English
The oral instructions and prophecies of the Mother Tantra. The way of transmission is that, regarding the teachings to be abandoned, one's own body, speech, and mind should be without pretense or deceit; and regarding the teachings to be adopted, the only method is to exert effort through body, speech, and mind to please the guru. That is to say, one needs a teacher who is not ashamed to serve. Mantra is the root, generation, and three activities. Mudra is the samaya and the four vast dharmas. The continuous practice is diligence, which is superior, intermediate, and inferior, and habituation, which is great and small. The duration of time is three sessions during the day and three sessions during the night, or one session during the day and one session during the night, or one session for one day and one night, or, at best, a continuous stream of moments without interruption. Like a flowing river, enter the correct path with love. The meaning of "enter the correct path with love" is that those who enter the path that combines skillful means and wisdom, the two aspects of generation and completion stages, are Vajra siblings. Among them, those who enter the Maha and whose view and conduct are in harmony are close; those who have merely entered mantra are somewhat distant; and those who have received the same instructions from the same guru are integrated. The power to benefit these offerings with the three doors of body, speech, and mind is love. Do not speak of secret matters. The meaning of "do not speak of secret matters" is that there are ten secrets: view, method, coarse behavior, the name of the deity, dharani, and signs of accomplishment. In general, there are four secrets: the place, time, companions, and substances for practice. To summarize these four secrets, both what is seen and what sees are suitable for secrecy, taught by the teacher and dharma friends, and entrusted to be kept secret. The purpose of these ten secrets is that they should only be used for four purposes: to tame beings with small minds, for the benefit of others, for the meaning of the secret mantra of the Dharma, and for the benefit of dharma friends, sisters, and friends. Do not reveal secrets to those who have no samaya, or who have broken their samaya even if they have it, or who are not integrated with one's own samaya, or even to those who are integrated with one's own samaya, unless it is for temporary assistance in practice. How should it be done? Do not speak it in words, but hide it with all actions. For this, one needs someone who is not ashamed of their own deceitful mind. These are the five roots, meaning that these five roots are the basis for the qualities of the temporary or ultimate result. The supreme samaya of practice and protection. The meaning of "the supreme samaya of practice and protection" is that the bodhicitta and the samaya of speech are the samayas to be practiced and upheld.
Chinese
是。上师和道友的三种誓言要用身语意三门来守护。为了阐述支分誓言，贪、嗔、痴、慢、嫉妒都不能舍弃。等等这样说。总的来说，正确的五毒见行与颠倒不颠倒，存在于圣者的相续中；错误的就像乌鸦吃自己的粪便一样，是凡夫的特征，存在于凡夫的相续中。经中说，二者增长的相续意义相同，第三种。因此，错误的五毒，不混杂的自性是：愚痴，心愚笨且不辨别等等的贪欲，嗔恨，傲慢，嫉妒等等。圆满的总的特征是，如果以四种见修行等同证悟的理由，用智慧体验到一切烦恼都是自性智慧，那么五毒的显现之门就不会停止，因为身体是自性不生，语言是无二，心是唯一，所以没有什么是需要抛弃的。对此，烦恼自身和总的阐述，如果不错认其特征而证悟其意义，就会变成清净的道路。像这样。正确的见行的五毒，像明灯一样存在于两者之中，因为大乘的见行二者圆满了所有的誓言丸。密宗的五毒是绝对不能舍弃的。白菩提是菩提心，红菩提是红菩提，大便和尿液是大肉。清净的器情不丢弃。意思是，无论接受什么，这五种誓言物，为什么要接受呢？因为它们被之前十八个颂词中提到的四种成就所庄严，所以要接受这些正确的器情。因此，其必要是为了净化排除异己的分别念，其意义在于消除共同的五种疾病，以及大便长寿等等二二出现，所以应该经常享用这些誓言物。即不丢弃。支分的不舍弃五种，不丢弃五种，共十种誓言。意思是，瑜伽根本的这五种誓言不破损，由此产生支分的誓言，并且显现，因此成为修持的巨大助伴。
