English
From auspiciousness. For the sake of the self-awareness of limitless sentient beings, whatever is not from myself, because they are siblings of the Sugata-garbha, the future Buddha-nature, like common siblings and fathers. Having a long connection with the Buddha's teachings, and having consistent views and conduct, are said to be close. The inner blending of the same samaya. Thus it is said. The way to show love to them is: with the thought of not separating until enlightenment, to always cherish and care for them. As it says in 'Fearsome Lightning': Even for vajra siblings, there should be compassion, whether blended or unblended, they are all siblings. For those who have entered the right path, even a small intention with offerings should always be abandoned. Exert the strength of cherishing and caring, and look at each other as if they were eyes. Thus it is said. Fifth, regarding secret proclamation. The place is from 'Subtle Expansion': Breaking samaya, deviating from samaya, having no samaya, not seeing the mandala, whether blended or unblended, to all of these. Thus it is said. What should be kept secret from them is: From that: Common and intermediate secrets, four each, and appropriate and entrusted, ten kinds. Thus it is said. Among these, the four general secrets are: As it says in 'Clear Illumination': Profound view, outrageous conduct, deity names, dharanis, and accomplished signs. Therefore, the profound view is kept secret from those of lesser intelligence, such as the Hinayana, and the conduct is kept secret from the unblended. The three, the yidam deity, mantra, and signs of accomplishment, if shown to the unblended, the samaya is broken; even if shown to the blended, the accomplishments are lost, therefore they should be kept secret in all circumstances. The four intermediate secrets are: From that: The place, time, companions, and substances of practice, should be kept secret in the middle of practice. Therefore, during the practice, it should be kept particularly secret. What is appropriate to keep secret is: Offerings, secret conduct, and the misdeeds of fellow practitioners, etc., all that should not be seen or heard. What is entrusted is: The lama and fellow practitioners advise, 'Keep this and that secret.' These are not kept secret because there is a fault in the Dharma itself, from that: Secret mantra is not faulty, but it is kept very secret for the benefit of sentient beings. Because it can be kept secret, accomplishments do not disappear, and for the sake of secrecy, various coded languages are spoken. Thus it is said. Like that, these five are the basis of the path and the result, therefore they are called root samayas. If these are condensed into three roots, then guarding the lama and fellow practitioners, these two are the samaya of the body.
Chinese
词。 咒语手印语之誓言。 菩提心与秘密十事意之誓言。 又归纳为二， 敬重上师， 慈爱道友， 不说秘密，守护此三者之誓言。 修持菩提心与咒语手印二者之誓言。 有些人， 身语意之计数方式如前，但将无上不舍列为应避免，认为是四个根本。 但我认为，将无上不舍归在意中更好， 因为《集乐寂静续》中说： “修持菩提心三者， 是金刚意之誓言。” 因此。 第二，支分誓言有五不舍和五不弃。 第一是： “愚痴贪欲与嗔恨， 我慢嫉妒皆不舍。” 在此， 《光明疏》中说： “当说不舍之誓言， 正确五毒与邪五毒。” 因此，总的来说有正确五毒和邪五毒两种。 第一种是， 在证悟轮涅一切法平等性之时， 见解上没有偏颇，行为上没有应取应舍之法，这是愚痴。 对于未能如此证悟的众生，以慈悲心生起贪恋，这是贪欲。 以自生智慧摧毁邪见，这是嗔恨。 不将证悟平等性的见解置于低位，这是我慢。 具有二元执着的见解和行为无法容纳于平等性的境界中，这是嫉妒。 这些都是为了自他法三者的利益而不舍弃的。 第二种是， 所说的不舍五烦恼， 是秘密还是宣扬呢？ 对于非器是秘密，对于具器则宣扬。 是不了义还是了义呢？ 因为没有必要将不舍烦恼作为不了义来宣示， 所以这里将大智慧平等也作为见解所及的了义来宣示。 为什么不舍弃呢？ 因为作为所断之邪五毒并非所应断， 因为所应断之实体并不成立， 并且是善巧方便之道， 并且是自性大。 第一， 因为一切法自性皆空，所以不必断除， 就像对于海市蜃楼不需要筑坝一样。 就像《金刚经》中说： “烦恼皆如幻，自性空。” 以及《不退转法轮经》中说：
