English
That is how it is. The second aspect is, as stated in the Root Tantra: "White bodhicitta, red bodhicitta, excrement, flesh, and urine, do not discard the pure vessel's water." This means that the two, white and red bodhicitta, as well as excrement, flesh, and urine, these five great elixirs, must be accepted with a certain mind. How to accept them? Know that they are the adornment of the great play of dharmata and accept them. Also, accept them knowing that they are the very nature of the five wisdoms and the five families. Why accept them? Because they are the samaya substances for accomplishing the two siddhis, and therefore they are accepted. Because heroes and dakinis gather and are close to bestowing siddhis, they are accepted. What is the reason? Because it is the supreme conduct accepted by all the Buddhas of the three times, therefore it should be accepted. Among them, the determination of two hundred as the number of parts is the system of Rongzom Chözangba, the great omniscient one, who condenses them into twenty, which are divided from it. As it is said in the Root Tantra: "Among the five root samayas, even one has two and thirty." This means that each of the root samayas is divided into two, method and wisdom, so there are ten. Again, each of these is divided into the numbers of body, speech, and mind, so there are thirty, thirty times five, totaling one hundred and fifty, plus the previous ten classification bases, which is one hundred and sixty. It is also said in the Subtle Tantra: "pañcai nyang lag (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" also, from the very beginning, it is the practice of method and, wisdom itself is doubled. Each one is thirty to be protected. The branches are, as stated in the Commentary on the Jewel Heap: "The samayas of the branches are, twenty branches should be distinguished, even one has five aspects of the branches of body, speech, mind, qualities, and activities. The three entities of body, speech, and mind also disappear within it, so there is no basis for the branches. Of the two roots, method and wisdom, method possesses wisdom, and wisdom possesses method, so the two roots disappear, becoming four branches. This also becomes parts of the five, body, speech, mind, qualities, and activities, so there is no basis for the continuation of the root. The branches and parts become twenty each. The samaya of self-existing perfection is indicated by the words beginning with 'of the mind.' In the aspect of the mind, the view of the Great Perfection, although it transcends the protector and the protected, is temporarily established by convention.
Chinese
《宝积经》中说：那时，超越守护的界限，大圆满的誓言，以及无、独、离，成为他的朋友。如是安住于四种状态。在《明点全除》中说：对于自性觉悟的大智慧，没有守护和被守护的二元对立，因此没有破誓言和未破誓言的分别。八乘造作之词的数目，我说不守护即是无。又，《总集经》中说：没有所守护和能守护，是法性清净的誓言。这是第一个“无”。《全明》中说：从无需守护的誓言中，没有可能违越的守护方法，因为自性觉悟的智慧是唯一的，所以称为“唯一”。又，《普作王》中说：心中一切皆一，显示为唯一。这是第二个“唯一”。又，《普作王》中说：不使用事物，智慧不间断，这被称为“离”。又，《全明》中说：从下部的誓言中解脱，自己的三门宽广，所以称为“离一”。这是第三个“离”。又，《全明》中说：自性觉悟的智慧是唯一的，没有作为而完全守护，所以称为“任运成就”。又，《普作王》中说：如何显现的诸法全部，为了圆满于意法菩提心中，我说是任运成就。因此，被称为任运成就的这些，因为远离守护的界限，没有可违越的目标，本体的安住方式被誓言的束缚所束缚，本来这些都是无有破损的金刚持的行持。为了清净那些进入隐秘果道者的自相续，如果破损，则有如珍宝瓶般容易修复的方法，稍微破损也容易恢复，要用心啊！这是教诲。上面引用的《总集经》第一句的意义，誓言分别的宗义经论解释说：其中说，身语意各自也有九九，通过进入和事业的方式来了解。如是，根本上师的身语意三者，通过外内密的誓言三类三分，有二十七种，如下所示：
English
