English
Satisfy with blood. Satisfy with the life of one's own hair. If it changes again after that, it is called a broken vow, and it cannot be restored. Thus it is said. The types of vows are inconceivable. Moreover, in the Great Array it says: To the guru and close attendants, vajra brothers and sisters, not even a single word of abuse should be expressed in hints or in reality. If it happens even in a dream, one should confess with the mind. If it is done in reality or with malice, and if one does not confess even if it has happened without remembering, one will look down and go to hell. Thus it is said. Those and so on, do not collude, conspire, or associate with others, nor should one act relying on others. Also, in the Tantra of the Precious Wheel Successively Ascending, it says: If one transgresses the vow of the body, one is separated from the word of the Buddha's body. Thus, for all sentient beings in the three realms, rather than cutting off their lives at once, transgressing the root downfall is a limitless sin. Similarly, if speech is broken, the words of the Buddha's speech do not remain. If the tongues of all sentient beings in the three realms are cut off at once, this sin is also limitless. If the mind is also broken, the meditators filling the three realms, the monks abiding in virtue, simultaneously disturbing their minds, making them disgusted, these sins will greatly increase. The types of all these sins cannot be expressed. Thus it is said. If inadvertently, or because one does not remember, or is disturbed by illness, or is controlled by evil spirits, or even in a dream, one has done wrong to the guru's body, speech, and mind, if one does not confess after that, it will become a great sin. Thus, also in the Glorious Exhaustion of Space Tantra it says: If it is not with malicious intent, but a dream of memory loss, or an unwholesome act done inadvertently, one should confess by visualizing the guru. The fault of the body with the body, and so are speech and mind. This will also experience the suffering of uninterrupted hell. Thus it is said. In the Vow Discrimination, it is determined as five combinations. The second part of the Speech Vow's Discrimination is complete. Homage to the Protector who Abides Utterly Well. As it is said in the tantras of mantras, although many types of vows are spoken, in order to clearly summarize and distinguish them,
Chinese
应当讲述。无论何时进入，对于那些想要获得最胜成就的人来说，应当像这样舍弃罪过的过失，努力成办优良的功德。至尊上师曾开示说：即使认识到罪过的过失，也要如所说的那样去做。同样，对于上师的事业，即使身体遭受极大的痛苦，也要尽自己的能力努力去做。哪怕一瞬间，也不要扰乱上师的心意。对于上师的食物和财物，要像爱惜自己的生命一样，瑜伽士应当恒常这样做。如果在上师的净土中，讲经说法、灌顶、开光和禅定修习等事情，未经允许，不应擅自进行。总之，无论身语意三门做出任何行为，未经请示上师并获得允许，哪怕一点点也不应擅自行动。此外，任何善行，都应请示上师后再开始。在一切瑜伽行持中，都不要与至尊上师分离。无论何时食用三时之食，都要将分割出的三分之一供养至尊上师。对于财物和珍贵的宝物，即使金刚持上师并不需要，也要尽力供养。无论什么东西，都要将最好的部分供养上师。总之，我应当以清净的意念，以谦逊的态度，专注于上师。以清净殊胜的善行，必定能够获得优良的功德。因此，应当为此而努力。如是分别剖析了意之誓言，如果确定地归纳起来，就是外、内、密三种。第一，外三者是：在心的行为上，应当舍弃对自他有害的意念。如是，在《摄取心要义续》中也说：凡是持咒的金刚持，无论是其他众生还是自己，如果讲述有害的行为，此人将获得生有疮癣的身体，感受寒冷的触感，取五千次这样的身体后，必定会堕入寒冷地狱。又如其中所说：对于进入殊胜密咒者，如果产生有害的念头，将会感受更严重的痛苦，对其他众生则不一定。外之内，应当舍弃身体和行为上的有害念头。这里指普通的众生和进入佛法之门
English
