Chinese
即使我违犯了誓言，也不会被下等的过失所玷污，因为我安住于上等的律仪中，而且律仪也是清净的。这些是显示誓言的伟大之处，所有伟大功德的方面，将在下面宣讲功德的时候讲述。这样，所有的誓言和律仪都变得圆满，不被烦恼和业的过失所染污，无论做什么都会变成巨大的积聚，那么誓言的真实本体是什么呢？不舍弃无上，恭敬上师。不断绝真言和手印。慈爱进入正道者。不为了秘密的缘故而说话。等等这样说了。对此，在共同的大乘经论中，说了不舍弃菩提心，并且恒时供养三宝。在外密的一些宗派中，也说了在这些之上供养和修持自己的本尊。这里说的是，所有这些都汇集于唯一观修本尊，怎么说呢？对于三宝，也如前面所说的那样，有以不同方式显示的三宝，也有以一种方式显示的三宝。要知道，它们都汇集于以一种方式显示的三宝中。这样，佛和僧是智慧的差别，法是它的法性。因此，智慧和法性在世俗中只是法和有法，本体是一样的，而在胜义中，为了寂灭戏论，是无二的。这样的意义就是菩提心。它的象征的手印是本尊的身相。因此，仅仅观修本尊的身相，就汇集了经论中所说的：三宝和菩提心，本尊和上师也是如此。除了上师之外的三者都汇集在一起了。如何修持呢？因为自和他者菩提的自性无有分别，所以应当修持自主的瑜伽。这样说，自和一切众生以及一切佛都是自性无别的。如此证悟的佛为了救护没有如此证悟的一切有情，将法的意义加持为相，那就是本尊的身相。
English
Even if I were to violate the vows, I would not be tainted by lower faults, because I abide in the higher discipline, and the discipline is also pure. These are to show the greatness of the vows, and all aspects of the great qualities will be explained in the section on explaining the qualities below. Thus, all vows and disciplines are perfectly fulfilled, not tainted by the faults of afflictions and karma, and whatever is done becomes a great accumulation. So, what is the actual basis of the vows? Do not abandon the unsurpassed, honor the guru. Do not interrupt the mantra and mudra. Cherish those who have entered the right path. Do not speak for the sake of secrecy. And so on. In this regard, in the general Mahayana scriptures, it is said not to abandon the mind of enlightenment and to always make offerings to the Three Jewels. In some of the outer tantra traditions, it is also said to worship and meditate on one's own tutelary deity on top of these. Here it is said that all of these are gathered into the single practice of meditating on the deity. How so? Regarding the Three Jewels, as explained at the beginning, there are Three Jewels that are shown in different ways, and there are also Three Jewels that are shown in one way. It should be known that they are all gathered into the Three Jewels that are shown in one way. Thus, the Buddha and the Sangha are distinctions of wisdom, and the Dharma is its nature. Therefore, wisdom and nature are merely nominally the same in terms of dharma and the possessor of dharma, and ultimately, they are non-dual for the sake of pacifying elaboration. Such a meaning is the mind of enlightenment. The mudra that is its symbol is the body of the deity. Therefore, by meditating on the single body of the deity, the Three Jewels and the mind of enlightenment, the deity and the guru, as it is said in the scriptures, are all gathered together, except for the guru. How to meditate? Because the nature of self and others' enlightenment is inseparable, one should practice the yoga of self-mastery. Thus, self and all beings and all Buddhas are inseparable in nature. The Buddhas who have realized this bless the meaning of the Dharma as a sign in order to save all sentient beings who have not realized it, and that is the body of the deity.
