English
The view is that although it is without inherent existence, it is established. Although there is no falsehood of inherent existence and no thing, it is established as name and word due to attachment. For this, following names and words and manifestly clinging, is the falsehood of following clinging. Moreover, speaking contrary to these is a perverse falsehood. Since the basis of truth is not established in these three falsehoods themselves, it is practicing falsehood. Therefore, even the mere designation as falsehood is not something that can be pinpointed. Having realized this, speaking falsely for the sake of oneself, others, and the Dharma, one incidentally perfects the merit of abandoning false speech, which is superior to the lower vehicles. For not engaging in celibacy, it is not engaging in celibacy, which is the completely perfect instruction. Straightforward: Since all things appear as mind itself, the clarity in which subject and mind are inseparable is unattached wisdom. To be attached to male and female and to cling to them is perverse attachment. Even if attachment is practiced in accordance with one's own nature, having the view of knowing these as the essence of mind, and the meditation with three kinds of awareness, and the conduct seized by skillful means, at the very time of practicing attachment without obstruction, that which is without the defilement of ordinary attachment is the supreme of celibacy, the king who controls the bliss of wisdom. That is the essence of the Tathagata's intention, which transforms great attachment into a single taste of antidote. Having understood this, by practicing attachment for the purpose of accomplishing uncontaminated wisdom, one incidentally perfects the merit of abandoning non-celibacy, which is superior to the lower vehicles. Secondly, there are three types of vows briefly stated: Counting: the five root vows. Straightforward: That which has no other above essence and path-result is the unsurpassed vow. The seven noble riches are spontaneously accomplished in essence, and equally perfected in the mandala of conventional form and wisdom, realizing that when appearing, appearance is equal, and when empty, emptiness is equal. Not transgressing the mudras of the body, speech, and mind of the deity is not abandoning, which is the vow of bodhicitta. It is said that this requires a shameless view and conduct. The term "lama" means four like a flint, or six like a bright lamp: common, guiding, vows, empowerment, and restoring broken vows and vast knowledge.
Chinese
驱逐。密诀传承的六位导师。如是说，恭敬他们，要以身语意三门，毫无虚伪地令其欢喜。对此，需要一位不以侍奉导师为耻的人。此外，将要讲述的道友，如火镰般有三种，或如明镜般有四种，即：共同的道友和亲近的道友，长远的道友和混杂的道友。如是说，对于进入真实生起次第、圆满次第、双运道的人们，以身语意三门施予利益的能力，即是慈爱。对此，需要一位不以慈爱道友姊妹为耻的人。这二者是身的誓言。根本因是财物，生起次第是缘，念诵是业，即三种真言。誓言、业、法和身的 Mahamudra（大手印）有四种。这些要以极大的精进，不间断地如河流般，或一日一夜分为四座或六座瑜伽来修持。中等者，一月之中，在六个时节，或四个吉祥日，或两个望日和晦日进行瑜伽。下等者，也在每月、每季度或每年，进行本尊的禅修念诵和会供朵玛，这是语的誓言。秘密的誓言是，火镰和明镜二者一致，共有十种，即：修持的处所、时间、同伴和物品。如是说，一般有四种秘密，即：甚深见、粗暴行、本尊名、陀罗尼和成就相秘密。如是说，中间有四种秘密，即：供品和秘密行等适合保密的事项，以及导师和道友所交付的秘密。为了避免不为自己和他人弘扬佛法，对于没有誓言、破誓言和不混杂的人，说与不说又有什么必要呢？对于混杂的誓言，也要根据情况，不要向他人谈论这十种秘密，这是意的誓言。正如所说：密咒之所以称为密，并非是佛法有什么过失，而是为了众生的利益而极度保密。如是说。对于这些，需要一位不以自己的虚伪心为耻的人。像这样，这五者是道路和果位一切功德的基础，所以被称为五根本誓言。也就是不舍弃无上瑜伽，真言和手印要……
English
