English
Earth! Hatred is the samaya of Akshobhya, the wisdom like a mirror. Pride is the samaya of Ratnasambhava, the wisdom of equality. Jealousy is the samaya of Amoghasiddhi, the wisdom of accomplishing activities. The five poisons of the hidden meaning are: Having realized the equality of samsara and nirvana, without bias in view and without acceptance or rejection in conduct, is ignorance. Compassionately clinging to all sentient beings who have not realized this, is desire. Liberating those who have wrong perceptions is hatred. Not sinking the view of realizing equality, is pride. The dualistic clinging to views and practices cannot be accommodated in the space of dharmata, is jealousy. Therefore, one should always strive to practice these in the state of view, because they are complete. Secondly, the aspects that should not be abandoned are vajra nectar, rakta, feces, meat, and urine, these five are the great nectar. It is also necessary to accept them, because of the four siddhis and the three "is". Among them, the four siddhis are: The dharmata nature accomplishment, the five nectars on the level of dharmata, whether pure or impure, are the accomplished dharmata nature, accomplished in the nature free from elaboration, therefore it should be taken as the enjoyment of the wisdom of realizing it. The dharma-constituent nature accomplishment, these appearing as dharma-constituents are also self-nature pure, accomplished as the self-nature of the five families, therefore it should be taken by knowing this. The power of ability accomplishment, relying on these, if all supreme and common siddhis are accomplished, because they are samaya substances with the ability to accomplish, they should be taken. The accomplishment of blessing, these samaya substances were blessed in the past by the great glorious one, etc., therefore the practitioner who relies on them properly, all the mothers and dakinis gather, become companions in practice, and because of the proximity to accomplishment, they should be accepted. The three "is" are: they are medicines that eliminate the five diseases, feces eliminate poison diseases, urine eliminates plagues, meat eliminates leprosy, rakta eliminates cold diseases, and white bodhicitta eliminates hot diseases. They are samaya substances for accomplishing common siddhis, feces bring great power, urine brings melodious voice, meat brings longevity, rakta brings clear radiance, and white bodhicitta brings unforgetfulness.
Chinese
获得总持。五部是五种智慧的自性，即：粪便大种是佛部，法界体性智；尿液水种是业部，成所作智；血肉宝部，平等性智；血液莲花部，妙观察智；白菩提心金刚部，大圆镜智。以这些为例，通达一切法皆是清净平等的体性，无取舍地行持，是诸佛的行仪和规矩，因此应当如是接受并奉行。如果对此进行区分，则十支誓言分为五种不可舍弃和五种不可抛弃，每一组都分为以方便摄持的部分和与智慧不分离的部分，因此分为十种。再以身、语、意、功德、事业五种进行区分，每一种分为五十种，总共一百种。每一种又分为智慧与方便相结合的部分，以及方便与智慧相结合的部分，这样区分下来，确定为两百种。将根本的十种区分对象通过方便和智慧进行划分，归纳为二十种，这是全知荣派的观点。荣宗秋吉桑布未迷于包括经论在内的含义，在《宝释》中如是说。全知大士则将如愚痴一般的一个，分为方便和智慧两种。方便有五种智慧和五种境，共十种。智慧也有五种智慧和五种境，共十种，加起来共二十种。同样，其余九种也各自区分成二十种，因此共有两百种。其含义是，无论生起何种烦恼的分别念，当它被具有特殊方便智慧所摄持时，便在觉性中解脱，无自性，是法界体性智。觉性的力量和光芒不间断，是大圆镜智。没有二元对立的执着，是平等性智。对境的显现不间断，并且各自显现，是妙观察智。对此没有执着和造作，自然成就，是成所作智。当这些显现为对境时，其体性是空性，是法界体性智的境。同样，境的显现不间断地显现，是大圆镜智的境。境的体性没有好坏等二元对立，是平等性智的境。各自显现是妙观察智的境。远离取舍，无勤任运地显现是成所作智的境。
English
