English
It abides in three places. Then, release the bound objects into the sky, gather them in the heart, and so on, are four. The first is the basis of arising, the manner of floating, and the sixfold mixture, and so on. The remainder of these, accomplishing all the benefits of oneself and others, is action. Moreover, the four actions are spontaneously accomplished, and so on, are five. They should be combined at all times and places. Thus, all the dharmas of the basis, path, and fruit are condensed into four seals. Understanding that they are inseparable from self-awareness, and not deviating from them, is the supreme practice. Therefore, it is called the practice of the vow of speech. In general, the definition of a seal should be understood as the meaning of immutability, the meaning of non-deviation, the meaning of establishment, and the meaning of holding. Furthermore, all appearances are the body, the great seal; the speech without inherent existence is the seal of the Dharma; inseparability is the seal of the mind's commitment; and actions are the seal of action. Thus, what is clear from the reasoning of a yogi is that the four seals are inseparable. Moreover, if one practices here during the day, a person with discriminating mind, during the time of samadhi, visualizes the body of the deity as the great seal; visualizing syllables and reciting mantras is the seal of the Dharma of speech; visualizing the marks on the heart or visualizing in the heart is the seal of the mind's commitment; and all the activities of samadhi are the seal of action. The method of practicing these is from one's own three doors, the yidam's, and so on. The yogi combines his own body, speech, and mind with the body, speech, and mind of the yidam deity, inseparably with the three mantras and the four seals. In the three times, with the four conducts, constantly and repeatedly performing the recitation of samadhi, and performing the recitation of mantras, is held by the dharani of the supreme fruit, and is said to be the entrance to the irreversible certainty. The measure of the session is shown as, the best, and so on. The best of the best practices without interruption like a river, or the best of the middling practices three days and three nights, that is, six sessions, or the best of the least practices one day, that is, one visualization once per face. Moreover, just by the mind not being distracted in samadhi, it is naturally recited, so constantly not being distracted is the oral instruction of the vow. The middling, the best of the middling
Chinese
一个月有六个时段，即在三个的基础上加上十四、十八和二十九。或者说，初一、空日、二十九。中等的最后是四个时段，即在三个的基础上加上二十九或初一，意思是说在那样的时机不应该中断修持。最后的瑜伽士比前两者在精进等方面要差，被称为对懈怠和傲慢稍作克制，因为他在修持上比较差，所以也被他人轻视。像这样，儿子的瑜伽士一个月一次，意思是说最差的中的最好的是每个月一次，或者说最差的中的中等的是一年四次。在这样的时节里，努力修持本尊瑜伽，是守护语誓的方法。如果不这样做，承诺之后又轻率地放弃，就是毁坏菩提种子。意思是说，自己毁坏了自己的菩提种子，承诺之后违背誓言的罪过会永远摧毁自己的相续。比如，播种之后不进行灌溉和保护，就如同被火烧毁一样。那么，守护誓言除了真言和手印之外，不需要其他什么吗？需要作为成就的支分，那是什么呢？即会供，意思是说会供的供品和支分。同样，也包括一切内外供品。这也是以修持为例，如同念诵、长河般的念咒等，既然提到了规定的时间，那么也应该进行会供朵玛。此外，最差的中的最差的也不能错过年月。意思是说，对于散乱的瑜伽士来说，要像誓言续部中所说的那样，努力在一年中的一个月，一个月中的七天等等进行修持，会供和朵玛也与此类似。或者说，最差的是指财富少的修行者，无论如何修持上面所说的最好和中等的修持，也不能错过会供年，即一年一次，朵玛也不能错过一个月一次。总的来说，语誓成就的支分提到了会供、火供和朵玛三种，所以这三种应该聚集。三者和守护的自性是，不超出所说的时间。具有所依续部的标准是具有漏洞的
English
A month has six periods, which are fourteen, eighteen, and twenty-nine added to the three. Or it is said that the first day, empty day, and twenty-ninth. The last of the middle is four periods, which means adding twenty-nine or the first day to the three, meaning that one should not interrupt practice at such times. The last yogi is worse than the previous two in terms of diligence, etc., and is called restraining laziness and arrogance slightly, because he is worse in practice, so he is also despised by others. Like this, the son's yogi once a month, meaning that the best of the worst is once a month, or the middle of the worst is four times a year. In such seasons, striving to practice the deity yoga is the method of guarding the speech vow. If you don't do this, and recklessly abandon it after making a promise, it is destroying the Bodhi seed. It means that you are destroying your own Bodhi seed, and the sin of breaking the vow after making a promise will forever destroy your continuum. For example, not irrigating and protecting after sowing is like being burned by fire. So, does guarding the vow not require anything other than mantra and mudra? It is needed as a branch of