Chinese
如同共同感受痛苦一样，更不用说严重的损害了，即使只是发生一点点违背或错误，也会令人不悦，因为失坏会成为堕落的原因。因此，要守护身之誓言，并怀着慈爱和悲悯，增长广大的信心。 咒语、手印和意，这三者就像说话、食物和衣服一样。如果内外不通过言语来沟通，那么什么也不会成就。如果生命不通过食物来滋养，那么身体就无法支撑。如果不穿暖和的衣服，就如同烦恼一样。如果不念诵心咒和真言，就不会出现成就的征兆。如果意的禅定不清晰，那么智慧的相续就不会解脱。如果手印没有牢固地约束，那么烦恼和身体就不会改变。因此，要牢固地约束并接受它们。 心的誓言就像埋藏宝藏一样。例如，如果将珍宝埋藏在箱子里，就不会有恐惧和忧虑。如果打开箱子，就会圆满愿望。同样，要将所有的秘密口诀从非器中舍弃，并系于自己的心中，那么证悟就会显现，最终会获得圆满的果实。因此，要像宝藏一样严守誓言。 永远不显现的情况并非如此，如同永远的主人和儿子使用一样。秘密口诀除了像主人和儿子一样之外，如果讲述超过四次，就被认为是违背了誓言。 在末法时代来临之际，如果接受了这些根本誓言却不守护任何一条，那么身体也会衰败，引发争斗。语言也会衰败，舍弃咒语、手印和禅定，而专注于经部的思考。心也会衰败，对一百二十种事物进行讲解。更不用说会堕入无间地狱了。如同狮子从内部摧毁自己的身体一样，听法的金刚乘行者自己也不会给予自己，而是自己贬低自己。 如果根本誓言没有失坏，那么就会像树木一样生长出枝叶。从二十八种、三百六十种、萨玛雅十万部等，无论修习什么，都会像树枝和树叶一样结出果实。 如果这些誓言失坏了，那么即使供养荟供和受用之物，也不会被接受，也不会感到喜悦。 这是为什么呢？因为那没有福德，也不会获得果实。
English
Just as one experiences suffering together, let alone severe harm, even a slight violation or error is unpleasant, as breaking it becomes a cause for downfall. Therefore, protect the vows of body, cherish with love and compassion, and cultivate and expand great faith. Mantra, mudra, and mind are like speech, food, and clothing. If inner and outer are not communicated through speech, nothing will be accomplished. If life is not nourished by food, the body cannot be sustained. If warm clothes are not worn, it is like afflictions. If the heart essence and mantra are not recited, signs of accomplishment will not appear. If the samadhi of mind is not clear, the continuum of wisdom will not be liberated. If mudras are not firmly bound, afflictions and the body will not change their state. Therefore, bind them firmly and accept them. The vow of mind is like burying treasure. For example, if precious jewels are buried in a box, there will be no fear or anxiety. If the box is opened, desires will be fulfilled. Similarly, abandon all secret instructions from unworthy vessels and attach them to your own mind. Then realization will manifest, and ultimately the perfect fruit will be attained. Therefore, keep the vows like treasure. It is not the case that it will never arise; just as a permanent master and son use it. Secret instructions, except for those like master and son, if explained more than four times, it is said to be a violation. When the degenerate age arrives, if these root vows are taken but none are kept, the body will also decline, causing strife. Speech will also decline, abandoning mantra, mudra, and samadhi, and focusing on the meaning of sutra contemplation. The mind will also decline, explaining one hundred and twenty things. Let alone falling into the Avici hell. Just as a lion destroys its own body from within, the Vajrayana practitioner who listens to the Dharma will not give to himself, but will degrade himself. If the root vows are not broken, then just as a tree grows branches, from the twenty-eight, three hundred and sixty, Samaya hundred thousand divisions, etc., whatever is practiced will bear fruit like branches and leaves. If these vows are broken, even if tsok offerings and enjoyable substances are offered, they will not be accepted, nor will they be pleased. Why is that? Because there is no merit in that, and no fruit will be obtained.
