English
From... Regarding the powerful king, uncle, parents, and eyes, one should regard them with more care than life itself. Thus it is said. The place where the lineage of mantras is not interrupted is, as stated in the Clear Light Sutra: The root generation and action mantra, the vows, actions, and Dharma, and the four great mudras of the body itself. Therefore, the three mantras and four mudras should ideally be like a continuous river, or abide in the sessions of day and night. Moderately, it should be on the first day of each month, six or four times, and so on. Even at the lowest level, the lineage should not be interrupted by annual or monthly Dharma gatherings. Regarding love for siblings, the places are: the previous four. Among these, the latter three siblings who have entered the right path, and especially understanding that inseparable siblings are even more important, one should cherish and love them with altruistic intentions of not separating and helping each other. As stated in the Fierce Lightning Sutra: One should also have compassion for Vajra brothers, including all inseparable and separate brothers. For those who have entered the right path, even the thought of offering should always be abandoned. One should exert the strength of love and compassion, and regard each other as eyes. In short, even without attachment to life, one should accomplish the needs of brothers and sisters. Why are Vajra brothers, from now until enlightenment, inseparable and supreme friends? Like fire and light, and trees. Thus it is said. Regarding not revealing secrets, to whom should secrets be kept? As stated in the Subtle Sutra: To those who have broken vows, deviated from vows, those without vows, those who have not seen the mandala, and all inseparable and separate individuals. Therefore, one should keep the profound view secret from all those of low intelligence, such as Hinayana practitioners, and conduct should be kept secret from all those who are not inseparable. If one reveals the names of deities, dharanis, etc., to those who are not inseparable, one will violate vows; even if one reveals them to those who are separate, one will lose accomplishments, therefore one should keep them secret from everyone. What are the contents to be kept secret? The same sutra states: The four common and intermediate secrets, and the ten appropriate and entrusted ones. Therefore, these ten secrets should not be proclaimed to others, according to the specific places and times for each. Among them, the four common secrets are, as stated in the Clear Light Sutra: The profound view and stable conduct, the names of deities, dharanis, and signs of accomplishment, are the four common secrets. Thus it is said. The four intermediate secrets are, as stated in the same sutra: The place and time of practice,
Chinese
物品和物质，中间秘密地修持。就像这样。适合保密的是，不共的密咒行和誓言物，道友的恶行等，这些是不应该见闻的。委托的是上师和道友秘密地盖章封印的那些。这些根本誓言，作为修持守护和身语意的誓言而安立的方式，虽然在续部注释中有不同的说法，但是菩提心和密咒印二者是修持的誓言，其他三个是守护的誓言。又，如果从身语意的誓言方面来说，守护上师和道友是身的誓言，密咒印是语的誓言，十个秘密是意的誓言，菩提心也可以归纳，如《乐集寂静续》中说：修持三种菩提心，是金刚心的誓言。因此，如果将这些根本誓言进行分类，则有一百六十个。也就是说，不像下乘的守护戒律那样执着于相，而是将守护的对象、守护者、守护的行为和意图都视为法性意义上的本尊智慧大乐，虽然在名言上有所取舍，但实际上没有好坏和取舍，以智慧摄持，就像无上不舍弃一样，一个方面具有方便和智慧两个部分。这两个部分各自，从不间断的方面来说是身，不生的方面是语，双运是意，分为三个，每个六个。每个六个，从作为所依的方面来说是身，从体验的方面来说是语，从自性离戏论的方面来说是意，从各自的法显现的方面来说是功德，从这些成办事情的方面来说是事业，分为五个，六五三十。在这之上，不加上分类的基础，也不加上六个，而是加上方便智慧二者，就是三十二个，就像无上不舍弃有三十二个一样，对于恭敬上师等其他四个也同样适用，三十二乘以五总共一百六十。作为守护根本的方便的支分誓言，应该归纳为不舍弃和不抛弃两个部分，第一方面是愚痴、贪欲和嗔恨。