One obtains the dharani. The five families are the nature of the five wisdoms, namely: the great excrement Buddha family is the wisdom of the Dharmadhatu; the urine water family is the karma family, the wisdom of accomplishing activities; the flesh and blood precious family is the wisdom of equality; the blood lotus family is the wisdom of discriminating awareness; the white bodhicitta vajra family is the mirror-like wisdom. Representing these, realizing that all dharmas are of a pure and equal nature, acting without acceptance or rejection is the conduct and discipline of all Buddhas, so one should accept and practice accordingly. If one differentiates this, the ten branch vows are divided into five that cannot be abandoned and five that cannot be discarded, each set having a part grasped by skillful means and a part not separated from wisdom, thus dividing into ten. Then, dividing by the five: body, speech, mind, qualities, and activities, each becomes fifty, totaling one hundred. Each of these is further divided by the aspect of wisdom being endowed with skillful means and skillful means being endowed with wisdom, thus it is determined to be two hundred. The ten basic objects of division are divided by skillful means and wisdom, and condensed into twenty, which is the view of the omniscient Rongpa. Rongzom Chokyi Zangpo, not confused about the meaning of the scriptures and commentaries, said so in the Konchok Commentary. The great omniscient one divides one, like ignorance, into two: skillful means and wisdom. Skillful means has five wisdoms and five objects, totaling ten. Wisdom also has five wisdoms and five objects, totaling ten, adding up to twenty. Similarly, the remaining nine are each divided into twenty, thus making two hundred. Its meaning is that whatever disturbing thought arises, when it is grasped by special skillful means and wisdom, it is liberated in the state of awareness, without inherent existence, which is the wisdom of the Dharmadhatu. The power and radiance of awareness are uninterrupted, which is the mirror-like wisdom. There is no dualistic grasping, which is the wisdom of equality. The appearance of objects is uninterrupted, and each appears distinctly, which is the wisdom of discriminating awareness. Without grasping or effort, it is spontaneously accomplished, which is the wisdom of accomplishing activities. At that time, the essence of what appears as the object of these is emptiness, which is the object of the wisdom of the Dharmadhatu. Similarly, the appearance of the object appears uninterruptedly, which is the mirror-like wisdom's object. The essence of that object, without being established as good or bad, etc., as dualistic dharmas, is the object of the wisdom of equality. Each distinct appearance is the object of the wisdom of discriminating awareness. Appearing effortlessly, free from acceptance and rejection, is the object of the wisdom of accomplishing activities.
Chinese
是智慧的境界啊！ 如此区分的来源是，根本续中说：根本誓言有五条，每一条又分二和三十。支分誓言有五条，每一条又分二十。 这样，根本和支分的誓言两种区分加起来共有三百六十条。 如此荣隆二种的区分方式，是以名相来区分，是与甚深修持方面相结合的重大要点。 如果想了解五条根本誓言中各自的详细区分，就必须看详细的解释。 第三，讲述心部大圆满的宗义，分为两种：不可守护的誓言和可守护的誓言。 首先，不可守护的誓言是：对于心的自性如实认识，并且能够安住于自性的方面，外在显现理解为无所依，内在觉性理解为无所缘的时候，在觉性的本性上，没有可以抛弃的基础，因此对于取舍的扬弃和建立都不存在，安住于此即是无有的誓言。如《明点普照》中所说：自明智慧广阔中，守护与所守二者无，退失与未退亦无有，八乘造作词句数，我不守护故称无。 如是等等。 戒律与非戒律，有与非有，生与灭等等二元对立以及所有自以为是的证悟都融入法性一味之中。 看也看不见，故自性唯一。 语言无法表达，故智慧唯一的状态中，没有破立地安住，从这个角度来安立名称，称为唯一誓言。如彼经中所说：不可守护之誓言中，无有违越之守护法，自明智慧唯一者，是故名之为唯一。 如是等等。 再次，如此内外证悟为无所缘，安住于唯一的状态时，对于五根各自的觉性不加入思虑的执着，将一切法都回放到广阔的法性之中，这称为“放任”。 实际上，对于五根的对境，虽然没有特意遮止了知，但因为没有任何确定的目标，所以是广阔的放任。如《普作王》中所说：事物不运作，智慧不停止，因此称之为放任。
