English
Attachment is: Some are attached to cities and homes, some are attached to wealth, and some are attached to the pleasure of men and women. In general, the basis of these attachments is men and women. The nature of attachment to men and women is: In the ultimate truth, the unborn is the realm of Dharma, so there is no attachment to it, it is non-attachment. In the relative truth, the goddess of wisdom, whose characteristic is like a rainbow in the sky, or like a mandala of the moon in water, appears but has no self-nature. Therefore, there is no attachment to her either, because there is no basis for attachment, so it is called non-attachment. If, like the Shravakas, one turns away from attachment, is it abandoning attachment? It is not abandoning attachment in that way, so it is said to be attachment. In attachment itself, there is no attachment. If so, if one is attached, being attached to the wisdom deity will also become conceptual thought, so is there no contradiction in being attached? As mentioned above, first one must realize the purity of the realm of Dharma in the ultimate truth, and then in the relative truth, the goddess of wisdom is like the reflection of the moon in water, or like a rainbow in the sky, realizing that it appears but has no self-nature. If one is attached, attachment will be exhausted, reaching the other shore of no attachment in attachment itself, no attachment in attachment itself. This is the king of Brahma. Therefore, realizing that attachment and non-attachment are non-dual, even if one enjoys attachment, one will not be stained by faults. If one does not enjoy attachment, but merely abandons it, even a Shravaka can become Brahma. In this case, as mentioned above, after realizing that attachment and non-attachment are non-dual, in the very place where attachment is not abandoned, the Brahma that arises from attachment is the highest or like a king among the Brahmas. Extremely great attachment. Extremely or especially, realizing that attachment and non-attachment are non-dual is great attachment in attachment. One who possesses such realization, if he enjoys attachment, will not be stained by faults. If one does not realize this, but uses this as an excuse to enjoy at will, then the result of that is: one will be reborn as a worm called Akroka in the womb, or as an attached animal. The unexcelled non-abandonment, what is taught here as the vow not to abandon the Yidam deity is: There are two kinds of unexcelled, in the relative truth, recognizing one's own body as the body of the deity, and in the ultimate truth, appearing as the non-dual body of wisdom. Not abandoning the unexcelled Yidam deity is: Thus
English
At the time of the passing away of the Tathagata, his wisdom mind remains unmoved from the state of the formless Dharmadhatu, yet also clearly manifests the signs of the hand seals of the deity's body, speech, and mind that are closely taken. As soon as it appears, it does not move from the formless realm, and it abides in the inseparability of form and formlessness. Not only is this the case at the time of the Tathagata's passing, but also in the state of a yogi. The nature of the deity, the Dharma nature of one's own mind, the nature of the inseparability of Dharmadhatu and wisdom, without moving from the state of formlessness, one's own body, speech, and mind, the three doors, also clearly manifest the signs of the hand seals of the deity of the Yidam that are closely taken. As soon as it appears, it does not move from the state of formlessness, and one meditates on the inseparability of form and formlessness. Thus, it is also said in the Magical Net Chapter: "The nature of the Yidam deity, by all the Tathagatas, abandoning the deity, virtuous conduct becomes meaningless." What is called the unsurpassed Bodhicitta is the root of the five roots, therefore it is unsurpassed. Realizing the Yidam is inseparable from Bodhicitta. This is what can never be abandoned. The vow of honoring the Lama is to honor the Lama. Thus, the Vajra Master should be served and pleased with the three doors without hypocrisy. In general, there are six kinds of teachers: the general lineage Lama, the guiding Lama who introduces the Dharma, the Lama of vow empowerment, the Lama who remedies vow violations, the Lama who liberates one's own mind stream, and the Lama of oral transmission. Honoring is to honor the general Lama like a king who rules the country. Likewise, the guiding Lama is like a servant. Vow empowerment is like father and son. Remedying violations is like a mother. Liberating the mind stream is like the eyes. The Lama of oral transmission is more precious than one's own heart essence. Thus, the body should be served like a servant, and one should please him with food and wealth. In speech, one should conceal the Lama's faults and proclaim the Lama's virtues. In mind, one should abandon all deceit, evil thoughts, jealousy, and so on, and practice honoring. Do not interrupt mantras and mudras. Thus, this is the vow of speech. There are three kinds of mantras: the root mantra without error, the peaceful Om (藏文：ཨཱོཾ་，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) and so on, and the wrathful Hum (藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽).