English
Objects and substances, practice secretly in between. Like this. What is suitable for secrecy is the uncommon mantra practices and samaya substances, the evil deeds of fellow practitioners, etc., which should not be seen or heard. What is entrusted is what the lama and fellow practitioners have secretly sealed. These root vows, the way they are established as vows of practice and protection and of body, speech, and mind, although there are slightly different ways of speaking in the tantra commentaries, the two, bodhicitta and mantra mudra, are vows of practice, and the other three are vows of protection. Also, if considered from the aspect of vows of body, speech, and mind, protecting the lama and fellow practitioners is the vow of body, mantra mudra is the vow of speech, the ten secrets are the vow of mind, and bodhicitta can also be summarized, as it is said in the Peaceful Gathering Tantra: Meditating on the three bodhicittas is the vajra mind vow. Therefore, if these root vows are classified, there are one hundred and sixty. That is, unlike the lower vehicle's protective vows, which cling to characteristics, but rather all the objects to be protected, the protector, and the actions and intentions of protection are viewed as the great bliss of wisdom of the deity awareness of the nature of reality, although there is acceptance and rejection in terms of language, in reality there is no good or bad and no acceptance or rejection, it is held by wisdom, just like the unsurpassed non-abandonment, one aspect has two parts of method and wisdom. Each of these two parts, from the aspect of non-cessation, is body, from the aspect of non-arising, is speech, union is mind, divided into three, each six. Each of the six, from the aspect of being the basis, is body, from the aspect of experiencing, is speech, from the aspect of self-nature free from elaboration, is mind, from the aspect of the appearance of each of their own dharmas, is qualities, from the aspect of these accomplishing things, is activity, divided into five, six times five is thirty. On top of that, without adding the basis of classification, nor adding the six, but adding the two, method and wisdom, that is thirty-two, just as the unsurpassed non-abandonment has thirty-two, the same applies to the other four, such as honoring the lama, thirty-two times five totals one hundred and sixty. The branch vows that have become the means of protecting the root should be summarized into two
Chinese
并且不舍弃我慢和嫉妒等五种烦恼。其中有错误的五毒和隐藏意义的真实五毒两种，错误的毒就是真正的烦恼，不舍弃它们的方式是：通过了解贪欲等的自性，烦恼的真如或自性是没有自性的，就像在海市蜃楼的水中不需要水坝一样，不需要对治的对治法。如果被方便所掌握，就像耳朵进水用水引出，或者孔雀吃毒一样，会变成智慧的助伴，因为自己比自己的对治法更强大，所以不舍弃，也就是说，烦恼没有被方便所掌握，而是通过其他对治法的力量舍弃，从而显现了无为的果，就像种子被火烧毁一样，不会产生任何成佛的法，因此，如果知道烦恼没有自性，并且被方便所掌握，不执着也不阻止地运用，那么大乘共同道的力量就会非常强大，并且由六度所摄的一切资粮，以及密咒道的智慧和成就，都会如所希望的那样，像种子和水、肥料、温度、湿度等因素齐全，果实自然成熟一样产生。《海洋经》中说：“烦恼道是清净的，方便的欲望是庄严的顶峰，一切的一切都通过享用，迅速变成黑汝嘎的荣耀。”《宝积经》中也说：“就像城市里的粪便和不干净的肥料，对甘蔗田有益一样，菩萨的烦恼肥料，对佛法的田地有益。”《摄大乘论》中说：“对于具备大方便的人来说，烦恼会变成菩提的支分。”之所以如此，是因为从一开始就了解了安住于五种姓的方式，并将其作为道，从而清除了愚痴的障碍，变成了五种智慧，例如，想要油就去榨芝麻一样。正如二十八根本誓言中所说：“嫉妒等五种烦恼，因为本来就是五种姓的自性。”也就是说，愚痴是毗卢遮那佛的誓言，也就是法界体性智。贪欲是阿弥陀佛的誓言，也就是妙观察智。
