English
Conversely, attributing faults to oneself. Regarding past violations of vows, within the scope of the confession exceeding its limits, genuinely confessing from the heart as it is, without accepting these three instances, I heard my supreme master, the all-knowing one, say. "Do not speak for the sake of secrecy." Thus, it shows not to speak of secrets. To classify this, in the "Detailed Explanation," it says, "Common and intermediate secrets, four each, and appropriate and entrusted, ten in number." Like this, there are ten. The first of these, the four common secrets, are: "Profound view, coarse conduct, deity names, dharanis, and signs of accomplishment, are the four common secrets." That is, the profound view is the reality of Dharmata, the ultimate truth, and conduct is coarse conduct. That is, for something that has not become an object of action in the world, that action is called coarse. How is that? It is "Tana Gana," that is, union and liberation, and even if the ability to act is obtained, it must be practiced secretly. The deity name is the name of the yidam deity one relies on, and its dharani mantra, and the signs of its accomplishment. That is, unless a special intention is seen, it must always be kept secret, so it is called a common secret. The four intermediate secrets are: "The place of practice, time, companions, and materials, keep secret in between and practice." Therefore, where is the place of practice, when is the time of practice, who are the companions to rely on, how are the materials needed for practice, until the practice is completed, and between entering secret practices, depending on the situation, it must be kept secret, so it is called an intermediate secret. What is appropriate to keep secret are: offerings and tormas, etc., the uncommon samaya substances of tantra, the actions of the guru that cannot be accommodated by the minds of the untamed, and the misdeeds of fellow practitioners, etc., which should not be seen or heard. What is entrusted are: the secret entrustments of the guru and fellow practitioners saying, "Do not show this to others, do not speak," etc. As mentioned earlier: "The vows that should be kept secret are: heaps and tormas, tsok offerings, etc., bhan.d.a, phurbas, lamp stands, materials and tools, mandalas, etc., should not be seen by the public. The sounds of bells, small drums, etc., should not be heard by the public. The faults and similarities of friends, and"
Chinese
具有者一切恶行之， 一切有害之行为诸， 若极隐秘菩提因， 交付与者乃诀窍也， 如前所说师徒等， 如是。 寂静续云： 复次师徒姐妹等， 秘密宣说及处所， 如是适宜极隐秘， 如是。 彼之隐秘之境乃， 细品云： 誓言毁坏背离誓言者， 无誓言未见坛城者， 混合与未混合一切， 如是。 怖畏电云： 非器之补特伽罗， 时与处所一切隐， 具器者等亦， 未得灌顶不应说。 如是说。 见行乃声闻等下乘者等， 及各自异生邪见者等未成熟之补特伽罗等也。 彼等之智不能容纳且增长邪分别之过失故。 诸佛名、陀罗尼、真言、成就相等等，不应作炫耀法、轻蔑之语， 以宣说秘密之过失，远离所欲之果，且成就恶趣之因故，除上师与誓言清净之道友外，不应向他人说。 又向未混合者开示则誓言毁坏，向已混合者也随意开示则成就衰损之义故，必须极隐秘。 明灯云： 秘密真言非有过失， 为利有情故极隐秘， 能密持则成就不失坏， 为密故说诸多表示。 如是。 如何隐秘耶？ 细品云： 心之教义不应思， 身之所有隐藏而行， 语之金刚舌虽有， 不应言说也。 如是以处时之差别，隐秘之方式应极严密。 此乃五根本， 如是说，此五者乃根本誓言也。 譬如树木之根本腐烂，则枝叶等其他支分虽有，然因心要空虚故无利益，如是此五根本任何一者相违之后，别解脱、菩萨戒、密咒之应守护细微其他诸戒虽未毁坏，然成就所欲之果且置之不顾。 乃安置于恶趣之究竟处故，如是说也。 我之上师金刚持大士于上师修法中云： 根本誓言如树木之花果， 彼毁坏则解脱之种子必定坏。
English
