Chinese
如是行持息灭三毒之供养，将无权之物供养融入尊口之中，以名及四业之咒供养，如是宣说定能成就，勿生疑惑。又，于身像轮次环绕，于阿等之坛城中，观修随顺之本尊，以丝线及鼠众围绕，遍满三界而行合修，具命之舞蹈姿势，于十方一切处，于所调伏者中央善加观察，从种子字、光芒及四业一切，融入后成办所想，念诵随顺之祈愿文。如是。其后，剩余之事业等，彼经中云：自身化为聚集之自在天，如业以等持之忿怒尊，了知眷属如奴仆，劝请召集微细部多众，于彼等四业之坛城中，剩余食子之陈设等。如是，布施剩余食子，坚固地母，以百字明补足增减，烧施天及火天之智慧尊降临，誓言尊融入自身，收摄荟供物及坛城，事业之相不可显现，直至念诵吉祥偈颂为止，烧施之事业圆满。第六，时间与，正直。行烧施之时机，于灌顶之时，地仪轨之时行寂静烧施，于准备时行猛厉烧施，于开光之时行增益烧施，于灌顶本体之时行灌顶。于修法之时，于事业行中行四业，于供养之时，于誓言破损忏悔之时需要，四业各自调伏所化有情之时机成熟之时需要。第七，差别与，正直。事业次第高低之差别，于有漏资粮道及四瑜伽之时，依靠身像故范围小。于无间断积资之时，依靠禅定故范围中等。彼等圆满之道，于持明之时，四业任运成就故范围大。如是依高低及范围大小而分，或依智慧之根器上中下三种而分，四业之力大小，及加持力于所化有情之利益大小，及本体之信心与能
English
Likewise, perform the offering that pacifies the three poisons. Offer what is powerless to dissolve into the noble mouth. Offer with the mantra of name and the four actions. It is said that it will surely be accomplished, without doubt. Furthermore, in the circle of revolving images, in the mandala of A, etc., meditate on the deity who is in accordance, surrounded by a multitude of threads and mice. Combine and practice to fill the three realms. The dance posture with life. In all directions, without exception, the object to be subdued is well examined in the center. From the seed syllable, rays, and all four actions, dissolve and accomplish the thought. Recite the prayer of accordance. Thus it is. Then, the remaining actions, etc., from that very text: "May I myself become the powerful lord of the assembly. Like the actions, with the wrathful one in equipoise, know the servants of the retinue as such. Urge and gather the hosts of subtle bhutas. In those mandalas of the four actions, the arrangements of the remaining food and drink, etc." Thus, give the remaining food, support the steadfast mother, complete the excess and deficiency with the hundred-syllable mantra. The wisdom being of the fire god and the fire deity departs. The samaya being is gathered into oneself, gathering the tsok offerings and the mandala. The traces of the action should not be visible. Until reciting the verses of auspiciousness, the action of the fire offering is completed. Sixth, time and, straight. The occasion for performing the fire offering is the peaceful fire offering at the time of empowerment, at the time of the earth ritual. The fierce one at the preparation. The increasing one at the time of consecration. The empowerment itself at the time of the empowerment essence. At the time of accomplishment, the four actions are performed in the action practice. It is needed at the time of offering, and at the time of confession of broken vows. It is needed when the time is ripe for the four actions to tame the beings to be tamed. Seventh, difference and, straight. The difference between the high and low order of activities is small at the time of the four yogas of the contaminated accumulation path, because it relies on the image. In the uninterrupted time of accumulating merit, it is medium because it relies on samadhi. The path of those who have completed them, at the time of vidyadhara, is large because the four actions are spontaneously accomplished. Thus, it is divided by high and low and large and small, or by the three types of intelligence, superior, medium, and inferior. The power of the four actions is great or small, and the blessing is great or small for the beings to be tamed in the field, and the faith and ability of the essence
Chinese
