English
etc., there are many doors. Although it is so mainly from the perspective of the principal deity, in general, it is not contradictory that the guru in "respect the guru" has others besides the one who teaches secret mantras. For example, if disparaging a certain Dharma causes the root downfall of mantras, then a secret mantra Dharma is not needed, as it is said: "Disparaging the Dharma of one's own or another's school is the sixth." Therefore, in "Clear Illumination of Vows," the classification of gurus mentioned here and the ways to respect them are explained in six ways: the general guru who becomes the guide of many beings and from whom one has also received a little kindness, should be respected like a king who protects the country; similarly, like an abbot of ordination, the one who leads into the door of Dharma, i.e., the uncle; the one who bestows vows and empowerment, the vow empowerment, i.e., the father; the one who becomes the place for rectifying downfalls, the one who makes up for deficiencies, i.e., the mother; the one who clearly explains the meaning of the scriptures and teaches, the one who liberates the stream of knowledge, i.e., the eye; the teacher of the pith instructions of the profound meaning essence, the one of the oral transmission of instructions, should be regarded as more precious than the heart. Here, there are also sayings that have similarities between examples and meanings, but they are not mentioned because they are easy to understand. Or, although they are the later gurus directly indicated in the tantras, if one despises one who has become a guru, then his kind will increase, and it will be difficult to protect others, so it should be said that general teachers, etc., are also shown incidentally. Third, the unsurpassed bodhicitta mentioned above, if it is separated from the limbs of mantra and mudra, like an arrow without feathers, even if shot, it is slight, so the unsurpassed non-abandonment, which does not produce great power to accomplish siddhis, is said in the "Commentary on the Jewel Heap" that the unsurpassed is what is to be accomplished, and mantra and mudra are what accomplish it. Therefore, one must strive to practice the three mantras and four mudras that will be explained through the three doors of meditation, recitation, and binding. Moreover, if one practices diligently, not only will siddhis be accomplished, but if one does not practice diligently, one will generate downfalls that violate the precepts. The boundary of generating downfalls can also be inferred from the words of "Clear Illumination of Vows," that is, the unsurpassed non-abandonment, not remembering three times a day, and starting from the time when the interval of the four actions of mantra and mudra has passed. The tsok and torma also
Chinese
如果我因年龄而去世，情况也是如此。如果守护，不仅能获得功德，而且还会发生从堕落中产生的过失，这种道理对于恭敬上师等其余方面也应了解。第四，关于所依对境，有四种共同、疏远、亲近、混杂的兄弟。共同的兄弟是指一切众生，因为他们具有如来藏的同一血统，并且未来都将成佛，应以此为理由慈爱和尊敬他们，这是在《光明疏》中阐述的。这是断除所有依赖众生的罪恶和堕落的伟大方法。疏远的兄弟是指信奉佛法的人，应认为他们是追随世尊的眷属。亲近的兄弟是指密咒乘的人，应认为他们安住于佛的行境。对于混杂的兄弟，《光明疏》中明确指出是同一上师、同一父亲的兄弟。贤者们说，这也象征着同一坛城、同一母亲的兄弟。对于这两种兄弟，应以视他们为以誓言的命脉相连，直至菩提果的心态，更加以身语意三门慈爱他们。对于他们中的任何一个，如果慈爱过度，也会变成违犯誓言的过失。但此处所指的真正兄弟，荣 सोम大师认为是唯有大乘行者。经中说“进入正道”，以及第十三章中说“波罗蜜多乘的行者尚未证悟真实”，由此推断，可以将证悟真实之道理解为密咒，如果这样理解，似乎就只有大乘密咒行者了。第五，以“秘密”作为解释的基础。什么是秘密，由“秘密的意义”来表示。对谁秘密，由“对外”来表示，即从法器的特征来看是外在的。如何秘密，由“不应说”来表示。如果将这些分开，对境方面，在《誓言细则》中说：违犯誓言、背离誓言者，未见坛城者，以及所有混杂和不混杂的人。关于什么是秘密，有四种共同的秘密、四种中间的秘密、应该保密的，以及两种委托的，共十种。第一种是：甚深见和粗暴行，应向智慧低下和不混杂的人保密。本尊的本尊咒和成就的征相，应向所有混杂和不混杂的人保密。应始终如此保
