Chinese
鸟的声响秘密地说了两种事业。坛城是绘画和建立。诸位是总括了前面的那些。处所是事业的舵轮转变的处所，从那各自所生的有情，即是所说的秘密处所等。因此不要在任何情况下都看到享用。声音是奉献于内部修持的铃铛，以及班智达的小鼓等，里面有腿骨的骨号，笛子和头盖骨的钹等。所有声音有情，即是下面的处所自身听到的完全不敲打。因此，寺庙也说是远离村庄一由旬或一由旬半的地方。那也是誓言安排中说：物质和工具等，精华和食子会众等，橛、火、灯、容器等，那些不要让看见。鼓和铃铛等声音，不要让有情听到。无论谁听和想看，灰尘是士夫的手势。亲近托付即是朋友等。此处进入殊胜乘的时候，受灌顶等同时领受，也是直到成佛都不分离的朋友。那些的恶劣行为，如果被其他人感觉到，则不悦意者等。另外过失和争端被其他人感觉到，对那个处所本身成为损害的那些，以及总的来说一切有情的恶劣行为和争端过失恶劣的那些，以及对一切有害的恶行，即是对任何种类的有情都成为损害的业，如猎人的类别，陷阱、套索、粘竿和涂毒箭等。无论以何种方法杀害有情的那种行为，即使在世间也是恶劣种姓的行为，来世也是堕入恶趣的行为，因此那些极其秘密是无上的原因，因此是秘密和亲近托付。总的来说，秘密十种也是共同的，特别所说的最后两种。另外，即使说了也没有必要，即使不会损害他人，如果上师和道友说不要说，那就是亲近托付的清净誓言。以前在身体誓言的时候所说的上师和道友们所喜悦托付的守护，诸位是
English
The sound of birds secretly speaks of two activities. The mandala is drawing and establishing. The 'all' encompasses the previous ones. The place is the site where the rudder of activity is turned, the beings born from each of those, namely the secret places that are spoken of. Therefore, do not allow seeing and enjoying in any way. The sound is the bell dedicated to inner practice, and the small drums of the panditas, etc., inside which are leg bone trumpets, flutes, and skull cymbals, etc. All sounds, 'beings' means that the lower place itself does not strike so that it is heard entirely. Therefore, monasteries are also said to be a yojana or a yojana and a half away from villages. That is also stated in the arrangement of vows: 'Substances and implements, etc., essences and torma gatherings, etc., stakes, fire, lamps, vessels, etc., those should not be seen. The sound of drums and bells, etc., should not be heard by beings. Whoever wants to listen and see, dust is the gesture of a person.' Entrusting intimacy is like friends, etc. Here, at the time of entering the supreme vehicle, taking empowerment, etc., at the same time, one is also a friend who does not separate until enlightenment. If others sense the bad conduct of those, those who are displeased, etc. Furthermore, if faults and disputes are sensed by others, those that become harmful to that place itself, and in general, the bad conduct of all sentient beings, and those that are bad faults of contention, and evil deeds that harm all, that is, actions that harm any kind of being, such as the types of hunters, snares, traps, limed rods, and poisoned arrows, etc. Whatever means are used to kill any kind of sentient being, even in this world, it is the conduct of a bad lineage, and in the next life, it is the conduct of going to a bad rebirth, so those are extremely secret because they are the cause of the unsurpassed, therefore it is secret and entrusting intimacy. In general, the ten secrets are also common, and the last two are specifically explained. Furthermore, there is no need to speak even if it does not harm others, if the lama and dharma brother say not to speak, that is the pure vow of entrusting intimacy. As said before in the context of the body vow, the guardians entrusted with pleasure by the teachers and dharma brothers, 'all' means
Chinese
梭！秘密方法中的第一个是，密咒并非没有过失。如果殊胜乘存在过失，其他人不应看到或听到，它不像秘密一样。因为众生根器小、智慧低劣，如果他们看到粗俗的密咒行为，他们的心无法容纳，所以他们不会相信。不仅如此，还会诽谤它，因此，将它传给特殊的地区，果报非常大，像悬挂的绳子断了一样，会堕入恶道。为了这种心意的缘故，要严守秘密，这是为了他人的利益。如果能为自己的利益保守秘密，就能安住于秘密的誓言，在不失去成就的时候就能成就。此外，失去成就的原因有两个：外在的习气被尘垢沾染，内在生起对相的执着和分别。因此，应该保密的事物显现在各个地方，对它们进行考察和嘲笑，说很多无意义的话，对一切人产生没有的轻蔑心和嘲笑心。例如，就像从宝库深处取出的珍宝，被污垢、烟雾和灰尘沾染一样。内在生起对相的执着和分别，是因为修行者自己没有下定决心，怀疑和犹豫成为泄密的根源，因此，这本身就会导致成就的丧失，为了避免这种情况，所以说要保密，因此也称为口诀，也称为正确的符号。为了秘密的口诀，身体的符号和语言的符号有各种不同。在电轮等续部中都有阐述。处所是指衰损等，即使咒师在里面修行，但如果根本和支分都衰损，或者根本衰损，或者支分衰损，或者与衰损者为伴，或者依附于衰损者，成为衰损者的施主。从誓言中退转，是指无论从什么方面衰损，也从咒师的身份中退转，与普通人在一起，或者没有誓言，即没有受过誓言，他没有见过坛城，也没有得到灌顶，普通人是指从因乘到大乘之间的人。混合是指已经获得且没有衰损，同时接受灌顶和誓言。没有混合是指即使具有誓言，自己和同时灌顶