Chinese
因此，为了我也能如实地习惯和融入自己的本性，为了效仿佛陀的事业而使众生完全成熟，我应当安住于无误的瑜伽大自在中。不像普通人那样，仅仅为了获得未获得的法，以及为了取悦属于他者的神灵而修行。 尊敬上师也如同大乘波罗蜜多的方式一样，不也说善知识如同佛陀一样看待吗？圣者三宝中没有这样说。密宗的方式中，金刚上师也被说是第四宝。也有说是与佛同等的，也有说是更超胜的。其中，被说是第四宝的是这样说的：佛陀、法和僧伽，上师也是最后的。以四宝的结合。如同所说的那样。也被说是同等的：上师与一切佛陀同等。如同所说的那样。也被说是更超胜的：十方三世一切佛陀的福德聚，连金刚上师的一个毛孔的数量也无法接近。如同所说的那样，像这样以三种方式尊敬的方式也有三种，必须守护其中任何一种。尊敬的功德，在密宗的方式中，被说是清净刹土中最殊胜的是金刚上师。在大乘波罗蜜多中，被说是清净刹土中最殊胜的是殊胜的菩萨们。在共同乘中，被说是清净刹土中最殊胜的是圣者三宝，其次是父母、僧人和说法师，以及最后有生的菩萨们。像这样，各自的经典中各自宣说了福田。咒语和手印不断绝。意思是说，这里也要守护具有五支的念诵和手印。其中的五支是，本尊的真如等等，如上所述。
English
Therefore, in order for me to also become accustomed to and integrated into my own nature as it is, and in order to emulate the deeds of the Buddha and fully ripen sentient beings, I should abide in the great, unerring power of yoga. It is not like ordinary people, merely practicing to attain unattained Dharma, and to please deities belonging to others. Honoring the guru is also like the way of the Great Vehicle Paramita, doesn't it also say that virtuous friends should be regarded as equal to the Buddha? It is not spoken of in the noble Three Jewels themselves. In the way of Secret Mantra, the Vajra Master is also said to be the fourth Jewel. It is also said to be equal to the Buddha, and it is also said to be superior. Among them, being said to be the fourth Jewel is said like this: "Buddha, Dharma, and Sangha, the teacher is also the last. By the combination of the four jewels." It is like what is said. It is also said to be equal: "The guru is equal to all Buddhas." It is like what is said. It is also said to be superior: "The accumulation of merit of all the Buddhas of the ten directions and three times cannot even approach the number of a single pore of the Vajra Master." It is like what is said, and in this way, there are also three ways of honoring in three ways, and one of them must be kept. The merit of honoring, in the way of Secret Mantra, it is said that the most excellent of pure lands is the Vajra Master. In the Great Vehicle Paramita, it is said that the most excellent of pure lands are the excellent Bodhisattvas. In the Common Vehicle, it is said that the most excellent of pure lands are the noble Three Jewels, followed by parents, monks, and Dharma-speaking teachers, and Bodhisattvas who are in their last life. Like this, each scripture proclaims the field of merit separately. "Do not cut off mantra and mudra." This means that here too, one must protect the recitation and mudra with five limbs. The five limbs are the suchness of the deity, etc., as mentioned above.
English
Do. From the Chandra Guhya Tilaka, the sameness of my own suchness, similarly the suchness of the deity, the suchness of mantra and mudra, through this, it becomes a supreme mandala. Thus, four kinds of suchness are taught. In other texts, it is also taught as three: self, deity, and recitation. In general, it should be understood that the recitation, complete with limbs, gathered by suchness itself, is also complete with mudra. Mudra is also the mudra gathered by thought. Therefore, the continuous practice of recitation with mudra is such that those with great diligence do not interrupt it even four or three times a day. Similarly, depending on the degree of diligence, whether it is every day, or at auspicious times, or at the time of Uposatha on the new and full moon days, at the latest, it should not exceed the months and years of offering. At the time of recitation, one should prepare offerings with five kinds of nectar as much as possible. When protecting the mudra, it is also permissible to include not abandoning the unsurpassed. Similarly, it is also permissible to include it in the other. However, the distinction here is that not abandoning the deity refers to the mind of enlightenment, and in general, to rely on and be