土地的差别和，四种事业做法上是否需要咒语和药物三摩地等的差别是，比如像坎察的鼓面有高低一样。 第八，过患。如果四种事业不修持，则誓言破损不能弥补，业障不能清净，资粮不能圆满，自他二利不能成办等，都是没有做事业的过患。第九，功德。如果如上做了四种事业，就具有从过患中返回的功德之理，什么呢？誓言的破损得以弥补，业障得以清净，福德和智慧的资粮得以圆满，自他二利得以成办，要知道这就是功德。 第四，誓言分二，计数。第一，讲述。第四支，以誓言执持道和果的基础，因此就像肥沃的土地一样，它的总结是这样：誓言的体性，种类，守护誓言的必要，守护的时间有次第，此处具有守护一切的伟大，守护誓言的功德，破损后弥补的方法等，以及不守护的过患这八个方面，心中务必不错乱地完全了解下面广说的要点。 第二，解说，这有八个方面，计数。第一，体性。进入无上密宗之门的所有的补特伽罗，身语意三门的一切无上自主的根本和支分的誓言守护，比如国王属下的人们看到国王文书的印记就不敢违越一样，不令其破损，不令其分离而守护，这就是誓言的体性。第二，种类。共同一般的种类是，天人的十善，声闻的律仪，菩萨的发心等，如果显现为意义的转变，也要修持其他共同的论典中所说的守护，为了正直引导有情众生而必须守护。特别是密宗自主的根本和支分的誓言，那些守护的种类是，简略的，中等的，
English
The differences in land and whether or not mantras, substances, and samadhi are needed for the methods of performing the four activities are like the high and low points on the face of a Kantha drum. Eighth, faults. If the four activities are not practiced, then the vows are broken and cannot be restored, obscurations cannot be purified, accumulations cannot be completed, and the two benefits of oneself and others cannot be accomplished. These are the faults of not having done the activities. Ninth, virtues. If the above four activities are done in this way, then one possesses the qualities of reversing those faults. What are they? Broken vows are restored, obscurations are purified, accumulations of merit and wisdom are completed, and the two benefits of oneself and others are accomplished. Know that this is indeed virtue. Fourth, vows, in two parts. Enumeration. First, the teaching. The fourth branch, the basis of the path and fruit, is held by vows, so it is like fertile ground. Its summary is as follows: the nature of vows, their types, the necessity of keeping vows, the order in which they are kept, the greatness of completing all that is to be kept here, the benefits of keeping vows, the methods of restoring them if they are broken, and the faults of not keeping them. These eight points must be understood without error in the mind, and the points of the detailed explanation below must be fully understood. Second, the explanation, which has eight aspects. Enumeration. First, the nature. For all individuals who have entered the door of the unsurpassed secret mantra, all the root and branch vows of the three doors of body, speech, and mind, which are the unsurpassed self-governing principles, are to be kept. For example, just as the people under a king cannot dare to transgress when they see the seal of the king's decree, so too, one should not allow them to be broken or separated, but should keep them. This is the nature of vows. Second, types. The common general types are the ten virtues of gods and humans, the Vinaya of the Shravakas, the Bodhicitta of the Bodhisattvas, etc. If they appear as transformations of meaning, one must also practice the protections spoken of in other common texts, and one must keep them for the sake of guiding sentient beings righteously. In particular, the types of vows to be kept, which are the root and branch vows of the self-governing secret mantra, are: brief, medium,
Chinese
有三种誓言。对于守护者，有上、中、下三种智慧。首先，对于上等智慧者，意义之根本是平等性之誓言。如《秘密藏》所说：以平等与平等结合，安住于平等之誓言，将获得平等大圆满，超越则非佛。其次，名相之根本是根本和支分之十五条誓言。如经中所说：无上不舍，上师敬奉，真言手印，相续不断，慈爱进入正道者，不为秘密之义而语，愚痴贪嗔与傲慢嫉妒，皆不应舍弃。白供红供及香肉等，清净之器精华不应舍。再次，对于中等智慧者，分为三百六十条誓言。如经中所说：根本誓言有五条，一条之中有二和十三个，支分誓言有五乘二，一条之中分为二十个。所说名相之分别，在《细分广释》中说：外在根本支分中，五十、一百六十和二百之应守护，皆随顺二教之语。班杂（藏文，梵文देवनागरी，梵文罗马转写deva nāgarī，汉语字面意思：金刚）之精华支分应知，从最初之方便行和智慧本身而二倍，每一个应守护十三条。如是说，根本誓言一条中，又分为无智慧自性之见和不间断之方便行二者，共十条。将这些总括起来，分别而言，五个根本誓言每一个都有三十条，共一百六十条。十个支分誓言每一个都分为二十条，共二百条。总共加起来就是三百六十条。第三，对于下等智慧的所化众生，宣说无量无数的誓言。如《秘密藏》所说：誓言皆是甚希奇，六道世界十方中，三有众生有多少，调伏分别誓言亦如是。这些都是在坦特罗，即续部《秘密藏》中所说的，因此要知道，这些都属于此类。此外，由于大乘自宗的道位高低不同，所守护的也有差别。因此，资粮道四瑜伽和加行道之五种圆满
