English
Due to the power of taming, all the precepts of the Hearers that are established, and all the vows of the Bodhisattvas and the inner and outer Mantras that are to be protected, all the immeasurable qualities are gathered here in a complete manner. Because it is not stained by even the slightest fault, it is completely pure. If all these vows are summarized, they can be summarized into three: the Pratimoksha vow, the Bodhisattva vow, and the Vidyadhara vow. Although these three vows seem to be different in form, from the perspective of the completeness of the essence and the transformation of the state, the Pratimoksha and Bodhisattva vows are both integrated into the Mantra vow and are completely pure. For example, the Pratimoksha and Bodhisattva vows each have their own limitations, that is, the ordinary appearance clinging that is not grasped by the method of great equality. By abandoning the root, the Pratimoksha vow can avoid harming others and its root. And the limitation of the Bodhisattva vow to benefit others, both of these are contained within the great equality of the Mantra vow, with the skillful means of effortlessly accomplishing the benefit of others. And in the manner of increasing substance, it is transformed into the vow substance of the Mantra. As it is said: If you abide in the Great Vehicle vow, all the lower taming vows, can be overcome without guarding, you are a Bhikshu, a Bodhisattva, and a Yogi, a Great Yogi. The second part has four points: how to include and purify the abandonment of killing, not taking what is not given, lying, and non-celibacy. The first point is: Existence and non-existence, etc., one verse. In the ultimate truth, all dharmas are not visible, whether it is the extreme of existence and permanence or non-existence and annihilation, or even the Middle Way that is free from both. In the relative truth, although it appears as if an illusory person kills a bewildered sentient being, at the time of appearance, the life to be killed is not truly established, so the concept of the killer and the killed is also not established, and in reality, it cannot be killed. Because clinging to life and the person who possesses life is merely a reversed and confused appearance. If you realize this, even if you kill the lives of the ten directions, you will not be stained by sin, and because you have completed the accumulation of merit, you have completely included the essence and qualities of the vow to abandon killing. The second point is: Truth, etc., one verse. In all dharmas, in the two truths of ultimate truth and relative truth, there is no distinction between self and other
Chinese
因为没有真正地执着，即使在世俗的约定俗成中，也像幻化的天神们取用自己幻化的受用一样。在未给予时取用之际，也是以自显的物质以自显的方式取用而享用，但实际上并没有差别。因为没有可取用的他者之境，也没有被其占有的、需要未经给予而取用的东西。所以，也没有取用，因为无论取用什么，都不会超出自性，而是在无二的法界中融为一体。这样，因为了知自他之相续无别，所以从吝啬中取出给予贫困者等，也不会被罪过沾染，因为圆满了资粮，所以具足了断除不予取的戒律的体性和功德。第三是，诸法等一颂，即诸法所有显现，并非如其所是而存在，而是如幻如梦，仅仅是虚假的。这样，在所诠之义尚未成立的情况下，就虚构能诠之名和词，并执着于此，这也是虚假的。因此，因为所知境和所诠的一切都未被证实为真实，所以仅仅在虚假之上，运用能知和能诠的虚假。如果任何法都没有成立二谛，那么依赖于它的虚假也不会成立，因此所谓的虚假之法，甚至连仅仅是名称的安立也不存在。这样了知之后，即使说了妄语也不会被罪过沾染。因为如其所益而说，所以圆满了资粮，因此具足了断除妄语的戒律的体性和功德。第四是，不染等一颂，即一切法于境与心无二中显现，是不染之智慧。当对它执着为二时，具有了知无二的见解，以及具足三种认识的禅定，以及以方便摄持的行为，即使在看似行淫欲之时，也没有丝毫凡庸执着的尘垢，这是无漏的梵行，是一切梵行之中的至上者或国王。一切法彻底清净，解脱为乐空双运自证的体性，是大贪大乐之智慧。这样了知之后而行持，不会被罪过沾
English
