English
Because of lineage, nature, and activity, it is said that one cannot attain wisdom by abandoning afflictions. Root: The second aspect is the five great elixirs, which must be accepted in order to frolic in the nature of reality. Accept because you know the nature of the five lineages. Accept because it is the samaya substance for accomplishing siddhis. Accept because the dakinis gather and siddhis are near. Accept because it is the ascetic practice of all Buddhas. This is the second aspect of the branch vows, namely the five great elixirs: feces, urine, female dust, male white essence, and flesh, etc., must be accepted so that one frolics in the nature of reality with the nature of reality, accept because you know the nature of the five lineages, accept because it is the supreme samaya substance for accomplishing great siddhis. Accept because it is the gathering place of dakinis and the substance that brings common siddhis near. Because it is the conduct or ascetic practice of all Buddhas of the three times, it is used as a substance without acceptance or rejection. Root: The number of part divisions is definitely two hundred, and the Rongpa's system of the all-seeing is to reduce it to twenty. The so-called division of parts means that one is divided into thirty-two parts, so it becomes sixty. Dividing one branch into twenty makes two hundred, totaling three hundred and sixty. The Rongpa Chökyi Zangpo, who sees all knowable things, reduces all of these to twenty. Root: The mind's aspects are known as "non-existent," "solitary," "mixed," and "spontaneously accomplished." Abiding in the nature of no protection, no boundaries, and no object of abandonment, bound by vows. Originally without degeneration, it is the system of the Vajra King. This is because the Great Perfection is the noble path, so the way of abiding in the essence is bound by the bonds of the four great vows. First, the vow of the essence of primordial purity, free from elaboration, and great self-arising is that it does not waver from the unprotected nature of reality, and abiding in the essence of the great wisdom of uncreated spontaneous perfection is that which cannot be protected. Second, in this way, in the state of realizing that there is no place inside or outside, one does not allow the mind to cling to the awareness of the five senses, but rather transforms the phenomena into the nature of reality, which is called "mixing." Third, in this way, in the light of the nature of emptiness, the primordial purity of the nature of reality, the collection of wisdom and qualities naturally
Chinese
安住于任运自成之法性者，不离四相之修持，是为任运自成之誓言。第四：如此，于誓言与律仪二者，对于是与非之区分，对于事物之有与无，对于生与灭，对于自与他之觉与不觉，执着于二者之思维，以衡量之否定与肯定，以猜测之肯定心识所觉知的一切，皆转化为安住于法性一味。因观看而不可见，故转化为安住于自性一味。因言辞不可诠释，故转化为安住于智慧一味，是为唯一。对于远离守护界限之誓言，于不可得之违越对境之体性之安住方式，如是即是誓言之系缚，即本初以来未曾毁坏之金刚王，乃极顶甚深瑜伽之宗规。即便如此，大导师曾言：我的密咒心意偏向于见解，未来之时，知晓言辞之把握，而未得见解之把握者众多，将堕入恶趣。故于此当降之时，不应效仿先前之智者成就者如狮子之行径，而行犬跳狐跃之举，此乃无可辩驳之事实。根本：为使入道者之自续清净故，若失坏则修补，如珍宝瓶甚妙。誓言分别安立之宗义：于根本上师之身语意三者，外内密之誓言三组。断命、不行梵行、偷盗当舍弃。父母、兄弟姐妹、自身、任何正法皆不应诽谤。上师之影、鬼神、明妃、恼害兄弟姐妹当击打。语之三者，妄语、离间语、恶语当舍弃。不敬说法者、思义者、安住实相之修行者。不轻蔑上师之明妃与兄弟姐妹之言辞。意之三者，意之三相，行、修、见之邪见当舍弃。上师、道友、见修相同者皆应系念。如是，仅仅是对于密咒生起信心，为使入道者之自续得以清净之故。除少数宿业清净者外，如实守护誓言者稀少，故若失坏则修补，如黄金等珍宝之妙瓶，虽因瑕疵而稍有损毁，然亦可凭自身之力修复，此乃誓言分别安立之宗义。如实指认自心之体性者，无论境地高低
English