English
So! The first of the three secret methods is that secret mantras are not without fault. If the supreme vehicle has faults, others should not see or hear it; it is not like a secret. Because sentient beings have small capacities and inferior minds, if they see the crude practices of secret mantras, their minds cannot accommodate them, so they will not believe. Not only that, but they will also slander it. Therefore, transmitting it to special places has very great karmic consequences; like a severed hanging rope, they will fall into the lower realms. For the sake of such a mind, it is said to be kept utterly secret; this is for the benefit of others. If one can keep secrets for one's own benefit, one will abide by the secret vows, and one will achieve accomplishments when they are not lost. Furthermore, there are two causes for the loss of accomplishments: external habitual imprints are stained by dust, and internal clinging to characteristics and conceptualization arise. Therefore, the things to be kept secret become manifest in various places, and they are examined and ridiculed, many meaningless words are spoken, and contempt and ridicule are directed towards everyone without exception. For example, it is like a precious jewel taken from the depths of a treasury, stained by dirt, smoke, and dust. Internal clinging to characteristics and conceptualization arise because the practitioner himself has not made a firm decision, and doubt and hesitation become the cause of divulging secrets. Therefore, this itself leads to the loss of accomplishments. To avoid this, it is said to keep secrets, and therefore it is also called "oral instructions" and "correct symbols." For the sake of secret oral instructions, there are various different body symbols and speech symbols. These are taught in tantras such as the Wheel of Lightning. Places refer to decline, etc. Even if a mantra practitioner is practicing inside, if the root and branches are generally impaired, or the root is impaired, or the branches are impaired, or he associates with those who are impaired, or he relies on those who are impaired, becoming the patron of the impaired. Turning away from vows means that no matter what is impaired, one also turns away from the identity of a mantra practitioner, being with ordinary people, or without vows, i.e., not having taken vows. He has not seen the mandala, nor has he received empowerment. Ordinary people refer to individuals from the causal vehicle up to the Great Vehicle. "Mixing" refers to having obtained and not declined, receiving empowerment and vows at the same time. "Not mixing" refers to even if one has vows, oneself and simultaneous empowerment
Chinese
就像没有获得一样。一切都是收集秘密之地的意思，所以叫做“拉”。对此，拉杰也说：如果誓言没有破损，那么在一切情况下都不是秘密，而是因为讲解的秘密方法与内部混合而破损，或者之后破损。然而，从这两者来看，都包含在之前的誓言破损之中，因此应该进行分析。方法就是用心来指示等等。不要认为秘密的本质可以通过心来指示任何地方，而是要努力通过身体以各种方法隐藏一切事物于任何地方，即使有语言的金刚舌。这是全知者所拥有的，无论怎样讲述轮回的法，都会显现为智慧，不会被罪过沾染，这就是金刚舌。即使有这样的想法，也不应该讲述秘密，如果不讲述，那么分别念的瑜伽士们又怎么会讲述呢？所以就放弃了。也就是说，以上所说的共同所依，对于十个秘密之地，总体上是秘密，在特定情况下，以秘密本身来修持是其本质。从时间上来说，是从最初到最后的道路。关于具备续的方式是：最初的瑜伽士们通过依止来守护，从守护本身与破损一同获得，无需特意去做，从守护中本质上不会超越，破损本身就是无根的，直到大圆满之间都转化为力量。这也在誓言的激发中说：普贤的教令和确定的预言，这十个大秘密，不要从其他的口诀中传播。那就是语、身、心等。隐藏身体的粗暴行为，即使口中有金刚舌，也不应该讲述。那么，完全不讲述吗？又在其中说：从获得灌顶许可之后，对于具备法器的人，以方法所说的一切，那就是守护的次第，不会浪费成就的果实。归纳三根本的共同要点是：那些被说成四根本，就像在任何地方所说的四个根本，都像根本一样，在任何地方所说的种子一样，以数字四来说，是谁呢？是普贤。在哪里呢？在续部经典中。在《秘密藏》中也说了根本。
