English
One should revere the guru as the actual Buddha. Alternatively, the general guru is all virtuous friends; the guiding guru is the one who causes the Dharma of the pāramitās to arise in oneself; the other four are the empowerment of mantra, explaining the tantras, making up for broken vows, and showing the essential instructions. The ways of honoring these are also in order: it is said that one should honor them in a way that exceeds the king, uncle, father, mother, eyes, and heart. The teacher who performs all three of empowerment, explaining the tantras, and showing the essential instructions is one who possesses three kindnesses, and therefore should be revered even more. Third, not interrupting mantra and mudra refers to the mantra and mudra that have become the symbols of speech and body. Among these are the self-generation deity, the deity, the secret mantra, the recitation, and the suchness of arising and dissolving. One should not interrupt the mantra in a way that possesses these five suchnesses, and the great mudra should be clear as the body of the deity, the thought should be the Dharma mudra, the speech should be the samaya mudra, and the action should be the karma mudra. These four mudras should also not be interrupted. How should one not interrupt them? At best, one should perform mantra and mudra in four or three times a day, without interruption; or at least one session each day, without interruption; in the middle, one should perform them in four or six times within each month; at worst, one should perform them at least once within each month, or at least once every interval, without fail, and offerings should also be made as much as possible, and offerings should not be allowed to pass for years and months. If the thought arises to abandon the effort of mantra and mudra for accomplishing the deity, then the root samaya will be broken. Fourth, the samaya of loving Dharma brothers and sisters upon entering the correct path is: in general, the Mahayana, and in particular, mantra, and even more particularly, the Vajra brothers and sisters who rely on the same teacher and the same mandala, and together receive empowerment and essential instructions, should not cut off the continuity of love and affection for accompanying each other until enlightenment. Abandoning them from the heart, etc., is a root downfall. In general, there are four kinds of Dharma brothers and sisters: all sentient beings are included by one Sugata-garbha, so they are general Dharma brothers and sisters; all who have entered the Buddha's teachings are distant Dharma brothers and sisters; those who have the same view and conduct are close Dharma brothers and sisters; those who have received empowerment together are innerly mixed Dharma brothers and sisters. In addition to these four, the same guru is the mixed Dharma
Chinese
四、一起听法时，加上两个亲近的道友，也说是六种。对一切众生，也不要舍弃慈悲心。五、不要为了秘密的缘故而说话。所谓不说是秘密，就是明知不适合作为说话的器皿，对其他人说密咒的深奥见行，以及持有密咒的上师、道友的过失等等，不应该说而说了。其中，总的来说，四种秘密是：密咒的深奥见解、粗暴的行为，以及本尊的名号形象，成就的征相等等，平时也不要无意义地说。中间的四种秘密是：修法的处所、时间、道友、物品这四种，在修法没有完成之前都要保密。应该保密的是：为了避免他人产生不信任，或者损害成就，密咒的誓言物和用具都要隐藏起来使用。需要保密的是上师和道友说“请保密”的那些话。对哪些人保密呢？对破誓言者、未得灌顶者和不信任者，都要通过身语意三门，根据情况适当地保密。这样，心安住于无上义，语念诵密咒，身具足手印，是成就殊胜功德的誓言。这三者也是所要修持的，一切密咒的学处也都在其中包含了。另外三种是作为前面三种的助伴，是守护不应作的誓言，也就是舍弃或守护与上师的心意相违背的事情等等。或者说，视成就之源的上师为尊贵，也包含在修持的誓言中，令其欢喜是前两种的基础。这五种就像树的根一样，是执持一切密咒功德的基础。这五种分别都可以通过身语意三门进入，因此具有身语意的誓言的成分，也能够区分守护和修持的成分。 二、不舍弃愚痴、贪欲和嗔恨，不舍弃我慢和嫉妒。白食、红食、香、大肉，不倒掉清净器皿中的水。像这样，这五毒被声闻乘认为是应该舍弃的，菩萨乘认为是应该净化的，密咒乘以其作为道用的差别，越来越不迷惑，并且以方便而殊胜。其中，毒
