English
Not doing anything is the discipline of the Pratimoksha vows. Whatever one does, sealing it with the mudra of the three doors and the three vajras, not transgressing, is the accumulation of virtuous Dharma. If it transforms into the benefit of others, not abandoning any samsaric Dharma while acting, this is benefiting sentient beings, encompassing all disciplines and vows, and being completely pure. Third, establishing the distinction of the ways and the actual entities: there are the samayas of immediate entry, which do not need to be protected, and the samayas of gradual entry, which have a period of protection. The first is: because one abides in the samaya of Great Equality, there is no accepting or rejecting, therefore there is no need to protect. As it says in this very text: "By joining equality with equality, if one abides in the samaya of equality, one will attain the Great Perfection of Equality." The second is: briefly stating the samayas according to the general system of tantras, and explaining in detail the samayas spoken of in this very text. The first is: In the root tantra of the Union of Bliss and Peace, it says: "Listen, all you assembly of the Union, whoever has entered this mandala, should protect and restrain, and should grasp by distinguishing between common, special, and exceeding." Therefore, there are three samayas: common, special, and exceeding. The first is: the samayas that are generally known as the protective boundaries of the vows of the Pratimoksha, Bodhisattva, and Outer Tantras. From that it says: "The Pratimoksha and Bodhicitta, in the Action, Performance, and Yoga Tantras, whatever is said to be protected, is the common samaya." The second is: From that it says: "The four that are fundamental, and the twenty-five branches." Therefore, the root is the three of body, speech, and mind, or adding Bodhisattva, four. The five sets of branch samayas are: As it says in the "Clear Illumination": "The five to be practiced and the five not to be abandoned, accepting and accomplishing, and the five to be known, are the uncommon explanation." The third is: The twenty samayas that are especially taught to be protected by a yogi who abides in the common and special samayas, in the context of great accomplishment and so forth. In the Peaceful Root Tantra it says: "The exceeding samayas of the meaning of the text, should be exceedingly protected. Do not harm the body of the vajra master who is the king of beasts, do not destroy the throne, do not engage sexually with the mother of the food master, do not put poison in the torma, do not break up the assembly of faithful people who offer precious things, do not cut off small
Chinese
不要玷污殊胜的供品。饮用时，不要享用莲花的雌蕊，不要使用未婚的女性。秘密。不要将秘密咒语传授给有漏洞的劣质容器。不要将精华倒入容器中。对于未经检查的物品，如无意义的头盖骨等，不要依赖。不要将水晶球埋在泥里。不要诽谤智者的功德。不要用不洁的容器盛放洁净之物。不要将本尊明妃用于不好的目的。不要抛弃如意具相的本尊明妃和弟子。不要焚烧宝珠。不要分离大鹏的翅膀。方便智慧。不要将天铁制成的弯刀插入内脏。不要使用猛兽吃剩的残羹，不要使用他人用过的物品。不要摧毁金刚巨岩，不要破坏他人坛城的上师座位。不要破坏他人围墙和栅栏的边界。不要让风吹灭灯，不要让禅定的光明陷入昏暗。不要中断智慧之水的念诵之流，要舍弃中断。不要忘记教令印、手印、灌顶印和象征。不要拖延。不要阻止金刚石城堡中行使法力的人。不要贬低上师，不要降低地位。这些是应当守护的，是特别珍视的誓言。如是说。第二，分为分类的基础和由此分类出的类别。第一，有根本誓言五条和支分誓言十条。第一条是：不舍上师，尊敬上师。等等。其意义在《明灯》中阐明：菩提心两种，上师六位，道友四位，咒语三种，手印四种，秘密十条，应知为根本。因此，五根本中的第一条是不舍上师，对境是殊胜的胜义和世俗菩提心两种。不舍弃它们，就是证悟显空不二，身语意不超越本尊的身语意之手印。如《明灯》所说：自身是胜者的手印，众生界也应如是知晓，显空不二金刚身，所作所见所闻的一切，为了利益有情，不作任何显现。忆念和正念先行，若三时中不忆念，如何能成为大乘咒师？如是说。第二是尊敬上师，对境的区分是：一切恭敬为殊胜，恩德十
English