Chinese
嗡！集续大部中，誓言品第一。其中，集续大灌顶有五种意义：一是听闻并讲述佛法密续的灌顶；二是观修并成就本尊的灌顶。特意宣说如下：佛陀宫殿珍宝器，芝麻粒秘密之坛城，诸佛生源具精华，那策明点融入处，外内秘密之特征。进入之门四印具，以难测之印封印。宫殿坛城四圆满，珍宝坛城黄金门，具有开启与关闭之印。圆满智慧之具备，欲妙秘密庄严饰。日月莲花之珍宝，具足伟大殊胜力。秘密身语意之所依，种子字具安乐性，普遍安住之处乃，坛城秘密之自性。以五智印封印，无漏智慧极超胜。以火风幻化之铁钩，运转风之手印。以智慧种子融化，降下则安乐融入。心之神圣坛城彼，极为纤细如丝线，或如眼动所摄之风力。从摄持、坛城与牵引中，生起安乐之征兆，调伏舞姿与风，以行持禁锢之口诀，若能调伏安乐之种子，则自生智慧燃起。以方便之执与不执，显现涅槃与轮回。当获得甚深三灌顶，并具足上师之口诀后，若能获得对游走之风的控制，则轮回亦可转化为佛陀。嘛尼是坛城秘密之义，嘛努是轮回染污之心，扎意为救护者，无漏智慧坛城之所在。二者无别即方便与智慧，从禅定融入中，以五智印封印，显现为身语意。以救护者大乐之特征，将一切坛城融入自身。获得灌顶之持明者，所行之处内外一切，以方便与智慧无二之大乐秘密印封印。具有遍布与充满之自性。
English
Oṃ! From the Great Collection Tantra, the first chapter on vows. Herein, the empowerment of the Great Collection Tantra has five aspects: First, the empowerment of listening to and expounding the Dharma Tantra; second, the empowerment of visualizing and accomplishing the Yidam deity. Specifically, this is proclaimed: The Buddha's palace, a precious vessel, The secret mandala of sesame seeds, The source of all Buddhas, possessing essence, The place where the Natse bindu enters, The characteristics of outer and inner secrets. The four gates of entry are endowed with seals, Sealed with immeasurable seals. The palace mandala is complete in four, The precious mandala, a golden door, Possessing the seals of opening and closing. Endowed with the perfection of wisdom, Adorned with secret sensual pleasures. With the preciousness of sun, moon, and lotus, Possessing the power of great distinction. The abode of secret body, speech, and mind, Seed syllables possessing bliss, The place where all pervades is, The very nature of the secret mandala. Sealed with the five wisdoms, Immaculate wisdom is supremely excellent. With the iron hook of fire and wind's illusion, Moving with the mudra of wind. With the melting of the wisdom seed, By descending, bliss becomes absorbed. That sacred mandala of the heart, Extremely subtle like a thread, Or like the power of wind grasped by the eye's movement. From grasping, mandala, and drawing forth, Signs of bliss arise, Subduing dance and wind, With the secret instructions of restraining action, If one can subdue the seed of bliss, Then self-born wisdom will blaze forth. By grasping or not grasping skillful means, Nirvana and samsara appear. One should obtain the profound three empowerments, And having the Guru's secret instructions, If one gains control over the wandering winds, Then samsara itself is transformed into Buddhahood. Mani is the meaning of the secret mandala, Manu is the mind defiled by samsara, Tra is called the protector, The place of the immaculate wisdom mandala. The two are inseparable, skillful means and wisdom, From absorption in meditation, Sealed with the five wisdom seals, Appearing clearly as body, speech, and mind. With the characteristics of the protector, the Great Bliss, All mandalas are integrated into oneself. The Vidyadhara who has obtained empowerment, All objects of enjoyment, outer and inner, Sealed with the secret seal of the Great Bliss of inseparable skillful means and wisdom. Possessing the nature of pervading and filling.
