English
As it is said in the extensive explanation: "Because one does not abandon, it is called samaya. Because it is held, it is called samaya." Just like that. The word 'tsig' (ཚིག་, word) itself is a true word, and what it symbolizes is the unerring path. As it says in that very text: "Vajra, unerring, shows the path, it is also called 'tsig'." Because it is said so. Secondly, from the perspective of the fault of being unable to overcome, 'dam' (དམ་, oath) means that it is difficult to transgress what is to be protected, and 'tsig' (ཚིག་, word) means that if one transgresses, one will burn in a place of no leisure. As it says in that very text: "Or if one breaks the command in that way, one will burn in a place of no leisure." Because it is said so. Thirdly, the meaning of the text is: the meaning that all the basis-dharmas are primordially equal, the one who has the intelligence to realize this, the sudden one, having established it with the reason of equal cause-knowledge, as in the eleventh chapter, abiding in equality, and uniting the intelligence that realizes it in that way, is the samaya of equality because it does not deviate from its meaning. If one abides in that state, the result, the great perfection of equality, is the ground of Samantabhadra, without differentiation, and therefore, if one thinks that these are different, transcending equality, one will not attain Buddhahood, and this is shown with faults. Fourth is examining the text. Fifth is that the meaning of the word 'samaya' has been explained. All those things that need to be protected are one's own mind. As it is said: "Samaya, samaya, it is not somewhere else, one's own view is the samaya." Just like that. Vajra is one of the five names for establishing vajra in the mind, and here it refers to the non-duality of nature. Mind and what is to be protected are not different, therefore it is more excellent than other things to be protected, hence it is called great. Thus, from the meaning of non-duality, all the Buddhas of the three times will not transgress, therefore it is the mind-samaya or self-nature of all the Victorious Ones. Sixth is the explanation of the categories of samaya to be divided into the objects of protection boundaries from the perspective of the gradual path. Of these two, the first is: as the basis for enumerating the categories, the five root samayas shown above are counted as one hundred and sixty. Which are they? "In one also" refers to each of the five. "Two and" refers to the two, realization through wisdom and accomplishment through skillful means.
Chinese
将一置于十位。所谓“三”，即指五对（男女瑜伽士），每一对都有三重门（身语意）的守护，每重门有三十，总计一百五十。在此基础上，加上之前的两个根本，共计一百六十。如果从细微处扩展来计算：首先，不可舍弃的无上瑜伽之三十，即本尊神中的寂静本尊，加上其余九尊寂静本尊，共计十尊。忿怒本尊也同样，二十尊。加上共同和不共的四无量心，各有四个，共八个。再加上胜义和世俗菩提心各二，共十个。这样总计三十。第二，恭敬上师也同样有三重门，每一重门有十个。首先是身体的十个，如《细微戒经》所说：“身体的守护，如鞭打等，即使是细微的冒犯也不应做。以五妙欲供养，不在秘密处使用毒药。舍弃不正当的行为，不傲慢于座位和坐垫。舍弃站立、坐卧等恶行，佩戴装饰等炫耀之举，同样要舍弃一切卑劣行为，行为谨慎，安住于寂静处。”这是关于身体的。语言的十个，如经中所说：“不说谎、不离间、不恶语、不绮语。不说无意义的话，不说粗俗的言语。不在背后议论，这会使人丧失功德。赞美功德，说悦耳的话，不说闲言碎语。”这是关于语言的。心的十个是：“对于示现正法的上师，不生贪恋、愚痴、傲慢和嫉妒等五毒之心。不恶意揣测，要尊重。视父母为本尊，不间断地保持虔诚的祈祷。”第三，对于真言和手印也有三十，如经中所说：“寂静和忿怒本尊的七种和两种手印，方位禁制、所依和房屋的真言，根本生起和四种事业的真言，灌顶、加持、收摄的秘密真言，迎请、融入、稳固、顶礼、供养。”第四，进入正道，要慈爱他人，也有三十。首先是身体的：“不殴打、不偷盗，不使用非时的月光，不滥用咒语。不轻视见解和行为高尚的人，不违背誓言和三昧耶。始终保持谨慎，与异性相处，恭敬供养，欢喜相待。”这是关于身体的。语言方面：“舍弃妄语等四种恶语，不做无意义的言语。”
English
