Chinese
万事万物皆是心性，离于相状乃是法界。无有自性乃是五种智慧，无作而自显现。以智慧、禅定、方便等，定能生起力量。安住于此道者，所有诸佛，于一切方时皆加持，将获得炽燃之坛城。如是说。第三，总结本章之义：如是说，以外内秘密供云海之悦意大供养，内外六道世界之十方一切处皆遍满。从遍布一切智慧秘密心髓之真如性中，以无上之资具供养诸佛，并开示布施众生之殊胜，即第十八品之释义。༈。第四总义，以具足誓言而成就，誓言之次第有三：意义之关联，词义之解释，总结本章之义。第一，宣说供养布施之后，薄伽梵以大誓言之自性，大悦意，为使持明咒之瑜伽士们迅速成就果位且不堕落，为使所愿有义，特意宣说此大秘密王之大誓言。第二分为二：总义与正文之义。第一分三：所守护之誓言自性，誓言与律仪之差别，三学无违而集聚之方式。第一分五：词义，分类，利益，过患，补救之方法。第一，从萨玛雅之语中解释为誓言。其中有三，守护则获得利益，故安立为誓言。如金刚经云：于诸圣者之意，由灌顶与加持获得，如实恒常行持圣者之行，不顺之品类将焚毁。如是说。若违犯则获得过患，故亦如是说。又如彼经云：违背圣者之教令，加持成为诅咒之自性。何人违越此圣者，金刚持亦将焚毁。如是说。以共同誓约之方式亦如是说。如智慧誓言经云：诸佛之大秘密稀有之法，不衰损
English
Since all things are of the nature of mind, devoid of characteristics is the realm of Dharma. Without inherent existence are the five wisdoms, self-appearing without action. Through wisdom, samadhi, and skillful means, power will surely arise. Whoever abides on this path, all the Buddhas, from all directions and times, will bestow blessings, and one will attain the blazing mandala. Thus it is said. Third, summarizing the meaning of the chapter: Thus speaking, with the pleasing great offering of the outer, inner, and secret offering cloud ocean, all ten directions of the outer and inner six realms are filled. From the certainty of the suchness that pervades all the essence of secret wisdom, offering to the Victorious Ones with unsurpassed resources and teaching the supreme generosity to sentient beings, is the explanation of the eighteenth chapter. ༈. Fourth general meaning, accomplishment through possessing vows, the order of vows has three: the connection of meaning, the explanation of words, and the summary of the meaning of the chapter. First, after explaining offerings and generosity, the Bhagavan, with great delight in the nature of the great vow, in order to make the yogis who hold the secret mantra quickly attain the fruit and not fall, and to make the wishes meaningful, specifically spoke this great vow of the great secret king. The second is divided into two: the general meaning and the meaning of the text. The first has three: the nature of the vow to be protected, the difference between vow and precepts, and how the three trainings are gathered without contradiction. The first has five: etymology, classification, benefits, faults, and methods of remedy. First, from the word Samaya it is explained as a vow. There are three of these, if protected, benefits are obtained, therefore it is established as a vow. As the Vajra says: In the minds of the holy ones, by obtaining empowerment and blessings, if one constantly practices the conduct of the holy ones, the unfavorable categories will be burned. Thus it is said. If violated, faults are obtained, so it is also said. Again, as it says in the same text: Violating the commands of the holy ones, blessings become the nature of curses. Whoever transgresses this holy one, even Vajradhara will be burned. Thus it is said. It is also said in the manner of a common oath. As the Wisdom Vow Sutra says: The great secret rare Dharma of the Buddhas, without deterioration.
