Chinese
由于自性无别，不执著于自和他者。例如，如同天神自在的受用，从自身化现并由自身受用一般。所取之物、取受之堪布、以及取受者这三者的概念，由于与心性的自性无有差别，因此所取之物与他者、主人、以及未经给予而取受者自身等，皆无所缘。虽然在世俗中显现为未经给予而取受，但胜义中无有所取和取者。因为通达一切未曾超出大自在平等性的范围，为了成办他利而未经给予取受，因此，下乘所断的未经给予取受的戒律的体性和功德，在此处圆满具足。第三，诸法等一颂：内外之物所摄的诸法，虽然显现，但视其为如幻象般空性之真实现象，乃是无自性却执著的自性之虚妄。以及，明明无有事物，却执著于名言和词语，对于此名言和词语进行思辨，并且显现执著，随之而行，乃是随行之虚妄。而且，从这些之中说出相违之语，乃是颠倒之虚妄。如此这般，三种虚妄中的每一个，因为真实的根基未曾成立，所以是行虚妄。因此，仅仅是安立为虚妄，但胜义中并非成立为真实且可缘。如是通达之后，为了自他三者之利益而说虚妄语，因此，下乘所断的妄语的戒律的体性和功德，在此处圆满具足。第四，不染等一颂：一切事物在心性中，自显现的对境与心识二者无二而明澈，是不染之智慧。于此，执著于男女二者并生起贪执，乃是颠倒之贪欲。如是，即使以颠倒之贪欲随心所欲且如理如法地行持，但以了知这些是心性的见解，以及具足三概念的修习，以及以方便摄持的行为，以三者具足的方式，在贪欲未曾止息而行持之时，贪欲之味即显现为智慧，不被寻常贪欲的过患垢染所染污，那便是梵行之至高，是自在安乐智慧之王。是极为真实者
English
Since the very nature is inseparable, there is no clinging to self and others. For example, just as the enjoyment of the divine illusion manifests from itself and is enjoyed by itself. The object to be taken, the master who takes, and the concept of the taker, all three are not different in the nature of mind, therefore, the object to be taken and others, the owner, and the taker who takes without being given, are all without focus. Although it appears in the relative truth as taking without being given, in the ultimate truth there is no object to be taken or taker. Because it is realized that everything has not gone beyond the realm of the great self-equalness, taking without being given in order to accomplish the benefit of others, therefore, the nature and qualities of the vows of abandoning taking without being given, which are abandoned by the lower vehicle, are fully possessed here. Third, "All dharmas, etc." is one verse: The dharmas encompassed by external and internal objects, although they appear, seeing them as empty like illusions, as true phenomena, is the falsehood of inherent existence because of imputation despite the lack of inherent existence. And, despite the absence of things, clinging to names and words, examining these names and words, and manifestly clinging to and following them, is the falsehood of following. Moreover, speaking contrary to these is the falsehood of perversion. Thus, in each of these three falsehoods, because the basis of truth is not established, it is practicing falsehood. Therefore, it is merely designated as falsehood, but in the ultimate truth, it is not established as true and cannot be focused on. Having understood in this way, speaking falsely for the sake of the benefit of self, others, and the three dharmas, therefore, the nature and qualities of the vows of abandoning falsehood, which are abandoned by the lower vehicle, are fully possessed here. Fourth, "Non-attachment, etc." is one verse: All things are clear in the nature of mind, the object that appears of itself and the mind are non-dual, is non-attachment wisdom. To this, clinging to male and female and generating attachment is perverse desire. Thus, even if one engages in perverse desire as one pleases and in accordance with the Dharma, but with the view of knowing these as the nature of mind, and the practice of possessing three concepts, and the conduct supported by skillful means, in the manner of possessing three, at the very time when desire is not stopped and is practiced, the taste of desire itself manifests as wisdom, and is not stained by the faults of ordinary desire, that is the supreme of pure conduct, the king who controls the wisdom of bliss. It is extremely true.