close to the noble Three Jewels in general, and to cherish one's own chosen deity, which is said to be from the perspective of taking it as an object. Mantra and mudra, on the other hand, are said to be from the perspective of being a means to please that deity. In the texts of Mahayoga, the deity to be pleased, the means of pleasing, and the yogi who performs them are all considered to be of the same nature. There is no greater prohibition than the skillful illusion of means. Even if one knows that it is only the play of Samantabhadra and practices it, it will only become a great gathering. Loving those who have entered the right path. This means that, in general, all those who have entered the Buddha's vehicle are also objects to be embraced with love. Worldly gods and non-Buddhists should not be slandered, although it is said to be a place of equanimity, but especially for Mahayana practitioners, they should live in harmony and be embraced with love. This is what is said in both the Mahayana Sutra and the Tantra. Hinayana practitioners, in general, although they are to be embraced with love, but
Chinese
不要一起居住。正如菩萨的律仪中也说到：比丘调伏且安住于律，视其如阿罗汉，不要与之同眠。如是所说。对于比丘们，大乘的菩萨在家众应该行礼并作为供养之处，如伟大的居士离车毘，以无垢而闻名。虽然示现在家，其他弟子除了佛陀之外无法胜过他，圆满具足行持。同样，即使具足戒律、智慧、禅定和断证，也应向比丘阿难陀等入流果位者顶礼和恭敬。在事部续的规矩中也说：不要和小乘者一起饮用同一个地方的水。这样说了不要一起居住。说了咒士在家众应该行礼。如此说到：见到佛塔要绕行，见到比丘也要顶礼，见到天神要供养，见到上师要恭敬。如是所说。在瑜伽大续中也说了不要和小乘者长久一起居住。比如在所说的粗罪中，有所谓的住在自诩为声闻者之中七天等等。按照那些来说，要亲近进入正道者。这样所说的是主要针对进入大乘者，如《吉祥鬘经》中说：亲近菩提心坚定进入大乘者。从那之中，进入密咒金刚乘者是特别应该以慈爱来摄受的对境。在那之中，次第来说，由一位上师金刚阿阇黎所摄受的那些人。特别是，在同一个坛城中一起接受灌顶和誓言的那些人是特别重要的。对于这些人，要像对待眼睛一样，以珍爱来守护。如是说。不要为了秘密的意义而说。这是说，一般来说，所有的密咒词语都不应该对局外人说，但特别是
English
Do not dwell together. As it is also stated in the Bodhisattva's vows: "A monk who is disciplined and abides in the precepts, regarding him as an Arhat, do not sleep with him." As it is said. For monks, the Mahayana Bodhisattvas, householders, should pay homage and be regarded as objects of offering, like the great layman Licchavi, who is known as Immaculate. Although he appears to dwell at home, other disciples besides the Buddha cannot surpass him, being fully endowed with practice. Similarly, even if one is endowed with morality, wisdom, samadhi, and renunciation, one should prostrate to and honor monks like Ananda and others who have entered the stream. In the rules of the Action Tantra, it is also said: "Do not drink water from the same place as those of the Lesser Vehicle." Thus, it is said not to dwell together. It is said that mantra practitioners, householders, should pay homage. Thus it is said: "Upon seeing a stupa, circumambulate it. Upon seeing a monk, also prostrate. Upon seeing the gods, make offerings. Upon seeing the teacher, show respect." As it is said. In the Yoga Great Tantra, it is also said not to dwell together with those of the Lesser Vehicle for a long time. For example, among the gross transgressions mentioned, there is the saying, "Staying among those who boast of being Shravakas for seven days," and so on. According to those, cherish those who have entered the right path. What is said here mainly refers to those who have entered the Mahayana, as stated in the Garland of Glory Sutra: "Cherish those with steadfast Bodhicitta who have entered the Mahayana." Furthermore, those who have entered the Secret Mantra Vajrayana are especially worthy of being embraced with love. Among them, in order, are those gathered by one Lama Vajra Acharya. In particular, those who have received empowerment and vows together in the same mandala are especially important. For these people, one should cherish and protect them as one would one's own eyes. Thus it is said. Do not speak for the sake of secret meaning. This means that, in general, all secret mantra words should not be spoken to outsiders, but especially