English
Homage! For the sake of the secret meaning, do not speak. These are the five roots, the supreme samaya of practice and protection. As such, among the five, the first, not abandoning the unsurpassed, is not abandoning the mind of enlightenment, the supreme two truths, which is the unsurpassed object. How not to abandon it? That is, realizing the indivisibility of the supreme two truths, not transgressing the mudras of the body, speech, and mind of the deity. As the "Clear Illumination" says: One's own body is the great mudra of the victorious ones, and the realm of sentient beings is also known as such, the indivisible emptiness-appearance vajra body, all that is done, seen, and eaten, for the sake of the mind, nothing is done or appears. Mindfulness and awareness are sent forth in advance, if one does not continuously remember in the three times, how can one comprehend the Great Vehicle tantra? Thus it is. Second, honoring the guru, as mentioned earlier: the common, the guide, the samaya empowerment, the restoration of impairments, the liberation of the mindstream, the six teachers of oral instruction and transmission. Thus, the six teachers are honored through six ways of honoring. As mentioned earlier: the king who has power over the realm, the uncle, father, mother, and eyes, are shown as surpassing affection. Thus it is. In particular, the three, empowerment, explanation of the tantra, and receiving oral instructions, are especially objects of honor. As the "Collected Bliss Peaceful Tantra" says: The tantra liberation empowerment is the very teaching. Thus it is. Third, not interrupting the continuity of mantra and mudra, the object is the three mantras and the four mudras. The way to practice them is, as the "Clear Illumination" says: Like the continuous flow of a river, or the three places of oneself, the three places of the name, the two become one, reciting naturally without distraction. The intermediate one does not interrupt six times a month, or between four times. The inferior action yogi, in the time of each month or half-month, if one does not diligently strive to practice, one destroys the seed of enlightenment. Gathering and torma offerings, etc., should not be missed even for a year or a month. Thus it is. Fourth, loving one's vajra siblings, as mentioned earlier: For the self-awareness of limitless sentient beings, nothing is other than oneself, because they are siblings of the Sugata's essence, the nature of future Buddhas, they are common vajra siblings like paternal relatives. Being in accordance with the Dharma for a long time, having similar views and conduct is said to be close. Paternal relatives of the same samaya are intertwined. Thus it is. Representing the vajra siblings, the excellent intention of not separating until enlightenment is never interrupted.
Chinese
第五是不说秘密。在《细续》中说：“违犯誓言，从誓言中退转，未见无誓言坛城，以及混合与未混合的一切。”这里指出了应该保密的对境。那么应该保密什么呢？其中说：“共同和中间的秘密各有四个，适合的和委托的有十种。”因此，共同的秘密有四个，中间的秘密有四个，适合保密的，以及被委托保密的。如何保密呢？在四个共同秘密中，深奥的见解要对小乘等智慧低下的人保密，行为要对所有未混合的人保密。本尊的本尊咒语和成就的征相，如果对未混合的人展示，会违犯誓言；即使对混合的人展示，也会导致成就衰退，因此要保密。四个中间秘密是，在修持的整个过程中都要保密。适合保密的是，所有看到后会变得不信任的部分。被委托保密的是，上师和道友嘱咐要保密的内容。第二部分有五个不应舍弃的和五个不应抛弃的。第一部分是，如其中所说：“愚痴、贪欲和嗔恨，傲慢、嫉妒不应舍弃。”共有五个。如果对此进行区分，在《分别光明》中说：“不应舍弃的誓言要讲述，真实五毒和虚假五毒。”分为真实和虚假两种。第二部分是：“白食、红食、气味浓烈的肉，清净的容器水不应抛弃。”第三部分是，如其中所说：“根本誓言有五个，每一个都有两个和三十个，支分誓言有五个，两个，每一个都有二十个。”因此，将五个根本誓言的每一个都分为方便和智慧两种，共有十个。又将五个根本誓言的每一个都分为三十个，共有150个，加上之前的十个，总共160个。将十个支分誓言的每一个都分为二十个，共有200个，加上之前的160个，总共360个。关于这些的详细分类，可以从《细续》中了解。第六是事业，也有三个方面。本体是，在《意滴》中说：“外在无量之性有四。”因此，将一切众生视为自己的父母的慈爱，对他们在六道轮回中遭受痛苦的煎熬生起悲悯，对某些众生拥有天人的享乐等安
English
Fifth is not speaking secrets. In the "Subtle Tantra," it says, "Breaking vows, turning away from vows, not seeing the mandala without vows, and all that is mixed and unmixed." Here, the objects to be kept secret are pointed out. So what should be kept secret? It says, "Common and intermediate secrets, four each, suitable and entrusted, ten kinds." Therefore, there are four common secrets, four intermediate secrets, what is suitable to be kept secret, and what is entrusted to be kept secret. How to keep secret? Among the four common secrets, profound views should be kept secret from those of lower intelligence, such as the Hinayana, and conduct should be kept secret from all who are unmixed. The deity's mantra and signs of accomplishment, if shown to those who are unmixed, will break the vow; even if shown to those who are mixed, it will lead to the decline of accomplishment, so they should be kept secret. The four intermediate secrets are to be kept secret throughout the entire process of practice. What is suitable to be kept secret is all the parts that, when seen, will lead to disbelief. What is entrusted to be kept secret is what the teacher and fellow practitioners have instructed to keep secret. The second part has five that should not be abandoned and five that should not be discarded. The first part is, as it says, "Ignorance, desire, and hatred, pride, and jealousy should not be abandoned." There are five in total. If we distinguish them, in the "Distinguishing Light" it says, "The vows that should not be abandoned should be explained, the five true poisons and the five false poisons." Divided into true and false. The second part is: "White food, red food, strongly scented meat, pure container water should not be discarded." The third part is, as it says, "The root vows are five, each with two and thirty, the branch vows are five, two, each with twenty." Therefore, dividing each of the five root vows into two, means and wisdom, there are ten. Also, dividing each of the five root vows into thirty, there are 150, plus the previous ten, a total of 160. Dividing each of the ten branch vows into twenty, there are 200, plus the previous 160, a total of 360. The detailed classification of these can be learned from the "Subtle Tantra." Sixth is activity, which also has three aspects. The essence is, in the "Mind Drop" it says, "The external immeasurable nature has four." Therefore, loving-kindness that sees all sentient beings as one's own parents, compassion for their suffering in the six realms of samsara, and the joy of some sentient beings having the enjoyments of gods and humans, etc.
