Chinese
生起之故。因为是誓言之神，所以顶礼是：国王匝在金刚萨埵显现之时，往昔从前有缘之业所见的殊胜之神啊！百劫也不舍弃啊！如此说。解释正文的第二部分是立誓：如是供养导师后，等等，如是顶礼后做什么呢？说是要解释，所以相关联。解释什么呢？是说大誓言。是自己造的吗？说是三续，因为是授记，续部里本来就有的，重复有什么必要呢？续部里零散的，为了容易理解，所以汇集整理后安立，所以说是总的。那么会有增减吗？说是必定要阐明，所以是词简而义广。为了什么呢？说是为了瑜伽士们，即是为了密咒师们。那么密咒是加持之道，所以需要事先不违背上师和本尊的灌顶，那么有吗？如是供养导师后，说是供养两位导师后，显示不违背密咒的论典。立誓是导师自己做的就可以了，为什么还要放在正文中呢？因为修行者们立誓在先，然后开始修行才能最终完成。导师自己也是这样显示的，也是给后代人的教诲，就像之后顶礼时显示的那样。这就是放在正文中的必要，即是核心内容。词句的意思是如是供养导师后，即是上面顶礼时，用上中下三种方式赞颂后，如是导师是两位，一切法诀窍，以四种隐蔽决定的自性续是金刚萨埵所说，为了正直善良者，文字的续部里隐蔽，隐藏和不显示的秘密是金刚阿阇黎所说，这二者用什么方法才能令其欢喜呢？就是供养，意思是说事先做了这件事。拉杰兰说，如是是指自性续。一般来说，瑜伽士包括基道果三者，但这里特别指出的是道。
English
Because of arising. Because it is the deity of the vow, the prostration is: When King Dza saw Vajrasattva, the supreme deity seen by the karma of previous connections! I will not abandon you for hundreds of kalpas! So it is said. The second part of explaining the main point is to make a vow: Thus, after offering to the teacher, etc., what will be done after prostrating like this? It is said that it will be explained, so it is related. What is explained is said to be the great oath. Is it self-made? It is said that the three tantras, because it is a prophecy, have been in the tantras from the beginning. What is the need to repeat it? The scattered parts in the tantras are collected, organized, and arranged for easy understanding, so it is called general. Then will there be additions or omissions? It is said that it must be clarified, so the words are concise and the meaning is broad. For what? It is said that it is for the sake of the yogis, that is, for the sake of the mantra practitioners. Then, since mantra is the path of blessing, it is necessary to not violate the empowerment of the guru and the yidam in advance, so is there such a thing? Thus, after offering to the teacher, it is said that after offering to the two teachers, it is shown that it does not contradict the treatises of mantra. It is enough for the teacher himself to make the vow. Why put it in the text? Because the practitioners make the vow first, and then start practicing to finally complete it. The teacher himself also shows this, and it is also a teaching for future generations, just as it is shown later when prostrating. This is the necessity of putting it in the text, that is, the core content. The meaning of the words is thus, after offering to the teacher, that is, above, when prostrating, after praising with the three methods of superior, medium, and inferior intelligence, thus the teachers are two: the essence of all dharmas, the self-nature tantra determined by the four concealments is said by Vajrasattva, for the sake of the upright and virtuous, the secrets hidden, concealed, and unshown in the textual tantra are said by Vajra Acharya. What method can be used to please these two? It is offering, meaning that this matter has been done in advance. Lha Je Lan said that thus refers to the self-nature tantra. Generally speaking, a yogi includes the three bases, paths, and fruits, but here it is specifically pointed out that it is the path.