English
Fourth, when listening to the Dharma together, adding two close Dharma friends is also explained as six. One should not abandon the mind of loving-kindness towards all beings. Fifth, do not speak for the sake of secrecy. Not speaking of secrets means knowingly speaking to others who are not suitable vessels for speech, such as the profound views and practices of mantra, and the faults of the mantra-holding lama and Dharma siblings, which should not be spoken. In general, the four secrets are: the profound view and outrageous conduct of mantra, the names and forms of deities, and the signs of accomplishment, which should not be spoken meaninglessly at any time. The four intermediate secrets are: the place, time, companions, and materials for practice, which must be kept secret until the practice is completed. What should be kept secret is: in order to prevent others from developing distrust or harming the accomplishment, the samaya substances and implements of mantra should be hidden and used. What is entrusted to secrecy is whatever the lama and Dharma siblings say, "Please keep it secret." Who should these be kept secret from? From those who have broken their vows, those who have not received empowerment, and those who do not have faith, one should keep them secret as appropriate through the three doors of body, speech, and mind. Thus, abiding in the meaning of the unsurpassed mind, reciting mantras with speech, and having the body endowed with mudras are the vows for accomplishing special qualities. These three are also to be accomplished, and all the precepts of mantra are included therein. The other three are the vows to protect what should not be done, which are the companions of the previous three, that is, abandoning or protecting things that are contrary to the lama's mind, and so on. Alternatively, honoring the lama, the source of accomplishment, is also included in the vows of practice, and making him happy is the basis of the first two. These five are like the roots of a tree, holding the basis of all the qualities of mantra. Each of these five can be entered through the three doors of body, speech, and mind, so there are elements of the vows of body, speech, and mind, and the elements of protection and practice can also be distinguished. Second, do not abandon ignorance, attachment, and hatred, do not abandon pride and jealousy. White food, red food, incense, and great meat, do not discard the water in the clean vessel. Like this, these five poisons are considered by the Shravakas as things to be abandoned, by the Bodhisattvas as things to be purified, and by the Mantrayana as things to be used as the path, so they are increasingly not confused and are superior by means of skillful means. Among them, poison
Chinese
为什么不舍弃五种烦恼呢？因为从胜义谛上来说，所应舍弃的自性并不成立，就像海市蜃楼的水不需要堤坝一样。从世俗谛上来说，如果被方便所掌握，就能成为道的助伴，就像毒药变成甘露一样。从究竟的意义上来说，本来就在清净平等大性中成佛，就像认出误认为是敌人的亲人一样。以上已经解释了前后两种意义。如果被方便所掌握，就能成为道的助伴。就像在波罗蜜多乘中，依靠烦恼来圆满资粮，布施财物不如布施身体功德大，这些都是因为对谁特别贪著的缘故。也有成为成办广大善业之因的情况，比如没有得到灌顶的菩萨，为了满足欲望而不舍弃贪欲，生起贪欲并圆满资粮等。如果被方便所掌握，也能使自性转为善，比如安住在发心菩萨的信行地上，由于慈悲心的驱使，为了满足被欲望所困扰的妇女的愿望，特意生起贪欲，生起贪欲并体验喜乐而感到满足。虽然这是贪欲，但由于被慈悲的方便所掌握，所以是善的。同样，其他的烦恼也可以根据情况进行类比。在这个密咒乘中，五种烦恼是如来部的自性，如果以方便道来修持，就能从中生起智慧，如果以证悟来摄持，就能转变为智慧的自性，通过这三种方式，就能成立不舍弃烦恼。第一，贪欲是心对境产生希求和接受的相状，由于心具有这种能力，所以在道位时，对道和果的功德产生极大的希求，在果位时，对一切法都不背离，以接受的方式，成就具有观察智的自性，成为无量光。嗔恨是舍弃不悦意之境的相状，由于心具有这种能力，所以在道位时，使与道不合的因素不存于自相续中，在果位时，消除对如实本性的迷惑之垢，成为具有如镜智的自性，成为金