English
Words. The vows of mantra mudra speech. The vows of Bodhicitta and the ten secrets of mind. Again, to condense into two: Honoring the Lama, loving the Dharma brothers, and keeping the three vows of not speaking secrets. The vows to accomplish both Bodhicitta and mantra mudra. Some, the enumeration of body, speech, and mind is as before, but if the unsurpassed non-abandonment is counted separately, it is considered as four roots. But I think it is better to include the unsurpassed non-abandonment in the mind, because in the Tantra of Blissful Union of Peace it is said: "Meditating on the three Bodhicittas is the vow of the Vajra mind." Therefore. Secondly, the branch vows have five non-abandonments and five non-rejections. The first is: "Ignorance, attachment, and hatred, pride and jealousy are not abandoned." In this context, the Clear Illumination says: "The vows of non-abandonment should be explained, the five correct poisons and the five wrong poisons." Therefore, in general, there are two types: the five correct poisons and the five wrong poisons. The first is: When all phenomena of samsara and nirvana are realized as equality, there is no partiality in view and no distinction between what should be taken and what should be abandoned in behavior, this is ignorance. Compassionately clinging to beings who have not realized this, this is attachment. Destroying wrong views with self-born wisdom, this is hatred. Not lowering the view of realizing equality, this is pride. The views and behaviors of dualistic clinging cannot be accommodated in the realm of equality, these are jealousy. These are not abandoned for the sake of the three benefits of self, others, and Dharma. The second is: Those explanations of not abandoning the five afflictions, are they secret or proclaimed? Secret to those who are not vessels, and proclaimed to those who are vessels. Are they provisional or definitive? Because there is no need to declare the non-abandonment of afflictions as provisional, here the great wisdom of equality is also declared as definitive, as far as the view reaches. Why not abandon them? Because the five wrong poisons, as objects, are not to be abandoned, because the substance to be abandoned is not established, and because it is a skillful means of the path, and because it is of great nature. First, because all phenomena are empty of their own nature, there is no need to abandon them, just as there is no need to build a dam for a mirage. As it is said in the Vajra: "The afflictions are like illusions, empty of nature." And in the Sutra of the Wheel of Non-Returning:
Chinese
如同无明虚空一般，一切法皆无自性。没有贪欲，也没有嗔恨。我慢以及嫉妒等，如幻，本性空无。不可见有无，远离所依。如是说。第二，如果被方便所摄持，即使运用烦恼也不会被束缚，反而会变成解脱之道。因此，不应舍弃。如同用毒药的药油来消除毒病一样。如《海》中所说：“烦恼道乃大清净，方便欲妙为庄严之胜。一切一切享用故，迅速成为黑汝嘎之光辉。”又如《摄大乘论》中所说：“与大方便相应者，烦恼转为菩提之支分。”如是说。第三，五烦恼即是五智慧，表相是五部佛，因此不应舍弃。因为从烦恼之外不可能成就其他的身和智慧，如同有为法和无常法一样。如是，在第二十八条誓言中说：“嫉妒等五烦恼，本来即是五部的自性。”如是说。又，不舍弃的必要是什么呢？烦恼五毒，具有三种必要，因此不应舍弃。也就是，有遣除实执的必要。从前，一位名叫火难的施主认为火只能焚烧，后来，当他看到苦行者以火净身，以及名叫火鼠的动物的行为时，他便改变了认为火的热性只有一面的执着。同样，下乘行者认为五毒只是轮回之因的执着也会被遣除。第二，有对甚深教法生起敬信的必要。因为下乘行者视烦恼为过患，从而进行断除、遮止、对治和转变。而在此处，运用烦恼就能获得解脱，因此会认为这太稀奇了，从而对甚深教法生起信心的敬仰。第三，有迅速证悟甚深法性的必要。因为证悟烦恼与法性无二无别，所以不需要从其他地方寻找道果，从而能够获得决断。总之，以对治来断除和任其自然运用，两者都无法避免过失。如果以慈爱等对治来断除嗔恨等烦恼，那么只能在因的乘中获得解脱，而且还有无法从根本上拔除的过患。如果
English