Do not defile the supreme offerings. When drinking, do not consume the pistil of the lotus, do not use unmarried women. Secret. Do not impart secret mantras to leaky, inferior vessels. Do not pour essence into a vessel. Do not rely on untested items, such as meaningless skulls. Do not bury crystal balls in mud. Do not slander the virtues of the wise. Do not use unclean vessels to hold clean things. Do not use the consort-deity for bad purposes. Do not abandon the wish-fulfilling consort-deity and disciples. Do not burn jewels. Do not separate the wings of the great Garuda. Skillful means and wisdom. Do not insert a meteorite iron curved knife into the internal organs. Do not use the leftovers of wild animals, do not use items that have been used by others. Do not destroy the Vajra Great Rock, do not destroy the guru's seat in another's mandala. Do not break the boundaries of another's walls and fences. Do not let the wind extinguish the lamp, do not let the light of meditation fall into darkness. Do not interrupt the stream of wisdom water recitation, abandon interruption. Do not forget the command seal, hand seal, empowerment seal, and symbols. Do not delay. Do not stop those who practice magic in the Vajra Diamond City. Do not denigrate the guru, do not lower the status. These are to be protected, they are especially cherished vows. Thus it is said. Secondly, there are the categories of the basis of classification and the categories classified from it. First, there are five root vows and ten branch vows. The first is: Do not abandon the supreme guru, respect the guru. And so on. Its meaning is clarified in the "Clear Light": Two kinds of Bodhicitta, six gurus, four companions, three mantras, four mudras, ten secrets, should be known as the root. Therefore, the first of the five roots is not to abandon the supreme guru, the object is the two kinds of superior ultimate and conventional Bodhicitta. Not abandoning them means realizing the non-duality of appearance and emptiness, and not transgressing the mudras of the body, speech, and mind of the deity. As the "Clear Light" says: One's own body is the great mudra of the Victorious Ones, and the realm of sentient beings should also be known as such, the non-dual appearance and emptiness Vajra body, all that is done, seen, and heard, for the benefit of sentient beings, nothing is done or appears. Mindfulness and awareness go first, if not remembered in the three times, how can one be a Mahayana mantra practitioner? Thus it is said. The second is to respect the guru, the distinction of the object is: All respect is supreme, kindness ten
Chinese
总的来说，获得加持；如同比丘的堪布一样，引入佛法之门；给予誓言并灌顶，是誓言灌顶；成为忏悔的对象，是弥补破损；如同讲法的法师一样，解脱知识之流；以及宣讲深奥口诀的上师，共有六种。如《光明疏》所说：“总和引入与誓言灌顶，弥补破损与解脱知识之流，口诀传承的法师们。”特别地，讲解续部、灌顶、接受口诀，更是应该尊敬的对象。如《集密寂静续》所说：“讲解续部、灌顶，即是宣讲。”尊敬的方式，如《光明疏》所说：“对于拥有地方权力的国王，叔父、父亲、母亲和眼睛，以胜过心爱的方式看待。”将这些尊敬方式的例子，依次对应于六种法师。特别是，对于这三种特别的对象，要么视为胜过佛陀，要么视为与佛陀平等，要么视为第四宝，选择其中任何一种观点，以身语意三门，毫无虚伪地尽力令其欢喜。第三，不中断咒语和手印的传承。对象是三咒和四手印。如《光明疏》所说：“根本生起和事业咒，誓言事业和法，身即是大手印四种。”不中断这些，修持的方式是，分为上、中、下三种精进来说明。其中说：“上等者如河流般不断，或三天三夜、两天一夜，不散乱地自然念诵。中等者一个月六时，或四时之间不中断。下等行为瑜伽士，每月或每半月，不努力精进，就是毁坏菩提种子。荟供和朵玛也是如此，至少不要超过一月一年。”第四，慈爱道友。对象是：总的道友，一切众生；远处的道友，进入佛陀教法的所有人；近处的道友，进入密咒乘的人；其中特别的是，内在融合的道友，被同一位上师摄受的如同一个父亲的兄弟，由此推及，被同一个坛城摄受的如同一个母亲的兄弟，这两种人更是应该特别慈爱的对象。也如《光明疏》所说：
English
