒越来越狭隘，上部的密咒越来越宽广，守护誓言的界限也是如此，事部说甚至不喝同一个地方的水。在誓言的规定中说：事部之中有差别，不饮一地之水等。行部即使住在同一个地方也不应相见，瑜伽部即使相见也不应接触，摩诃、阿努、阿底这三部即使接触也不应交谈，仅仅住在一起并没有那么大的过失。第二，破戒的过患发生在自己身上，如果根本誓言破损，就像下雨却发生旱灾，或者施法却反作用于自身一样，所做的一切都会适得其反，不合众人的心意，今生会发生贫困、疾病、邪魔、损害和短命等一切不悦意的事情，来世会堕入地狱，并在多个劫中遭受痛苦。