English
Yes. The three vows of the master and Dharma friends should be guarded by the three doors of body, speech, and mind. In order to explain the branch vows, greed, hatred, ignorance, pride, and jealousy should not be abandoned. And so on. In general, the correct view and conduct of the five poisons, whether inverted or not, exist in the continuum of holy beings; the wrong ones, like a crow eating its own feces, are the characteristics of ordinary people and exist in the continuum of ordinary people. It is said in the scriptures that the continuum of the two increasing is the same in meaning, the third. Therefore, the wrong five poisons, the unmixed self-nature is: ignorance, the mind is stupid and does not distinguish, etc., greed, hatred, arrogance, jealousy, etc. The complete general characteristic is that if one experiences with wisdom that all afflictions are self-nature wisdom with the reason of the four views, practices, etc., equal realization, then the manifestation door of the five poisons will not stop, because the body is self-nature unborn, language is non-dual, and mind is the only one, so there is nothing to be abandoned. Regarding this, the afflictions themselves and the general explanation, if one does not mistake its characteristics and realizes its meaning, it will become a pure path. Like this. The five poisons of correct view and conduct, like a bright lamp, exist in both, because the view and conduct of the Great Vehicle complete all the vow pills. The five poisons of Tantra are absolutely not to be abandoned. White bodhi is bodhicitta, red bodhi is red bodhi, feces and urine are big meat. Pure vessel and content are not discarded. It means that no matter what is accepted, these five vow substances, why should they be accepted? Because they are adorned with the four accomplishments mentioned in the previous eighteen verses, so these correct vessels and contents should be accepted. Therefore, its necessity is to purify the discriminating thoughts of excluding others, and its meaning lies in eliminating the common five diseases, and the appearance of longevity of feces, etc., in pairs, so these vow substances should be enjoyed regularly. That is, not to discard. The branch does not abandon the five, does not discard the five, a total of ten vows. It means that these five vows of the yoga root are not broken, and from this the vows of the branch arise and appear, thus becoming a great companion for practice.
Chinese
所谓的“以贪欲等五毒来行事”，是指五毒和五种誓言物的本体，从原始以来就存在于清净三者和等同四者的自性中，那些身和智慧通过觉悟自显现来行使五毒；或者想要觉悟而行使誓言物。因此，应当按顺序了解这些。所谓的“守护和修持的五种誓言，是根本，否则会失去种姓”，等等，是指揭示了分为根本和支分的誓言的定义。守护和修持的五种根本誓言是所有道果的基础或根本；如果违犯，暂时会失去人与天神的种姓，更不用说最终的大乘种姓了。就像城堡的地基崩塌一样，法也会从地基处消失。如果违犯会失去人与天神的种姓，那么这样大乘的不舍弃五种和不抛弃五种这两组，即使是支分的誓言，也是难以违越的。所谓的“难以违越”，是指以对治来舍弃错误的五毒，就像是购买一样，因为道路错误，所以失去了见解的平等性，没有扬弃，从空性中退失。如果懒惰地舍弃正确的五毒，就不能成就自他的二利，因为自己的相续中没有见行二者，所以会失去加持。如果轻蔑地舍弃五种誓言物，就会像事部一样，见解和行持二者不相关联，因为只有不适合无上乘的过失。如果安住于平等中结合平等的平等誓言，就会获得平等大圆满。所谓的“如果安住于平等中结合平等的平等誓言，就会获得平等大圆满”，是指在名相的场合中，从根本上分为二者，没有大的根本，是平等性的誓言。一切事物的自性，基础、胜义、世俗无别的三真如是平等的，像平等一样，通过智慧见解和禅定三摩地来平等结合的时候，无论外内任何法，觉性大本体都不会超越平等的意义，这仅仅是因为平等性的誓言。在广大的续部中说：根本和支分，或者因为重要而称为誓言誓言，不是单独存在的，哦！
English