Those who have, all evil deeds of, All actions harmful to all, If kept very secret, the cause of enlightenment, Entrusting to is the instruction, As previously said, teacher and disciples, etc. Thus it is. From the Peaceful Tantra: Furthermore, teacher, disciples, and sisters, Announce secretly and in circumstances, What is appropriate in that way is very secret, Thus it is. The object of that secrecy is: From the Subtle Expansion: Those who have broken vows and deviated from vows, Those without vows who have not seen the mandala, Everything mixed and unmixed, Thus it is. From the Terrifying Lightning: To a person who is not a vessel, At all times and in all circumstances, keep secret. Even to those who are vessels, It is not to be spoken without empowerment. Thus it is. The view and conduct are for those of the Hearers and other lower vehicles, and for individual ordinary beings with wrong views, etc., who are not mature vessels. It is because their minds cannot contain it and the fault of wrong thoughts increases. Divine names, dharanis, mantras, signs of accomplishment, etc., should not be spoken of boastfully or contemptuously. Because of the fault of proclaiming secrets, one is far from the desired result and the cause of bad migrations is accomplished. Therefore, one should not speak to others except for the lama and pure vow-holding dharma brothers and sisters. Moreover, if it is shown to those who are not mixed, the vows are broken. Even if it is shown freely to those who are mixed, the meaning of the accomplishment being impaired is why it must be kept very secret. From the Clear Illumination: Secret mantras are not faulty, For the sake of sentient beings, they are kept very secret. If one can keep it secret, the accomplishment will not be lost, For the sake of secrecy, various signs are spoken. Thus it is. How to keep it secret? From the Subtle Expansion: The teachings of the mind should not be thought about, All of the body should be hidden and practiced. Although there is a vajra tongue of speech, It is not to be spoken. Thus, by distinguishing the place and time, the way of keeping secret should be very strict. These are the five roots. Thus it is said, these five are called the root vows. For example, if the root of a tree rots, even if there are branches, leaves, and other limbs, they are of no benefit because the essence is empty. Likewise, after any of these five roots are violated, even if the other minor precepts of individual liberation, bodhisattva, and mantra that should be protected are not broken, let alone accomplishing the desired result, it is because one is placed in the ultimate state of bad migrations. Thus it is said. My lama, the great Vajradhara, said in the Lama Practice: The root vows are like the flowers and fruits of a tree. If they are broken, the seed of liberation will surely be destroyed.
Chinese
如是说。守护和修持之誓言殊胜。对于此，有两种不同的观点。荣 सोम巴大师和祖尔派的教法阐释者们认为，不舍弃无上（瑜伽）和不断绝咒印是修持具有殊胜功德的誓言；恭敬上师和慈爱道友是守护不违背上师心意的誓言；保守秘密是守护誓言的主要助伴，因此是守护之誓言。全知大师（宗喀巴）则认为，不舍弃本尊，恭敬成就之源的上师，不断绝咒印是修持具有殊胜功德的誓言；作为其分支，进入正道和慈爱道友是守护不违背上师心意；不向他人泄露秘密是守护不违背本尊、咒语和手印的真实性，即是守护之誓言。在《合修法》中引用道：“修持之大誓言，不舍本尊与上师，不断咒语与手印。”无论如何，这五者是所有誓言中最殊胜的密咒行者之誓言。这些身语意之誓言，分为三三，例如不舍弃无上（瑜伽）等，也要以身体恭敬，以语言赞颂，以意念敬畏。同样，对于上师和道友也要以三门恭敬。咒印之誓言也要三门圆满。秘密也要以三门的行为来保密和隐藏，等等，一切皆可类推。特别区分而言，守护上师和道友，其主要基础是身体，因为能给予利益和避免损害，所以是身之誓言。如《寂静经》中说：“上师以及同伴，身语意之恭敬，乃金刚身之誓言。”如是说。不断绝咒印是属于念诵的支分，因此主要是语言，所以是语之誓言。其中说：“自己之本尊上师，咒语手印善执持，任何时刻皆不断，乃金刚语之誓言。”如是说。十种秘密，持祖尔派说法者认为，不说是语言，但所保守的秘密在于心中，所以主要是心之法性，因此归于意。但前者说：“这些应保守的秘密是，
English