accomplishment, what is it? That is the gathering, meaning the offerings and branches of the gathering. Similarly, it also includes all internal and external offerings. This is also exemplified by practice, such as recitation, long river-like mantras, etc. Since the prescribed time is mentioned, then the gathering and offering cake should also be performed. In addition, the worst of the worst cannot miss the year and month. It means that for a distracted yogi, one should strive to practice for one month of the year, seven days of the month, etc., as mentioned in the vow tantra, and the gathering and offering cake are similar to this. Or, the worst refers to a practitioner with little wealth, no matter how he practices the best and middle practices mentioned above, he cannot miss the gathering year, that is, once a year, and the offering cake cannot miss once a month. In general, the branches of speech vow accomplishment mention three things: gathering, fire offering, and offering cake, so these three should be gathered. The nature of the three and the guarding is that they do not exceed the time mentioned. The standard of having a dependent continuum is having leaky
Chinese
在地上以精进和盔甲特别地修持，以无漏不舍的自性，相续具有，虽然如水和湿气不舍，却增长且成为力量。时间是从最初的业到最后的道之间。那些的作为和时机等，也从誓言的安排中说，最好是如河水般地作为，以及日夜六时中作为，以及又说四时等，最后是七天数，或者二十一天等详细地显示。那意义本身是成就果位的道的根本，自己与本尊结合，即使功德小也能成就，以及舍弃本尊修持善法也会变得无意义等，在八十广大论中说了。关于意之誓言，以二者作为应保密之自性的第一。一般从四种秘密中，甚深见等，甚深见是法平等性之义，不是下乘的境界。如显示比天空还大，超离思议言说等。行为是不顾及自他的利益，粗暴是与女性结合，以及度化男性等，以佛教的见修行，转为自他的利益。那意义是心胸狭窄者无法理解，因此将不信者放在此列来解释。那也是从誓言的安排中说，瑜伽密咒的行为，何况是未见法者，对于未受誓言者，也不应暗示，何况是直接显示，连话语的暗示也不应说。如此说。神是指本尊神，那也是语誓是修持的方面，此处是那应保密之境的数量。那三者是见、行、修三者计算，名字是指秘密名，以及灌顶和修持时的明妃，以及修持时的梦境，以及实际显现的成就相，总共是四种。对此，有些上师将甚深见，和粗暴行，以及本尊神的名字，和明咒与成就相二者算为一体，认为是四种，因为经续的差别，不应认为矛盾。因此，一般来说，凡是进入密咒者，在所有时候都应保密。
English
On the ground, one specially practices with diligence and armor, possessing the lineage with the nature of non-leaking and non-abandoning. Although it is like water and moisture that does not abandon, it increases and becomes strength. The time is from the initial action to the final path. Those actions and timings are also mentioned in the arrangement of vows. It is best to act like a river, and to act in the six periods of day and night, and also to say four periods, etc. Finally, it is shown in detail as seven days, or twenty-one days, etc. That meaning itself is the foundation of the path to achieve the fruit. If oneself is united with the deity, even if the merits are small, it will be accomplished. And abandoning the deity and practicing virtue will become meaningless, etc., is said in the eighty extensive treatises. Regarding the mind's vow, the first of the nature to be kept secret is with two aspects. Generally, from the four secrets, such as profound view, etc., the profound view is the meaning of the equality of Dharma, which is not the realm of the lower vehicle. It is like showing that it is larger than the sky, beyond thought and expression, etc. Action is not obstructing the benefit of oneself and others. Coarse behavior is combining with women, and liberating men, etc., which, through the view and meditation of Buddhism, turns into the benefit of oneself and others. Those who are narrow-minded cannot understand that meaning, so those who do not believe are placed in this category to explain. That is also said from the arrangement of vows: 'The actions of yoga mantras, what to say of those who have not seen the Dharma? Even to those who have not taken vows, one should not even hint, let alone show directly, one should not even mention it in the implication of words.' So it is said. Deva means the deity of the Yidam. That is also the speech vow is the aspect of practice, and here it is the number of the objects to be kept secret. Those three are the view, action, and meditation are counted as three, and name means the secret name, and the consort at the time of empowerment and practice, and the dream at the time of practice, and the signs of accomplishment that actually appear, a total of four. Regarding this, some superiors consider the profound view, and the coarse behavior, and the name of the Yidam deity, and the mantra and the signs of accomplishment as one, considering them as four. Because of the differences in the scriptures and tantras, one should not think of them as contradictory. Therefore, in general, all those who have entered the secret mantra should keep it secret at all times.