Place one in the tens place. "Three" means that each of the five pairs (male and female yogis) has three gates (body, speech, and mind) to guard, with thirty for each gate, totaling one hundred and fifty. On top of that, add the previous two roots, totaling one hundred and sixty. If calculated from the perspective of subtle details: First, the thirty of the unsurpassed yoga that cannot be abandoned, which is the peaceful deity among the Yidam deities, plus the remaining nine peaceful deities, totaling ten deities. The wrathful deity is also the same, twenty deities. Add the common and uncommon four immeasurables, each with four, totaling eight. Plus the ultimate and conventional Bodhicitta, each with two, totaling ten. Thus, the total is thirty. Second, respecting the guru also has three gates, each with ten. First, the ten of the body, as stated in the "Subtle Precepts Sutra": "The protection of the body, such as beating, etc., even the slightest offense should not be done. Offer with the five desires, do not use poison in secret places. Abandon improper behavior, do not be arrogant about seats and cushions. Abandon standing, sitting, and other evil deeds, wearing decorations and other ostentatious displays, likewise abandon all base behaviors, act cautiously, and dwell in a quiet place." This is about the body. The ten of speech, as stated in the sutra: "Do not lie, do not sow discord, do not use harsh words, do not engage in frivolous talk. Do not speak meaningless words, do not speak vulgar language. Do not gossip behind people's backs, as it will cause them to lose merit. Praise virtues, speak pleasant words, do not speak idle chatter." This is about speech. The ten of the mind are: "Towards the guru who shows the Dharma, do not generate the five poisons of attachment, ignorance, arrogance, and jealousy. Do not think maliciously, be respectful. Regard parents as Yidam deities, and maintain constant and devout prayer." Third, there are also thirty for mantras and mudras, as stated in the sutra: "The seven and two mudras of peaceful and wrathful deities, the mantras of directional binding, supports, and houses, the mantras of fundamental generation and the four activities, the secret mantras of empowerment, blessing, and absorption, invocation, integration, stabilization, prostration, and offering." Fourth, entering the right path, one should be loving towards others, also with thirty. First, for the body: "Do not strike, do not steal, do not use untimely moonlight, do not misuse mantras. Do not despise those with high views and behaviors, do not violate vows and samayas. Always be cautious, interact with the opposite sex, be respectful and offer, and treat them with joy." This is about the body. In terms of speech: "Abandon the four evils of lying, etc., and do not speak meaningless words."
Chinese
不说粗俗之语。言语柔和，使用敬语。说实话，做有益之事。如是说。关于心：心中如前一样舍弃五毒。舍弃吝啬和沮丧的心情。像对待眼睛一样看待众生，并为之悲伤。断除害人之心，共有十种。如是说。最后，不向他人展示秘密，也有三十种，即共同的秘密和中间的秘密各有四个，适合的和委托的有十种。心中不思展示，口中完全不说，身体不以手势示意，共有三十种。如是说。第二，关于支分的
English
Not speaking vulgar words. Speaking gently and using honorifics. Speaking truthfully and doing beneficial things. Thus it is said. Regarding the mind: In the mind, as before, abandon the five poisons. Abandon stinginess and a despondent mind. Look at beings as if they were your own eyes, and grieve for them. Abandon the intention to harm, totaling ten types. Thus it is said. Lastly, not revealing secrets to others, there are also thirty types, namely, four each of common and intermediate secrets, and ten of suitable and entrusted matters. Not thinking of revealing them in the mind, not speaking of them at all in speech, and not indicating them with bodily gestures, totaling thirty types. Thus it is said. Secondly, regarding the classification of limbs: A limb refers to the path that is not abandoned or forsaken, which helps