From the Heap of Jewels Sutra: At that time, transcending the limits of guarding, the great spontaneously accomplished samaya, and non-existence, solitary, separation, become his friends. Thus, abiding in four states. In the Kunsel Tigle it says: For the great wisdom of self-awareness, there is no duality of guarding and being guarded, therefore there is no distinction between broken and unbroken samaya. The number of words of the eight fabricated vehicles, I say not guarding is non-existence. Also, the General Sutra says: Not having what is to be guarded and what guards, is the samaya of pure Dharmata. This is the first "non-existence." The Kunsal says: From the samaya that needs no guarding, there is no way to guard against transgression, because the wisdom of self-awareness is the only one, so it is called "solitary." Also, the Kunjed says: In the mind, all is one, shown as solitary. This is the second "solitary." Also, the Kunjed says: Not using things, wisdom is uninterrupted, this is called "separation." Also, the Kunsal says: Freed from the lower samayas, one's own three doors are wide open, so it is called "separation and one." This is the third "separation." Also, the Kunsal says: The wisdom of self-awareness is the only one, without effort, completely guarded, so it is called "spontaneous accomplishment." Also, the Kunjed says: How all phenomena appear, in order to perfect them in the mind of enlightenment, I say it is spontaneous accomplishment. Therefore, these called spontaneous accomplishment, because they are free from the limits of guarding, there is no object to transgress, the way of abiding of the essence is bound by the bonds of samaya, originally these are the conduct of the Vajradhara without damage. In order to purify the self-continuum of those who have entered the path of secret fruit, if it is damaged, there is a way to repair it like a precious vase, easy to restore even if slightly damaged, pay attention! This is the instruction. The meaning of the first verse of the General Sutra quoted above, the tenets of the samaya differentiation sutras explain: It says therein, body, speech, and mind each have nine nines, understood through the modes of entering and activity. Thus, the three of the root guru's body, speech, and mind, through the three divisions of outer, inner, and secret samayas, there are twenty-seven, as follows:
Chinese
外在的三种是，秘密戒杀生中的不行梵行，外在的偷盗要断除。内在的三种是，诋毁父母兄弟姐妹是外在的，诋毁自身是天神的坛城是秘密的，诋毁任何进入的大小乘佛法，并自诩高人一等是内在的。秘密的三种是，踩踏上师的影子等是秘密的，即使在梦中也珍爱三处等是内在的，殴打金刚兄弟姐妹等是外在的。语的三种外在是，妄语是外在的，离间语是内在的，舍弃粗语是秘密的。内在的三种是，说法是外在的，思维意义是内在的，不尊敬地观修实相是秘密的。秘密的三种是，诋毁上师的佛母是内在的，不轻蔑金刚兄弟姐妹的言语是外在的，诋毁上师是秘密的。意的外在三种是，心的三种形态，即散乱心是外在的，害心是内在的，邪见是秘密的。内在的三种是，行为邪僻是外在的，禅修掉举和昏沉是内在的，见解邪僻是秘密的，这些都应当断除。秘密的三种是，一天之中没有忆念上师是秘密的，本尊和道友也看作是上师的眷属是内在的，见修行在所有座间都没有忆念是外在的。这里的外内密三种，次第颠倒，如果怀疑是愚笨的注释者，跟随根本即可，没有过失。如果问没有看到根本的次第颠倒吗？因为是跟随续部的语句，所以不能那样想。这样二十七条就是不可违越的根本誓言，从是否被方便所摄持的角度，考虑到是否为了利他而改变，为了分别显示开许和遮止两种行为，《总集经》的后两句经文的意义，所以说了“方便的”等。如海中说：烦恼道即是大清净，方便的欲妙是庄严之殊胜，以一切的一切享用，迅速转为黑汝嘎之吉祥。如是，属于方便的支分誓言二十五条中，最初的五条是： ཏ་ན་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）名为1、度母嘎那2、结合，为了摄取等重大必要，衡量自己的能力，未经允许而3、取用，为了利益他人而说的任何将人引入佛法的妄语
English