Just like the sky of ignorance, all phenomena are without characteristics. There is no desire, and there is no hatred. Pride and jealousy, all are like illusions, their essence is emptiness. One cannot see existence or non-existence, they are free from support. Thus it is said. Secondly, if one is seized by skillful means, even if one uses afflictions, one will not be bound, but will transform into a path of liberation. Therefore, one should not abandon them. It is like using medicinal oil made from poison to eliminate a poisonous disease. As it is said in the Ocean: "The path of afflictions is great purity, the enjoyment of skillful means is the supreme ornament. Through enjoying everything, one quickly becomes the glorious Heruka." And as it is said in the Compendium of Vehicles: "For those who possess great skillful means, afflictions transform into limbs of enlightenment." Thus it is said. Thirdly, the five afflictions themselves are the five wisdoms, and their symbols are the five Buddha families, therefore one should not abandon them. Because the body and wisdom cannot be accomplished from substances other than afflictions, just like conditioned things and impermanence. Thus, in the twenty-eighth vow, it is said: "The five afflictions, such as jealousy, are inherently the nature of the five families." Thus it is said. Furthermore, what is the necessity of not abandoning them? The five poisons of afflictions should not be abandoned because they possess three necessities. That is, there is the necessity of reversing the clinging to inherent existence. In the past, a householder named Fire Hazard thought that fire could only burn. Later, when he saw an ascetic purifying himself with fire and the behavior of an animal called Fire Mouse, he reversed his clinging to the one-sided view that fire's heat only burns. Similarly, the clinging of lower vehicle practitioners who believe that the five poisons are solely the cause of samsara will be reversed. Secondly, there is the necessity of generating respect for the profound teachings. Because lower vehicle practitioners view afflictions as faults and therefore engage in abandoning, preventing, purifying, and transforming them. But here, liberation is attained by using afflictions, so one will think this is amazing and generate respectful faith in the profound teachings. Thirdly, there is the necessity of quickly realizing the profound nature of reality. Because by realizing that afflictions are inseparable from the nature of reality, one does not need to seek the path and result from elsewhere, and thus one can gain certainty. In short, both abandoning through antidotes and using them naturally cannot avoid faults. If one abandons afflictions such as hatred through antidotes such as love, then one will only attain liberation in the causal vehicle, and there is also the fault of not being able to uproot them completely. If
Chinese
如果随意使用大地无法容纳之物，将会堕入五种罪堕。正如《道次第》中所说：“因此，在未证悟平等性之前，纵容五毒将轮回于五种境地。”因此，具备见修行持把握的瑜伽士，即使享用烦恼也不会被束缚，如同孔雀以毒为食。当烦恼因干燥而生起时，不会像普通人一样受其支配。不像下乘那样进行断除、遮止、净化和转变，而是像鱼在水中一样自在地将其转化为道用。这就是不舍弃的合理理由。第二是：白菩提、红菩提、大香、肉。不要丢弃清净器皿中的水。因此，这五种誓言物是具有法性自性、自身体性、力量和加持的特殊物质，因此不应丢弃。其中有四个不丢弃的理由：因为它们是本来无取舍之法性的显现，所以也不应丢弃。如《支分》中所说：“甘露是本来清净之法，无取舍，超越一切。智者应接受作为本来守护之大誓言。”因此，也不应丢弃，因为它们是五部如来五智的体性。如《灰烬》中所说：“甘露菩提心是金刚部之镜智。同样，大香是如来之法界。肉是宝生部之平等性。红菩提是莲花部之妙观察智。尿液是羯磨部之成所作智。五者是五部的实物。大香和尿液是菩提心。”因此，也不应舍弃，因为它们能消除五种疾病。白菩提1、红菩提2、大香3、小便4、大肉5依次消除热病1、寒病、黑毒3、瘟疫4、麻风病5。也不应舍弃，因为它们具有五种自性力量。按照之前的顺序，可以获得不忘失之陀罗尼1、容光焕发2、长寿3、声音悦耳4、力量强大5的功德。第二部分包括意义和名称的阐述。第一部分是：在《广大篇》第二品中，从“舍弃金刚”之誓言到“等持之手印”之间，共宣说了九十七条誓言，其中大部分是阐述应知的誓言。此外，摩诃瑜伽的论典阐述了如何看待一切应知事物，这些都是誓言。