English
mantras. The mantra of recitation work and the nature of skillful means and wisdom. Its door letter appears as the fruit, secretly expressed in words, and becomes the antidote to distorted thoughts in the work of knowledge protection is the secret mantra. The nature of wisdom and primordial awareness, which is the antidote to non-conceptualization in the work of realizing reality, is the vidya mantra. The nature of mindfulness and awareness, which is the antidote to memory lapses in the work of holding the meaning of the Dharma without forgetting, is said to be the dharani mantra. Mudras are said to be of four types: samaya mudra, karma mudra, dharma mudra, and maha mudra. Furthermore, these can be divided into two types: establishment and thought. Although there are many ways to classify and categorize them, they are explained in detail in the tantras and commentaries. Here, the essence of the condensed meaning is: through the entry of purification, completion, and maturation, one trains the mind in the generation stage of the yidam deity. Moreover, the mudra of that body appears without inherent existence, clear without clinging to it, that is, free from the mind of objective fixation, appearing like a reflection of the moon in water. Placing pride, teachings, purity, and mindfulness on the three, one cultivates without wavering, thereby becoming accustomed. Those who have entered the path gradually practice in conduct with the faith of training the mind. Furthermore, the appearance of the deity's body as the complete four mudras of awareness itself includes the meaning of the four mudras, because the heart drop says that the four perfections do not go beyond this. Whatever appears, that is its essence. Therefore, the mantra here, which is the mantra to be recited, is the essence of reciting the seed syllable and generation mantra combined of any yidam deity. The way to not interrupt the practice is: like the flow of a river of diligence, or to do four or six sessions of yoga in one day and night, moderately to do six times of the Kalachakra every month, or four auspicious days, or about two new and full moons, and at the very least, one should strive to not interrupt the monthly and yearly offerings. As it says in the Fierce Lightning: One's own three doors with the yidam's, body, speech, and mind manifestly combined, constantly reciting is, entering the bodhi dharani. Like the flow of a river of diligence, three days three nights two one, undistracted speech recitation, moderate
Chinese
在每个月的第六天，以及四个时段之间，不要中断。最终，精进的瑜伽士，在每个月的马拉巴日，不要懈怠地努力。否则，菩提的种子将会丧失。会供和朵玛也是如此，最终不要让年月空过。如此说。进入正道，心怀慈爱。这显示了金刚兄弟的誓言。也就是兄弟的分类，以及守护誓言的方式。首先，一切众生，以如来藏的自性持续遍布为基础，是原始的兄弟，也就是共同的兄弟。特别是，进入正道，也就是佛陀的教法，是教法一致的兄弟，所以是长远的兄弟。尤其是，进入金刚乘密咒道的人们，是金刚誓言的集合，也就是见修行一致的亲近的兄弟。从那之中，上师和坛城一致的，是更加誓言融合的融合的兄弟。其中，上师一致的是同父的兄弟，以及由此引申的坛城一致的是同母的兄弟。这些后后比前前亲近。特别是，在融合之中，同父异母和同母异父，以及两者都是一致的，如果获得灌顶的时间有先后，就是兄长和弟弟，时间一致的就是双胞胎，这些也是外在的亲近。其中，圆满获得四种灌顶的兄弟们，是更加非常亲近的。对于这些，全知法王说：一切众生从原始以来就是我的兄弟，所以是共同的兄弟。进入佛陀的教法的所有人，是教法一致的兄弟。见修行一致的是和合的兄弟。上师一致的是庄严的兄弟。一同听闻佛法的是亲近的兄弟。一同进入灌顶的是融合的兄弟，也就是金刚兄弟。所说的意义也是一致的。另外，在《光明疏》中说：无边众生为了自明，没有任何事物不是我，因为是如来藏的兄弟，未来都是佛的自性。共同的兄弟如同父亲的标志。进入佛法是长远的，见修行一致是亲近的。同父誓言内在融合。
English