The three external ones are: in the secret precept of not killing, not practicing celibacy; externally, abandoning stealing. The three internal ones are: disparaging parents, siblings is external; disparaging one's own body as the mandala of deities is secret; disparaging any of the Great and Small Vehicle Dharma that one has entered, and claiming to be superior is internal. The three secret ones are: stepping on the shadow of the guru, etc., is secret; even in dreams, cherishing the three places, etc., is internal; striking Vajra brothers and sisters, etc., is external. The three external ones of speech are: lying is external, divisive speech is internal, abandoning harsh speech is secret. The three internal ones are: speaking Dharma is external, thinking about the meaning is internal, not respecting the meditation on reality is secret. The three secret ones are: disparaging the guru's consort is internal; not despising the words of Vajra brothers and sisters is external; disparaging the guru is secret. The three external ones of mind are: the three aspects of mind, namely, scattered mind is external, harmful mind is internal, wrong view is secret. The three internal ones are: perverse conduct is external, meditation sinking and excitement are internal, wrong view is secret; these should be abandoned. The three secret ones are: not remembering the guru for even a day is secret; viewing the yidam deity and Dharma friends as belonging to the guru is internal; not contemplating view, meditation, and conduct in all sessions is external. Here, the order of the three external, internal, and secret ones is confused. If you doubt that the commentator is foolish, following the root is not a fault. If you ask, "Didn't you see the confusion in the order of the root?" it is because it follows the words of the tantra, so you should not think that way. Thus, these twenty-seven are established as the root vows that should not be transgressed. From the perspective of whether or not they are grasped by skillful means, considering whether or not they are changed for the sake of others, in order to separately show the meaning of the latter two lines of the verses of the *Compendium Sutra*, which are the two types of conduct, permitted and prohibited, it is said, "Of skillful means," etc. As it says in the ocean: "The path of afflictions is great purification, the desire for skillful means is the supreme ornament, by enjoying everything, one quickly transforms into the glorious Heruka." Thus, among the twenty-five branch vows that belong to skillful means, the first five are: tA na (藏文, Devanagari, Romanization, Literal Meaning) named 1, Tara gana 2, union, in order to take and so on for great necessity, measuring one's ability, without being given 3, taking, any lie spoken for the benefit of others that leads someone to the Dharma
Chinese
因此，讲述故事等无意义的言语，这五种应舍弃之法，应以了知允许与禁止的界限而行持。第二，贪欲、嗔恨等之中，愚痴、我慢、嫉妒等五种烦恼是不应舍弃的五种，因此，这应作为与自相续分离的方便，如前所述。在讲述根本续的十五条誓言时，将会明白。第三，大便、小便、血、肉、精液等，接受这五种，有两种是清净和不净。作为断除分别念的方便是，在《八千颂》中说：“大便、小便、肉和血，以及菩提心，为了遣除众生的分别念，应作为主要而接受。”第四，五蕴、五部、五大、五母、境是佛母，根和识是勇识，五色安住于五智等，如前在生起次第和圆满次第中所述，应知晓，五种一组的类别应以智慧的力量来行持。在《三昧耶三建立》中说：“五蕴和五种元素，以及识、根、境等，应知晓是本尊和坛城自性。”第五，金刚、珍宝、莲花、业和如来藏以及所要成就的五种，就是刚才所说的五种所知，应以串习的力量在自相续中现证，这些是三昧耶明示的密意。在其中说：“所要成就的五种誓言是，五蕴和五种元素，以及识和境是坛城的成就者，圆满了三三摩地和五行，成为胜者五部的坛城成就者，以三摩地五行来作意。”同样，在时轮金刚中讲述了二十五种行为，五种一组的第一个是：杀生1、妄语2、偷盗3、邪淫4、饮酒5，这五种是学处中的罪恶，如果不守护，就会夺走剩余的行为，因此被称为五种学处。第二是：布施装饰品1，不净的食物2，绮语3，为了祭祀神灵而进行牲畜的祭祀4，不吃自己杀的肉等，行持外道的宗教5是近罪。