Chinese
十、猛咒。 对于真言粗暴地使用，断绝弟子，断绝生灵，对低劣的弟子讲粗暴的佛法，即守护五和十五。第二，不舍弃的誓言有三。第一，简略地说明：下乘的应舍弃之法，在此不舍弃而作为道用的誓言，要讲述真实的五毒和虚妄的五毒，这是简略的说明。第二，详细解释分为二。第一有五，第一是以方便摄持的贪欲：如前在嘎那誓言时详细讲述的，以方便之门结合实际应用的贪欲。像这样，在享用贪欲时，快乐自生为智慧，认识到是心性的庄严而证悟时，极度执着的贪欲会转为真实的道，普贤如是说。贪欲于法性中入定是殊胜的。贪着于欲望之物是衰败的。如是说。第二，以慈悲和智慧摄持的嗔恨：摧毁十方应调伏的众生，安置于解脱的境地，这是嗔恨的行为，从莲花中衡量是殊胜的。依靠摧毁十方众生，内心圆满了慈悲的力量，因此外境显现觉性二者融合而证悟，从而摧毁下劣的宗派执着之恶见，同样这也是嗔恨的见解。因此，依靠摧毁而圆满了慈悲的力量，从而证悟显现觉性二者融合，所以是方便的嗔恨之行为。第三，于正确的见解中获得忍耐的傲慢：完全证悟胜过下乘的显现之见解，二谛无别、不混杂，并且在实践其意义而安住于禅定时，由于念头不摇动而必定能够忍耐。这两者是极为傲慢的见解和行为之殊胜，普贤如是说。傲慢会被魔所欺骗而不能成立，于金刚乘中能够忍耐所以是殊胜的。对于没有真实而走向邪恶的一方是放荡且巨大的衰败。如是说。第四，远离宗派执着的愚痴：证悟无上密法的见解之自性，轮涅的一切法不
English
Ten, Fierce Mantra. To apply roughly to the mantra, to cut off disciples, to cut off beings, to teach rough Dharma to inferior disciples, that is, to protect five and fifteen. Second, there are three vows not to abandon. First, a brief explanation: The objects to be abandoned in the lower vehicle, here, the vows that are not abandoned but taken as the path, are to explain the five true poisons and the five false poisons, which is a brief explanation. Second, the detailed explanation is divided into two. The first has five, the first is attachment seized by means: As explained in detail above in the case of the Ghana vow, attachment that combines practical application through the gate of skillful means. In this way, when enjoying attachment, happiness arises as wisdom, and when one understands it as an ornament of the mind and realizes it, extremely clinging attachment will turn into the true path, as Kunsang said. Attachment to Dharma-nature is a noble samadhi. Attachment to desirable things is degenerate. So it is said. Second, hatred seized by compassion and wisdom: Destroying the ten fields to be subdued and placing them in the field of liberation is the practice of hatred, which is superior because it is measured from the lotus. Relying on the destruction of the ten fields, the power of compassion is perfected inwardly, so the outer appearance of the field is realized as the union of appearance and mind, thereby destroying the evil view of lower sectarian attachment, which is also the view of hatred. Therefore, relying on destruction, the power of compassion is perfected, and thus the union of appearance and mind is realized, so it is the practice of skillful means of hatred. Third, pride that obtains forbearance in the correct view: Completely realize the view that is superior to the lower vehicle, the two truths are inseparable, unmixed, and when practicing its meaning and abiding in meditation, one will surely be able to endure because thoughts do not move. These two are the supreme of extremely arrogant views and practices, as Kunsang said. Pride is deceived by demons and cannot be established, but it is noble because it can endure in the Vajrayana. To be dissolute and great in the direction of falsehood without truth is degenerate. So it is said. Fourth, ignorance free from sectarian attachment: The nature of realizing the view of the unsurpassed secret mantra, all the dharmas of samsara and nirvana are not
Chinese
