Chinese
这些被妄念之网覆盖的事物，是由于习气的影响而突然产生的。从自性清净的角度来说，是心金刚。这样认识心金刚后，不诋毁他人的心，这是直接的教导。间接地，也教导了不诋毁自己的心，以及舍弃心的三种不善。仅有嫉妒还不够，不要说粗暴等恶语，只说悦耳之语，这是语金刚的誓言。这样说是因为由嫉妒所驱使，粗暴等四种语的不善，是由于习气的影响而突然产生的。从自性清净的角度来说，是语金刚。这样不诋毁自己的语言，舍弃语的四种不善，这是直接的教导。间接地，也教导了不诋毁他人的语言，无论是柔和还是粗暴。耶谢协的论师也说，在最初的阶段，舍弃身体的三种不善是身律仪，舍弃语言的四种不善是语律仪，舍弃意的三种不善是意律仪。在获得稳固之后，对于身体的善恶行为没有取舍是身金刚的誓言，对于语言的善恶行为没有取舍是语金刚的誓言，对于心的善恶行为没有取舍是意金刚的誓言。 像这样教导佛法的人，是引导三有轮回的圣者，名声远扬。您是竖起解脱胜幢者，是慈悲化身的殊胜者，我向您顶礼。清净五蕴、十八界、六门的三垢，在四个坛城中播下四身的种子，圆满福德和智慧二资粮后，愿我成为宣说正法的狮子。愿美名传遍大地，为了增长众生的佛法和财富，像如意宝瓶、如意树等一样，成为各种所需之物的来源。这段话也是如实记录了末法时代的第二佛陀，全知上师的教言。 诸佛之大密藏，无上金刚乘之教法，获得利养与恭敬，并存续长久。善哉！善哉！善哉！ 誓言与律仪之差别，深奥意义之甘露精华。
English
These things covered by the net of conceptualization arise suddenly due to the influence of habits. From the perspective of self-nature purity, it is the mind vajra. Having recognized it as the mind vajra, not to denigrate the minds of others is a direct teaching. Indirectly, it also teaches not to denigrate one's own mind and to abandon the three non-virtues of the mind. Not being satisfied with jealousy alone, do not speak harsh words, etc., but only speak pleasant words, this is the samaya of speech vajra. It is said that because it is driven by jealousy, these four non-virtues of speech, such as harsh words, arise suddenly due to the influence of habits. From the perspective of self-nature purity, it is speech vajra. Thus, not denigrating one's own speech and abandoning the four non-virtues of speech is a direct teaching. Indirectly, it also teaches not to denigrate the speech of others, whether it is gentle or harsh. The Yeshe Shyabpa also said that in the initial stage, abandoning the three non-virtues of the body is the discipline of the body, abandoning the four non-virtues of speech is the discipline of speech, and abandoning the three non-virtues of the mind is the discipline of the mind. When stability is attained, having no acceptance or rejection of good or bad actions of the body is the samaya of body vajra, having no acceptance or rejection of good or bad actions of speech is the samaya of speech vajra, and having no acceptance or rejection of good or bad actions of the mind is the samaya of mind vajra. Those who teach the Dharma in this way are holy beings who guide the three realms of existence and are widely renowned. You are the one who raises the victory banner of liberation, the supreme being who is the emanation of compassion, I prostrate to you. Purifying the three stains of the five aggregates, the eighteen elements, and the six gates, planting the seeds of the four bodies in the four mandalas, and perfecting the two accumulations of merit and wisdom, may I become a lion who speaks the sacred Dharma. May the fame of my good name spread throughout the earth, and may I become a source of various necessities, like a wish-fulfilling vase, a wish-fulfilling tree, etc., for the increase of Dharma and wealth for beings. This passage is also a true record of the words of the omniscient lama, the second Buddha of the degenerate age. The great secret treasury of all Buddhas, may the teachings of the unsurpassed Vajrayana, along with gain and respect, abide for a long time. Good! Good! Good! The essence of nectar, the profound meaning of the distinctions between vows and precepts.