Thus it is said. The supreme samaya of accomplishment and protection. Regarding this, there are two different viewpoints. Rongzom Mahapandita and those who explain the Zur tradition of precepts consider not abandoning the Unexcelled (Yoga) and not cutting off the continuity of mantras and mudras as the samaya of accomplishing special qualities; respecting the guru and being kind to fellow practitioners as protecting against conflicting with the guru's mind; and guarding secrecy as the main companion for protection, thus it is considered the samaya of protection. The Omniscient Great One (Tsongkhapa) considers not abandoning the deity, respecting the guru who is the source of siddhis, and not cutting off the continuity of mantras and mudras as the samaya of accomplishing special qualities; as its branches, entering the correct path and being kind to fellow practitioners is protecting against conflicting with the guru's mind; and not speaking secrets to others is protecting against conflicting with the reality of the deity, mantras, and mudras, thus it is the samaya of protection. In the "Union Practice," it is quoted: "The great samaya of accomplishment is not abandoning the deity and guru, and not cutting off the continuity of mantras and mudras." In any case, these five are the supreme samayas of all samayas for secret mantra practitioners. These samayas of body, speech, and mind are divided into three each. For example, in the case of not abandoning the Unexcelled (Yoga), one should respect with the body, praise with speech, and revere with the mind. Similarly, one should respect the guru and fellow practitioners with the three doors. The samaya of mantras and mudras should also be complete with the three doors. Secrets should also be kept and hidden by the actions of the three doors, and so on, everything can be inferred analogously. Specifically, protecting the guru and fellow practitioners, the main basis is the body, because it can give benefit and avoid harm, so it is the samaya of body. As it is said in the "Peaceful Tantra": "Respect for the guru and companions, with body, speech, and mind, is the samaya of the Vajra Body." Thus it is said. Not cutting off the continuity of mantras and mudras belongs to the branch of recitation, so speech is the main thing, therefore it is the samaya of speech. In it, it says: "Holding well the mantras and mudras, of one's own chosen deity, at all times, never cutting off the continuity, is the samaya of the Vajra Speech." Thus it is said. The ten secrets, those who hold the Zur tradition of explanation consider that not speaking is speech, but what is kept secret resides in the mind, so the main thing is the nature of mind, therefore it is included in mind. But the former says: "These secrets that should be kept are,
Chinese
身语意之誓言。据说这三者都包括在内。无上不舍弃是意之誓言。其中，观修三种菩提心是金刚意之誓言。如此说。对此，全知法王说：有些人说，恭敬上师和道友是根本身之事业，所以是身之誓言；不舍弃本尊，不断念诵和手印是念诵之支分，所以是语之誓言；不泄露秘密是心中要牢记之事，所以是意之誓言。这种说法没有见到理，因为如果翻译出来念诵，意思是一样的。如此说。大译师法吉祥说：在此，菩提心和不泄露秘密二者归纳为意之誓言比较好，因为这是归纳为根本三誓言的时候。如此说。与此相同，《无垢王忏悔续》的二十八誓言的忏悔品中说：秘密十种等，给予殊胜诀窍等，说是归纳为意之誓言。我认为，如前所述，按照安乐汇集寂静续的教证，秘密十种是由身语意三者所包括的，这样比较合理。第二，宣说支分誓言十种，分为两种：不舍弃五种和不抛弃五种。第一种是：光明经中说：彼等五毒，颠倒五毒。说是反正两种。也就是说，颠倒的五毒是五毒自相。不把它们看作是声闻乘经典中所说的敌人而不舍弃。为什么呢？因为一切法自性为空，所以没有可舍弃之实物，就像不需要依靠海市蜃楼之水一样。如是，如金刚经所说：烦恼诸法如幻，自性为空。了知自性无常而解脱。如此说。不仅如此，如果以方便摄持，即使享用也不会束缚，而且会成为道之助伴，所以也不舍弃。如海经所说：烦恼道乃大清净，方便之欲是庄严之胜，一切一切享用时，迅速成为黑汝嘎之尊。如此说。与此理相同，经典中也有如此说，如《宝积经》所说：如城市中之不净粪，能利益甘蔗园，同样菩