Chinese
在修法未完成之前，应当极其秘密地修持。第三，简述应当保密的类别：一般来说，进入密咒之后，应当保密的事项有很多，但简而言之如下：所见应保密：五种内供所需的血肉精华，五种誓言物等的朵玛材料，会供的用品肉酒等，修药的所依能生功德的具相班杂，修普巴的所依加持过的普巴橛，修扬达的所依灯器月形三层，其中九个灯用九个那样的，一个灯用一个那样的，肋骨剑，四根本橛的普巴橛，田地的兵器网，五种班，新旧脊椎骨等的修法物，密咒内道的金刚铃杵，颅骨鼓，秘密的小铃，腿骨号和笛子等的法器，绘制坛城并装饰，这些不应被普通人看到。所闻应保密：内部的铃和秘密的小铃等神的声音，也不应被普通人听到。那么铃和小铃两种声音有两种说法吗？是见和闻的差别。恶劣的行为应保密，因为是菩提之因，自己做朋友的恶劣行为，以及其他的恶劣之处，以及众生的偷盗等恶劣行为，以及对众生有害的方法如毒药，鸦片等恶劣行为，自己的这些知识，对他人极其保密是获得菩提的方法之因。第四，嘱托的誓言：那样即使没有大的过失，但如果别人嘱托说要保密，那就是圣洁的，谁嘱托呢？以前在身的誓言时所说的上师和道友们说要保密，那就必须保密。第二，有三种保密方法，第一是保密的需求：不是因为密咒本身有缺点才需要保密，而是为了做其他众生的利益才需要极其保密，如果不保密，就不能理解密咒深刻的见解，行为粗鲁。
English
Until the practice is completed, one should practice in utmost secrecy. Third, a summary of the categories that should be kept secret: Generally, after entering the Secret Mantra, there are many things that should be kept secret, but in short, it is as follows: What should be kept secret from sight: The essence of flesh and blood needed for the five inner offerings, the materials for the torma of the five samaya substances, the meat and alcohol of the tsok offerings, the qualified bhandha that can generate qualities as the basis for medicine practice, the consecrated phurba as the basis for phurba practice, the lamp vessel with a crescent moon and three layers as the basis for Yangdak practice, among which nine lamps use nine of those, and one lamp uses one of those, the rib sword, the phurbas of the four main phurbas, the weapon net of the field, the five bam, the new and old vertebrae, and other practice materials, the vajra and bell of the inner Secret Mantra, the skull drum, the secret small bell, the leg bone trumpet and flute, and other instruments, drawing the mandala and decorating it, these should not be seen by ordinary people. What should be kept secret from hearing: The sounds of the inner bell and the secret small bell, etc., which are the sounds of deities, should not be struck for ordinary people to hear. So, are there two kinds of sounds for the bell and the small bell? It is the difference between seeing and hearing. Evil deeds should be kept secret because they are the cause of enlightenment, one's own evil deeds of friends, and other evil flaws, and the evil deeds of stealing from all sentient beings, and methods harmful to all sentient beings, such as poison, opium, and other evil deeds, one's own knowledge of these, being extremely secret to others is the cause of the method of attaining enlightenment. Fourth, the entrusted samaya: Even if there is no great fault, if someone entrusts you to keep it secret, that is sacred. Who entrusts it? If the teachers and dharma friends mentioned earlier in the context of the samaya of the body say to keep it secret, then it must be kept secret. Second, there are three methods of keeping secret, the first is the need for secrecy: It is not because the Secret Mantra itself has shortcomings that it needs to be kept secret, but it needs to be kept extremely secret in order to benefit other sentient beings, if it is not kept secret, one cannot understand the profound view of the Secret Mantra, and the behavior is crude.