English
There are three types of vows. For the person who keeps the vows, there are three levels of intelligence: superior, intermediate, and inferior. First, for the superior intelligence, the essential principle is the vow of equality. As stated in the Guhyagarbha Tantra: "By uniting with equality in equality, if one abides in the vow of equality, one will attain the great perfection of equality. To transcend it is not to be a Buddha." Secondly, the enumeration principle consists of the fifteen root and branch vows. As it says in the same text: "Do not abandon the unsurpassed guru, honor the guru. Do not interrupt the continuity of mantras and mudras. Cherish those who have entered the correct path. Do not speak for the sake of secret meanings. Do not abandon ignorance, attachment, hatred, pride, and jealousy. Do not discard white offerings, red offerings, fragrant meat, etc., the pure vessel and essence." Furthermore, for the intermediate intelligence, the vows are divided into three hundred and sixty. As it says in the same text: "The five root vows, in each one there are two and thirteen. The five times two branch vows, in each one there are twenty." The enumeration of these divisions is explained in the 'Detailed Explanation': "Among the external root branches, the fifty, one hundred and sixty, and two hundred to be protected, all follow the words of the two teachings. The essence and branches of Vajra (藏文，梵文देवनागरी，梵文罗马转写deva nāgarī，汉语字面意思：diamond) should be known. From the very beginning, the means of practice and wisdom itself are doubled. Each one has thirteen to be protected." As it is said, in one root vow, there are two divisions: the view without the nature of wisdom and the uninterrupted means of practice, making ten. Putting these together in general, specifically, each of the five root vows has thirty, totaling one hundred and sixty. Each of the ten branch vows is divided into twenty, totaling two hundred. The total sum is three hundred and sixty. Thirdly, for the disciples of inferior intelligence, countless vows are taught. As it says in the Guhyagarbha Tantra: "The vows are most wondrous. In the ten directions of the six realms, as many beings as there are in the three realms, so many vows are taught to tame thoughts." These are all taught in the Tantra, the essence of the secret teachings, so know that these belong to that category. Furthermore, since there are differences in what is to be protected at the higher and lower levels of the Mahayana's own system, the four yogas of the path of accumulation and the five perfections of the path of joining
Chinese
应当守护与自身所处阶段的道之体性等性不相违背的方面。第三，必要和正直。守护誓言的必要是：特别是，如果未守护密宗自身的誓言和共同的普遍誓言，就会堕入恶趣和轮回。为了不堕入其中，需要誓言。由于守护的功德，能够获得天界和菩提，必要性很大。因此，不守护的过患很大，守护的功德很大，由此成就了守护誓言的必要性的决定。如《道次第》中所说：“誓言，如果违背则不存在。自己的见解即是誓言。不舍弃，故也称为誓。成为总持，也称为誓。不离如是性。具有如是性，是为圣。超越此，则会毁坏。”因此，誓是指法性。因为它遍及且不可逾越，所以称为“དམ”。如果通过见修行持并守护而不逾越，那么轮回之因烦恼及其果实全部都会毁坏。如果超越它，那么超越轮回的安乐果实全部都会毁坏。此外，特别是，为了自他之利而守护密宗自身的誓言和共同乘的普遍誓言，对于任何应调伏的众生，都有清净业障和积累资粮的必要。第四，时间和正直。由于共同和特殊的应守护的誓言之类别有道路高低的次第，以及正直和决定的差别，因此，对于初学者来说，应当为了自己的利益而守护共同的誓言，对于特殊的誓言，应当以信解来守护。在获得智慧和三摩地之后，应当为了他人的利益而守护共同的誓言，对于特殊的誓言，应当以能力来守护。因此，无论获得集合道的哪个阶段，在那时，为了不违背那个阶段的等性法性，应当想到那个誓言。因此，修持与各自道的三摩地相符的誓言的守护方法，时机已经成熟。如是，无论获得哪个阶段的道，都应当与当时的等性。