Chinese
为了守护誓言的缘故。 如上师所开示的那样。 誓言之词要坚定守护。 这就被称为誓言。 总而言之，对于断除应断之物，修持应修之物，并从不违背誓言，以身语意三门精勤行善的自性，就称为誓言。 第二，分类有三种：自性之分类、支分之分类、不可思议之分类。 第一种又分为两种：真实自性与自性之分类。 第一种是根本誓言与支分誓言两种。如同树木的根，如果守护和培育，就是功德的来源，如果不守护，就不会产生功德，因此称为根本誓言。为了守护根本誓言，作为方法和助伴，因此称为支分誓言。 第二，自性之分类有十五种：根本五种，支分十种。 根本五种是：不舍弃无上（上师），恭敬上师，不断绝咒语和手印，慈爱进入正道者，不向他人宣扬秘密。 第一种是：永不舍弃三宝。 如果分类，基，一切有情众生本来就安住于三宝之中，因此不可舍弃。道，不舍弃生起次第和圆满次第二者无别的自性，胜义谛和世俗菩提心二者。果，不舍弃无上的佛陀三身，其语，经律论和证悟之法，其义，学习的僧伽三宝。 其中，有情众生的心性本来就被说是清净的佛陀。 心性是圆满的佛陀。 不要在其他地方寻找佛陀。 这样说道。 其文字，从轮涅中产生的语言也被说是法。 金刚经中说：阿（藏文，梵文天城体，梵文罗马拟音，Ā，汉语字面意思），哩（藏文，梵文天城体，梵文罗马拟音，li，汉语字面意思），嘎（藏文，梵文天城体，梵文罗马拟音，kā，汉语字面意思），哩（藏文，梵文天城体，梵文罗马拟音，li，汉语字面意思）中产生的。 有情的音声是殊胜的法。 这样说道。 因为成为积累福德和善业的福田，也被说是僧伽。 《善成经》中说：布施等福德增长的田地。 因为也有修善的因缘。 以两种方式成就法。 一切众生都是僧伽。 这样说道。 又是世俗和胜义的自性，心性自性清净的佛陀，二谛和生起次第圆满次第的法，修持者是僧伽。
English
For the sake of upholding the vows. As the Guru has shown. The words of the vow should be firmly held. This is said to be the samaya. In short, the very nature of diligence in abandoning what should be abandoned, practicing what should be practiced, and not degenerating from the vows, with the three doors of body, speech, and mind, along with virtue, is called that. Secondly, there are three divisions: the division of essence, the division of limbs, and the inconceivable division. First, there are two: the actual essence and the division thereof. The first is the two samayas of root and limb. Like the root of a tree, if protected and nurtured, it is the source of qualities, and if not protected, it will not arise, so it is called the root samaya. Because it becomes a method and friend for protecting it, it is called the limb samaya. Second, there are fifteen divisions of that: five roots and ten limbs. The five roots are: not abandoning the unsurpassed (Guru), honoring the Guru, not interrupting mantra and mudra, loving those who have entered the right path, and not proclaiming secrets to others. The first is: never abandoning the Three Jewels. If divided, the basis, all sentient beings, from the beginning, abide in the Three Jewels, so they should not be abandoned. The path, not abandoning the nature of the inseparability of the two stages of generation and completion, the two minds of ultimate truth and conventional bodhicitta. The fruit, not abandoning the unsurpassed Three Bodies of the Buddha, his speech, the sutras, tantras, and agamas, and the Dharma of realization, and the Sangha of those who study its meaning, the Three Jewels. Among them, the very nature of sentient beings' minds is said to be the pure Buddha from the beginning. The nature of mind is the complete Buddha. Do not seek the Buddha elsewhere. Thus it is said. Its letters, the speech arising from the wheel, are also said to be Dharma. From the Vajra it says: From Ā (Tibetan, Devanagari, Romanized Sanskrit, meaning of the word), li (Tibetan, Devanagari, Romanized Sanskrit, meaning of the word), kā (Tibetan, Devanagari, Romanized Sanskrit, meaning of the word), li (Tibetan, Devanagari, Romanized Sanskrit, meaning of the word) arising. The sound of beings is the supreme Dharma. Thus it is said. Because it has become a field for accumulating merit and virtue, it is also said to be Sangha. From the Well-Accomplished it says: The field where generosity and other merits increase. Because there is also a cause for cultivating virtue. By two means, Dharma is accomplished. All beings are Sangha. Thus it is said. Again, the nature of conventional and ultimate truth, the Buddha whose mind is naturally pure, the two truths and the Dharma of the generation and completion stages, the practitioner is the Sangha.