English
If I pass away due to old age, so be it. If one protects [the vows], not only will one gain merits, but also the faults arising from transgressions will occur. This principle should also be understood for the remaining aspects such as honoring the guru. Fourth, regarding the objects of reliance, there are four types of siblings: common, distant, close, and intermingled. The common siblings are all sentient beings, because they share the same lineage of the Sugata-garbha and will all become enlightened in the future. One should cherish and respect them for this reason, as explained in the "Clear Illumination." This is a great method for averting all sins and downfalls that rely on sentient beings. The distant siblings are those who follow the Dharma, thinking of them as the retinue who learn from the Bhagavan. The close siblings are those of the mantra vehicle, thinking of them as abiding in the realm of the Buddhas. Regarding the intermingled siblings, the "Clear Illumination" explicitly states that they are siblings with the same guru and the same father. Scholars say that this also symbolizes siblings with the same mandala and the same mother. One should cherish these two types of siblings even more with the three doors, with the understanding that they are connected by the life-force of the samaya until the essence of enlightenment. Although excessive affection towards any of them can lead to the fault of breaking samaya, Rongzom Chökyi Zangpo considers the actual siblings mentioned here to be only those of the Mahayana. The statement "entered the correct path" and the implication in the thirteenth chapter that the Paramita vehicle practitioners have not realized the truth, one can understand the path of realizing the truth as the secret mantra. If one combines these, it seems to be only the Mahayana secret mantra practitioners. Fifth, "secret" is taken as the basis for explanation. What is secret is indicated by "the meaning of secret." To whom it is secret is indicated by "outwardly," that is, it is external from the characteristics of the vessel. How to keep it secret is indicated by "should not be spoken." If these are separated, regarding the object, the "Detailed Rules of Samaya" states: Those who have broken samaya, deviated from samaya, those who have not seen the mandala, and all those who are mixed and unmixed. Regarding what is secret, there are four common secrets, four intermediate secrets, what should be kept secret, and two entrusted secrets, totaling ten. The first is: profound view and outrageous conduct should be kept secret from those of low intelligence and those who are unmixed. The deity mantra of the yidam and the signs of accomplishment should be kept secret from all those who are mixed and unmixed. It is said that it should always be kept that way.
Chinese
我需要。第二是，修法的地点、时间、同伴、物品等，修法要保密到什么程度。应该保密的是，上师和道友的行为等，会让其他人不信任或怀疑会不信任。需要保密的是，上师和道友告诫说不要对其他人说。修法物品不给非器之人看也是很大的誓言，但这里实际指的是不向他人透露秘密。在不能成就咒语成就的因素中，向非器之人展示秘密和诽谤上师是最严重的，因此在灌顶的时候也特别强调：诸佛之秘密，莫语于无誓，及染污之人，示现大乘者，不可轻毁我。如果总结这些，第二、第四、第五是守护的誓言，第一和第三是修法的誓言。如果归纳为金刚三誓言，第二和第四是身的誓言，第三是语的誓言，第一和第五通常被认为是意的誓言，也有将第一归纳为语的誓言的说法。这样，作为五个根本誓言分支的誓言有十个，即不舍弃的五个和不抛弃的五个。第一个是：愚痴贪嗔与，我慢嫉妒不舍弃。如是说，其义在《光明疏》中说：当说不舍誓言，真实五毒与邪五毒。分为两种，第一种真实五毒是：无上不舍弃的友伴或分支，与五毒相似的五种方便的差别不分离，即五种：见解上没有偏颇，行为上没有取舍的区分是愚痴；对没有证悟的人产生无缘大悲是贪欲，有些人说不忍与法性平等性分离也是贪欲；以自生智慧摧毁邪分别是嗔恨；不将平等性证悟的见解置于低处或不贬低是慢；二取执着不消失在平等性的意境中是嫉妒。总之，无上菩提心是显现和空性的门户。