Expulsion. The six masters of the oral transmission of secret instructions. As it is said, to honor them, one must please them with body, speech, and mind, without any hypocrisy. For this, one needs someone who is not ashamed to serve the teacher. Furthermore, the spiritual companions who will be discussed are like a flint, having three, or like a clear mirror, having four, namely: common companions and close companions, distant companions and mixed companions. As it is said, for those who have entered the path of true generation stage, completion stage, and union, the ability to bestow benefit with body, speech, and mind is love. For this, one needs someone who is not ashamed of loving spiritual sisters and brothers. These two are the vows of the body. The root cause is wealth, the generation stage is the condition, recitation is the action, namely the three mantras. Vows, actions, Dharma, and the great seal of the body (Mahamudra) are four. These should be practiced with great diligence, without interruption, like a river, or by dividing one day and night into four or six sessions of yoga. The intermediate practitioner should practice yoga in six seasons, or four auspicious days, or two full and new moon days in a month. Even the lowest practitioner should perform the deity's meditation and recitation and the tsok offering torma monthly, quarterly, or annually. This is the vow of speech. The secret vows are that the flint and the clear mirror are in agreement, totaling ten, namely: the place, time, companion, and substances of practice. As it is said, generally there are four secrets, namely: profound view, outrageous conduct, deity name, dharani, and the secret of accomplishment signs. As it is said, in between there are four secrets, namely: offerings and secret practices, etc., which are suitable to be kept secret, and the secrets entrusted by the teacher and spiritual companions. In order to avoid not propagating the Dharma for oneself and others, what need is there to speak of those who have no vows, broken vows, and are not mixed? For mixed vows, one should also consider the circumstances and not speak of these ten secrets to others. This is the vow of mind. As it is said: The reason why mantra is called secret is not because there is any fault in the Dharma, but because it is kept extremely secret for the benefit of sentient beings. As it is said. For these, one needs someone who is not ashamed of their own deceitful mind. Like this, these five are the foundation of all the qualities of the path and the result, so they are called the five root vows. That is, not abandoning the Unsurpassed Yoga, mantras and mudras should be...
Chinese
不舍弃的两种是修持的誓言，恭敬上师和慈爱道友这两种。不向他人泄露秘密这三者是守护的誓言。因为这些是支分誓言中的殊胜者，所以称为“殊胜”。支分誓言有十种。其中有三种：宣说。不舍弃的誓言有五种。正直。一般来说，正面的五毒和反面的五毒，在广说的第七十一品中已经讲过。其中，正面的五毒是，证悟轮涅平等性后，没有分别的是愚痴（藏文：གཏི་མུག），对于没有这样证悟的众生，以慈悲生起的贪欲（藏文：འདོད་ཆགས），度脱错误认识的鲁扎的嗔恨（藏文：ཞེ་སྡང་），对于证悟平等性的见解无法容纳的傲慢（藏文：ང་རྒྱལ），具有二取之人的见行无法容纳于平等性的虚空中的嫉妒（藏文：ཕྲག་དོག）这些如果舍弃，则无法成就三种目的，所以不舍弃。反面的五毒是，总的体性是无常、痛苦、无我和空性，自身的体性是心完全愚笨和迷惑的愚痴（藏文：གཏི་མུག），对外境和内在有情执着和贪恋的贪欲（藏文：འདོད་ཆགས），总是恼怒的心是嗔恨（藏文：ཞེ་སྡང་），内心骄傲和刚强的傲慢（藏文：ང་རྒྱལ），无法容忍他人圆满的嫉妒（藏文：ཕྲག་དོག）的体性。如果舍弃这些，则会从见解的虚空中退失，而堕入声闻乘，所以不舍弃。那么，这里所说的反面的五毒不舍弃，是秘密还是公开？是权宜之说还是究竟之说？不舍弃的理由或根据是什么？不舍弃有什么必要？如果作为道用，应该如何做呢？第一个问题的回答是：对于智慧浅薄的人，秘密真言按照字面意思去行持是秘密的；对于具有智慧的人，进入正确的道路是公开的。第二个问题的回答是：将烦恼的自性和智慧二者视为应舍弃和应修持是对待之法，是权宜之说；将二者视为无二无别是究竟之说。如广说中所说：“分别念即是自生智慧，分别念不生，智慧不可说。”等等，已经说得很清楚了。第三个问题的回答是：不舍弃反面的五毒有五个根据：没有成立应该舍弃的基础，
English