Chinese
就像为了追求目标而返回家乡体验事物一样，在这里，实现果位的方法——见、行、修三者无别，如流水般不间断，是获得果位的不错误方法。瑜伽士也是指证悟了那个意义的有缘者。所有不间断修持的人，其意义在于将道融入修行，这是暂时的意义，而果位的显现是最终的意义。所有这些不被浪费，并最终完成，就像大地或船长一样的誓言，因此需要它们。三部续是《秘密精华续》、《朵续》和《萨玛雅布置》。所谓“阐明”，是因为续部中分散的内容，为了末法时代的人们容易理解。《秘密精华》中阐述了十五条根本誓言，这里清楚地阐述了包括分支在内的誓言。《萨玛雅布置》中，关于守护方法、违背誓言等分散的内容，在这里被汇集起来并清楚地阐述。《朵续》中阐述了身体的十种姿势。因为少则不足，多则无用，所以才清楚地阐明了这些。所谓“必定”，是指不带任何虚饰，将三部续的意义完整无缺地呈现出来，让有缘者在一生中与果位结合的本质显而易见，这被称为“阐明”。或者，所谓三部续，也是指誓言的伟大之处。其他宗派的誓言，只是在道的内部守护誓言的本质，而这里阐述了基础誓言本身。因此，基础、道、果三者都必定清楚地显现在有缘者的心中。也就是说，从共同和特殊两个方面来看，这里所表达的意义和词语的范畴，无不显现在心性的状态中，并且与它无二无别，这是基础；在道上证悟，并且不超越证悟的意义，包括生起在内，这就是道；最终完成，所有誓言都是无别的本质，金刚萨埵本身就是果位。这些必定要阐明。所谓“阐明”。特别是指菩提心的誓言、所应知、平等的誓言和见解。
English
Just as returning to one's homeland to experience things is for the sake of pursuing a goal, here, the method of achieving the fruit—view, conduct, and meditation being inseparable, like an uninterrupted stream of water—is the unerring method of obtaining the fruit. A yogi is also a person of fortune who has realized that meaning. All those who practice without interruption, the meaning is to integrate the path into practice, which is the temporary meaning, and the manifestation of the fruit is the ultimate meaning. All these are not wasted and are ultimately completed, like a vow that is like the earth or a captain, therefore they are needed. The three tantras are the Guhyagarbha Tantra, the Torma Tantra, and the Samaya Arrangement. The so-called "elucidation" is because the contents scattered in the tantras are easy for people of the degenerate age to understand. The Guhyagarbha explains the fifteen root vows, and here it clearly explains the vows including the branches. In the Samaya Arrangement, the scattered contents regarding methods of protection, breaking vows, etc., are gathered here and clearly explained. The Torma Tantra explains the ten postures of the body. Because less is not enough and more is useless, these are clearly explained. The so-called "definitely" refers to presenting the meaning of the three tantras, free from any embellishment, completely and without lack, so that the essence of a fortunate person being united with the fruit in one lifetime is manifestly apparent, this is called "elucidation." Or, the so-called three tantras also refer to the greatness of the vows. The vows of other schools only show the essence of guarding the vows within the path, while this explains the basic vow itself. Therefore, the basis, path, and fruit are all bound to be clearly manifested in the mind of the fortunate one. That is to say, from both the common and the special aspects, the meaning and the categories of words expressed here all appear in the state of mind and are non-dual with it, this is the basis; realizing on the path, and not going beyond the meaning of realization, including arising, this is the path; ultimately completing, all vows are the non-dual essence, Vajrasattva himself is the fruit. These must be elucidated. The so-called "elucidation." In particular, it refers to the vow of bodhicitta, what should be known, the vow of equality, and the view.