Chinese
像这样，将所有伟大的集合融为一体，即是如来佛的意图的本质。像这样了解之后，为了成就无漏的智慧，行使贪欲不会被罪过沾染，并且成就无漏的智慧等等，为了圆满二资粮，远离不行梵行的誓言的本质和功德聚集在一起。第二，简要地展示誓言的类别，分为三个：根本誓言、支分誓言，以及解释这两者的定义。第一，无上等等共有六句。关于这一点，在《誓言明灯》中说：两种菩提心，六位导师，四位道友，三种真言，四种手印，十种秘密，应当知晓为根本。像这样，在五种根本誓言中，不舍弃无上是指：所缘是无上的菩提心，胜义谛和世俗谛两种。不舍弃它的方式是，证悟胜义和世俗二谛无别，并且身语意不超出本尊的身语意手印。对此，需要一种不以见行羞耻的境界。恭敬上师是指：所缘是所有人都视为神圣，并且稍微获得恩德的普通上师；以及像出家戒的堪布一样引导的上师；以及给予誓言和灌顶的上师，即誓言灌顶的上师；以及成为忏悔对象的上师，即弥补违犯的上师；以及像讲经说法的法师一样，解脱知识传承的上师；以及指示口诀和给予传承的上师，即口诀传承的上师。在《明灯》中说：普通上师、引导上师、誓言灌顶上师，弥补违犯上师、解脱知识传承上师，口诀传承上师共有六位。特别地，灌顶、讲解续部、接受口诀这三者是更加需要恭敬的对境上师。恭敬的方式是身语意没有虚伪，尽力成办令上师欢喜的事情。对此，需要一种不以侍奉上师羞耻的境界。不间断真言手印的相续是指：所缘是三种真言和四种手印，即不改变根本的根本真言，生起次第的因缘真言，以及念诵的事业真言这三种真言；以及誓言手印、事业手印、法手印和身大手印这四种手印。对于这些，以极大的精勤，在每一刹那的相续中不间断，就像河流的相续一样，或者一天一夜分为六座，
English
Like this, merging all the great assemblies into one is the very essence of the Thus-Gone One's intention. Having understood it thus, in order to accomplish the unpolluted wisdom, practicing desire does not become tainted by faults, and accomplishing the unpolluted wisdom, etc., in order to perfect the two accumulations, the essence and qualities of the vows of abandoning non-celibate conduct are gathered together. Second, to briefly show the categories of vows, there are three: the root vows, the branch vows, and the explanation of the definitions of these two. First, "supreme," etc., has six lines. Regarding this, in the "Clear Lamp of Vows" it says: "Two bodhicittas, six teachers, four companions, three mantras, four mudras, ten secrets, should be known as the root." Like this, among the five root vows, not abandoning the supreme refers to: the object being the supreme bodhicitta, the two truths of ultimate and conventional. The way not to abandon it is to realize that the two truths are inseparable, and not to transgress the body, speech, and mind mudras of the deity. For this, one needs a state where one is not ashamed of view and conduct. Honoring the guru refers to: the object being the ordinary guru who is revered as sacred by everyone and from whom one has received a little kindness; and the one who guides like the abbot of monastic ordination; and the one who bestows vows and empowerment, i.e., the vow empowerment guru; and the one who becomes the object of confession, i.e., the one who makes up for transgressions; and the one who teaches the Dharma, like the Dharma teacher, i.e., the one who liberates the lineage of knowledge; and the one who shows the oral instructions and bestows the transmissions, i.e., the oral instruction transmission guru. In the "Clear Lamp" it says: "Ordinary guru, guiding guru, vow empowerment guru, the one who makes up for transgressions, the one who liberates the lineage of knowledge, the oral instruction transmission guru, there are six." In particular, the three of empowerment, explaining the tantras, and receiving oral instructions are the guru objects to be honored even more. The way to honor is to accomplish whatever pleases the guru with body, speech, and mind without hypocrisy. For this, one needs a state where one is not ashamed of serving the guru. Not interrupting the continuity of mantra and mudra refers to: the object being the three mantras and four mudras, i.e., the root mantra that does not change the root, the causal mantra of the generation stage, and the action mantra of recitation, these three mantras; and the vow mudra, the action mudra, the Dharma mudra, and the body mahamudra, these four mudras. For these, with great diligence, not interrupting in the continuity of every moment, like the continuity of a river, or dividing one day and night into six sessions,
Chinese
