English
Those who are gathered by the land are brothers of the same father, and those who are gathered by the same mandala by its power are brothers of the same mother. Among them, the latter three in particular are spiritual friends who have entered the right path, and among them, the mixed spiritual friends are especially worthy of love. Towards them, one should always be inseparable in a loving manner, and with a selfless intention to benefit, one should maintain a continuous stream of affection. The objects of secret proclamation are: In the 'Subtle Expansion Sutra,' it says: 'Those who have broken vows, deviated from vows, and those without vows who have not seen the mandala, to all mixed and unmixed.' So, how to keep secrets? Generally, the words and meanings of secret mantras are external, and should be kept secret from those who are not vessels. In particular, in the 'Subtle Expansion Sutra,' it says: 'The general and intermediate secrets are four each, and the suitable and entrusted are ten types.' These should be kept very secret. Among them, the general four secrets are: In the 'Clear Illumination,' it says: 'Keep secret the profound view, the rough conduct, and the names, forms, and signs of accomplishment of the deities.' Among them, the profound view is for those with low intelligence such as the Hinayana, and the conduct is kept secret from all unmixed ones. The mantra and signs of accomplishment of the yidam deity, if shown to the unmixed, will break the vows; even if shown to the mixed, accomplishments will be lost, so they should be kept secret in all circumstances. The intermediate four secrets are: 'The place, time, companions, and substances of practice, keep secret in the middle and practice.' Therefore, it should be kept secret during the intermediate time of practice. What is suitable to be kept secret are those substances and behaviors that should not be seen or heard. What is entrusted is: things that the teacher and spiritual friends have instructed to keep secret, do not tell others. Like this, these five are like the roots of a tree, the basis of qualities, so they are called the five roots. That is, bodhicitta and mudra are the vows of practice, and the other three are the best of the vows of protection, the roots. If further condensed into three roots, then protecting the guru and spiritual friends is the vow of body, mantra and mudra are the vow of speech, and the ten secrets are the vow of mind. If bodhicitta is also condensed into the vow of mind, that would be better. As it says in the 'Joyful Gathering Peaceful Tantra': 'Meditating on the three bodhicittas is the vajra vow of mind.' Second, the branch vows have three: the explanation of the five that should not be abandoned and the five that should not be discarded.
Chinese
以及，两者的总结。第一，愚痴等两句。对此，在《光明疏》中说：“真实五毒，虚假五毒。”因此，总的来说有真实和虚假两种。真实的五毒是：当证悟一切法平等性时，见解上没有偏颇，行为上没有取舍，这是愚痴；对未证悟者生起无缘大悲的贪欲；以自性智慧摧毁邪见的嗔恨；不容纳平等性见解的傲慢；二取执着不容纳于平等性之中的嫉妒。通过证悟和串习来修持，因此不舍弃。虚假的五毒是：五毒各自的自相。为什么要不舍弃它们呢？虚假的五毒，具有法性，不是应该舍弃的，因为一切法以各自的自性为空性，所以没有可舍弃的实物；如果被方便所摄持，即使运用也不会束缚，而是解脱之道；并且本来就是五部如来的自性。因此，不舍弃是有必要的，因为对事物的执着会消退，并且运用束缚之业也能解脱，像这样对于方便道的甚深之处生起定解，并且对于证悟甚深法性有快速的智慧。第二，不抛弃的五种是：白菩提等两句。白菩提是白色菩提心，红菩提是红色菩提心，大粪，以及大肉清净的容器，也就是精华，以及尿液等，是用来清净不清净的分别念，消除五种疾病，产生共同的五种功德，并且是成就五部如来五种智慧的特殊誓言物，因此，不应该抛弃，而应该接受。这里大多数版本都写着“清净的容器和精华”，这是不正确的，因为在梵文版本中有水的对应词“Jalam”。塔洛的译文中也说：“白和红以及粪便，大肉清净的容器，水本身也不应该抛弃。”第三，总结是：支分等两句。像这样不舍弃，是因为成为根本的助伴或方便，所以称为十支分的誓言，因为是本来就安住于三清净和四平等之中的意义。
English