Chinese
金刚持说，在所有经续中都阐述了四种状态的数量。特别是四种秘密，如修法的地点和时间等。至上的修法是吉祥真实，共同的修法是甘露。无论大小，地点在哪里，时间是什么时候，同伴是谁，需要什么物品，这四点都需要保密。因为秘密真言是通过保密来成就的，秘密是誓言，需要人和非人的障碍。如果事先不保密，障碍就会进入，时间会错乱，同伴会分离，物品不会成就等等，有很多这样的说法。因此，要以强烈的精进，严守这四点秘密，进行修法。这四点是从开始修法到完成之间需要保密的，称为中间秘密。完成到未入之间，因为没有秘密的基础，所以称为自秘密。秘密适合的种类是，适合保密等等。也就是说，对于所见所闻的法，首先，即使这里没有同伴和上师的嘱托，进入密咒后，如果反复简要地说明适合保密的种类，那么供养于坛城和五种内供的食物的精华，如根，朵玛如果，是供养于坛城的。特别是供养于特殊朵玛的，以及称为会供品，包括会供的物品和会供的准备，以及供养于修法或以四种盔甲降伏的田地众，以及具有名称且能产生功德的班杂，以及作为本尊意之所依，安放在坛城上的金刚橛，以及灯器，是安放在真实修法上的灯盏，以及物品，是修法的誓言物，如五肉等。工具是修法时需要的金刚铃，闭关时需要的金刚橛，遣除邪恶的尸皮，施放朵玛的小鼓等等，所有这些都是。那么，铃和鼓在下面也提到了，这里又提到是什么原因呢？这里是隐藏可见的形状，下面是获得。
English
Vajradhara said that the four types of states are explained in all tantras. In particular, the four secrets are the place and time of practice, etc. The supreme practice is glorious reality, and the common practice is nectar. No matter how big or small, where the place is, what time it is, who the companions are, and what items are needed, these four points need to be kept secret. Because secret mantras are accomplished through secrecy, secrets are vows, and obstacles from humans and non-humans are needed. If it is not kept secret beforehand, obstacles will enter, time will be confused, companions will be separated, items will not be accomplished, and so on, there are many such statements. Therefore, with strong diligence, strictly guard these four secrets and engage in practice. These four points need to be kept secret from the beginning of practice to completion, which is called the intermediate secret. From completion to non-entry, because there is no basis for secrecy, it is called the self-secret. The types suitable for secrecy are those that are suitable for secrecy, etc. That is to say, for the seen and heard dharmas, first, even if there is no entrustment from companions and teachers here, after entering the secret mantra, if the types suitable for secrecy are repeatedly and briefly explained here, then the essence of the food offered to the mandala and the five inner offerings, such as the root, the torma like fruit, is offered to the mandala. In particular, those offered to special tormas, and those called tsok offerings, including the items of tsok offerings and the preparation of tsok offerings, and the field assembly offered to practice or subdued by the four armors, and the bhanga that has a name and can generate merit, and the vajra that is placed on the mandala as the support of the deity's mind, and the lamp vessel, which is the lamp placed on the true practice, and the items, which are the vow substances of practice, such as the five meats, etc. The tools are the vajra bell needed during practice, the vajra needed during retreat, the corpse skin for dispelling evil, the small drum for casting tormas, etc., all of these. So, the bell and drum are also mentioned below, why are they mentioned here again? Here, the visible shape is hidden, and below is the attainment.