Chinese
或者，如果看到任何深奥的物质，由于不相信而诽谤密宗，就会堕入恶道。如果为了自己的利益能够保密，修持的成就就不会消失，因此会获得成果，所以为了对他人保密，在《忿怒电光》等续部中讲述了各种不同的身体手势和语言代码。这些代码的含义是：在印度，如果不精通代码和代码的回答，就没有资格参加密宗的会供轮。在印度，一位瑜伽士知道四座坛城的代码，另一位知道喜金刚的代码，因为他们两个的代码不一致，所以没有成为金刚兄弟。如果两位瑜伽男女都知道喜金刚的代码，两个相同的人聚集在一起，就会成为金刚兄妹，不会分离。如是说。代码有两种：身体代码和语言代码。使用代码的目的是什么呢？为了在念诵和禅修的间隙中力量不消失，并且不能在普通人和下乘者面前说秘密的意义。第二，保密的对象是：应该对谁保密呢？首先，即使接受了誓言，但如果有一方面违背了，就会导致所有誓言的违背，因此要对违背誓言的人保密；对于没有接受誓言、没有见过坛城、没有得到灌顶的普通人也要保密；同样，对于与自己混合在一起的道友，但却是破戒者，以及所有与自己不混合在一起的破戒者，都要保密。或者，对于与自己混合在一起的没有违背誓言的道友，以及没有与自己混合在一起的没有违背誓言的道友，无论哪种情况，如果不是修持的助手，在修持完成之前都要保密。第三，通过身语意三门保密的方法是：对于那些应该保密的对象，必须保密，不要用心去想对他们展示，身体上也要保密，所有的物质都要隐藏起来，语言上也要保密，即使有能够理解密咒金刚乘意义、显空不二的舌头，但对于那些应该保密的事物，也不应该说，不要说。第五，总结：例如，如果树的根被砍断，树枝就没有用处一样，如果不守护菩提心的身语意的誓言，那么其他需要守护的事物就没有意义了。因此，普贤王如来说，这些是根本的四种誓言。第二，支分的
English
Or, if one sees any profound substances and, due to disbelief, slanders the secret mantra, one will go to the lower realms. If one can keep secrets for one's own benefit, the accomplishment of the practice will not vanish, and thus one will attain the result. Therefore, in order to keep secrets from others, various different body gestures and language codes are taught in the tantras such as the Wrathful Lightning. The meaning of these codes is: In India, if one is not skilled in codes and the answers to codes, one is not qualified to attend the ganachakra of secret mantra. In India, one yogi knows the code of the Four Seats Mandala, and another knows the code of Hevajra. Because their two codes do not match, they did not become vajra brothers. If two yogi men and women both know the code of Hevajra, and two identical people gather together, they will become vajra siblings and will not be separated. Thus it is said. There are two types of codes: body codes and language codes. What is the purpose of using codes? It is so that the power does not vanish during the intervals of recitation and meditation, and so that the secret meaning cannot be spoken in front of ordinary people and those of lower vehicles. Second, the object of secrecy is: From whom should one keep secrets? First, even if one has taken vows, if one aspect is violated, it will lead to the violation of all vows. Therefore, one should keep secrets from those who have deviated from the vows; one should also keep secrets from ordinary people who have not taken vows, have not seen the mandala, and have not received empowerment; similarly, one should keep secrets from fellow practitioners who are mixed with oneself but are degenerate, and from all degenerate people who are not mixed with oneself. Or, for fellow practitioners who are mixed with oneself and have not broken their vows, and for fellow practitioners who are not mixed with oneself and have not broken their vows, in either case, if they are not helpers in practice, one should keep secrets until the practice is completed. Third, the method of keeping secrets through the three doors is: For those objects that should be kept secret, one must keep them secret. One should not think of showing them with the mind, and one must also keep them secret with the body, hiding all the substances. One must also keep secrets with speech, even if one has a tongue that can understand the meaning of secret mantra Vajrayana, the inseparability of appearance and emptiness. One should not speak of those things that should be kept secret, one should not speak. Fifth, the summary is: For example, if the root of a tree is cut off, the branches are useless. Similarly, if one does not protect the vows of body, speech, and mind of bodhicitta, then other things that need to be protected are meaningless. Therefore, Kunsang (Samantabhadra) said that these are the four root vows. Second, the branch of