Do not interrupt on the sixth day of each month, and between the four periods. Finally, the diligent yogi, on the days of Maraba each month, do not slacken in effort. Otherwise, the seed of Bodhi will be lost. The Tsog and Torma are also the same, ultimately do not let the years and months pass in vain. Thus it is said. Enter the right path, with loving-kindness. This shows the Vajra brothers' vows. That is, the classification of brothers, and the way to protect the vows. First, all beings, based on the continuous pervasion of the Sugata-garbha nature, are the original brothers, that is, the common brothers. In particular, those who enter the right path, that is, the Buddha's teachings, are brothers of the same doctrine, so they are distant brothers. In particular, those who enter the Vajrayana Mantra path are the collection of Vajra vows, that is, the close brothers who are consistent in view, practice, and conduct. Among them, those who are consistent with the Guru and Mandala are the fused brothers who are even more integrated with vows. Among them, those who are consistent with one Guru are brothers of the same father, and by implication, those who are consistent with one Mandala are brothers of the same mother. These later ones are closer than the former ones. In particular, in fusion, those with the same father but different mothers, and those with the same mother but different fathers, and those who are both consistent, if there is a difference in the time of receiving empowerment, they are elder and younger brothers, and those who are consistent in time are like twins, these are also external relatives. Among them, the brothers who have fully received all four empowerments together are even more extremely close. For these, Omniscient Dharma Lord said: All sentient beings are my brothers from the beginning, so they are common brothers. All those who enter the Buddha's teachings are brothers of the same doctrine. Those who are consistent in view, practice, and conduct are harmonious brothers. Those who are consistent with one Guru are magnificent brothers. Those who listen to the Dharma together are close brothers. Those who enter empowerment together are fused brothers, that is, Vajra brothers. What is said is also consistent in meaning. In addition, in the "Clear Illumination," it says: For the self-awareness of limitless beings, there is nothing that is not me, because they are brothers of the Sugata-garbha, the future is the nature of Buddha. Common brothers are like the marks of the father. Entering the Dharma is distant, and consistency in view, practice, and conduct is said to be close. The same father, vows, and inner fusion.
Chinese
如是说。在《佛陀智慧足之次第安立》中说：进入教法和金刚乘者，皆称为兄弟。一切皆具智慧者，是金刚萨埵的金刚兄弟。坛城导师和明妃，以四灌顶的差别，有近灌顶的差别。如是说。第二是：对于他们，应以恒常不离且以利他的增上意乐，慈爱之心不间断地慈爱。如《智慧成就》中说：于一切有情心中，金刚萨埵自身安住。如是思惟后，瑜伽士，不以任何根门作轻蔑。如是说。在《吉祥鬘经》中说：于菩提心为所依，进入大乘者应慈爱。如是说，如前所说，总、长、近、杂之四种兄弟，以及比这更稳固的后三种兄弟。其中，杂合的兄弟尤其重要，以知晓此次第，恒常不离，并努力于利益的慈爱之情。如《怖畏电光》中说：对于金刚兄弟的悲悯心，杂与不杂一切之兄弟，于真实道中进入者，纵然是附带利益之心，亦应恒常舍弃。倾注爱恋与悲悯之力，彼此互视如眼。总之，不顾性命，成办兄弟姐妹所需。为何金刚兄弟们，从今至菩提之间，是永不分离的殊胜伴侣，如灯之光与树木。如是说。又，兄弟之间的誓言，如鸡蛋对半劈开一样，如俗语所说，双方都应共同守护的意义，已包含在上述引文之中。然而，即使一方违背，自己也应尽力守护，这是应知晓的。某些愚昧之人说：誓言如鸡蛋对半劈开，一半由上师守护，一半由弟子守护。将此与上师联系起来说，是未理解意义的胡言乱语。上师需要为弟子守护的，是没有详细阐述三次誓言的差别，然而，对于真心渴望佛法，一心一意寻求口诀的弟子，不会以隐喻的方式传授口诀，并且使其心倾向于佛法。
