Chinese
如同毒蛇咬噬般，身语意都会衰损。因此，为了对治这种增长，应日夜六次或三次等，观想大秘密部类金刚萨埵于头顶，在具足四力的情况下，念诵百字明咒二十一遍或百千遍等，不散乱地尽力忏悔。还要念诵巴威拉所著的十四根本堕忏悔文和粗堕忏悔文等。关于百字明的念诵方式，《粗品释》中说：“应将眼睛放在火的位置。”意思是念诵“萨尔瓦悉地 切给摩 札雅札”。这样就能断绝堕罪增长的延续。《心髓庄严论》中说：“观想金刚萨埵，如仪轨般念诵百字明，每次二十一遍，堕罪等被加持，不会再增长。成就者们如此宣说，应在座间修习。念诵百万遍，则成为完全清净的自性。”以下讲述经、幻、心三部的差别，分为两部分：总说和广说。首先是总说：与新派密法不共的差别是，总的来说，经部是《意集经》，续部是《幻化网》，心部是大圆满，这三个前译派的续部所守护的三昧耶次第是。其次是广说，分为三部分：讲述《意集经》的宗义，讲述《幻化网》的宗义，讲述心部大圆满的宗义。首先讲述《意集经》的宗义。《意集经》中说：“身语意金刚，守护、行持、悦意，不舍、了知、成办。”因此，根本的三昧耶是：守护的对境，上师和本尊无二无别是主要的。守护的方式，利益和避免损害的基础主要是身体，因此，作为身的三昧耶，应恭敬地看待上师和本尊，以道友和姐妹为代表的一切众生都是上师的身
English
Like being bitten by a snake's fangs, body, speech, and mind will deteriorate. Therefore, to counteract this increase, one should visualize the Great Secret Class Vajrasattva on the crown of the head six or three times day and night, and with the four powers complete, recite the hundred-syllable mantra twenty-one or a hundred thousand times, without distraction, and confess as much as possible. One should also recite the confession text of the fourteen root downfalls composed by Bhavyalha and the confession text of the coarse downfalls, etc. Regarding the method of reciting the hundred-syllable mantra, the commentary on the "Coarse [Chapter]" says, "One should place the eyes on the fire position." This means reciting "Sarva Siddhi Che ge mo Prayaccha." This will cut off the continuation of the increase of downfalls. The "Heart Essence Ornament" says, "Focus on Vajrasattva, recite the hundred-syllable mantra according to the ritual, twenty-one times each time, downfalls, etc., are blessed, and will not increase. Accomplished ones have said this, one should practice in the session intervals. If one recites a million times, one will become the nature of complete purity." The following explains the differences between the Sutra, Illusion, and Mind divisions, divided into two parts: general explanation and detailed explanation. First is the general explanation: The differences that are not common with the New Tantras are, in general, the Sutra division is the Compendium of Intentions, the Tantra division is the Net of Illusion, and the Mind division is the Great Perfection. The order of samaya to be protected in the system of these three Early Translation schools of tantras is. Second is the detailed explanation, divided into three parts: explaining the system of the Compendium of Intentions, explaining the system of the Net of Illusion, and explaining the system of the Mind division Great Perfection. First, explaining the system of the Compendium of Intentions. The Compendium of Intentions says, "Body, speech, and mind vajra, protecting, practicing, pleasing, not abandoning, knowing, accomplishing." Therefore, the fundamental samayas are: the object of protection, the guru and the deity are non-dual and are the main ones. The method of protection, the basis of benefiting and avoiding harm is mainly the body, therefore, as the samaya of the body, one should respectfully look at the guru and the deity, and all beings represented by Dharma friends and sisters are the guru's body.