由于混合时法性自明，因此不分彼此。像那样证悟见解，因为行持，所以没有取舍，不做就是大乘密宗的愚痴见行。愚痴没有偏颇，什么也不分别就是殊胜。教法听不进去，不顾及善恶，没有顾忌就是衰败。如此说。第五，舍弃与法器不相应的嫉妒是：对于下乘偏执的低下见行者来说，这里无上密法的见解，无法容纳真实无别的嫉妒，因此猜疑，舍弃不掺杂誓言的衰败者，这种行为是不超出嫉妒，因此是守护誓言。嫉妒不重要于法性，安住于对真实的执着分别连名字都没有，就是殊胜。没有衰败却嫉妒道友就是衰败。如此说。第二，不舍弃颠倒的五种情况有五点。第一，确定从哪里具有颠倒的五毒是：颠倒的五毒是三界的一切有情众生本自具有的。第二，五毒是心，心自性远离执着形色，因此开示不必舍弃五毒而是智慧是：五毒本身就是自知自显的缘故。因为那个理由是：首先，对于忆念的对境好坏中三种全部知道时。对于所知的对境好坏中三种全部，对于好的产生贪着，对于坏的产生嗔恨，对于中间的产生愚痴，对于自己产生我慢，对于他人产生嫉妒的造作就是五毒。产生造作时，因为心自己寻找。心是无实有光明，以不必舍弃五毒的方便，方便本身就是自证的智慧。对于五毒自知自显这个，有从阿赖耶识由外而内的指示方式，和从五根由内而外的指示方式两种。按照后者，忆念是五根，知是意，造作是染污意，心是阿赖耶识。阿赖耶识变成自空，因此是真实的意义的阿赖耶识。指示九种清净的集合。那时内外的一切法都显现为自证的智慧，因此称为方便。密宗的规矩是没有舒卷和破立，产生造作时就是自证的智慧
English
Because when mixed, the nature of reality is self-illuminating, therefore there is no distinction between sides and biases. Since practicing to realize the view in that way, there is no acceptance or rejection, and not doing is the ignorant view and conduct of the Great Vehicle Secret Mantra. Ignorance without bias, and not distinguishing anything is supreme. The teachings cannot be heard, not fearing good and evil, and being without restraint is decline. Thus it is said. Fifth, abandoning jealousy that is not compatible with the vessel is: For those with inferior views and practices who cling to the lower vehicle, the view of the unsurpassed secret mantra here cannot accommodate the jealousy of truth and non-duality, therefore they doubt, and abandoning those who are degenerated by not mixing vows, this behavior does not go beyond jealousy, therefore it is protecting the vows. Jealousy does not matter to the nature of reality, and abiding without even a name for clinging to and conceptualizing the truth is supreme. Being jealous of fellow practitioners without degeneration is decline. Thus it is said. Second, there are five points to not abandoning the five inverted situations. First, identifying where the five inverted poisons come from is: The five inverted poisons are inherent in all sentient beings of the three realms. Second, the five poisons are mind, and since the nature of mind is free from grasping at form, it is taught that there is no need to abandon the five poisons, but rather they are wisdom: The reason is that the five poisons themselves are self-aware and self-manifesting. Because of that reason: First, when all three of the good, bad, and intermediate objects of memory are known. For all three of the good, bad, and intermediate objects of knowledge, attachment arises for the good, hatred arises for the bad, ignorance arises for the intermediate, pride arises for oneself, and the effort of jealousy arises for others, which are the five poisons. When effort arises, it is because the mind itself seeks. The mind is insubstantial and luminous, and with the skillful means of not abandoning the five poisons, the skillful means itself is self-aware wisdom. For this self-aware and self-manifesting five poisons, there are two ways of pointing out, from the alaya consciousness from the outside in, and from the five senses from the inside out. According to the latter, memory is the five senses, knowledge is the mind, effort is the afflicted mind, and mind is the alaya consciousness. The alaya consciousness becomes self-empty, therefore it is the alaya consciousness of true meaning. Pointing out the nine pure aggregates. At that time, all internal and external phenomena arise as self-aware wisdom, therefore it is called skillful means. According to the secret mantra system, there is no expansion or contraction, and no negation or affirmation, when effort arises, it is self-aware wisdom.