in the accomplishment of the fruit or becomes a condition for the above root. The vow has already been explained. "Five twos" refers to the five that are not abandoned and the five that are not forsaken, totaling ten. "Even one" refers to each of them being divided into twenty, namely, ten for one's own benefit and ten for the benefit of others, totaling twenty. What are they? The twenty types of ignorance are: As stated in the *Subtle Increase Sutra*: "Not distinguishing by the actions of skillful means, not distinguishing by non-dual wisdom, the twelve types of ignorance will not be transcended." Thus it is said. The twenty types of hatred are: Destroying the ten grounds with the actions of skillful means, liberating with the wisdom of no self-nature. Thus it is said. The twenty types of pride are: Subduing the ten grounds with the actions of skillful means, harming with the wisdom of no self-nature. Thus it is said. The twenty types of desire are: Not abandoning the ten grounds with compassion, enjoying the five Buddha-consorts with skillful means, combining meditation, skillful means, power, and self-nature, wisdom and meaning are inseparable. Thus it is said. The twenty types of jealousy are: Two non-discernments and two wrong discernments, Hearers, Solitary Realizers, Bodhisattvas, Secret Mantra, the three vehicles of outsiders, not comprehending through the secret door, not comprehending with inferior wisdom, this is the vow of great jealousy. Thus it is said. Secondly, regarding not forsaking, it is also from the same sutra: "The five offering substances have eight roots, each of the eight parts has five pure and impure, each also divides into ten types, the nectar of the ten grounds is also like that, dividing into twenty types." Therefore, each of the five vow substances has twenty, namely, the vow substances of common beings have eight roots, two pure and impure, totaling ten. The ten grounds and twenty types of specific beings. Namely,
Chinese
因此，（经中）说：“使罗摩成为十万血肉之躯，然后再次升起，宣扬清净和梵天。”或者，在《大经》中说：“根本堕、支分堕，同样，旁堕、重复堕五种。”对于这五种堕落的补救方法也是如此。正如经中所说：“应当知道补救的方法有五种，即事业、物质、意愿、禅定和真如。”因此，这也是一种补救。 《续义决断》中第十九品的解释完毕。
English
Therefore, it is said, "Make Rama into one hundred thousand bodies of blood and flesh, then rise again and proclaim purity and Brahma." Or, in the Great Sutra, it says, "Root transgression, branch transgression, likewise, side transgression, repeated transgression, five kinds." The means of restoration for these five kinds of transgressions are also the same. As it says in the same text, "The means by which one should restore, should be known as fivefold: action, substance, intention, samadhi, and suchness." Thus, this is also a restoration. The explanation of the nineteenth chapter from the Guhyagarbha Tantra Definitive Meaning is complete.
Chinese
二是林伽，什么是林伽呢？经文翻译过来，下面说的五甘露等，指的是行者的精液。五食指的是鱼、肉、芝麻、蜂蜜、红糖、稻米等，将这些做成林伽，并做出男女的性器官。在纸上画出心、名、额头、骨头、大腿以及魂幡等。将断绝后代的头盖骨等作为不祥之兆，头朝向西南角放置。经文的第二部分是实践的第二部分，生起忿怒本尊坛城，第三部分是使本尊投入事业，第四部分是驱使忿怒本尊坛城投入事业，这三者合在一起。也就是从上面说的“ཨེ”开始，以ཨེ་རཾ་（藏文，梵文天城体，梵文罗马拟音，种子字）生起外器世界的青黑色三角形的广大空间。所谓的殊胜会供轮，指的是内情的有情众生，全部都是忿怒本尊的化身，手持各种恐怖的兵器，也就是以ཛྭ་ལ་རཾ་（藏文，梵文天城体，梵文罗马拟音，光焰种子字）从他们的身上生起火焰山，让他们投入事业并加以驱使。经文的第三部分是实践的第五部分，辨别真伪，第六部分是派使者勾招，第七部分是胜妙子钉橛，第八部分是用兵器砍，第九部分是降下兵器雨，第十部分是迎请饮血本尊坛城，第十一部分是供养，这些合在一起。首先辨别真伪，变幻化身，派遣使者并加以调伏，意思是说化身们像抓住罪犯一样将仇人抓住，从其所在地勾招过来，使其与本尊分离，使其在无依无靠的情况下战战兢兢地发抖。以པྲ་བེ་ཤས་（藏文，梵文天城体，梵文罗马拟音，入）分开林伽，以ཨ་བེ་ཤས་（藏文，梵文天城体，梵文罗马拟音，入）融合，以四手印进行禁锢捆绑并放置。然后将铁或者坚硬的木头做成的金刚橛，也就是胜妙子金刚橛向上竖立。加持其成为身语意，然后在七个单独的地方钉橛。之后将其用刀砍成微尘。第九是降下兵器雨。第十是迎请饮血本尊坛城。第十一是供养并布施给那些眷属。之后第十二是做三毒的供养。经文的第四个意义是实践的最后，以根本咒进行供养，燃烧、极暴、威猛指的是忿怒饮血本尊的本尊众。空性的心是对调伏对象生起嗔恨之意，以想解脱的意乐之心供养善逝。