Chinese
因为是行事，所以要避免危害，并通过生起次第来净化成熟之身的显现执着。所有善与非善的变化都依赖于语言而产生，因此作为语之誓言，咒语和手印不能中断。为了避免语言的过失，要遵从上师的一切教诲，并且不顶撞道友等。由于意是产生轮回的主要因素，因此作为意金刚的誓言，要避免意的过失，不向他人传播秘密，生起两种菩提心，将上师和心意融合，并实践多种三摩地之门。如《光明经》所说：“自之身是胜者大手印，众生界亦知于此中，显空无二金刚身，所作所见所闻皆是心，故无所作亦无所显现，忆念与觉知先已放舍，若三时中恒常不忆念，如何能成大乘持明者？”如是。因此，根本的守护有三种，支分的誓言有五种，即以方便善巧来运用坦噶等；有五种悦意，即不视作应舍弃之物而作为道用的五种烦恼；有五种不视为污点的甘露；有五种以见解视为本尊的五蕴、五大等；有五种通过修习而证得无别的如来部等。以上共二十五种，加上根本的三种，总共二十八种。这二十五种支分将在下文阐述。第二，讲述幻化网的体系。在幻化网的续部体系中，宣说了五种根本誓言。如《秘密藏》所说：“不舍上师敬上师，咒与手印不断绝，慈爱进入正道者，不为秘密之义说。此乃五种根本誓，是修持与守护之殊胜誓言。”并且宣说了十种支分誓言，即“愚痴贪着与嗔恨，我慢嫉妒皆不舍弃。白丸红丸香肉大，清净之器水不舍。”如是。首先，讲述根本誓言方面。如《光明经》所说：“二种菩提心，六位阿阇黎，四位道友，三种咒语，四种手印，
English
Because it is action, one must avoid harm, and purify the clinging to the appearance of the ripened body through the generation stage. All changes of good and non-good arise dependent on speech, therefore, as the vow of speech, mantras and mudras must not be interrupted. In order to avoid the faults of speech, one must accomplish whatever the guru says, and not contradict one's dharma siblings, etc. Since mind is the main cause of generating samsara, as the vajra vow of mind, one must avoid the faults of mind, not spread secrets to others, generate the two bodhicittas, mix the guru's mind and one's own mind, and practice various doors of samadhi. As the 'Clear Light' says: 'One's own body is the great mudra of the victorious ones, the realm of sentient beings is also known therein, the vajra body of indivisible appearance and emptiness, all that is done, seen, and heard is mind, therefore there is nothing done and nothing appearing, memory and awareness have already been released, if one does not constantly remember in the three times, how can one become a great vehicle mantra holder?' Thus. Therefore, there are three fundamental things to protect, and five branch vows, which are to skillfully use tanga etc.; there are five pleasing things, which are the five afflictions that are not seen as things to be abandoned but are used as the path; there are five nectars that are not regarded as blemishes; there are five aggregates, elements, etc. that are to be known as deities by view; and there are five tathagata families, etc. that are attained as non-dual through meditation. These are twenty-five in total, and adding the three fundamental ones, there are twenty-eight in total. These twenty-five branches will be explained below. Second, explaining the system of the net of illusion. In the tantra system of the net of illusion, five root vows are taught. As the 'Secret Essence' says: 'Do not abandon the supreme guru, respect the guru, do not interrupt mantras and mudras, be kind to those who have entered the correct path, do not speak for the sake of secret meanings. These are the five roots, the supreme vows of accomplishment and protection.' And ten branch vows are taught: 'Do not abandon ignorance, attachment, and hatred, pride and jealousy. White essence, red essence, great fragrant meat, do not discard the water of the pure vessel.' Thus. First, explaining the aspect of the root vows. As the 'Clear Light' says: 'Two bodhicittas, six teachers, four siblings, three mantras, four mudras,
Chinese
应当知晓这十条根本。如是说。第一条，不舍弃无上，指的是两种菩提心。即胜义菩提心，安住于超越真谛、无有分别的法身大乐之中；以及世俗菩提心，想要救度所有未能如是证悟的众生的殊胜意乐。此处将观修本尊融入其中，未另行说明。也就是不舍弃大乘共同宗义的菩提心，不舍弃对三宝的侍奉，密咒外道在此之上供养和观修自己的本尊，这些也在此融入空性和慈悲双运的境界中，观修作为象征的本尊身相。佛和僧是方便和智慧无二的菩提心的差别，法是其法性，因此菩提心和法性在世俗中是法相相同的，在胜义中是寂灭戏论的自性，因此双运的智慧的象征是本尊身相。如《三宝释》中所说：三宝的自性是菩提心，施予菩提心的上师是殊胜的本尊。如是说。如是知晓融入之理后，此处所要讲述的有四种。也就是，对于上师的恭敬，所依境是六种阿阇黎。如《光明疏》中所说：共同、引导、誓言灌顶，违犯还净、解脱心续，口诀传承的阿阇黎有六种。也就是说，所有人都应恭敬，自己也稍微获得法缘的共同阿阇黎，如同出家的堪布一样，引导进入佛法之门；灌顶者是誓言灌顶的；忏悔堕罪之处是违犯还净的；讲解心续等的是解脱心续的；传授口诀的是口诀传承的阿阇黎，这六种。其中，获得密咒之法的恩德，成为金刚阿阇黎的尤为重要。特别是灌顶、讲解续部、传授口诀这三者尤为重要，因此对于不舍弃这些的，应如何以恭敬侍奉呢？以获得恩德的方式，用比喻依次讲述。