Chinese
誓言有两种，第一种是特殊的支分。它有两部分，第一部分是从誓言的角度简要说明，即将要解释的是瑜伽及以下和不共的支分，如下所示：第二，详细解释有五部分，第一部分是应该实践的誓言。它有两部分，第一部分是简要说明：结合，解脱，不予取，妄语，粗语，这五种是应该实践的。第二，详细解释有四部分，第一部分是共同展示结合与解脱。它有两部分，第一部分是总体展示结合与解脱的区别。它有七部分，第一部分是自性见地的结合与解脱：证悟胜义谛自性未被改变的心之实相，无生显现，是为见地。通过将智慧与之结合，清净能取所取的垢染，即是解脱。第二，串习禅定的结合与解脱：通过将智慧与禅定空有不二之义结合，从后得的相状中解脱。第三，根境方便智慧的结合与解脱：在世俗中，将根、境、时、蕴、界、处一切显现为胜者坛城之自性，通过与之结合，从执着分别念自性中解脱。第四，过去的行为以方便结合与解脱的方式：过去大吉祥者未曾经历鲁扎及其眷属之道，而是以大方便之门，将所有女性与结合相结合，安置于加行道，将所有男性解脱，安置于见道。第五，后续显现事业的结合与解脱：与此相符，现在瑜伽士们在根的显现中，与具相的明妃相结合并解脱，解脱十地。第六，由于续部和口诀的见地都是所知，所以共同展示：自性的结合与解脱以及根境的结合与解脱二者是所知见地，因此进入无上道，是所有瑜伽士共同修持的，续部中如是说。第七，串习禅定是生起次第和圆满次第一切共同的展示：修习禅定的学处是无上道所有行者的共同之处。
English
There are two types of vows, the first being the specific branch. It has two parts, the first being a brief explanation from the perspective of the vow, which is to explain the branches of Yoga and below, and the uncommon branches, as follows: Second, the detailed explanation has five parts, the first part being the vows to be practiced. It has two parts, the first being a brief explanation: Union, liberation, not giving and taking, lying, and harsh speech are the five practices. Second, the detailed explanation has four parts, the first part being the common presentation of union and liberation. It has two parts, the first part being the general presentation of the distinction between union and liberation. It has seven parts, the first part being the union and liberation of the view of self-nature: Realizing the ultimate reality, the unaltered nature of the mind, the unborn manifestation, is the view. By combining wisdom with it, purifying the defilements of grasping and clinging, is liberation. Second, the union and liberation of familiarizing oneself with samadhi: By combining wisdom with the meaning of the inseparability of appearance and emptiness in samadhi, one is liberated from the characteristics of subsequent consciousness. Third, the union and liberation of the means of sense objects and wisdom: In the relative truth, by combining all the senses, objects, times, aggregates, elements, and sources that appear as the nature of the mandala of the victorious ones, one is liberated from clinging to the self-nature of conceptual thoughts. Fourth, the way to practice union and liberation with skillful means in past actions: In the past, the Great Glorious One did not traverse the path of Rudra and his retinue, but through the gate of great skillful means, he combined all women with union, placing them on the path of application, and liberated all men, placing them on the path of seeing. Fifth, the union and liberation of manifest activity in subsequent practice: In accordance with this, the present yogis, in the manifestation of the senses, unite with and liberate the consort who possesses the characteristics, liberating the ten grounds. Sixth, since the views of the tantras and instructions are both objects of knowledge, they are commonly taught: The union and liberation of self-nature and the union and liberation of sense objects are both objects of knowledge and view, therefore entering the unsurpassed path is to be practiced in common by all yogis, as stated in the tantras. Seventh, familiarizing oneself with samadhi is a common presentation for all generation and completion stages: The discipline of meditating on samadhi is common to all practitioners of the unsurpassed path.