应当进行四座瑜伽，中等者一个月内进行六次时分，或者四次吉祥时分，或者大约两次初一；最下等者，也在一个月时分，或者四次会供日，或者一年时分内，不间断地努力进行本尊的修持念诵和会供朵玛等供养。关于对道友的慈爱：总的道友是所有有情众生；远处的道友是进入佛法者；近处的道友是进入密咒乘者；混合的道友是被同一位上师所摄受的同父兄弟，以及由此引申的被同一坛城所摄受的同母兄弟。在这些道友中，特别是后三种是进入正道的道友，而其中混合的道友更是尤其应该慈爱的对象。对他们慈爱的方式是，始终不分离，以利他的真诚之心，不间断地保持关爱之情。对此，需要一种不因道友姐妹关系而感到羞愧的关爱。关于可以宣说秘密的对象：在《细续》中说：“违犯誓言又重归誓言者，无誓言者，未见坛城者，混合与非混合者，都可以宣说。”如何保密的方法是：一般来说，密咒的词句意义，对于外人，也就是非器之人，应当保密。特别是在《细续》中说：“总的和中间的秘密各有四种，适宜的和嘱托的各有十种。”这些都应当极其保密。其中，总的四种秘密是：在《明灯》中说：“见解深奥行为粗犷者，本尊名咒和成就相秘密。”因此，深奥的见解要对小乘等智慧低下者保密，行为要对一切不相应者保密。本尊的咒语和成就相，如果向不相应者展示，则会违犯誓言；即使向相应者展示，也会失去成就，因此在任何情况下都应当保密。中间的四种秘密是：“修持的处所、时间、同伴和物品，在修持期间应当保密。”因此，在修持期间都要保密。适宜保密的是：物品和行为等不应被看到或听到的事物。嘱托的是：上师和道友嘱咐保密的事情，不要告诉他人。对此，《明灯》中说：“密咒之所以称为秘密，并非是法本身有什么过失，而是为了众生的利益。”
English
One should engage in four sessions of yoga. A middling practitioner should perform six time divisions in a month, or four auspicious time divisions, or about two new moon days. Even the lowest practitioner should, in a month's time, or four gathering days, or a year's time, strive to continuously perform the deity's meditation recitation and offering of torma, etc. Regarding love for fellow practitioners: The general fellow practitioners are all sentient beings. The distant fellow practitioners are those who have entered the teachings. The close fellow practitioners are those who have entered the mantra vehicle. The mixed fellow practitioners are siblings who are gathered by the same father through one lama, and by extension, siblings who are gathered by the same mother through one mandala. Among these, the latter three are especially fellow practitioners who have entered the correct path, and among them, the mixed fellow practitioners are particularly the object of love. The way to love them is to always be inseparable and to maintain a continuous affection of altruistic sincerity. For this, one needs an affection that is not ashamed by the relationship of fellow sisters. Regarding the object of revealing secrets: In the Subtle Tantra, it says, "Those who have broken vows and returned to vows, those without vows, those who have not seen the mandala, and all those who are mixed and unmixed." How to keep secrets is: In general, the words and meanings of secret mantras should be kept secret from outsiders, that is, those who are not vessels. In particular, in the Subtle Tantra, it says, "The general and intermediate secrets are four each, and the appropriate and entrusted are ten types." These should be kept very secret. Among them, the general four secrets are: In the Clear Lamp, it says, "The profound view, the outrageous conduct, the name mantra of the deity, and the signs of accomplishment are secret." Therefore, the profound view should be kept secret from those with low intelligence, such as the Hinayana, and the conduct should be kept secret from all those who are not compatible. The deity's mantra and signs of accomplishment, if shown to those who are not compatible, will break the vows; even if shown to those who are compatible, the accomplishments will be lost, so they should be kept secret in all circumstances. The intermediate four secrets are: "The place, time, companions, and substances of practice should be kept secret during the practice." Therefore, they should be kept secret for as long as the practice lasts. What is appropriate to keep secret is: Substances and behaviors that should not be seen or heard. What is entrusted is: Things that the teacher and fellow practitioners have instructed to keep secret should not be told to others. Furthermore, in the Clear Lamp, it says, "The reason why secret mantra is called secret is not because there is any fault in the Dharma itself, but for the benefit of sentient beings."