English
It is like not having obtained it. Everything is called "La" because it is merely a collection of secret places. Regarding this, Lha-rje also says: If the samaya is not broken, then it is not secret in all respects, but it is broken because the secret method of explanation is mixed with the inside, or it is broken later. However, from these two, it is included in the previous broken samaya, so it should be analyzed. The method is to indicate with the mind, and so on. Do not think that the nature of secrets can be indicated to any place through the mind, but strive to hide all things in any place through the body by various methods, even if there is a vajra tongue of speech. This is possessed by the all-knowing one, no matter how the dharma of samsara is spoken, it will appear as wisdom and will not be stained by sin, this is the vajra tongue. Even if there is such an intention, the secrets should not be spoken, and if they are not spoken, then how would the yogis of conceptual thought speak? So it is abandoned. That is to say, the common basis mentioned above, for the ten secret places, is generally secret, and in specific situations, practicing with secrecy itself is its essence. In terms of time, it is from the beginning to the end of the path. The way to possess the tantra is: the initial yogis protect by relying on it, and from the protection itself, they obtain it together with the broken samaya, without doing it intentionally, and from the protection, they do not inherently transcend, and the broken samaya itself is rootless, and it is transformed into power until the great perfection. This is also said in the arousal of samaya: Samantabhadra's command and definite prophecy, these ten great secrets, do not spread from other instructions. That is, speech, body, and mind, etc. Hide the crude behavior of the body, even if there is a vajra tongue in the mouth, it should not be spoken. So, should it not be spoken at all? Again, it says in it: After obtaining the empowerment permission, whatever is spoken to a person who has the vessel, that is the order of protection, and the fruit of accomplishment will not be wasted. The summary of the common points of the three roots is: Those are said to be four roots, just like the four roots mentioned anywhere, are like the roots, like the seeds mentioned anywhere, in the number four, who is it? It is Samantabhadra. Where is it? In the tantric scriptures. In the Guhyagarbha Tantra, it also says the root.
Chinese
并且，从誓言的安排来看，这些是根本。如果这些没有损坏，那么分支自然会完整。即使有特别损坏的，也会因根本的力量而自然地补全。如此宣讲。因此，依靠广泛的根本守护方法，对于分支的两种差别，以简要指示的方式承诺，即所谓的“不共分支”，因为声闻乘和瑜伽乘之间的乘没有成为修行的对象，仅仅是内道成熟的不共之处。词语本身直接指示的，也是宣讲共同的分支，不是殊胜和低劣乘的修行对象。因此，显现出善逝的意趣本身，指示了珍贵的法器。分支是依靠根本的力量而成就的，如果根本没有成就则不存在，依靠能否守护来区分好坏，力量弱小，即使损坏也容易弥补，所以是分支。宣讲此分支的，包括其附属部分，对于先前出现的也称为分支，宣讲它就是承诺。广义上有五种应用的誓言。其中，简要指示是结合、解脱、不给予而取用，以及妄语、恶语五种行为。这指的是以殊胜乘的方式，将方便和智慧无二的意义结合为象征，将十方作为慈悲的田地，从而在禅定的解脱之地进行解脱，以慈悲心普遍发起，对于十方的财物和密咒的成就物，在未经他人给予的情况下，以方便的行事业取用，以及隐藏十种秘密的方便妄语，对于具有邪见者，说出在任何不真实的自性中都未成立，并且显现为任何事物的妄语，以及对于教法的敌人、上师的敌人、眷属和弟子，如果无法以寂静调伏，则使用恶语的调伏，五种是在遇到五种聚集之处时，实际体验并为了四种目的而应用的五种数量。此外，在誓言的安排中说：以慈悲抓住十方，将处所转移到禅定，这是解脱的誓言。如果不是这样，不顾惜生命，并且远离慈悲，就是誓言的损坏。等等，广说解脱的誓言有七种，第一种是自性般的解脱。