The one who abides in the spontaneously accomplished Dharmata, inseparable from the practice of the four appearances, is the Samaya of spontaneous accomplishment. Fourth: Thus, regarding both Samaya and vows, all perceptions of distinctions between right and wrong, the existence and non-existence of things, arising and ceasing, self and other, and the awareness or unawareness of them, all that is perceived by the mind that grasps with the measurement of affirmation and negation, and the assumption of certainty, is transformed into abiding in the oneness of Dharmata. Because it is unseen by looking, it is transformed into abiding in the oneness of Svabhava. Because it is inexpressible by words, it is transformed into abiding in the oneness of Jnana; this is called the only one. For the Samaya that is free from the limits of protection, the way of abiding in the nature of the object of transgression that is not found, such is the bond of the Samaya, which is the Vajra King that has never been broken from the beginning, is the way of the supreme Yoga. Even so, the Great Master said: My mantra mind is mostly inclined towards view, in the future, many who know the confidence of words but do not find the confidence of view will go to the lower realms. Therefore, when the time comes, one should not imitate the actions of previous scholars and Siddhas like lions, but rather act like dogs jumping and foxes leaping, which is an undeniable fact. Root: For the sake of purifying the self-continuum of those who have entered the path, if it is broken, repair it, like a precious vase that is excellent. The tenets of the established Samaya: To the body, speech, and mind of the root Guru, the three sets of outer, inner, and secret Samayas. Abandon killing, unchaste conduct, and stealing. Do not slander parents, siblings, oneself, or any Dharma. Do not harm the Guru's shadow, spirits, consort, or siblings. For the three of speech, abandon lying, divisive speech, and harsh words. Do not disrespect those who speak Dharma, contemplate meaning, or meditate on the nature of reality. Do not despise the words of the Guru's consort and siblings. For the three of mind, abandon the three aspects of mind, and wrong views of conduct, meditation, and view. Cherish the Guru, Dharma brothers, and all who share the same view and meditation. That is, merely having faith in the secret mantra, for the sake of purifying the self-continuum of those who have entered the path. Since few can keep the Samaya as it is, except for a few who have purified their past karma and aspirations, if it is broken, repair it, like a fine vase of gold and other precious substances, which, even if slightly damaged by flaws, can still be restored by one's own power, this is the tenet of the established Samaya. The one who truly introduces the nature of one's own mind, no matter how high or low the place is
Chinese
即使如此，根本上师是传承的见解，是可靠的。因此，对于他的身语意三者，外内密的誓言，说了三个三组，仅仅依靠根本就能知晓。首先，身的内外密三者是：杀生是外，不行梵行是内，偷盗是密。其解释的身的内三者依次是：辱骂父母、兄弟姐妹和自身任何的法。身的三密是：上师身体的影子跨越，虐待佛母，殴打兄弟姐妹。语的内外密三者是：妄语、离间语、恶语是外。说法、思义，即精进闻思，安住实相是内，即对这些不恭敬。轻蔑辱骂上师的佛母和兄弟姐妹三者的语言是密。意的三者是：贪心、害心、邪见是外。行为、禅修、见解三者颠倒，即不如实证悟是内。对于上师、本尊、道友，见修行相同的一切，心中不作意，而生起邪见等。对此，入道者们因为没有触及果位，所以以自性安住的方式，以誓言的大约束束缚的词句，不引入错谬，努力使自相续清净，是极其重要的。因此，二十七根本条是不可违越的，作为誓言而安立，从以方便摄持的方面，以是否转为利他为目的，而分为允许和禁止两种。根本：以方便为力的二十五支分，未给予而说谎言，玩笑之语。应行五事，以知晓允许和禁止而行持。如是所说，五组五类，是无上密法的法类，从一开始就是诸佛在金刚三身的巨大坛城中成佛，轮回和涅槃二者都被普贤王如来手印所印持。是确定的誓言。如是证悟，则诸法融入普贤王如来的刹土，不会给自己带来过患，并且具有利益他人的巨大作用，对于无有取舍的誓言，可以如字面意义般行持，并且不会产生善恶二业及其果报。其中，应行五事的结合，是从可以运用脉气者的续部中所说。
English