Should be explained. Whenever entering, for those who want to attain the supreme accomplishment, one should abandon the faults of sins like this, and strive to accomplish excellent merits. The supreme master once instructed: Even if one recognizes the faults of sins, one should do as said. Likewise, for the activities of the guru, even if the body suffers great pain, one should strive to do it to the best of one's ability. Not even for a moment should one disturb the guru's mind. For the guru's food and wealth, one should cherish them as one cherishes one's own life; the yogi should always do this. If in the guru's pure land, activities such as teaching the Dharma, bestowing empowerments, consecrations, and meditative practices, should not be carried out without permission. In short, whatever actions are performed by the three doors of body, speech, and mind, without asking the guru and obtaining permission, not even a little should be done without authorization. Furthermore, any virtuous deeds should be started after asking the guru. In all yogic practices, one should not be separated from the supreme guru. Whenever eating the three times of meals, one should offer the best of the divided one-third to the supreme guru. For wealth and precious jewels, even if the Vajradhara guru does not need them, one should offer them to the best of one's ability. Whatever things there are, one should dedicate and offer the best parts to the guru. In short, I should focus on the guru with a pure mind and a humble attitude. With pure and excellent virtuous deeds, one will surely attain excellent merits. Therefore, one should strive for this. Thus, having separately analyzed the vows of the mind, if they are definitely summarized, they are the three: outer, inner, and secret. First, the outer three are: In the actions of the mind, one should abandon thoughts that are harmful to oneself and others. Likewise, in the tantra of "Taking the Essence of Meaning," it is said: Whoever is a mantra-holder, a Vajradhara, whether it is another sentient being or oneself, if he speaks of harmful actions, this person will obtain a body with sores, experience cold sensations, and after taking five thousand such bodies, will surely fall into the cold hells. And as it says therein: For those who have entered the supreme mantra, if they have harmful thoughts, they will experience greater suffering; it is not certain for other beings. Within the outer, one should abandon harmful thoughts in body and actions. Here it refers to ordinary beings and those who have entered the gate of Dharma.
Chinese
以及其他的。进入殊胜真言之门的人们，如果对金刚兄弟、传承上师和自己的上师生起不如法的念头，罪过会增加八倍。就像《天铁燃火续》中所说：如果对普通众生，生起有害的念头，那么，与杀死三百个普通有情众生的罪过相等。如果对持有教法标志的人，会变成邪见。对进入真言的人，罪过会增加千倍。对金刚兄弟，罪过会增加七倍。对传承上师，罪过会增加百倍。对自己的上师，罪过会增加八倍。进入真言之门并获得灌顶的人，殊胜的异熟果报就是这样。因此，对于已经获得的法，要彻底断除罪过，行持无罪的法。如是说。外在的三种秘密是：修习真言者如果对自或他宗的宗义生起邪见，从这里死后立即会感受众生地狱的痛苦。也就是说，如果用憎恨来诽谤他宗的宗义，内心会感受痛苦；如果用身体诽谤，身体会感受痛苦；如果用语言说和诽谤，语言会成熟，并伴随着巨大的痛苦成熟。如果对自己的宗义生起邪见，会从热地狱依次转生到二十一个地狱处，必定会成熟无法忍受的痛苦。就像《大庄严经》中所说：自或他宗的，诽谤佛法的邪道，如果聚集在根本誓言中，会在地上感受火焰的痛苦，长期存在。自己宗义的邪见，没有从地狱中解脱的时候，以前和现在没有区别，立即就会痛苦。如是说。内心秘密之三，首先是外在的：行为颠倒，从非天中，行持地狱的痛苦。禅修颠倒，一次和无色界，感受众生地狱的痛苦。见解颠倒，立即会变成金刚地狱。就像《琉璃宝殿续》中所说：天尊禅修和行为颠倒，这是巨大的邪道，所有众生的痛苦，必定会在他的心中成熟。如是说。秘密的
English