And, the conclusion of both. First, ignorance and so on, two lines. Regarding this, it is said in the 'Clear Illumination': "The five true poisons, the five false poisons." Therefore, in general, there are two types: true and false. The five true poisons are: when realizing that all phenomena are equal, there is no bias in view and no acceptance or rejection in conduct, this is ignorance; attachment with great compassion without object for those who have not realized it; hatred that destroys wrong views with the wisdom of self-awareness; arrogance that does not accommodate the view of realizing equality; and jealousy that does not accommodate the clinging to duality in the realm of equality. Through the practice of realization and habituation, therefore, one does not abandon them. The five false poisons are: the self-characteristics of the five poisons themselves. Why should one not abandon them? The five false poisons, having the nature of phenomena, are not to be abandoned, because all phenomena are empty of their own self-nature, so there is no real substance to be abandoned; if grasped by skillful means, even if used, they will not bind, but are the path to liberation; and they are inherently the nature of the five Buddha families. Therefore, there is a need not to abandon them, because attachment to things will subside, and by using the actions that bind, one can be liberated. Like this, one generates certainty in the profoundness of the path of skillful means, and one has the need for quick intelligence to realize the profound nature of phenomena. Second, the five that are not to be discarded are: white essence and so on, two lines. White essence is white bodhicitta, red essence is red bodhicitta, feces, and the pure container of great flesh, which is essence, and urine, etc., are for purifying impure thoughts, eliminating the five diseases, producing the five common qualities, and because they are special samaya substances for accomplishing the five Buddha families and the five wisdoms, therefore, they should not be discarded, but should be accepted. Here, in most versions, it says "pure container and essence," which is incorrect, because in the Sanskrit version there is the equivalent word for water, "Jalam." In Tharlo's translation, it also says: "White and red and feces, the pure container of great flesh, water itself should also not be discarded." Third, the conclusion is: limbs and so on, two lines. Like this, not abandoning, because it becomes a fundamental companion or means, therefore it is called the ten-limbed samaya, because it is the meaning of inherently abiding in the three purities and four equalities.
Chinese
应当通过证悟来实践。第三，解释是：守护等，这是一个偈颂。之前所说的守护和修持的五种誓言是根本誓言，就像树的根一样，守护它就能获得成就，如果违犯，暂时连菩提的种子也会消失。不舍弃、不抛弃的五种誓言，因为需要作为根本誓言的助伴，所以称为支分誓言。如果违犯这些誓言，会阻碍迅速获得果实，就像难以逾越的篱笆和壕沟一样。第三，具有过患和功德的平等誓言是：平等等等，这是一个偈颂。对于一切法在真三身中无差别平等，以甚深智慧方便之道平等结合的意义，不超越这个意义，所以是平等誓言。安住于此状态，就能获得果实——平等圆满的大圆满，普贤王如来无有差别的地，因此应当守护。如果违背它，超越平等而执着于差别，就不能获得成佛的果实。第四，违犯誓言的过患有三种：与违犯者交往的过患，根本誓言违犯的过患，支分誓言违犯的过患。第一种是：根本违犯等等，这是一个偈颂。对于违犯根本誓言、戒律松弛的人，不要与那些不努力及时弥补誓言的人交往，甚至一瞬间也不要交往，片刻也不要说话。为什么呢？因为与违犯者交往的罪过是说不完的，被称为“同伴违犯”。就像《总集经》中所说：‘如若腐坏之乳汁，以腐败令诸乳腐，瑜伽若坏一人者，令诸瑜伽皆败坏。’第二种是：根本誓言等等，这是一个偈颂。如果根本誓言违犯，就像降雨反而导致旱灾一样，今生所做的一切事业都会变成相反的结果，出现各种不 желаемое 的事情。来世也会遭受各种不 желаемое 的果报，比如金刚地狱等三恶道的痛苦，即使不 желаемое ，也会像磁铁吸引铁一样，不由自主地聚集。第三种是：支分等等，有两句：支分的誓言
English
It should be practiced through realization. Third, the definition is: Protecting, etc., this is one verse. The five vows of protecting and practicing mentioned earlier are the root vows, like the root of a tree. If you protect it, you will attain accomplishments, and if you break it, even the seed of enlightenment will disappear for a while. The two sets of five vows of not abandoning and not discarding are called branch vows because they are needed as companions to the root vows. If these are broken, they will hinder the quick attainment of fruit, like a fence and a moat that are difficult to cross. Third, the equal vow with faults and merits is: Equal, etc., this is one verse. The meaning of equally uniting all dharmas in the three kayas without discrimination with the profound path of wisdom and skillful means does not go beyond this meaning, so it is the equal vow. If you abide in this state, you will attain the fruit—the great perfection of equal completion, the ground of Samantabhadra without distinction, so it should be protected. If you violate it and cling to differences beyond equality, you will not attain the fruit of Buddhahood. Fourth, there