English
And one does not abandon the five afflictions, such as pride and jealousy. Among them, there are two types: the five erroneous poisons and the five hidden, true poisons. The erroneous poisons are the actual afflictions, and the way not to abandon them is as follows: By understanding the nature of attachment and so on, the suchness or self-nature of afflictions is without self-nature. Just as a mirage does not require a dam, there is no need for an antidote to counteract them. If they are grasped by skillful means, like water entering the ear being drawn out by water, or a peacock eating poison, they become companions of wisdom. Because they are greater than their own antidotes, they are not abandoned. That is, if afflictions are not grasped by skillful means, but are abandoned by the power of other antidotes, and the unconditioned result is manifested, then just as a seed is burned by fire, no Buddha-dharma will arise. Therefore, if one knows that afflictions are without self-nature, and grasps them with skillful means, using them without attachment or obstruction, then the power of mind on the common path of the Great Vehicle will be extraordinary, and all the accumulations gathered by the six perfections, as well as the wisdom and siddhis of the mantra path, will arise as desired, just as a seed and the factors of water, fertilizer, warmth, and moisture come together, and the fruit ripens effortlessly. As the Ocean Sutra says: "The path of afflictions is pure; the desires of skillful means are the supreme ornament. Through enjoying all things, one quickly becomes the glory of Heruka." The Jewel Heap Sutra also says: "Just as manure and unclean fertilizer in a city are beneficial to a sugarcane field, the fertilizer of a Bodhisattva's afflictions is beneficial to the field of the Buddha's Dharma." The Compendium of the Great Vehicle says: "For those endowed with great skillful means, afflictions become limbs of enlightenment." The reason for this is that by understanding how they abide as the five families from the beginning, and making that the path, the obscuration of delusion is purified and transformed into the five wisdoms, just as one who desires oil presses sesame seeds. As the Twenty-Eight Root Vows say: "The five afflictions, such as jealousy, are by nature the nature of the five families from the beginning." That is, delusion is the samaya of Vairochana, which is the wisdom of the Dharmadhatu. Desire is the samaya of Amitabha, which is discriminating wisdom.
Chinese
地！嗔恨是不动佛的誓言，如镜般的智慧。我慢是宝生佛的誓言，是平等性的智慧。嫉妒是不空成就佛的誓言，是成所作智的智慧。甚深意义的真实五毒是：了悟轮涅平等性后，在见地上没有偏袒，在行持上没有取舍，是愚痴。对未能如此了悟的一切众生生起慈悲，是贪欲。救度错误认知者是嗔恨。不将了悟平等性的见地下沉，是我慢。二取执着的见行无法容纳于法性的虚空，是嫉妒。因此，在见地的状态中修持这些，因为圆满，所以应恒常精进修持。第二，不应舍弃的方面是金刚甘露、红菩提、大便、肉、小便，这五种是大甘露。也必须确定接受它们，因为有四种成就和三种是。其中的四种成就为：法性自性成就，五种甘露在法性层面，无论净与不净，都是成就的法性，在远离戏论的自性中成就，因此应取为证悟彼之智慧的享用。法蕴自性成就，这些显现为法蕴，也是自性清净，成就为五种姓的自性，因此应通过了解此理而取用。能力威力成就，依靠这些，如果修持所有殊胜和共同的成就，因为是具有成就能力之誓言物，所以应取用。加持成就，这些誓言物，过去由大吉祥等加持，因此如法依止的修行者，所有母续空行聚集，成为修行的助伴，并且由于接近成就，所以应接受。三种是：是消除五种疾病的药物，大便消除毒病，小便消除瘟疫，肉消除麻风病，红菩提消除寒病，白菩提消除热病。是修持共同成就的誓言物，大便带来大威力，小便带来美妙的声音，肉带来长寿，红菩提带来光彩，白菩提带来不忘失的