English
I need it. Secondly, the place, time, companion, and materials for practice, and to what extent should the practice be kept secret. What should be kept secret are the behaviors of the Lama and Dharma brothers that would cause others to distrust or suspect they would distrust. What should be kept secret is the admonition from the Lama and Dharma brothers not to tell others. Not showing the materials of practice to those who are not vessels is also a great samaya, but what is actually indicated here is not revealing secrets to others. Among the causes of not achieving the siddhi of mantra, revealing secrets to non-vessels and slandering the Lama are the most serious. Therefore, during the empowerment, it is also particularly emphasized: The secrets of all Buddhas, do not speak to those without vows, and those who are defiled, those who show the Great Vehicle, should not lightly despise me. If we summarize these, the second, fourth, and fifth are the vows of protection, and the first and third are the vows of practice. If we summarize them into the three Vajra vows, the second and fourth are the vows of body, the third is the vow of speech, and the first and fifth are generally considered the vows of mind, but there is also a tradition of summarizing the first as the vow of speech. Thus, the vows that are branches of the five root vows are ten, namely the five that are not abandoned and the five that are not discarded. The first is: Ignorance, attachment, anger, pride, and jealousy are not abandoned. It is said, and its meaning is explained in the 'Clear Explanation': The vows of not abandoning should be explained, the five true poisons and the five false poisons. Divided into two, the first five true poisons are: the unsurpassed friend or branch that is not abandoned, the five distinctions of skillful means that are similar to the five poisons are not separated, namely the five: ignorance is the absence of bias in view and the absence of distinction between acceptance and rejection in behavior; attachment is the arising of objectless compassion for those who have not realized it, some say that not being able to separate from the equality of Dharmata is also attachment; anger is the destruction of wrong thoughts by self-born wisdom; pride is not placing the view of realizing equality in a low place or not belittling it; jealousy is the clinging to dualistic thoughts not being lost in the space of equality. In short, the unsurpassed Bodhicitta is the gateway to appearance and emptiness.
Chinese
是母亲。对此造成阻碍的是扬弃与取舍、偏袒的执着，因此，这如同以大平等之方便善巧将律仪分为五种一般。如此行持，无上不舍弃是所应修习之处，而这五者则转变为修学方式方法的差别。第二，颠倒的五毒是烦恼五毒本身。对于接受这些，虽然讲述了很多，但如果归纳其要点，金刚经中说：烦恼诸法如幻，本体空性，自己了知无常自性而解脱。如是说通过了知自性的方式来接受。持明上师说，如同为了油而不舍弃芝麻一般。因此，当烦恼突然生起时，不要像世间凡夫一样受其支配，不要像小乘行者一样视其为敌人，而是如声同义异中关于烦恼自共相之理所说的那样，通过了知而取用烦恼本身的精华，使其无法自立，如同盐融入水中一般，在智慧的法界中自然解脱，即烦恼的精华是光明智慧，这之前已经说过了。第二是：白菩提、红菩提、大香、大肉，清净器皿之水不舍弃。如是说。其含义是，在药物供养中说：菩提心是金刚，大肉供养是珍宝，具足莲花，金刚之水是事业之殊胜，殊胜食物是大寿命之香。如是各自以类别的认知而讲述的具足四成就的五大甘露，应当以平等觉悟的瑜伽来接受。其中，四成就是：这些物质从自性清净的法界中，本体没有转变为其他，因此是法性自性成就；是殊胜的明咒智慧雨之所依，从具足六界的身体中产生的精华摄取的殊胜物质，因此是自相成就；具誓言的咒师如经续中所说的那样，通过净治、觉悟、加持三次而加持成为成就之物质，因此是以能力之威力成就；对于如是五种物质，以对执持为不净的分别念，以对平等誓言的恭敬和平等清净之见来压制而接受，这是以平等清净大道的方