The two that are not abandoned are the vows of practice, respecting the lama and loving the dharma brothers. Not divulging secrets to others, these three are the vows of protection. Because these are the most excellent of the branch vows, they are called "excellent." There are ten branch vows. Among them, there are three: enumeration. There are five vows not to abandon. Straightforward. In general, the five positive poisons and the five negative poisons have been discussed in detail in the seventy-first chapter. Among them, the five positive poisons are: after realizing the equality of samsara and nirvana, the absence of differentiation is ignorance (Tibetan: གཏི་མུག), for sentient beings who have not realized this, the attachment arising from compassion is desire (Tibetan: འདོད་ཆགས), the hatred (Tibetan: ཞེ་སྡང་) of liberating Rudra who has wrong perceptions, the arrogance (Tibetan: ང་རྒྱལ) that cannot accommodate the view of realizing equality, and the jealousy (Tibetan: ཕྲག་དོག) of those with dualistic grasping whose views and practices cannot be accommodated in the space of equality. If these are abandoned, the three purposes cannot be achieved, so they are not abandoned. The five negative poisons are: the general characteristics are impermanence, suffering, selflessness, and emptiness; the specific characteristics are ignorance (Tibetan: གཏི་མུག), which is the mind being completely foolish and deluded; desire (Tibetan: འདོད་ཆགས), which is attachment and craving for external objects and internal sentient beings; hatred (Tibetan: ཞེ་སྡང་), which is the mind being constantly tormented; arrogance (Tibetan: ང་རྒྱལ), which is being proud and stubborn; and jealousy (Tibetan: ཕྲག་དོག), which is the inability to tolerate the perfections of others. If these are abandoned, one will fall from the space of view and fall into the Hearer's Vehicle, so they are not abandoned. So, is this statement that the five negative poisons are not abandoned secret or public? Is it provisional or definitive? What is the reason or basis for not abandoning them? What is the necessity of not abandoning them? If they are used as the path, how should it be done? The answer to the first question is: for those with little wisdom, it is secret to practice the secret mantra according to the literal meaning; for those with wisdom, it is public to enter the correct path. The answer to the second question is: considering the nature of afflictions and wisdom as what should be abandoned and what should be cultivated is a provisional teaching; considering the two as non-dual is a definitive teaching. As it is said in the extensive explanation: "Conceptual thought itself is self-born wisdom; when conceptual thought does not arise, wisdom is inexpressible." And so on, it has been clearly stated. The answer to the third question is: there are five reasons for not abandoning the five negative poisons: the basis for what should be abandoned has not been established,
Chinese
因为是完全清净的道路，因为是身语意的成就，因为是方便和智慧的自性，因为是五部五智的本体，所以不舍弃。其中第一点是：错误的五毒，具有法性。不成立是应该舍弃的基础，因为在所知的事物本性中，烦恼本来就没有自性。比如花纹斑斓的绳子显现为蛇，但实际上绳子的本性中没有蛇。对此，《广大论》中说：“无明本身不可舍，智慧觉性不可修。”这已经很明显了。第二点是：错误的五毒，具有法性。如果被方便所掌握，就是完全清净的道路，因为除了证悟五毒的共同和各自的特征之外，没有其他需要实现的果。比如用毒药做成的药膏可以消除毒病，并且变成最佳的美味。对此，《广大论》中说：“烦恼自身和共同之处，如果不错认其特征而证悟其意义，就会变成完全清净的道路。”《普作续》中也说：“贪嗔痴，也从大菩提道中生起。一切行为五功德，说是法性界之庄严。”第三点是：错误的五毒，具有法性。会变成身语意的成就，因为五毒的字母，用“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）代表身，用“诶”（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）代表语，用“嗡”（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）代表意来表示，三门不会超出本尊的身语意。比如对毒药念诵咒语一样。对此，《总集经》中说：“烦恼显现如毒之自性，显现为解脱五智之状态。”第四点是：错误的五毒，具有法性。是方便和智慧的自性，显现为五毒是方便，而五毒没有自性是智慧，因为这两者是无二无别的智慧。比如对于患有热病和风病的人来说，樟脑显现为药物和毒药，但实际上樟脑本身没有药物和毒药的区别。对此，《广大论》中说：“无阻碍的显现是方便，无自性是智慧。”第五点是：错误的五毒，具有法性。是五部五智的本体，嗔恨是不动金刚部和空性之智慧。同样，愚痴是