Tibetan
ཡེ ཤེས་ཆེན་པོ་མུ་མཐའ་མེད།། རྒྱུ་བ་རླུང་གི་སྟོབས་དང་བྲལ།། རྣམ་རྟོག་ཡེ་ཤེས་ཉིད་དུ་འགྱུར།། ཞག་ནི་སུམ་བཅུ་ཕྲག་དྲུག་གམ།། ལོ་གཅིག་ཟླ་བ་བཞི་ཚུན་ཆད།། བདེ་བའི་ཡེ་ཤེས་འཕེལ་བར་འགྱུར།། སངས རྒྱས་ས་ལ་ཐེ་ཙོམ་མེད།། ཅེས་རྡོ་རྗེ་གསང་བའི་ཚིག་ཏུའོ།། སྒྱུ་འཕྲུལཡེ་ཤེས་སྙིང་པོའི་རྒྱུད་ལས། གསང་སྔགས་ཀྱི་རིག་པ་བྱིན་གྱི་རློབས་པའི་ལེའུ་སྟེ་བདུན་པའོ།། དེ་ནས་དེ་བཞིན་གཤེགས་པ་དགྱེས་པ་ཆེན་པོ ཉིད་ཀྱིས།། ཕྱག་རྒྱ་ཆེན་པོ་རངསྣང་བའི་ཏིང་ངེ་འཛིན་ལ་སྙོམས་པར་ཞུགས་ནས།། ཆེད་དུ་བརྗོད་པ་འདི་བརྗོད་དོ།། ཐམས་ཅད་རང་རིག་བྱང་ཆུབ་སེམས།། ཡེ་ཤེས་སྙིང་པོ་གཉིས་སུ་མེད།། ཐབས་དང་ཤེས་རབ གཉིས་མེད་པའི།། འཇུག་པའི་ཐབས་མཁས་འབྱོར་པ་ཡིས།། ཕྱག་རྒྱའི་ཚོགས་ཆེན་གསལ་བར་ལྡན།། འཁོར་ལོ་འདུས་པའི་སྙིང་པོ་ལ།། རྒྱལ་བའི་ཡེ་ཤེས་རྫོགས་པར་ལྡན།། དབང་པོ་ཡུལ་དུས་གསང བའི་སེམས།། སྐུ་གསུང་ཐུགས་ཀྱི་རང་བཞིན་ལ། ཡོན་ཏན་འཕྲིན་ལས་ཀུན་ཏུ་རྫོགས།། གདམས་ངག་སྟེང་འོག་ལས་བྱུང་བའི།། ཐབས་ཆེན་ཐབས་ལས་བྱུང་བ་ཡི།། འཕེལ་བའི་རང་རིགས་བསམ་མི་ཁྱབ།། སྤྲོ བསྡུ་གནས་པའི་འཛིན་པ་དག།རྗེས་དྲན་ཡན་ལག་བཞི་དང་ལྡན།། ཞལ་དང་པདྨ་དབང་པོ་དག། གསང་བའི་རོ་དག་ལྡན་འགྱུར་ཞིང།། གོམས་པའི་ལྟོ་བས་ལས་བྱུང་བའི་དོན།། སྒྱུ་འཕྲུལ་དྲ་བར་ངེས་པར་ བརྗོད།། ཡེ་ཤེས་སྙིང་པོ་བྱང་ཆུབ་སེམས།། མ་ལུས་བདེ་ཆེན་རང་བཞིན་བཤར། བར་ཆད་མེད་པའི་ཏིང་འཛིན་གྱིས།། མ་ལུས་གཉིས་མེད་འབྲལ་བར་བསླབ།། སྙིང་པོ་སྒྲིབ་མེད་དག་པ་ལྟར།། དབང་པོ་ཡུལ སེམས་དག་པ་ཡི།། བྱང་ཆུབ་སེམས་དེ་གཟུང་བ་ཡིས།། རང་བྱུང་ཡེ་ཤེས་གསལ་བར་སྣང།། སྣང་སྟོང་དབྱེར་མེད་རྗེས་འཐུན་པའི།། རྫོགས་པའི་སྐྱེ་མེད་བྱང་ཆུབ་སེམས།། མ་ལུས་མཁའ་ལྟར་དག་པར་སྣང།། ཡེ ཤེས་ལྔ་རྫོགས་བྱང་ཆུབ་སེམས།། དངོས་པོ་ལྷན་ཅིག་སྐྱེས་པའི་སེམས།། བདེ་ཆེན་རང་རིགས་གཉིས་མེད་བས།། དེ་བཞིན་ཉིད་དུ་རྣམ་པར་སྣང།། བསྡམས་དང་བཀུག་དང་གློད་པ་ཡིས།། ཡེ་ཤེས་ནམ་མཁའ་ལྟ བུར་འགྱུར།། སྐྱེ་འཇིག་གནས་དམིགས་འགྲོ་འོང་དག། སེམས་ལྔ་རྫོགས་པར་ལྡན་པར་འགྱུར།། སྙིང་པོ་སེམས་དང་ལྡན་པ་ན།། ཡལ་ག་ལོ་འདབ་ཞེན་པ་མེད།། བདེ་བ་ཕྱི་ནང་གསང་བ་ཡིས།། ཕྱོགས་བཅུ་ཀུན ཏུ་ཁྱབ་པ་དང།། གར་ཐབས་འབྱུང་འཇུག་རླུང་གི་ཚོགས།། ཐབས་དང་ལྡན་པར་ནན་ཏན་བྱ།། ཀུན་རྫོབ་དོན་དམ་གཉིས་མེད་པའི།། བྱང་ཆུབ་སེམས་སུ
Chinese
大智慧无边无际，运行远离风的力量，分别念转为智慧本身。三十六昼夜，或一年零四个月内，增长安乐的智慧，于佛陀之境地无疑虑。这是金刚秘密之语。出自《幻化智慧心髓续》，秘密咒之明咒加持品第七品。其后，如来大喜悦者，安住于大手印自显现之三摩地中，特意宣说此偈：一切自证菩提心，智慧心髓无二别，方便与智慧无二者，以入之方便善巧力，大手印之大集显明具，于轮涅聚合之精髓中，圆满具足胜者之智慧。根境时秘密之心，于身语意之自性中，功德事业皆圆满。口诀上下所生之，大方便从方便所生之，增长之自性不可思议。舒卷住之执着，具足随念四支。面与莲花根门等，具足秘密之味，串习之腹中所生之义，于幻化网中定当说。智慧心髓菩提心，无余皆是大乐之自性，以无间断之三摩地，无余修习无二之分离。如心髓无垢清净般，根境心皆清净之，执持彼菩提心者，自生智慧显明现。显空无别随顺之，圆满无生菩提心，无余如虚空般清净显。五智圆满菩提心，事物俱生之心，大乐自性无二别，如是性中现种种。以束缚、勾召与解脱，智慧如虚空般转变。生灭住定去来等，五心圆满具足成。心髓与心相应时，枝叶执着皆不存，安乐内外秘密性，十方一切遍满及，舞姿方便生起入之风息，努力具足方便而行。世俗胜义无二别之，菩提心中。
English