are three faults of breaking vows: the fault of associating with those who have broken vows, the fault of breaking the root vow, and the fault of breaking the branch vow. The first is: Root broken, etc., this is one verse. Do not associate even for a moment or speak even for a moment with those who have broken the root vow, whose discipline is lax, and who do not strive to repair the vow in a timely manner. Why? Because the fault of associating with those who have broken vows is beyond words, it is called "companion breaking." As it says in the Kun Dus: 'Just as rotten milk, rots all the milk with rot, one who has broken yoga, makes all yogis bad.' The second is: Root vow, etc., this is one verse. If the root vow is broken, like rain causing drought, everything you do in this life will turn into the opposite result, and various undesirable things will happen. In the next life, you will also suffer various undesirable results, such as the suffering of the three lower realms, such as the Vajra Hell, and even if you do not want to, you will gather involuntarily like iron attracted by a magnet. The third is: Branch, etc., there are two lines: The branch vow
Chinese
如果誓言退失，那么所修的果实和成就都会消失，来世会堕入三恶道之中。第五，誓言的自性：所有的誓言等，根本和支分的誓言的自性是身语意无二无别的大金刚的自性。这是三世诸佛的本体，一切法的命脉，一切戒律中最殊胜的。第六，详细阐述誓言的分类，分为两种：三百六十种和无边无际的扩展。第一种是根本誓言等一个偈颂。对此，《细续》中说：“从根本和支分中，五十大和一百六十，以及两百的守护，全部都应遵循佛语和教言。”因此，根本誓言分为一百六十种，支分誓言分为两百种，总共三百六十种。也就是，对于五个根本誓言，每一个又分为方便和智慧两种，所以是十种。又，五个根本誓言中的每一个又分为三十种，所以是一百五十种。加上之前的十种，总共一百六十种。对此，《细续》中也说：“所谓的五支，从一开始就是方便行和智慧，每一个都有三十种守护。”支分誓言是两个五组，也就是十个，每一个的分类方式就像愚痴一样，每一个又分为二十种，所以是两百种。这样，如果想要了解根本和支分的三百六十种誓言各自的含义，就应该阅读《细续》。第二种是誓言等一个偈颂。这些根本和支分的誓言与其他誓言不同，非常奇妙。为了利益六道十方世界中，被三有包含的无量众生，为了调伏他们各自不同的分别念，誓言的分类也扩展到不可思议的数量，从而利益他们。第七，显示不退失誓言的功德，分为六个方面。第一，获得果实和无量功德：此外等一个偈颂。从平等誓言中
English
If the vows are broken, the fruits and attainments of practice will disappear, and in the future, one will fall into the three lower realms. Fifth, the nature of the vows: All the vows, etc., the nature of the root and branch vows is the indivisible body, speech, and mind, the nature of the great Vajra. This is the essence of all Buddhas of the three times, the life force of all dharmas, and the most sacred of all disciplines. Sixth, elaborating on the categories of vows, there are two types: three hundred and sixty, and infinite expansion. The first is the root vow, etc., one verse. In this regard, the "Detailed Tantra" states: "From the root and branches, fifty, one hundred and sixty, and two hundred to be protected, all should follow the Buddha's words and teachings." Therefore, the root vows are divided into one hundred and sixty, and the branch vows are divided into two hundred, totaling three hundred and sixty. That is, for the five root vows, each is divided into two, method and wisdom, so there are ten. Also, each of the five root vows is divided into thirty, so there are one hundred and fifty. Adding the previous ten, there are a total of one hundred and sixty. In this regard, the "Detailed Tantra" also states: "The so-called five branches, from the beginning, are method and wisdom, each having thirty to be protected." The branch vows are two sets of five, that is, ten, and the way of dividing each is like ignorance, each being divided into twenty, so there are two hundred. Thus, if you want to understand the meaning of each of the three hundred and sixty root and branch vows, you should read the "Detailed Tantra." The second is the vow, etc., one verse. These root and branch vows are different from other vows and are very wonderful. In order to benefit the immeasurable beings contained in the three realms in the six realms and ten directions, in order to subdue their respective different discriminations, the categories of vows are also expanded to an inconceivable number, thereby benefiting them. Seventh, showing the merits of not breaking the vows, divided into six aspects. First, obtaining fruits and immeasurable merits: Furthermore, etc., one verse. From the equal vows