English
and all such as mantras and recitations. Meditating on the samaya mudra at the heart, and all such as performing pacifying and increasing activities with the mudra of samadhi for the benefit of beings. According to the completion stage, all appearances are the body mahamudra, its lack of inherent existence is the speech dharma mudra, its inseparability is the mind samaya mudra, and acting within that without interruption is the karma mudra. Thus, one's own body, speech, and mind are inseparable from the three mantras of the yidam deity, and repeatedly engaging in samadhi and mantra recitation during the three times and four postures is taken by the unsurpassed Bodhi dharani, therefore it is called entering the Bodhi dharani. In such a case, it is best to be continuous, intermediate is six times during the day and six times during the night, or four sessions, or three sessions, and the least is once during the day and once during the night, etc., one should generate diligence and strive to practice. Furthermore, as its limbs, tsok and torma, etc., should also be performed according to the scriptures as much as possible. If one does not do so, but abandons it and falls into distraction, then one will lose the seed of Bodhi. This is the vow of speech. The vow of mind is the ten meanings of the secret instructions. Following the secret of the profound view of the meaning of the instructions, the profound secret conduct, the yidam deity, the secret name, the consort at the time of empowerment and practice, dreams, qualities, and accomplishments, etc., everything that happens must be kept secret. Furthermore, the place of practice, the time when to practice, and all the necessary items and tools must be kept very secret. Furthermore, what is suitable to be kept secret is the essence offered to the Three Jewels, the inner offering torma, the tsok offering, the Vajra name, the kila of the deity's support, and the kapala needed for the practice of Yangdag, the five meats and five amritas, and all the samaya substances needed for secret mantra must be kept secret. What needs to be kept secret is the bad conduct of friends, faults, the bad conduct of sentient beings, and all actions that harm sentient beings, such as curses, traps, and earth arrows, etc., these are the cause of unsurpassed Bodhi. Furthermore, the secret words of the teacher and friends.
Chinese
一切都应保密。如果不如是保密而念诵，众生就不会信奉秘密真言，会产生邪见，罪过极大。因此，秘密真言并非有错，而是为了众生的利益才极力保密。能够保密，成就就不会衰退。为了保密，各种口诀都要保密。如是说。保密则成就不会衰退，自他一切利益都能成办。保密的处所是：度脱的十个田地，未成熟者，誓言未混合者，誓言混合但已衰退者，集会处。这些都要保密。也就是身体的隐藏，口虽有金刚舌也不说，心中不思念所教之内容，如此这般甚深保密地教导。又是萨玛雅布置中说：普贤王如来的教言和决定的圣教，这十个秘密，不要传给其他人。也就是身语意，身体的行为要舍弃轻浮，口虽有金刚舌，也不要随便说。如是说。那么，完全不说吗？又是其中说：凡是得到的灌顶和允许，对于具有法器的人，以方便而说，这是守护的次第，成就的果实不会浪费。如是说。这是根本誓言的四种形态。支分誓言有两种形态：共同和，特殊有五种形态：应行持的誓言五种，不应舍弃的誓言五种，应当接受的誓言五种，应当了知的誓言五种，应当修持的誓言五种。应行持的誓言五种是：度脱，结合，不予而取，妄语，轻浮语。度脱有七种：自性见地的结合度脱是：觉悟到显现世间的一切法，法性无生，这是结合，不住于事物和相状，所以是度脱。等持的结合度脱是：如是之义融入于觉悟的智慧中，不滞留于分别念和实执，所以是度脱。根境的结合度脱是：将蕴、界、处结合于诸佛的坛城中，不住于世间的实执，所以是度脱。大方便的结合度脱是：以前大英雄鲁扎
English
Everything should be kept secret. If it is recited without keeping it secret, sentient beings will not believe in secret mantras, and wrong views will arise, resulting in great sin. Therefore, secret mantras are not at fault, but are kept extremely secret for the benefit of sentient beings. If one can keep it secret, accomplishments will not decline. For the sake of secrecy, various instructions must be kept secret. Thus it is said. Keeping it secret will prevent accomplishments from declining, and all benefits for oneself and others will be accomplished. The places for secrecy are: the ten fields of liberation, those who are not mature, those whose vows are not mixed, those whose vows are mixed but have declined, and gatherings. These must be kept secret. That is, hiding the body, not speaking even though the mouth has a vajra tongue, not thinking about the content of the teachings in the mind, and being instructed to keep it extremely secret in this way. Also, it is said in the Samaya Arrangement: The teachings and definitive scriptures of Samantabhadra, these ten secrets, should not be transmitted to others. That is, body, speech, and mind, the actions of the body should abandon frivolity, and even though the mouth has a vajra tongue, one should not speak casually. Thus it is said. Then, should one not speak at all? Again, it is said therein: Whatever empowerment and permission are received, to a person who possesses