and others. Those who have entered the gate of the supreme mantra, if they generate improper thoughts towards Vajra brothers and sisters, lineage gurus, and especially their own guru, the negativity increases eightfold. As it is said in the Tantra of Blazing Sky Iron: If one generates a harmful thought towards ordinary sentient beings, it is equal to the sin of killing three hundred ordinary sentient beings. If it is towards those who hold the signs of the teachings, it will turn into wrong views. For those who have entered mantra, the negativity increases a thousandfold. For Vajra brothers and sisters, it increases sevenfold. For lineage gurus, it is a hundredfold. For one's own guru, it is eight times that. Those who have entered the gate of mantra and received empowerment, the supreme ripening is like that. Therefore, for the Dharma that has been attained, one should thoroughly abandon faults and practice faultless Dharma. Thus it is said. The three outer secrets are: If a mantra practitioner generates wrong views towards the tenets of their own or others' schools, immediately after death from here, they will experience the suffering of sentient beings in hell. That is, if one disparages the tenets of others' schools with hatred, one will experience suffering in the mind; if one disparages with the body, one will experience it in the body; if one speaks and disparages with speech, the speech will ripen, and a great suffering accompanied by ripening will mature. If one generates wrong views towards the tenets of one's own school, one will gradually transform from the hot hells to the twenty-one hell realms, and unbearable suffering will definitely mature. As it is said in the Great Array: The evil path of slandering the Dharma of one's own or others' schools, if gathered in the root vows, one will remain for a long time in the suffering of earth-using fire. The wrong view of one's own school, there is no time to be liberated from hell itself, there is no difference between before and now, immediately there will be suffering. Thus it is said. Of the three inner secrets of the mind, the first is the outer: inverted conduct, from the non-gods, one practices the suffering of hell. Inverted meditation, once and in the formless realm, one experiences the suffering of sentient beings in hell. Inverted view, immediately one will become a Vajra hell. As it is said in the Tantra of the Stacked Crystal Palace: Deva meditation and inverted conduct, this is a great wrong path, whatever suffering of all sentient beings, will definitely mature in his mind. Thus it is said. The secret
Chinese
三种秘密是：不接受见、修、行，处于懒惰状态，不忆念，不忆念本尊，不忆念上师金刚兄弟姐妹。正如莲花大虚空中所说：谁的心行不轨，对于应该忆念的法，忆念衰退，过去和毁灭的行为的尽头，将感受无间地狱的痛苦。又如《俱生心要近取续》所说：如果想要殊胜成就，不应舍弃本尊，舍弃上师会失去成就，即使在其他地方修持也无法获得。同样，为了佛法而承诺，在上师面前立誓，忆念的善，如果舍弃这些，成就就会衰退。又如《誓言分别建立胜空续》所说：不应违背誓言，不应破坏上师的承诺，不应违背上师的行为，自己的身语意，不应做佛法以外的事情。应做一切众生的利益，恒常恭敬上师，不应违越殊胜誓言，持有金刚铃杵，持有适合咒语的物品。总的来说，在根本誓言中说：对于应该保密的事物、亲密的托付、内部的承诺、所教导的，如果用言语和思想邪淫，这也会成为无间地狱的因。从灌顶中产生的特殊法，不应向他人宣扬，应放在心中。对于损害上师心意的，无论是身语意，都不应做颠倒的行为。同样，对于金刚兄弟，对于其他特殊的口诀，如果向他人保密并放在心中，就会成为特殊的殊胜成就。因此，不要违背誓言。因此，应该精通上师的行为，谨慎对待咒语的誓言，这样就能毫不费力地获得任何想要的成就。无论做什么本尊，如果不违背并随顺，今生来世想要的事情必定会成就。无论谁不违背所立的誓言，上师和空行母的加持就会降临，并且不会有任何障碍。如果恒常对上师不退转地敬信，并在三时中祈祷，那么身语就会获得特殊的安乐。