Chinese
《智慧网》中说：持有真谛、真理的自性，瑜伽士即是三宝的真实化身。成果之三也出自《宝性论》：导师、教法、所学之义，是安立三皈依的方式。有些人只讲无上而不舍弃，这是不合理的，因为他们不了解三宝的自性。尊敬上师也有两种方式：分类和尊敬的方法。第一种有五种：引导的上师，如引导进入佛法的出家堪布，如《律经》所说：一见到堪布，就应该从座位上站起来。以及《事师五十颂》中说：上师所在的门上，用手轻轻敲打，进入后恭敬地问候上师，身体是否安康等等。开启智慧之流的上师，如讲经的法师，如《大解脱经》所说：应该恭敬地视说法比丘为上师。以及《宝积经》中说：说法者是上师中的至尊，应该尊敬那伟大的佛塔。指示口诀并给予传承的上师，如生起菩提心的善知识，如《华严经》所说：他是从无始以来我生起菩提心的善知识。弥补违犯的上师，是忏悔罪业的对象，如《苏悉地经》所说：谁是忏悔的对象，他也是他的上师。誓言灌顶的上师，如《海续》所说：获得灌顶之王的金刚上师，即是如来。在这些之上，普遍受到尊敬，并获得些许恩惠的普通上师，也有说是六种的，如《光明疏》所说：普通、引导、誓言，违犯弥补和开启智慧之流，口诀传承的法师们。第二种尊敬的方法是，将共同的上师们视为积累福德和供养的福田等神圣的境地，自己如同病人，教诲如药物，修行是依靠传承，像依止一位精通医术的善知识一样。《华严经》中说：善男子，你应该对自身持有病人的观念，对佛法持有
English
It is said in the Wisdom Net: Holding the true nature of truth, the yogi is the actual embodiment of the Three Jewels. The three of results also come from the Uttaratantra: The teacher, the teachings, and the meaning of what is learned, are the ways of establishing the Three Refuges. Some people only talk about the unsurpassed without abandoning, which is unreasonable because they do not understand the nature of the Three Jewels. There are also two ways to respect the guru: classification and methods of respect. The first has five types: The guiding guru, such as the ordained Khenpo who guides one into the Dharma, as stated in the Vinaya Sutra: As soon as you see the Khenpo, you should rise from your seat. And as stated in the Karika: At the door where the guru resides, gently knock with your hand. After entering, respectfully greet the guru, asking if they are well, etc. The guru who liberates the stream of knowledge, such as the Dharma-teaching master, as stated in the Great Liberation Sutra: One should respectfully regard the Dharma-speaking monk as the guru. And as stated in the Ratnakuta Sutra: The Dharma-speaker is the supreme of gurus, one should revere that great stupa of the Victorious Ones. The guru who shows the oral instructions and bestows the transmissions, such as the spiritual friend who generates bodhicitta, as stated in the Gandavyuha Sutra: He is the spiritual friend from whom I have generated bodhicitta since beginningless time. The teacher who restores broken vows, who has become the object of confession of sins, as stated in the Susiddhikara Tantra: Whoever becomes the object of confession, he is also his guru. The guru of samaya empowerment, as stated in the Ocean Tantra: The Vajra guru who has obtained the supreme empowerment, is the Tathagata. On top of these, the common guru who is universally revered and from whom one has received some kindness, is also said to be six, as stated in the Clear Illumination: Common, guiding, samaya, restoring broken vows, liberating the stream of knowledge, and the masters of oral instruction transmission. The second method of respect is to regard the common gurus as sacred fields such as fields of merit and offerings, and to regard oneself as a patient, the instructions as medicine, and the practice as relying on the lineage, like relying on a skilled doctor of a spiritual friend. As stated in the Gandavyuha Sutra: Son of good family, you should hold the perception of yourself as a patient, and hold the Dharma as
Chinese
对于医药和修行，要以疾病为助缘，对于善知识，要生起如良医般的认知。如是等等。特别是对于密咒金刚上师，要以三种方式恭敬承侍。也就是《四宝经》中所说：金刚顶经中说：佛陀、正法与僧伽，上师即是第四宝。如是。与佛同等，《华严经·幻化网》中说：诸佛与上师等同。如是。尤其是在《密集金刚根本续》中说：十方一切诸佛陀，不如上师一毛孔。如是，要按照令上师欢喜的方式恭敬承侍。不断绝咒语和手印也有两种，咒语是成就各个本尊悉地的次第方法，即以本尊的五种真如等来念诵。手印是成就悉地的助伴支分，即意念是法的手印，言说是誓言的手印，行为是事业的手印，本尊的身是大手印。不断绝，最好是像河流般不断流淌，中等是安住于日夜的座间，最下等也要在初八、十五等每月和每年的时间里不间断。如《怖畏金刚根本续》中说：最好如河流般不断，或三天三夜日夜中，不散乱地念诵。中等是一个月六时，或四时之间不断绝。最下等是精进的瑜伽士，每月或半月的时间里，努力精进而不做，就是毁坏菩提种子。会供和朵玛也是如此，最下等也不能超过年月。如是。进入正道，慈爱是对道友生起慈悲心，一般道友有六种：一切众生从原始以来就是我的兄弟姐妹，所以是总的道友。进入佛法的所有人是教法相同的道友。见解和行为相同是和合的道友。上师相同是美好的道友。一起听闻佛法是亲近的道友。一起接受灌顶是混合的道友，即金刚兄弟。这里是对进入解脱道和进入大乘的人产生慈爱心，殊胜的