English
One should know these ten root principles. As it is said. The first, 'not abandoning the unsurpassed,' refers to the two aspects of Bodhicitta. Namely, the ultimate Bodhicitta, which abides in the state of the great Dharmakaya bliss, beyond truth and without differentiation; and the relative Bodhicitta, the extraordinary intention to liberate all sentient beings who have not realized it as such. Here, the practice of meditating on the Yidam deity is included, and not mentioned separately. That is, not abandoning the Bodhicitta of the common Mahayana tradition, not abandoning the reverence for the Three Jewels, and the outer Mantrayana practitioners worshiping and meditating on their own chosen deity on top of that, all of these are also included here in the state of uniting emptiness and compassion, meditating on the deity's form as a symbol. Buddha and Sangha are the distinctions of Bodhicitta, which is the inseparability of method and wisdom, and Dharma is its Dharmata (nature of reality), so Bodhicitta and Dharmata are the same entity in relative truth, and in ultimate truth, they are the nature of pacifying elaboration, so the symbol of the wisdom of union is the deity's form. As stated in the 'Explanation of the Three Jewels': 'The nature of the Three Jewels is Bodhicitta, the Lama who bestows it is the supreme deity.' As it is said. Having understood the way of including them like that, what is to be explained here are four things. That is, regarding the reverence for the Lama, the object of reverence is said to be six kinds of Acharyas. As it says in 'Clear Illumination': 'Common, guiding, Samaya empowerment, restoring broken vows, liberating the mind-stream, and the Acharya of oral instruction, there are six.' That is, the common Acharya who is revered by all and from whom one has received a slight connection to the Dharma; the one who guides one into the Dharma, like an ordained Khenpo; the one who bestows empowerment is the Samaya empowerment Acharya; the place to confess transgressions is the one who restores broken vows; the one who explains the mind-stream, etc., is the one who liberates the mind-stream; the one who gives oral instructions is the Acharya of oral instruction, these are the six. Among them, the one from whom one has received the kindness of the secret mantra teachings, who has become a Vajra Acharya, is especially important. In particular, the three of empowerment, explaining the tantras, and giving oral instructions are extremely important, so how should one who does not abandon these serve with reverence? The way of receiving kindness is explained sequentially using examples.
Chinese
从……来说。对于有权势的国王，叔叔，父母和眼睛，要以比生命更珍视的态度来看待。如是说。不中断咒语传承的处所是，光明经中说：根本生起和事业咒，誓言事业和佛法，身即是大手印四者。因此，三种咒语和四种手印，最好像河流一样连绵不断，或者在日夜的座次中安住。中等则每月初一，六时或四时等等。最下等也要以年度或月度的法会来不中断传承。对于兄弟的慈爱，处所是：之前的四者。在这些之中，对于进入正道的后三位兄弟，以及其中特别要了解不分离的兄弟更为重要，要以不离不弃、互相帮助的利他心来关爱和怜悯他们。如猛电经中说：对于金刚兄弟也要有同情心，分为不分离和分离的一切兄弟。对于进入正道的人，即使是带有供养的心念，也要永远断除。要尽力付出关爱和怜悯，彼此像眼睛一样看待。总之，即使是对生命也不执着，要成办兄弟姐妹的所需。为什么金刚兄弟们，从现在到菩提之间，都是不分离的殊胜道友呢？就像火和光芒、树木一样。如是说。关于不泄露秘密，对于谁保密呢？微细经中说：对于破誓言、违背誓言的人，没有誓言、没有见过坛城的人，以及一切不分离和分离的人。因此，要对一切智慧低下的人，如小乘等保密甚深见，行为要对一切不分离的人保密。如果对不分离的人展示本尊的名号、陀罗尼等，就会违犯誓言；即使是对分离的人展示，也会失去成就，因此要对一切保密。什么是要保密的内容呢？该经中说：共同和中间的四种秘密，以及适合和交付的十种。因此，这十种秘密要根据各自的处所和时间的限定，不对他人宣扬。其中，四种共同秘密是，光明经中说：甚深见和稳固行，本尊的名号、陀罗尼和成就的征相，是四种共同秘密。如是说。四种中间秘密是，该经中说：修