Because there is no real clinging, even in conventional terms, it is like the gods of illusion taking the enjoyments they have conjured themselves. At the very moment of taking what is not given, it is taking and enjoying self-appearing substances in a self-appearing manner, but in reality, there is no difference. Because there is no other object to be taken, nor is there anything possessed by it that needs to be taken without being given. Therefore, there is no taking either, because whatever is taken does not go beyond oneself, but is realized as one taste in the sphere of non-duality. Thus, because one knows that the continuums of self and others are inseparable, if one takes from stinginess and gives to the poor, etc., one will not be stained by faults, and because one has perfected the accumulations, one has gathered the essence and qualities of the vow to abandon taking what is not given. The third is: "All dharmas," etc., is one verse, meaning that all dharmas are not as they appear, but are like illusions, merely false. Thus, even though the meaning to be expressed is not established, fabricating names and words as expressions and clinging to them is also false. Therefore, since all objects of knowledge and expressions are not established as true, it is only on falsehood that the knower and the expression of falsehood are used. If the two truths are not established in any dharma, then the falsehood dependent on it is also not established, so the dharma called falsehood does not even exist as a mere designation. Knowing this, even if one speaks falsely, one will not be stained by faults. Because one speaks in accordance with what is beneficial, one perfects the accumulations, and therefore one has gathered the essence and qualities of the vow to abandon false speech. The fourth is: "Non-attachment," etc., is one verse, meaning that the clarity of all dharmas in the non-duality of object and mind is the wisdom of non-attachment. When one clings to it as dualistic, one has the view of knowing non-duality, as well as the meditation that possesses the three recognitions, and the conduct that is supported by skillful means. Even at the time when one appears to be engaging in sexual desire, there is not even a speck of the defilement of ordinary attachment. This is the unpolluted discipline, the supreme or king of all pure conduct. All dharmas are completely pure, liberated into the essence of the union of bliss and emptiness, self-awareness, which is the wisdom of great desire, great bliss. Knowing this and practicing, one will not be stained by
Chinese
因此，为了圆满积聚无漏智慧等资粮，将断除不净行的戒律的体性和功德完全聚集起来。第二，简要阐述誓言的类别，共有三种：根本誓言、支分誓言以及解释这两者的定义。第一种是“无上”等六句。关于这一点，在《誓言明灯》中说：“菩提心两种，上师六，道友四，真言三，手印四，秘密十，应知为根本。”因此，根本誓言有五种。不舍弃无上，指的是所缘无上的菩提心，即胜义谛和世俗谛两种。不舍弃的方式是，证悟胜义和世俗二谛无别，身语意不超出本尊的身语意手印。恭敬上师，指的是所缘，普遍受到众人恭敬且稍微获得恩德的普通上师；如同出家堪布般的引导上师；给予誓言和灌顶的誓言灌顶上师；成为忏悔对境的弥补违犯上师；如同讲经说法的法师般的解脱相续上师；以及传授口诀和给予传承的口诀传承上师。如《明灯》中所说：“普通、引导、誓言灌顶，弥补违犯、解脱相续，口诀传承上师六。”特别是，灌顶、讲解续部、接受口诀这三者是更加应该恭敬的对境上师。恭敬的方式是，身语意不虚伪，尽力成办令上师欢喜之事。不断绝真言和手印的相续，指的是所缘真言三和手印四。如《明灯》中所说：“根本生起和事业真言，誓言事业和法，自身大手印四。”对于这些，以极大的精进如河流般不断，或者在一天一夜中进行六座或四座瑜伽。中等者每月进行六个时段，或者四个吉祥时段，或者两次初一望日左右。最下等者也应努力不断绝月供、年供等。慈爱道友，指的是所缘，普遍的道友指一切有情众生；长远的道友指安住在教法中的所有众生；亲近的道友指进入密咒乘的众生；混合的道友指同一位上师的
English
