English
Like acupuncture, there are five ways: guiding, bestowing vows and empowerment, restoring breakages, liberating the stream of consciousness, and bestowing instructions and transmissions. Like a clear lamp, there are six: through the connection of view, practice, and vows; common and guiding, and vow empowerment; restoring breakages and liberating the stream of consciousness; the masters of oral instruction transmission. As it is said, respecting them is: pleasing them with body, speech, and mind, without hypocrisy. It is said that this requires the diligence of serving the teacher. Moreover, in the Clear Lamp it says: Regarding the king who has power over the body, uncle, father, mother, and eyes, viewing them as more important than the heart, without hypocrisy in body, speech, and mind, constantly contemplate them as the yidam deity. Thus it is said. Here, a slight combination of stacking up and down is done. Loving those who enter the right path. As it is said, those who enter the path of union of the two stages of true generation and completion are Vajra brothers. For this, like acupuncture, there are three: close, distant, and mixed. Like a clear lamp, there are four: common spiritual friends and close spiritual friends, distant spiritual friends and mixed spiritual friends. As it is said, giving the ability to benefit them with body, speech, and mind is love. It is said that this requires the diligence of siblings. Moreover, in the Clear Lamp it says: For the sake of the self-awareness of limitless sentient beings, whatever is not from me, and is a brother of the Tathagatagarbha, the nature of the future Buddha, is a common spiritual friend like the paternal lineage. Entering the Dharma is distant, and having the same view and practice is said to be close. Those who share the same vow are mixed within, and the inner circle is like siblings, even more valued and protected. Pleasing them with bodily food and wealth, do not discard them like chaff. Tasks such as laying out seats must be accepted like a servant. Thus it is said. Thus, respecting the lama and loving spiritual friends are the vows of the body. Do not interrupt mantras and mudras. As it is said, the root mantra that is not inverted, the causal mantra of the generation stage, the action mantra of recitation, these three mantras, and the vow mudra, the action mudra, the dharma mudra, the body mahamudra, these four mudras, with great diligence, in a continuous moment
Chinese
不要间断，像河流的流动一样，或者一天六个时段，或者四个时段进行瑜伽。中等的人一个月六个时段，或者四个好时段，或者每半个月进行瑜伽。最下等的人也要在每月、每季度或每年进行本尊的修持和念诵，以及荟供和朵玛，不要中断，这是语的誓言。 此外，《光明疏》中说： “根本生起和事业咒，誓言事业和法，身即大印四，自己的三门与本尊的，身语意相融合，恒常念诵即，进入菩提陀罗尼。 上等者如河流般，或三天三夜不间断，不散乱地自然念诵。中等者一月六时，或四时之间不间断。下等行瑜伽者，每月或每季度，努力精进而不做，即是毁坏菩提种子。荟供和朵玛也同样，甚至年月也不要错过。” 如此说。 “为了秘密的意义，不要说。” 因此，秘密的誓言是，与《星火》和《光明疏》两者一致的共有十个：总的秘密四种，中间的秘密四种，适合保密的，以及秘密委托的。 其中，总的秘密四种是，《光明疏》中说：“见解深奥行为粗犷，本尊名咒和成就相，总的秘密说为四种。” 中间的秘密四种是：“修持的处所时间友伴和物品，中间秘密地修持。” 适合保密的是：供品和秘密行等适合保密的都要保密。 此外，“适合保密的简而言之，初供和朵玛荟供等，班杂（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚），普巴，灯器，物品和工具坛城等，不要让人们看见。铃和手鼓等声音，不要在人们听得到的地方敲打。朋友的行为和缺点等，以及一切众生的恶行，和对一切有害的行为，都要极其保密，这是菩提道。” 如此说。 秘密委托的是：上师和道友秘密委托的， 此外，“委托的是口诀，如前所说上师道友等。” 如此说。 这样共有十种秘密
Chinese