Chinese
一切导师是基础。从领受根本和支分誓言的层面，通达和修持道，或者说誓言圆满即是果。这些务必在具缘者面前显现。因此，所谓的“大誓言”，誓言的果也与其名称相符。“大”是指衡量一切内外瑜伽，即通过七种方式。此外，《秘密藏续》中说：“执持胜者之殊胜种姓者，受世间主与眷属敬重，殊胜圣者与圣者，视如子与兄弟赐加持，安住于善逝之境，与无惧普贤相合，如实之体性与调伏之方便，无量之律仪，无余清净任运成，若毁坏则通过补足而圆满，以及其他无量殊胜。”意思是说，受世间之主八大天神及其眷属敬重，殊胜圣者佛陀视其为子，菩萨们视其为兄弟，日夜六时赐予加持，此生即从现在起进入善逝的意行，享用同一境界，由此三界之根枯竭，如老妇失子般不悦，远离能取所取的过患，现在即如金洲般真实地与普贤菩萨的身语意相合，下方一切律仪无余，无需特意守护，不观待丝毫过患，在清净的状态中任运成就。声闻乘若毁坏则无法恢复，菩萨乘若毁坏则恢复后会衰退，而此处密咒乘若毁坏，通过补足则不仅不会衰退，反而会增上修持，从而产生巨大的果。总而言之，所谓“简要”，是指三续中散乱难以汇集，而此处的表达方式是意义广大而词句简要。或者说，如果与邬金金刚持自身所许诺的誓言广、中、略九种相比，此处的誓言较少，因此称为“简要”。所谓“所说”，是指将心之意念、誓言亲自宣之于口。与誓言法器的差别相结合的必要有三，首先是所依补特伽罗的特征，即求得道的传承。
English
All teachers are the basis. From the perspective of taking the root and branch vows, understanding and practicing the path, or the fulfillment of the vows, is the result. These must be clearly manifested to the fortunate ones. Therefore, the so-called "Great Samaya" (dam tshig chen po), the fruit of the samaya also matches its name. "Great" means measuring all inner and outer yogas, that is, through seven ways. Moreover, it is said in the Guhyagarbha Tantra: "Those who hold the supreme lineage of the Victorious Ones are revered by the lords of the world and their retinues. The supreme holy ones and the holy ones regard them as sons and brothers and bestow blessings. They dwell in the realm of the Sugatas, unite with fearless Samantabhadra, the suchness as it is and the means of taming, countless vows, completely pure spontaneously accomplished. If broken, it is perfected through restoration, and other infinite excellences." This means that they are revered by the lords of the world, the eight great gods and their retinues. The supreme holy one, the Buddha, regards them as sons, and the Bodhisattvas regard them as brothers, bestowing blessings six times day and night. In this very life, from now on, they enter the conduct of the Sugatas, enjoying the same realm. Thus, the root of the three realms is exhausted, like an old woman who is unhappy when she loses her child, free from the faults of grasping and being grasped. Now, like the golden island, they are actually united with the body, speech, and mind of Samantabhadra. All the vows of the lower realms are completely guarded without the need for special protection, without observing even the slightest fault, spontaneously accomplished in a state of purity. If the Shravaka Vehicle is destroyed, it cannot be restored. If the Bodhisattva Vehicle is destroyed, it will decline after restoration. But here, if the Secret Mantra Vehicle is destroyed, through restoration, it will not only not decline but will also increase practice, thereby producing great fruit. In short, the so-called "concise" means that it is difficult to gather what is scattered in the three tantras, but the expression here is vast in meaning and concise in words. Or, if compared with the nine kinds of vows, extensive, medium, and brief, promised by Vajradhara himself, this vow is less, so it is called "concise." The so-called "to be explained" means to personally express the intention and vows of the mind. There are three necessities combined with the differences of the samaya vessels. The first is the characteristic of the individual to be relied upon, that is, to receive the lineage of the path.
Chinese
等等。任何通过修行而具有使果显现之能力者，是为道，此处特指无上瑜伽密道。所谓“劲”，即二因四缘共六者，如草火般从境生起，刹那间力量注入，是为方便智慧之道。考虑到生起次第和圆满次第，有漏道有大、中等，无漏道力量注入，从高到高转移，称为续。 “于”是指将此作为基础来指示。那些进入此境，具有殊胜根器之人，安住于三学之中。此处所说的三学，一般指：着重强调增上戒学的律藏；着重强调增上定学的经藏；着重强调增上慧学的论藏。精通三藏者，称为安住。乘的三律仪是：声闻的戒律，菩萨的律仪，以及密咒的誓言。下者圆满于上者，下者转为上者，以不分离的方式安住。特别是密咒的三学是见、行、修。譬如，如同一个有情众生的身体肢体完整一样，具有使果显现之能力，安住即是不分离，合一。然后做什么呢？显现二利，也就是从所修的自性方面来说，有殊胜和共同两种，或者从功德方面来说，有自利和他利两种。那么这些在共同乘中也有吗？此处说“因也显现”，即以根的现量，一生即可成办。因此，至上乘之道能立即成就佛的事业。并非一人调伏一切，而是为了说明特别宣说乘的必要性，因为内在的派别有些是黑暗的。等等。此处因为从外道中区分出来，所以称为内道，而在其内部，由于派别不同，所以说“有些”，指的是九乘。那些也是黑暗，此处底本不清楚，如果找到底本需要补上。有些乘的体性显现为与另一些乘相违背，如同猫头鹰的