English
It is the realm of wisdom! The source of such distinctions is, as stated in the Root Tantra: The root vows are five, each divided into two and thirty. The branch vows are five, each divided into twenty. Thus, the distinctions of both root and branch vows, when combined, total three hundred and sixty. The way of distinguishing between Rong and Long is through nomenclature, which is a significant key point combined with profound practice. If one wishes to know the detailed distinctions of each of the five root vows, one must consult the detailed explanations. Third, explaining the tenets of the Mind Section Great Perfection, there are two types: vows that cannot be guarded and vows that can be guarded. First, the vows that cannot be guarded are: Regarding the aspect of recognizing the nature of mind as it is and being able to abide in it, when external appearances are understood as without support and internal awareness is understood as without an object, there is no basis for abandonment in the nature of awareness. Therefore, there is no acceptance or rejection of what to adopt or discard, and abiding in this is the vow of non-existence. As stated in the *All-Illuminating Bindu*: In the great self-aware wisdom, there is no guard or guarded, no lapse or non-lapse. The number of artificial words of the eight vehicles, I do not guard, therefore it is called non-existence. Like that and so on. Vows and non-vows, existence and non-existence, arising and ceasing, and all dualistic phenomena and self-proclaimed realizations become one taste in the nature of reality. Because it is not seen by looking, the nature is one. Because it cannot be expressed by words, in the state of one wisdom, abiding without elimination or establishment, from the perspective of applying a term, it is called the solitary vow. As stated in the same text: In the vow that cannot be guarded, there is no way to guard against transgression. The solitary self-aware wisdom, is therefore named solitary. Like that and so on. Furthermore, when realizing both external and internal as without object and abiding in that solitary state, without applying the mind's attachment of conceptualization to the awareness of the five senses, and reverting all phenomena to the vast nature of reality, this is called "letting be." In essence, although knowledge of the objects of the five senses is not intentionally blocked, because there is no fixed target, it is vast letting be. As stated in the *All-Creating King*: Things do not operate, wisdom does not cease, therefore it is called letting be.
Chinese
如是说。此外，像这样的法性觉性，在原始清净的音声中，具有自性任运成就的智慧功德之法，作为有法，与四种显现的修持不分离，是任运成就的誓言，如是宣说。意义上，即使不依赖脱噶的四种显现修持，仅仅在原始清净的觉性中修持，从无生之性中，无灭之显现所显现的一切，皆为任运成就的智慧自性，除此之外没有其他可寻求的，故如是说。如《普作续》云：如何显现之诸法，无余一切皆，圆满于意法菩提心，故我宣说任运成。如是。虽然说了四种名相，但在觉性的状态中，安住于无散乱和禅修的状态，仅仅是反体的差别，并非有四种不同。因此，法性不可思议，在如虚空般的自性中，没有应断和对治之法，对于安住于无守护界限之法性者，不会见到丝毫应超越之法，因此觉性的自性安住方式，以需证悟的四大誓言之系缚，为了不从实相之性中动摇而宣说。如《宝积经》云：彼时超越守护之界限，与任运成就大誓言，以及无与唯一之混合，彼即成为彼之友。如是。此理是本来未曾退失，安住于不以能取所取分别之实相意义金刚之状态中，故对一切显现与心，以法身智慧而自在，故称为国王之理，不应误解为贬低下者之语。莲花生大士云：大王，我的秘密咒语，见解应与法身相应，行持应与菩提之分相应，不要让行持堕入见解之边。若堕入，则会变成无善无恶，之后无法恢复。若行持追随见解，则会被事物之相所束缚，无法解脱。我的咒语心意之分，见解占多数。未来会知道词句的把握，但见解的把握