the vessel, speaking with skillful means, this is the order of protection, and the fruit of accomplishment will not be wasted. Thus it is said. These are the four aspects of the root vows. The branch vows have two aspects: common and, special, with five aspects: five vows to be practiced, five vows not to be abandoned, five vows to be accepted, five vows to be known, and five vows to be cultivated. The five vows to be practiced are: liberation, union, taking what is not given, lying, and frivolous speech. There are seven types of liberation: The union-liberation of the view of self-nature is: realizing that all phenomena of appearance and existence are unborn in the nature of reality, this is union, and because it does not abide in things and characteristics, it is liberation. The union-liberation of samadhi is: as soon as such meanings are integrated into the wisdom of realization, it does not linger in conceptual thoughts and clinging to reality, so it is liberation. The union-liberation of the senses and objects is: integrating the aggregates, elements, and sources into the mandala of the victorious ones, it does not abide in the clinging to worldly reality, so it is liberation. The union-liberation of great skillful means is: formerly, the great hero Rudra
Chinese
从（烦恼）中解脱，并将心性与无漏结合。以神通事业进行解脱是：如今瑜伽士在见、行、修三方面达到圆满，对需要解脱的十种境地，以密咒的事业，将具有粗重之身的蕴解脱，并将心与无漏结合。也就是对需要解脱的十种境地等进行，心中对他人生起慈悲，为了佛法，将事物转化为智慧的坛城，像这样去做就是解脱的誓言。如此解脱，他的果报得以圆满，内心安乐，佛法兴盛，菩提增长。如此解脱的目的也是：令天神欢喜，圆满自己的誓言，恶业、障碍、痛苦得以缩短，对于自己没有积累的恶趣，没有比这更好的解脱之道了。如果被方便的行持所束缚，菩萨以调伏的力量，猎人和妓女的导师也会堕落。因为没有利益和行持，安住于大方便道的人，都应当这样做。如是说，如果为了期望、利益、食物、财富和欲望而做，就会衰败。外道和低劣者不能结合。像这样的一切，通过理解续部和经部的意义，以三摩地来修持非常重要。结合的誓言是：将灌顶和修持时的手印带入道中。如果执着和实执去做，就会衰败。妄语的誓言有十七种，见解上的妄语有三种：仅仅是了悟身、语、意三种自性不成立，一切事物都变成虚假的。损害的妄语有四种：对三宝境造成损害，对上师和朋友以及一切众生造成损害，为了避免损害，无论说任何形式的谎言，都将与誓言相应。秘密的妄语有十种：秘密的口诀十种等等，在心之誓言的章节中所说的一切，以及一切秘密的意义，都是为了保密。说谎就是说谎的誓言。如果不是这样，而是说伤害他人的话，就会衰败。不予取予的誓言是：对需要解脱的十种境地，不予取予的方法是一
English
Liberating from (afflictions) and uniting the mind with the uncontaminated. Liberating through the activity of manifest liberation is: Nowadays, yogis who have perfected the three aspects of view, conduct, and meditation, perform secret mantra activities on the ten fields to be liberated, liberating the aggregates that possess a gross body, and uniting the mind with the uncontaminated. That is, doing so for the ten fields to be liberated, generating compassion in the heart for others, for the sake of the Dharma, transforming things into the mandala of wisdom, doing so is the vow of liberation. By liberating in this way, his fruition is perfected, the mind is at ease, the Dharma flourishes, and Bodhi increases. The purpose of such liberation is also: to please the gods, to fulfill one's own vows, to shorten evil deeds, obstacles, and suffering, and for the evil realms that one has not accumulated, there is no better path to liberation than this. If one is bound by the practice of skillful means, even the teacher of hunters and prostitutes will fall due to the power of subduing Bodhisattvas. Because there is no benefit and practice, all those who abide in the path of great skillful means should do this. As it is said, if it is done for expectation, benefit, food, wealth, and desire, it will decline. Non-Buddhists and inferior beings cannot unite. All such things, through understanding the meaning of the tantras and sutras, it is very important to practice with samadhi. The vow of union is: to bring the mudras of empowerment and practice into the path. If it is done with attachment and clinging to reality, it will decline. The vow of false speech has seventeen aspects, the false speech of view has three aspects: merely realizing that the three natures of body, speech, and mind are not established, and that all things become false. The false speech of harm has four aspects: causing harm to the Three Jewels, causing harm to the teacher and friends, and all sentient beings, in order to avoid harm, no matter what form of lies are spoken, they will be in accordance with the vow. The secret false speech has ten aspects: the secret instructions, ten kinds and so on, everything that is said in the chapter on the vows of the heart, and all the meanings of the secret, are for the sake of secrecy. Lying is called the vow of lying. If it is not so, but one speaks to harm others, it will decline. The vow of not giving and taking is: for the ten fields to be liberated, the method of not giving and taking is one.