English
Why are the five afflictions not abandoned? Because, from the ultimate point of view, the nature of what should be abandoned does not exist, just like the water in a mirage does not need a dam. From the conventional point of view, if it is grasped by skillful means, it can become a companion on the path, just like poison turning into nectar. From the ultimate meaning, one is already enlightened in the great purity and equality, just like recognizing a relative mistaken for an enemy. The meaning of the former and latter two has already been explained. How it becomes a companion on the path if grasped by skillful means: even in the Paramita Vehicle, relying on afflictions to complete the accumulation of merit, giving away possessions is not as meritorious as giving away one's body, and these are due to the power of attachment to whom one is particularly attached to. There are also cases where it becomes a cause for accomplishing great virtue, such as bodhisattvas who have not received empowerment, who intentionally do not abandon desire in order to fulfill their desires, generating desire and completing the accumulation of merit, and so on. If grasped by skillful means, one's own nature can also be transformed into virtue, such as when a bodhisattva abiding on the stage of faith and conduct, driven by compassion, intentionally generates attachment in order to fulfill the wishes of a woman afflicted by desire, generating attachment and experiencing the bliss of joy and being satisfied. Although this is attachment, it is virtuous because it is grasped by the skillful means of compassion. Similarly, other afflictions can be applied accordingly. In this Mantra Vehicle, the five afflictions are the nature of the Tathagata family, and if practiced as a path with skillful means, wisdom will arise from them, and if grasped by realization, they will be transformed into the nature of wisdom. Through these three ways, it is established that afflictions are not abandoned. First, desire is the aspect of the mind desiring and accepting an object. Because the mind has this ability, at the time of the path, it greatly desires the qualities of the path and the fruit, and at the time of the fruit, it does not turn its back on all dharmas, but accepts them in a way that accomplishes the nature of discriminating awareness wisdom, becoming limitless light. Hatred is the aspect of abandoning an unpleasant object. Because the mind has this ability, at the time of the path, it prevents factors that are incompatible with the path from remaining in one's own mindstream, and at the time of the fruit, it removes the stain of delusion about the nature of suchness, becoming the nature of mirror-like wisdom, becoming Akshobhya.
Chinese
现在和阻碍全部摧毁，成就金刚不动。愚痴是以背离对境自性的方式，对境不作意而处于中舍的状态。由于心中具有这种力量，在道位时，不执著于相，在果位时，对所有戏论的行境不作意，成就法界智的自性，即遍照如来。慢是进入高位的状态。由于心中具有这种力量，在道位时，对于一切修行都毫不畏惧地进入，并且认为密咒道是无上的。在果位时，由于具足一切功德，没有贫乏或畏惧的状态，并且没有一切不平等的刺痛，成就平等性智的体性，即宝生如来。嫉妒是针对自他而进入不平等且无法忍受的心。由于心中具有这种力量，在道位时，对于应修和不应修的事物进行取舍。在果位时，成就利益所化众生和遣除损害的事业，即成就所作智的自性，即不空成就如来。因此，如同药物的效力和宝珠的光芒一样，心中本来就具有这五种自生力量。在未证悟时，轮回的一切业都是由这五种力量所造作。在证悟时，则能成办清净涅槃的一切事业。如果离开了这五种力量，就像射出的箭矢耗尽了力量，或者像运转的轮子的推动者分离一样，无法圆满成办一切事业，就像声闻入于寂灭一样。因此，心的自生力量不可能被永远阻止而不生起，即使阻止也没有必要，因为如果不被错乱所染污，就会显现为五种智慧。这种道理在《无垢称经》中也说：莲花不会从旱地和空壳中生长，而是从水和淤泥中生长。同样，无上圆满菩提也不会从声闻断除烦恼和见到无为法的人们中产生，如果生起如须弥山般的我见，就会发无上圆满菩提心。因此，烦恼是如来