The so-called "practicing with the five poisons such as greed" refers to the essence of the five poisons and the five samaya substances. From the very beginning, they exist in the nature of the three purities and the four equalities. Those bodies and wisdoms are used to practice the five poisons by realizing their own manifestations; or they are used to practice the samaya substances because they want to realize them. Therefore, these should be understood in order. The so-called "the five vows of guarding and practicing are the root, otherwise the lineage will be lost," etc., refers to revealing the definition of vows divided into root and branches. The five root vows of guarding and practicing are the basis or root of all paths and fruits; if they are violated, one will temporarily lose the lineage of humans and gods, let alone the ultimate Great Vehicle lineage. Just as the foundation of a castle collapses, the Dharma will also disappear from the foundation. If violating it causes one to lose the lineage of humans and gods, then in this way, the two sets of the Great Vehicle's five non-abandonments and five non-rejections, even if they are branch vows, are difficult to transgress. The so-called "difficult to transgress" means that abandoning the wrong five poisons with antidotes is like buying something, because the path is wrong, the equality of view is lost, there is no affirmation or negation, and one falls away from emptiness. If one abandons the correct five poisons with laziness, one cannot accomplish the two benefits of oneself and others, because one's own continuum lacks both view and practice, so one will lose blessings. If one abandons the five samaya substances with contempt, it will be like the Kriya, the view and practice are not related to each other, because there is only the fault of not being suitable for the Unsurpassed Vehicle. If one abides in the equality vow of combining equality with equality, one will attain the great perfection of equality. The so-called "if one abides in the equality vow of combining equality with equality, one will attain the great perfection of equality" means that in the context of nomenclature, dividing from the root into two, there is no great root, it is the vow of equality. The nature of all things, the basis, the ultimate truth, the conventional truth, the three truths without distinction are equal. Like equality, when equally combining through wisdom view and meditation samadhi, no matter what external or internal Dharma, the great essence of awareness will not transcend the meaning of equality, this is only because of the vow of equality. In the vast tantra, it is said: root and branch, or because of importance, it is called vow vow, it does not exist separately, oh!
Chinese
那么什么是呢？就是不违背领悟自宗见解的誓言。是的。如是说。如果安住于此，那么它的果实是：不舍弃任何平等圆满大，获得普贤王如来无别的地，并得以镇伏。如果违背，就不是佛。这指的是没有领悟此理而破戒的过患。如来也因为安住于不违背平等誓言的自性中。如果有人违背和破损了伟大的平等誓言，那么见到和行持与此不同未破损的，就是从佛的意之自性中退失，因此不可能获得果实。根本堕谢罪，不勤于修复，指的是以上五条根本全部破损，就是成就果位的，礼拜清净。如果归纳这五条根本，可以概括为：一、身，二、语，三、意。其中，一、身：如果与金刚上师、道友等誓言破损，就要像嘉色朗一样，用食物、财物等五种受用，在破损之处进行弥补。二、语：如果无上菩提心、三昧耶、真言和手印的誓言破损，就要多次进行盛大的忏悔，并通过念诵十万遍来弥补。三、秘密意：如果誓言破损，就要通过智慧见和禅定来弥补。如果不迅速致力于修复的仪轨，不进行弥补，就像腐烂的牛奶、鬃毛脱落的马和伤口溃烂的牲畜一样，持誓者会因破戒而产生障碍，甚至连同一个山谷的水都不能饮用。不要用一瞬间的时间，哪怕是片刻，与破誓之人交谈，与破誓之人交往的罪过说也说不完。如是说。如果根本誓言已破损，一切修持都将变成邪道。等等，这指的是破损的过患。如果五条根本誓言破损，那么今生的一切修持都将变成邪道，无论发起什么善业，都将变得没有能力和力量，障碍重重，一切都将变得毫无意义。来世也会不由自主地遭受各种不如意的痛苦，堕入三恶道。