Chinese
是也。此外，如有具相的明妃，具相的班杂，加持的密咒物，甚深之法，这些都在恶劣的容器中，则应取之。此外，地下的宝藏，富人悭吝之财，也应取之，送往上师三宝处。这也是从誓言的安立中，对于被悭吝束缚的用具，以及成就之物被庸俗之人把持的各种情况，取来作为加持的所依，是为誓言。在自己境内抢夺他人的用具，是为失坏。如是说，为了自己的欲望而做，是为失坏。粗暴语的誓言是，对于所调伏的十境，施以惩罚是为断除的誓言。调伏弟子的法器，以及为了使他人入于佛法而呵斥，以及对于阻断密咒的鬼神行事业，是为粗暴语的誓言。如是之誓言是行为的五誓言。不舍弃的誓言有，清净的五毒和不清净的五毒。清净的五毒是，以上的合和誓言，以及贪欲显现为自明智慧故不舍弃，嗔恨以十境以慈悲调伏故不舍弃，不与下乘争斗且融入其中的嫉妒，以及证悟清净之义的慢，以及内外诸法不作区分的愚痴。不清净的五毒是，烦恼的五毒，以证悟心之法性故不舍弃。如是不做，而自以为是，则为失坏。欣然接受的五誓言是，以特殊方便受用五种甘露。如是不做，而随意享用，则为失坏。应知的五誓言是，将五蕴等一切都观想为胜者的坛城而受用。应修的五誓言是，如是了悟其义并受用，则行境从本初即是清净的智慧。这些是不共誓言的守护方法。共同的誓言有两种，为自利二十一种，即装饰，美化身体，去往战争和贸易等的集会，饮酒，以及身语意三者的各种行为。
English
It is so. Furthermore, if there are consorts with marks, Bhanta with marks, blessed substances of secret mantras, profound Dharma, and if all these are in a bad container, then they should be taken. Furthermore, underground treasures and the wealth of miserly rich people should also be taken and sent to the Guru and the Three Jewels. This is also from the establishment of vows, regarding the implements bound by miserliness, and the various situations where the substances of accomplishment are held by ordinary people, taking them to be the basis of blessings is the vow. Stealing the implements of others in one's own territory is a violation. As it says, doing it for one's own desires is a violation. The rough speech vow is that punishing the ten fields to be subdued is the vow of cutting off. Subduing the disciple's vessel, and scolding others to make them enter the Dharma, and performing actions on the spirits that obstruct the secret mantra, is the vow of rough speech. Such vows are the five vows of conduct. The vows not to be abandoned include the pure five poisons and the impure five poisons. The pure five poisons are the above union vow, and not abandoning desire because it arises as self-aware wisdom, not abandoning hatred because the ten realms are subdued with compassion, jealousy that does not fight with the lower vehicles and merges into them, pride that realizes the pure meaning, and ignorance that does not differentiate between inner and outer phenomena. The impure five poisons are the five poisons of affliction, not abandoning them because of realizing the Dharma nature of the mind. If one does not do so and acts self-righteously, it is a violation. The five vows to be gladly accepted are to partake of the five kinds of nectar with special means. If one does not do so and uses them casually, it is a violation. The five vows to be known are to contemplate and partake of all things, such as the five aggregates, as the mandala of the Victorious Ones. The five vows to be practiced are that having understood and partaken of such meaning, the field of action is pure wisdom from the beginning. These are the methods of guarding the uncommon vows. There are two common vows, twenty-one for one's own benefit, namely ornamentation, beautifying the body, going to gatherings such as war and trade, drinking alcohol, and various actions of body, speech, and mind.