Even so, the root guru is the lineage's view, which is reliable. Therefore, regarding his body, speech, and mind, the outer, inner, and secret vows, three sets of three, are spoken, and only by relying on the root can one know them. First, the outer, inner, and secret aspects of the body are: taking life is outer, not practicing celibacy is inner, stealing is secret. The explanation of the inner three aspects of the body are, in order: reviling parents, siblings, and any dharma of one's own body. The three secrets of the body are: stepping over the shadow of the guru's body, mistreating the consort, and striking siblings. The outer, inner, and secret aspects of speech are: lying, divisive speech, and harsh speech are outer. Speaking the Dharma, thinking about the meaning, that is, striving in hearing and thinking, abiding in reality is inner, that is, not showing respect for these. Disparaging and reviling the words of the guru's consort and the three siblings is secret. The three aspects of mind are: covetousness, harmful intent, and wrong view are outer. The three of conduct, meditation, and view are inverted, that is, not truly realizing is inner. Not keeping in mind the guru, deity, and Dharma friends, all those who share the same view and practice, and generating wrong views, etc. For those who have entered the path, because they have not touched the fruit, therefore, in the manner of abiding in their own nature, the words bound by the great constraint of the vows, without introducing error, striving to purify one's own mind stream is extremely important. Therefore, these twenty-seven root downfalls are not to be transgressed, they are established as vows, and from the aspect of being seized by skillful means, with the aim of whether or not they turn into benefiting others, they are divided into two: permitted and prohibited. Root: The twenty-five branches under the power of skillful means, speaking lies without being given permission, frivolous words. The five things to be practiced, practice by knowing what is permitted and prohibited. As it is said, these five sets of five categories are the Dharma classes of unsurpassed secret mantra, from the beginning, they are the Buddhas who attained enlightenment in the great mandala of the Vajra Three Kayas, both samsara and nirvana are sealed by the mudra of Samantabhadra. These are the definite vows. If one realizes in this way, then all dharmas merge into the pure land of Samantabhadra, it will not bring harm to oneself, and it has the great effect of benefiting others, for the vows without acceptance or rejection, one can practice as literally as possible, and it will not generate both good and bad karma and their results. Among them, the combination of the five things to be practiced is spoken from the tantras of those who can utilize the channels and winds.
Chinese
以誓言的印契，如续部经典般，以无缺的方式依止和度化，也以圆满具备七种衰败和十种功德者，用于实际的力量和能力等事业。以慈悲度化三恶道等。不予而取，以各种方法获取适合密咒的具相颅骨等，特别是与明妃相应。为了遣除对佛法和众生的损害，以及成办利益，而说谎和说粗语等。根本是：贪欲、嗔恨、愚痴、五种烦恼，不舍弃五种，则与自相续脱离。意思是说，证悟轮涅平等性后，没有分别就是愚痴。对于没有如此证悟者，以慈悲生起贪欲，以逆反邪见的慈悲力量度化，以嗔恨，将能取所取的诸法证悟为平等性的见解，就是余烬未灭，即没有生起傲慢的慢。不将二取之见行融入法性虚空中的嫉妒，这五者是真正的五毒，是隐藏的意义。错误的五毒是：对外境和内在有情贪恋执着是贪欲，心中充满痛苦是嗔恨，内心空虚没有柔顺是傲慢，因他人兴盛而在心中产生刺痛且无法容忍是嫉妒。如果将这些执着为应舍弃的，那么对于所知的事物本性，烦恼就不会存在于自相续中，反之则会误入声闻缘觉的道路。因此，认为在自相续中生起的任何五毒都不会消失，并将其视为道，以理智进行观察，以及修习慈爱作为嗔恨的对治等，将应舍弃的和对治视为二元对立，认为嗔恨熄灭后的觉知是无分别的道，这些都不是大圆满的正确道路。那么什么是正确的道路呢？因为所知的事物本性中，烦恼并非真实存在，因此无论生起任何五毒，都不会超出空性，因此不会存在自相。以理智进行观察，也无法成立关联。舍弃应舍弃之物的对治修习的戏论止息。如果认识到各自的自性没有止息的状态本身就是法性，那么就无法造作业，并且也不会积累与之相关的习气，因此没有应舍弃的。这也是轮回的根本。