Generally, receiving blessings; like a Khenpo who introduces one to the Dharma, initiating into the Dharma; bestowing vows and empowerment is the empowerment of vows; becoming an object of confession is making amends for transgressions; like a Dharma teacher who expounds the Dharma, liberating the stream of knowledge; and the Lama who reveals profound instructions, there are six. As the "Clear Illumination" states: "General and introducing, and the empowerment of vows, making amends for transgressions and liberating the stream of knowledge, the teachers of oral transmission." In particular, those who explain the Tantras, bestow empowerments, and receive oral instructions are especially worthy of reverence. As the "Peaceful Tantra of the Gathering of Bliss" states: "Explaining the Tantras, bestowing empowerments, is itself the teaching." The manner of reverence is as follows: As the "Clear Illumination" states: "The king who has power over the land, the uncle, father, mother, and eyes, are to be regarded with more affection than one's own heart." Apply these examples of how to show reverence to the six kinds of teachers in sequence. In particular, regarding the three special objects, one should adopt one of the following views: either regarding them as superior to the Buddha, equal to the Buddha, or as the fourth Jewel, and then, with body, speech, and mind, without any deceit, do whatever pleases them. Third, not interrupting the lineage of mantra and mudra. The objects are the three mantras and four mudras. As the "Clear Illumination" states: "The root generation and action mantra, the vow action and Dharma, the body itself is the Great Mudra, the four." The way to practice these without interruption is explained by dividing it into three levels of diligence: superior, intermediate, and inferior. It says: "The superior practitioner repeats it continuously like a river, or for three days and three nights, two days and one night, naturally without distraction. The intermediate practitioner does not interrupt it for six times a month, or between four times. The inferior action yogi, if he does not strive diligently every month or every half month, destroys the seed of enlightenment. Likewise, the Tsok and Torma offerings should not be allowed to pass even a month or a year." Fourth, to be loving towards one's Dharma siblings. The objects are: the general Dharma siblings, all sentient beings; the distant Dharma siblings, all those who have entered the Buddha's teachings; the close Dharma siblings, those who have entered the Mantrayana; and especially, the intimately connected Dharma siblings, those gathered by the same Lama are like brothers of the same father, and by extension, those gathered by the same mandala are like brothers of the same mother, these two are especially worthy of love. As the "Clear Illumination" also states:
Chinese
从吉祥开始。为了无边众生的自性觉悟，凡不是从我出发的，因为是如来藏的兄弟，未来的佛性，如同共同的兄弟和父亲一样。与佛法结缘长久，见解和行为一致，被认为是亲近的。同一誓言的内在融合。如此说。对于他们的慈爱方式是：以不离菩提心的想法，恒常地慈爱和关怀。如《怖畏金刚》中所说：对金刚兄弟也应有同情心，无论是融合的还是未融合的，都是所有的兄弟。对于进入正道的人，即使是带有供养的微小心意，也应恒常地舍弃。要尽力慈爱和关怀，彼此像眼睛一样看待。如此说。第五，关于秘密宣告。地点是《细微扩展》中说：违犯誓言，背离誓言，没有誓言，没有见到坛城，无论是融合的还是未融合的，对所有这些。如此说。对于那些应该保密的事项是：其中说：共同的和中间的秘密各有四个，适合的和委托的有十种。如此说。其中，一般的四种秘密是：如《明示》中所说：深刻的见解，粗犷的行为，本尊的名号、陀罗尼和成就的标志。因此，深刻的见解是对小乘等智慧低下者保密的，行为是对未融合者保密的。本尊、咒语和成就的标志这三者，如果向未融合者展示，就会违犯誓言；即使向融合者展示，也会失去成就，因此在任何情况下都应保密。中间的四种秘密是：其中说：修持的地点、时间、同伴和物品，在中间要保密地修持。因此，在修持的过程中，特别要保密。适合保密的是：供品、秘密的行为以及道友的恶行等，凡是不应该看到和听到的。委托的是：上师和道友嘱咐说，这个和那个要保密。这些不是因为法本身有缺陷才需要保密，其中说：秘密真言并非有缺陷，而是为了众生的利益才严加保密。因为能够保密，成就才不会消失，为了保密，才说了各种隐语。如此说。像这样，这五者是道路和果的基础，因此被称为根本誓言。如果将这些归纳为三个根本，那么守护上师和道友这两者是身的誓言。