为了仅仅成为利己、利他、利法、利友这四种目的，对于没有誓言、已破誓言和未混合誓言的人，还用说什么呢？对于混合誓言的人，也要结合情况保密，甚至言语和行为举止都不要轻易泄露，这是意之誓言。这些并非因为法有缺陷才保密，如《明灯》中所说：“密咒之所以称为密，并非密咒本身有缺陷，而是为了众生的利益才严加保密。能够保密，成就就不会消失，因此为了保密而宣说了各种诀窍。”还说，对于这些，需要有一种不因自己的欺骗行为而感到羞愧的心。这即是五根本。因此，这五个誓言是道路和果位一切功德的基础，所以被称为五根本誓言。《明灯》中说：“菩萨二种、上师六、道友四、咒三、手印四、十密为根本，应知晓。”“修持和守护之誓言殊胜。”也就是说，不舍弃无上，不断绝咒语和手印这二者是修持的誓言；恭敬上师和慈爱道友这二者，以及不向他人泄露秘密这三者是守护的誓言。因此，这五个根本誓言比支分誓言更为殊胜，所以称为殊胜。第二，宣说支分誓言十种，分为三：宣说不舍弃之誓言五种，宣说不抛弃之誓言五种，以及总结功德。首先，宣说不舍弃之誓言五种：“愚痴贪嗔与傲慢嫉妒，皆不应舍弃。”那里有这样的话。对此，一般而言，有正妙五毒和邪谬五毒两种，在第七十一品中有详细阐述。《明灯》中也说：“当说不舍弃之誓言，正妙五毒与邪谬五毒。”因此，首先是正妙五毒：仅仅在证悟轮涅一切法皆为无二平等时，对于未证悟的意识，不将一切法区分为好坏即是愚痴；对于未如此证悟的众生，
English
In order to become solely for the sake of self, the sake of others, the sake of Dharma, and the sake of friends, what need is there to even mention those without vows, those with broken vows, and those with unmixed vows? Even for those with mixed vows, secrecy should be maintained in accordance with the circumstances, to the extent that even words and actions should not be easily revealed; this is the vow of mind. These are not kept secret because there is a flaw in the Dharma, as it is said in the 'Clear Lamp': 'The reason mantras are called secret is not because the secret mantras themselves have flaws, but because they are kept strictly secret for the benefit of sentient beings. If one can keep secrets, accomplishments will not disappear, therefore various instructions are taught for the sake of secrecy.' It is also said that for these, one needs a mind that is not ashamed of one's own deceitful actions. These are the five roots. Therefore, these five vows are the foundation for all the qualities of the path and the fruit, and are therefore called the five root vows. In the 'Clear Lamp' it says: 'Two Bodhisattvas, six teachers, four companions, three mantras, four mudras, and ten secrets should be known as the roots.' 'The vows of practice and protection are supreme.' That is, not abandoning the unsurpassed and not interrupting the continuity of mantras and mudras are the two vows of practice; respecting the guru and loving one's companions are the two, and not revealing secrets to others are the three vows of protection. Therefore, these five root vows are superior to the branch vows, and are therefore called supreme. Second, the ten branch vows are taught, divided into three: teaching the five vows of not abandoning, teaching the five vows of not discarding, and concluding with the qualities. First, teaching the five vows of not abandoning: 'Ignorance, attachment, anger, pride, and jealousy, one should not abandon.' There it says. Regarding this, in general, there are the five correct poisons and the five incorrect poisons, which are elaborated in the seventy-first chapter. In the 'Clear Lamp' it also says: 'When the vows of not abandoning are taught, the five correct poisons and the five incorrect poisons.' Therefore, first are the five correct poisons: merely upon realizing that all phenomena of samsara and nirvana are non-dual and equal, for the consciousness that has not realized this, not distinguishing all phenomena as good or bad is ignorance; for sentient beings who have not realized this,
Chinese
或者因为执着于证悟的见解而不离贪欲，或者因为在自生智慧中显现而摧毁邪见的嗔恨，或者因为了知除了自生智慧之外没有其他法，或者因为无法容纳证悟平等性的见解的傲慢，或者因为二取者的见行无法容纳于平等性之中的嫉妒。像这样安住于正确的五毒之中，就能圆满大乘的见行和誓言，如果舍弃这些，就无法成办自他二利，因为会失去加持，所以不应舍弃。如《光明经》所说：以见解不分别宗派，以行为不取舍，是大乘的愚痴。通晓善巧方便的贪欲，以及受用是心的庄严，将极度执着说为道。嗔恨是毁灭十地的罪魁祸首，同样能摧毁恶见。以善巧方便的行为，以及显现增上的见解，和坚定禅定的奴仆，说为极度的傲慢。嫉妒低劣的见行，以及舍弃不掺杂的誓言，嫉妒是守护誓言。如是。第二种是错误的五毒，总的特征是无常、痛苦、空性和无我。各自的特征是，心完全愚痴和迷惑是愚痴，对外物和内在有情无自主地执着和贪恋是贪欲，完全折磨身心和扰乱是嗔恨，内心傲慢和自满是傲慢，无法容忍他人圆满是嫉妒的特征。像这样，如果证悟和修持了这五种错误毒素的自相和共相，那么除了身语意之外，不会执着任何应舍弃之物，因此要舍弃它们。如果舍弃，就会从见解的境界中退失，从而误入声闻乘，所以不应舍弃。如经中所说：不掺杂愚痴，完全是迷惑。不掺杂贪欲，完全是执着。不掺杂嗔恨，折磨身心。不掺杂傲慢，如须弥山。不掺杂嫉妒，完全是扰乱。如是。此处所说的不要舍弃错误的五毒，是秘密还是