Therefore, in order to perfectly accumulate the accumulations such as stainless wisdom, the essence and qualities of the vows of abandoning impure conduct are completely gathered. Second, the categories of vows are briefly explained, and there are three types: fundamental vows, branch vows, and explanations of the definitions of these two. The first is the six lines beginning with "Supreme." Regarding this, it says in the "Clear Lamp of Vows": "Two Bodhicittas, six teachers, four companions, three mantras, four mudras, ten secrets, should be known as fundamental." Therefore, there are five fundamental vows. Not abandoning the Supreme refers to the object of focus, the supreme Bodhicitta, which is the ultimate truth and the relative truth. The way not to abandon it is to realize that the two truths, ultimate and relative, are inseparable, and that body, speech, and mind do not go beyond the body, speech, and mind mudras of the deity. Honoring the Guru refers to the object of focus, the general Guru who is universally revered and has received some kindness; the guiding Guru like an ordained Khenpo; the Vow-Initiation Guru who gives vows and initiations; the Guru who makes amends for transgressions, who becomes the object of confession; the Guru who liberates the mind-stream, like a Dharma teacher who expounds the Dharma; and the Oral Instruction Lineage Guru who shows oral instructions and gives transmissions. As it says in the "Clear Lamp": "General, guiding, Vow-Initiation, making amends for transgressions, liberating the mind-stream, six Oral Instruction Lineage Gurus." In particular, the three—receiving initiation, explaining the tantra, and receiving oral instructions—are the Gurus who are even more worthy of respect. The way to honor them is to be without deceit in body, speech, and mind, and to accomplish whatever pleases the Guru. Not interrupting the continuum of mantra and mudra refers to the object of focus, the three mantras and the four mudras. As it says in the "Clear Lamp": "The root generation and action mantra, the vow action and Dharma, the four great mudras of the self." For these, one should strive with great diligence like a continuous river, or practice six or four sessions of yoga within a day and night. The intermediate practitioner should practice six times a month, or four auspicious times, or around the two new and full moon days. Even the lowest practitioner should strive not to interrupt the monthly and yearly offerings. Loving the Dharma brothers and sisters refers to the object of focus, the general Dharma brothers and sisters, all sentient beings; the distant Dharma brothers and sisters, all those who abide in the teachings; the close Dharma brothers and sisters, all those who have entered the mantra vehicle; the mixed Dharma brothers and sisters, those of the same Guru.
Chinese
由土地聚集而成的同父之兄弟，以及凭借其力量由同一坛城聚集而成的同母之兄弟们。在他们之中，特别的后三者是进入正道的道友，而其中混合的道友更是特别应该慈爱的对象。对于他们，要以慈爱的方式恒常不离，以饶益的利他心，使关爱之情持续不断。秘密宣扬的对象是：在《细胜经》中说：“违犯誓言、背离誓言者，以及没有誓言、未见坛城者，对于一切混合与未混合者。” 那么，如何保密呢？一般来说，密咒的词句意义都属于外在的，对于非器之人应该保密。特别是在《细胜经》中说：“总的、中间的秘密各有四个，适合的和交付的有十种。”这些都应该非常保密。其中，总的四种秘密是：在《明显》中说：“见解深奥、行为粗犷，以及本尊的名号、形象和成就的标志要保密。” 其中的见解深奥，是对小乘等智慧低下者而言的，行为是对一切未混合者保密的。本尊的咒语和成就的标志，如果向未混合者展示，就会违犯誓言；即使向混合者展示，也会失去成就，因此在任何情况下都应该保密。中间的四种秘密是：“修行的地点、时间、同伴和物品，在中间要保密并进行修持。”因此，在修行的中间这段时间都要保密。适合保密的是那些不应该被看到或听到的物品和行为。交付的是：上师和道友嘱咐保密的事情，不要告诉其他人。像这样，这五者就像树木的根一样，是功德的基础，因此被称为五根。也就是菩提心和咒印是修行的誓言，其他三种是守护的誓言之最，是根本。如果再归纳为三根，那么守护上师和道友是身之誓言，咒印是语之誓言，十种秘密是意之誓言。如果将菩提心也归纳为意之誓言，那就更好了。就像《乐集寂静续》中所说：“修持三种菩提心，是金刚意之誓言。” 第二，支分誓言有三种：不舍弃的五种和不抛弃的五种的阐述。