Chinese
以生起次第的明咒生起本尊身，以劝请事业的明咒念诵。四种手印是：身手印，以大手印观自身为本尊身；誓言手印，生起佛母；事业手印，念诵后作护摩等事业；法手印，安住于寂止手印，三门观为本尊，恒常念诵。经部中说：“所取与能取二者，清净舍弃即是手印。”因此，将所取能取清净舍弃为本尊。恒常有两种：时之恒常与日夜之恒常。时之恒常，如阿阇黎佛密，刹那也不散乱而安住。日夜恒常，一日三次，夜晚三次观修是为上等；一月之中，于初八、十五、二十三、二十九，共六时观修是为中等；四个月中，于初八、十五、二十三、二十九，共八时观修是为下等。如是身语意精进。又说：“进入正道当慈爱。”是指道友、身之誓言、坐垫等。正道是指为证无上菩提而修持，其道即是明咒乘。四种道友是：共同道友，指一切众生皆具如来藏；远之道友，指进入佛法之门者；混合道友，指与同一阿阇黎受持誓言者；亲近道友，指见修行持相同者。对于共同道友，当如父母般守护；对于远之道友，当如兄弟般对待；对于亲近道友，当如亲兄弟般对待；对于誓言混合之道友，当比亲兄弟更加重视。进入密乘的道友，当如姐弟般相亲相爱。对于进入密乘的道友如姐弟般慈爱，身方面，对于饮食财物，当如呕吐物般毫不吝惜，对于侍奉当如仆人一般；语方面，隐藏过失，宣扬功德，对于不好的行为举止，不应如实宣说；意方面，嫉妒等一切恶劣行为都应舍弃，这一点尤为重要。宣说意之誓言：“秘密之义不外泄。”十种秘密是：总的来说有四种秘密，即见解深奥、行为高尚、
English
Generating the deity's body with the mantra of the generation stage, and reciting with the mantra of urging activity. The four mudras are: Body mudra, contemplating oneself as the deity with the great mudra; Samaya mudra, generating the consort; Karma mudra, after recitation, performing activities such as homa; Dharma mudra, abiding in the state of peaceful mudra, contemplating the three doors as the deity, and constantly reciting. It says in the scriptures: "Grasping and grasper, both, purifying and abandoning is the mudra." Therefore, purifying and abandoning the grasped and the grasper as the deity. Constancy is of two types: constancy of time and constancy of day and night. Constancy of time, like the Acharya Buddha Guhya, abiding without distraction even for a moment. Constancy of day and night, meditating three times a day and three times at night is superior; in one month, meditating at six times on the eighth, fifteenth, twenty-third, and twenty-ninth is intermediate; in four months, meditating at eight times on the eighth, fifteenth, twenty-third, and twenty-ninth is inferior. Thus, exerting effort with body, speech, and mind. It also says: "Entering the right path, be loving." This refers to spiritual friends, body vows, cushions, etc. The right path refers to practicing to attain unsurpassed enlightenment, and its path is the mantra vehicle. The four types of spiritual friends are: common spiritual friends, referring to all sentient beings possessing the Tathagatagarbha; distant spiritual friends, referring to those who have entered the gate of the Buddha's teachings; mixed spiritual friends, referring to those who have received vows from the same Acharya; close spiritual friends, referring to those who have the same view, practice, and conduct. For common spiritual friends, one should protect them like parents; for distant spiritual friends, one should treat them like siblings; for close spiritual friends, one should treat them like close siblings; for spiritual friends who have mixed vows, one should value them even more than close siblings. Spiritual friends who have entered the secret vehicle should be loved like siblings. Loving spiritual friends who have entered the secret vehicle like siblings, in terms of body, one should be as unsparing with food and wealth as with vomit, and one should serve them like a servant; in terms of speech, one should conceal faults and proclaim virtues, and one should not speak truthfully about bad behaviors; in terms of mind, one should abandon all bad behaviors such as jealousy, which is especially important. Explaining the mind vow: "Secret meanings should not be revealed." The ten secrets are: Generally, there are four secrets, namely profound view, noble conduct,