Chinese
喜欢安住于平等舍。远离亲疏爱憎的舍，像这样由四无量心的因所生的菩提心，以及由不执着三轮的智慧所摄持，主要以成办他利为目标的方便善巧的行持。 定义是：从“业”（Karma）这个词来说，以身语意三门所包括的行为的性质就是业，那是作者的意愿。
English
It is pleasing to abide in equanimity. Equanimity is being free from attachment and aversion to near and far. Such is the mind of enlightenment arising from the cause of the four immeasurables, and the skillful means of conduct aimed primarily at accomplishing the benefit of others, embraced by the wisdom that does not conceptualize the three spheres. Definition: From the word "Karma," the nature of actions encompassed by the three doors of body, speech, and mind is karma, which is the intention of the doer. Classification: In the Later Translations of the Vinaya, it says, "With various distinctions such as pacifying, karma is condensed into four types." That is, pacifying unfavorable aspects such as diseases and evil spirits, increasing favorable aspects such as life and wealth, subduing those with wrong views, and destroying the malicious, which are the four fierce activities. The order of methods for performing these activities is through fire, substances, Lugu Gyü, stupas, and mudras. The root text states: "Accomplishing activities for the benefit of oneself and others is done through the doors of stupas and mudras, homa, dance, music, and substances." Among these, performing activities through fire is as follows: In the Root of Fire Offering, it says, "The location, substances, the shape of the hearth, mantras and the main deity, the object to be accomplished, the vajra kilaya, the deity's time, the order of activities, and the remaining eleven aspects should be known." As such, all four activities are shown through eleven elements. In this very text, it says, "For the blazing, fierce, and terrifying one, offerings and generosity are made with an angry mind, even destroying the Buddha's body of merit." And so on, each of the four activities is explained with the methods and benefits of performing them through fire. Secondly, performing activities through substances involves: making lingas, creating mandalas, the activities to be accomplished, making offerings and generosity, and their benefits. For the five amritas or five foods, names and symbols are assigned. After inviting them, they are fixed with the vajra kilaya, ground into powder, and distributed to the assembly. Thirdly, performing activities through Lugu Gyü involves: accomplishing the four activities through dance. The supreme mandala of the assembly of "E," connected and bound as Lugu Gyü, is bound, used, and moved in the ten directions. Intoxicated, it breaks and burns. And so on, each of the four activities has its respective benefits. The main activity for accomplishing wrathful deities is this. And so on.
Chinese
且，“萨达那”之语，意为完全领受，即领受欲求之义并使之获得或成就，故名成就法。分类有：共同成就法和殊胜成就法。初者，宣说续部广本各章节所示之方式，作 общей 讲述，以及将这些与根本经文的讲述方式相结合，作 विशेष 讲述两种。初者，如根本经云：“起尸、寿命与布拉成就，大天及四大天王，恶毒调伏歌，国王大臣之，妻室当得二事成，国土舌狼速行逐，隐身成就天龙女，国王大臣将相臣，此生为利世间法。”如是，起尸，即金刚界成就法第七十章；寿命成就法，寂怒二尊等，以仪轨等方式成就之法，第六十四品；布拉色那降伏法，第六十五品；大天摩诃提婆成就法与四大天王成就法，第六十六品；调伏损害恶毒之龙魔，第四十六品；国王与大臣之妻室当得二事，第四十五品；国土当得，第三十八品；名为舌狼者， विशेष 宣说金刚部之速行，第四十一品； общей 成就速行之成就，以及驱逐敌害等至他方，以及隐身成就，以及迎请天女与龙女为手印并使之自在等，第三十八品；国王与大臣成就法，大威力之将相与相臣成就法等，第四十一品所宣说。以彼等事业，不能现前自果殊胜之果，以是之故，称为“此生为利世间法”，如是宣说共同成就法。二者，功德生起之成就六种，五大生起之成就五种，微细事业八种。初者，变为甘露且生起，消除四百零四病症且，受用生起且清净恶趣，任何他物转变能成办。如是，于有毒食物上书写字句，以消化之事业，使殊胜之药变为甘露等。