Great wisdom is boundless, its movement devoid of the power of wind, conceptual thought transforms into wisdom itself. Within thirty-six days and nights, or one year and four months, the wisdom of bliss increases, with no doubt about the state of Buddhahood. These are the words of the Vajra Secret. From the Tantra of the Essence of Illusory Wisdom, the seventh chapter, the chapter on the empowerment of the knowledge of secret mantras. Then, the Tathagata, the Great Delight, having entered into the Samadhi of the Great Mudra, the self-appearing, spoke this verse specifically: All self-aware Bodhicitta, the essence of wisdom is without duality, the means and wisdom are without duality. By the skillful means of entering, the great assembly of the Great Mudra is clearly possessed. In the essence of the union of wheels, the wisdom of the Victorious Ones is fully possessed. The mind that is secret in terms of sense faculties, objects, and time, in the nature of body, speech, and mind, qualities and activities are completely perfected. The great means that arise from the instructions above and below, that arise from the means, the self-nature of increase is inconceivable. The grasping of expanding, contracting, and abiding, possesses the four limbs of mindfulness. Faces, lotuses, and sense faculties, become possessed of secret tastes, the meaning that arises from the womb of habituation, should definitely be spoken in the net of illusion. The essence of wisdom, Bodhicitta, entirely reveals the nature of great bliss, with uninterrupted Samadhi, train completely in the separation of non-duality. Just as the essence is immaculate and pure, the sense faculties, objects, and mind are pure, by holding that Bodhicitta, self-arisen wisdom appears clearly. The Bodhicitta of complete non-origination, which is in accordance with the inseparability of appearance and emptiness, appears completely pure like the sky. The Bodhicitta that perfects the five wisdoms, the mind that is co-emergent with things, the nature of great bliss is without duality, thus it appears in suchness. By binding, summoning, and releasing, wisdom transforms like the sky. Birth, destruction, abiding, fixation, going, and coming, the five minds become completely possessed. When the essence is in accordance with the mind, branches and leaves have no attachment, bliss is internal, external, and secret, pervading all ten directions, and the dance, means, arising, entering, and the collection of winds, diligently practice possessing the means. In the Bodhicitta that is without duality of conventional and ultimate truth.