Chinese
本尊的名号和明咒，以及成就的征兆是秘密的。中间的四个秘密是：修持的处所、修持的时间、修持的物品和修持的助伴。适宜保密的有：药堆、血食朵玛、大蒜等会供食品，本达，腿骨号，大量的酥油灯等。需要委托保管的秘密是：诀窍。而且，这个秘密乘的意义是：对于没有誓言、誓言混杂、誓言破损这三种人不宣讲是秘密。为什么需要保密呢？因为这个秘密乘也很差，难以取出，或者过失很大，如果不是秘密，将此意义宣讲给他人，或者业缘不好的人不理解，不理解就会诽谤，那样会使他人堕入恶趣。因为那个过失，自己也会被遮蔽等等。因此，为了自己和他人的利益才保密。这些是五个根本。如是。简略归纳的誓言是：这个誓言是根本的誓言，它有五个方面：菩提心，上师，道友二者的身体，真言和手印是语，秘密是意之誓言五种。嗡。这五个根本誓言的根本是不可舍弃至高无上的本尊，观修本尊，也是诋毁上师，因为本尊和上师无二无别。本尊清晰，也是慈爱道友，因为成为道友也是本尊所为。本尊清晰，也是真言和手印，因为真言和手印也是修持本尊的方法。本尊清晰，也是不向他人传播秘密，秘密十种实际上也是修持本尊的物品和诀窍。因此，被称为无上菩提心。修持和守护的殊胜誓言。所谓修持的誓言是：不可舍弃至高无上的，真言和手印不断绝。守护是：不诋毁上师，慈爱进入正道者，不泄露秘密这三种。这些是从其他誓言中超胜的誓言。嗡。不舍弃的誓言是：痴、贪、嗔，慢、嫉妒不舍弃。如是。所谓不舍弃愚痴，也不是舍弃颠倒的愚痴，而是
English
The names and mantras of the yidam, and the signs of accomplishment, are secret. The four intermediate secrets are: the place of practice, the time of practice, the substances of practice, and the companions of practice. What is suitable to keep secret are: medicine piles, blood torma, garlic and other tsok foods, bandha, leg bone trumpets, large butter lamps, and so on. The secret to be entrusted is: the key instructions. Moreover, the meaning of this secret vehicle is: it is secret not to reveal it to those who have no samaya, mixed samaya, or broken samaya. Why is it kept secret? Because this secret vehicle is also bad, difficult to extract, or has great faults. If it is not secret, revealing this meaning to others, or those with bad karmic connections do not understand it, and not understanding it, they will slander it. That will cause others to go to bad destinies. Because of that fault, oneself will also be obscured, and so on. Therefore, it is kept secret for the benefit of both oneself and others. These are the five roots. Thus. The abbreviated samaya is: This samaya is the root samaya, and it has five aspects: bodhicitta, the guru, the body of both vajra brothers and sisters, mantra and mudra are speech, and secret is the samaya of mind, these five. Om. The root of these five root samayas is not to abandon the supreme yidam deity. Meditating on the yidam deity is also disparaging the guru, because the yidam deity and the guru are inseparable. If the yidam is clear, it is also being loving to vajra brothers and sisters, because becoming vajra brothers and sisters is also done by the yidam deity. If the yidam deity is clear, it is also mantra and mudra, because mantra and mudra are also the means of accomplishing the yidam deity. If the yidam deity is clear, it is also not spreading secrets to others. The ten secrets are actually the substances and key instructions for accomplishing the yidam deity. Therefore, it is called unsurpassed bodhicitta. The supreme samaya of accomplishing and protecting. The samaya of accomplishing is: not abandoning the supreme, and not interrupting the continuity of mantra and mudra. Protecting is: not disparaging the guru, being loving to those who have entered the correct path, and not divulging secrets, these three. These are the samayas that are superior to others. Om. The samaya of not abandoning is: ignorance, attachment, anger, pride, and jealousy are not abandoned. Thus. Not abandoning ignorance is not abandoning inverted ignorance, but