English
Or, because of clinging to the view of realization and not separating from desire; or, because of destroying wrong views with hatred when appearing as self-born wisdom; or, because of knowing that there is no other dharma apart from self-born wisdom; or, because of arrogance that cannot accommodate the view of realizing equality; or, because of jealousy that cannot accommodate the dualistic view and conduct within the expanse of equality. Thus, by abiding in the five correct poisons, all the views, conduct, and vows of the Great Vehicle are perfected. If these are abandoned, the two benefits of oneself and others will not be accomplished, because they will become devoid of blessings, therefore they should not be abandoned. Furthermore, as stated in the "Clear Light Sutra": 'Not distinguishing factions with views, and not accepting or rejecting with conduct, is the delusion of the Great Vehicle.' Knowing that skillful means are desire, and that enjoyment is the adornment of the mind, it is said that extreme attachment is the path. Hatred is the supreme destroyer of the ten bhumis, and likewise destroys evil views. Through skillful means and conduct, as well as the view of manifest superiority, and the steadfast servitude of meditative absorption, extreme arrogance is said to be supreme. Being jealous of inferior views and conduct, and abandoning those who do not mix vows, jealousy is the protection of vows. So it is. The second is the five wrong poisons, whose general characteristics are impermanence, suffering, emptiness, and selflessness. Their individual characteristics are: the mind being completely foolish and deluded is ignorance; clinging and craving without autonomy to external objects and internal sentient beings is desire; completely tormenting the mind and being disturbed is hatred; being arrogant and conceited from within is pride; and being unable to tolerate the excellence of others is the characteristic of jealousy. Thus, if one realizes and practices the self and general characteristics of these five wrong poisons, then apart from body, speech, and mind, there will be nothing to abandon, therefore they should be abandoned. If they are abandoned, one will fall from the realm of view and stray into the Hearer Vehicle, therefore they should not be abandoned. As stated in the sutra: 'Unmixed with ignorance, completely deluded. Unmixed with desire, completely attached. Unmixed with hatred, tormenting the mind. Unmixed with pride, like Mount Meru. Unmixed with jealousy, completely disturbed.' So it is. Here, the statement that the five wrong poisons should not be abandoned, is it secret or
Chinese
是秘密还是公开？是不了义还是了义？不舍弃的原因或理由是什么？不舍弃有什么必要？如何作为道？ 回答：第一个问题，是秘密还是公开？对于不具备根器、智慧浅薄的人，秘密真言按照字面意思修持是秘密的。对于具备根器、智慧广大、根器极佳的人，进入正确的道路是公开的。 回答：第二个问题，是不了义还是了义？将烦恼的自性和智慧视为对治是不了义，视为无二是了义。如《རྒྱས་པ་》中所说：“分别念即是自生智慧，分别念不生，智慧不可说。”《俱生续》中也说：“贪嗔痴，也是从大菩提道中产生。” 回答：第三个问题，不舍弃的原因或理由是什么？不舍弃五毒有五个理由：不舍弃是因为五毒没有成为应该舍弃的基础或物质；不舍弃是因为是清净之道；不舍弃是因为是身语意的成就；不舍弃是因为是方便智慧的自性；不舍弃是因为是五部五智的大本体。 其中第一个，不舍弃是因为五毒没有成为应该舍弃的基础或物质。错误的五毒，不是应该舍弃的基础，因为在所知的本性中，五毒和五智没有成为不同的，所以烦恼没有自己的实体。例如，花色的绳子显现为蛇，但本性中没有蛇。如《རྒྱས་པ་》中所说：“无明不可舍，智慧不可修。”这很明显。 第二个，不舍弃是因为五毒是清净之道。错误的五毒，是清净之道，因为五毒的总相是空性和无我，自相是五智，而且是无二的。因此，无论生起什么五毒，都会显现为法性，除此之外没有其他需要证得的果。例如，毒药的药膏可以消除毒病