Chinese
必须显现。 因此，正如先前一样，这是合理的。第三，这也不是新的，而是从原始时期开始，五毒即是智慧的例子：例如，就像太阳的中心永远没有黑暗一样，从最初或无始时期开始，心性的本质只有智慧自显，没有产生五毒烦恼的原因，因此，当产生轮回的众生时，自性中自然不存在。 第四，如果理解了这种观点的意义，除了智慧之外，没有什么是需要抛弃的，这表明了不抛弃的意义：对于那些理解和领悟这些意义的本质的人来说，除了自证智慧显现之外，也没有什么需要抛弃的烦恼在自性中成立，就像到达了不可改变的珍宝岛，没有泥土和石头一样。 第五，通过不同的方式总结获得果位的方式：因此，对于不抛弃的誓言，将正确的五毒分为见和行两种，因此有十种。安住于错误的五毒和十五种之中的人的显现之行境全部显现为智慧，因此，作为瑜伽自在的大成就者，究竟的果位是二利圆满。 那么，所说的不要抛弃错误的五毒，这是秘密吗？是公开的吗？是权宜之说吗？是究竟之说吗？不抛弃的理由或论证是什么？不抛弃有什么必要？如果作为道，应该如何做？如果这样问，第一个问题的答案是：对于小心地按照字面意思修持秘密真言的人来说是秘密的，对于进入正确道路的智者来说是公开的。 第二个问题的答案是：烦恼的等持和智慧二者，抛弃与不抛弃的观点是权宜之说，二元的观点是究竟之说。如《广大经》中所说：“分别念即是自生智慧，分别念不生，智慧不可说。”等等，这很明显。 第三个问题的答案是：不抛弃错误五毒的论证有五个：因为没有成立需要抛弃的基础，因为是完全清净的道路，因为是身语意的坛城，因为是方便和智慧的自性，因为是五部五智的自性，所以不抛弃。其中第一个是：错误的五毒，法性。
English
Must appear. Therefore, as before, this is reasonable. Third, this is not new, but from the original time, the five poisons are the example of wisdom: for example, just as there is never darkness in the center of the sun, from the beginning or beginningless time, the essence of mind only has wisdom self-appearance, there is no cause for the five poisons of disturbing emotions to arise, therefore, when sentient beings of samsara arise, they do not naturally exist in their own nature. Fourth, if one understands the meaning of this view, there is nothing to abandon except wisdom, which shows the meaning of not abandoning: for those who understand and realize the essence of these meanings, there are no disturbing emotions to be abandoned that are established in their own nature except for the self-aware wisdom that arises, just like arriving at an unchangeable treasure island where there is no mud or stone. Fifth, summarizing the way to obtain the result through different methods: Therefore, for the vow of not abandoning, the correct five poisons are divided into view and practice, so there are ten. Since all the manifestations of the person who abides in the wrong five poisons and fifteen appear as wisdom, therefore, as the great accomplished one of the Lord of Yoga, the ultimate result is the perfection of the two benefits. So, is it a secret that it is said not to abandon the wrong five poisons? Is it public? Is it expedient? Is it ultimate? What is the reason or argument for not abandoning? What is the necessity for not abandoning? If it is taken as a path, how should it be done? If asked like this, the answer to the first question is: it is secret for those who carefully practice the secret mantra according to the literal meaning, and it is public for the wise who enter the correct path. The answer to the second question is: the samadhi of disturbing emotions and wisdom, the view of abandoning and not abandoning is expedient, and the view of non-duality is ultimate. As it is said in the Extensive Sutra: "Discriminating thought itself is self-born wisdom, when discriminating thought does not arise, wisdom cannot be expressed." And so on, this is obvious. The answer to the third question is: there are five arguments for not abandoning the wrong five poisons: because the basis for abandoning is not established, because it is the path of complete purification, because it is the mandala of body, speech and mind, because it is the nature of skillful means and wisdom, because it is the nature of the five families and five wisdoms, therefore it is not abandoned. The first of these is: the wrong five poisons, the Dharma nature.
Chinese
因此，需要断除的基础并不成立，因为在所知的事物本性中，烦恼本来就是空无自性的。比如，花色的绳子显现为蛇，但其本性中并没有蛇。正如广论中所说：“无明本身无可断，智慧觉性无可修。”这已经很明显了。第二，颠倒的五毒，如果被方法所掌握，就是完全清净的道路，因为除了了悟五毒的共同和各自的特征之外，没有其他需要获得的果实。比如，毒药可以制成药膏，消除毒病，并转化为甘露之精华。正如广论中所说：“烦恼自性和共性，特征无误悟其义，即成清净解脱道。”以及《一切作为之源》中也说：“贪嗔痴三毒，皆从菩提大路生，五种行持诸功德，亦是法性界之庄严。”第三，颠倒的五毒，会转变为身语意的成就，因为五毒以字母嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）代表身，啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）代表语，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）代表意来象征，三门不会超出本尊的身语意。比如，给毒药施加咒语一样。正如《总集经》中所说：“显现为五毒的烦恼自性，显现为五种解脱智慧的体性。”第四，颠倒的五毒，是方便和智慧的自性，显现为五毒的是方便，从中产生的无自性是智慧。这两者本来就是不可分割的。比如，对于患有热病和风病的人来说，樟脑可能显现为药物或毒药，但樟脑的药物和毒药是没有区别的。正如广论中所说：“无碍显现是方便，无自性是智慧。”第五，颠倒的五毒，是五部和五智的自性，嗔恨是不动金刚部和空性之智慧，同样，愚痴是如来部和如镜之智，我慢是宝生部和平等性智，贪欲是莲花部和妙观察智，嫉妒是羯磨部和成所作智。比如冰的自性