English
Thus it is said. In the "Establishment of the Stages of the Buddha's Wisdom Foot," it says: All who enter the doctrine and the Vajra Vehicle are called brothers. All who possess wisdom are Vajra brothers of Vajrasattva. Mandala masters and consorts, due to the differences in the four empowerments, have differences in close empowerments. Thus it is said. Secondly, one should always cherish them with unwavering affection and loving-kindness born from the altruistic intention to benefit them. As it is said in "Accomplishment of Wisdom": Vajrasattva himself dwells, pervading the minds of all sentient beings. Having thought thus, the yogi should not despise anyone with the power of the senses. Thus it is said. In the Sutra of the Garland of Glory, it says: Cherish those who rely on the mind of enlightenment and enter the Great Vehicle. As previously explained, the four types of brothers—general, long, close, and mixed—and the latter three types of brothers who are more steadfast than these, and among them, the mixed brothers are particularly important. Knowing this order, one should always be inseparable and strive with affection to benefit them. As it is said in "Fearsome Lightning": Even compassion for Vajra brothers, whether mixed or unmixed, all brothers, those who have entered the true path, even a mind with rewards, should always be abandoned. Exert the strength of love and compassion, and look at each other as eyes. In short, without attachment to life, accomplish what brothers and sisters need. Why are Vajra brothers, from now until enlightenment, inseparable and supreme companions, like the light of a lamp and a tree? Thus it is said. Moreover, the vow of brotherhood, like an egg split in half, as the saying goes, the meaning that both sides must protect equally is contained in the above quotation. However, even if one side abandons it, one should recognize that one must protect it to the best of one's ability. Some ignorant people say: The vow is like an egg split in half, half protected by the guru and half protected by the disciple. To say this in connection with the guru is mere nonsense without understanding the meaning. What the guru needs to protect for the disciple is not explaining the distinctions of the vows three times in detail, but for a disciple who sincerely desires the Dharma and seeks the instructions with one-pointedness, the instructions are not shown in a metaphorical way, and their mind is turned towards the Dharma.
Chinese
相反地，将罪过归于自己。以前违犯誓言的情况，在忏悔词超出范围的内容中，如实地从内心坦白忏悔，没有接受这三种情况，我听我的至尊上师一切智者说过。“为了秘密的缘故不要说。”因此，显示了不要说秘密。对此进行分类。在《细释》中说：“共同和中间的秘密各有四个，适合的和交付的有十种。”就像这样共有十种。其中的第一种，共同的秘密有四种。其中说：“甚深见、粗犷行，神名、陀罗尼和成就相，是共同秘密的四种。”也就是说，甚深的见解是法性胜义的实相，行为是粗犷的行为。也就是说，对于世间没有成为行事对象的事物，称这种行为为粗犷。那是怎样的呢？就是“达那嘎那”，即结合和解脱二者，即使获得了行事的能力，也必须秘密地行事。神名是自己所依止的本尊神的名字，以及它的陀罗尼咒语，以及它成就的征相。也就是说，除非见到特殊的意旨，否则通常任何时候都必须保密，因此称为共同秘密。中间的秘密有四种，其中说：“修法的处所、时间、友伴和物品，在中间保密并进行修持。”因此，在哪里修法的处所，什么时候修法的时间，可以依赖的友伴，如何需要的修法物品，在修法完成之前，以及进入秘密行为之间，根据情况衡量，必须保密，因此称为中间秘密。适合保密的是：供品和食子等密宗不共的誓言物用品，上师的行为是无法调伏的未净化者的心无法容纳的，以及道友的恶行等不应见闻的。交付的是：上师和道友说“不要给别人看，不要说”等秘密的交付。如前所说：“适合保密的誓言是：堆和食子、会供等，班杂、普巴、灯器，物品和工具、坛城等，不应让众人看见。铃、小鼓等声音，不应让众人听见。道友的过失和相似之处，以及