Chinese
于自性中明了，身体是本尊的坛城，语是本尊的语之自性，心是等性，是所有善逝的心，并非仅仅是言语，而是对觉性的确信。这被称为确切的知晓。如此这般的意义显现，以及弥补破损同时发生。因此，道的努力耗尽之时，即与果相同。从证悟之果中，显现转变，如誓言中所说：身体的摇动是大手印的自性，语言的念诵是应当念诵的心髓，心的所有忆念是心的三摩地的自性。这是视破损为道的弥补方法。行为的弥补方法是：念诵以倍数弥补。如是说，依靠语的誓言四手印，念诵三咒语，如果一百次能成就，则念诵两百次，或者先行者，为了息灭，进行橛的修持，为了弥补破损，以甘露药的修持这三者来弥补。心的弥补方法是：心的誓言等等。十种秘密的誓言，不隐瞒而向非器宣说，以至于所有人都知道，这是破损。如果这样，那么弥补它的方法是：如果六道众生在心中明了证悟，如是说，以六者将所有众生说为胜义菩提心，如是心性无别，并非仅仅是口头上的言语，而是觉性上的成就，这被称为明了证悟。如果如此这般的意义显现，一切法皆一心性，由于境与有境不成立之故，瑜伽士如自身般显现的境，也与自身无别，因此说对自己没有秘密，因为二元不成立。从那个意义的境界中，证悟一切为大自性，因此对于有无和显空等任何边都不执着的智慧，融入于三摩地之中，这被称为融入虚空。没有间隔，并且知晓一切即是那个，这就是三摩地不退失。教导说：不要散乱，要让心熟悉。如是说，从上述意义中，于三时中，不为六种行为散乱所控制。
English
It is clear in its own nature: the body is the mandala of the deity, speech is the nature of the speech of the yidam, the mind is equanimity, it is the heart of all Sugatas, not just words, but the certainty of understanding. This is called definite knowledge. Such a meaning manifests, and the restoration of broken vows occurs simultaneously. Therefore, the exhaustion of effort on the path is the same as the result. From the result of realization, appearances transform, as stated in the vows: the movement of the body is the nature of the Great Seal, the recitation of speech is the essence to be recited, and all thoughts of the mind are the nature of the samadhi of the mind. This is the method of viewing broken vows as the path of restoration. The method of restoring conduct is: recitation is compensated by multiples. It is said, relying on the four mudras of the vow of speech, reciting the three mantras, if it is accomplished by a hundred, then reciting two hundred, or the preliminary practitioner, in order to pacify, performs the practice of the phurba, and in order to restore the broken vows, restores with the practice of the nectar medicine, these three. The method of restoring the mind is: the vow of the mind, and so on. The vows of the ten secrets, not concealing them, but proclaiming them to those who are not vessels, so that everyone knows, this is a broken vow. If this is the case, then the method of restoring it is: if the six realms are clearly realized in the mind, as it is said, by the six, all beings are said to be the ultimate bodhicitta, as such, the nature of mind is inseparable, not just verbal words, but the attainment of understanding, this is called clear realization. If such a meaning manifests, all dharmas are one in the nature of mind, because the object and the subject are not established, the object that appears to the yogi as himself is not different from himself, therefore it is said that there is no secret to oneself, because duality is not established. From the state of that meaning, realizing everything as the great self, therefore the wisdom that does not cling to any extreme, such as existence and non-existence, appearance and emptiness, enters into samadhi, this is called entering the expanse. Without interruption, and knowing everything as that itself, this is the samadhi that does not decline. The instruction is given: do not be distracted, make the mind familiar. It is said, from the meaning above, in the three times, without being controlled by the six types of distracting behaviors.
Chinese
要用心熟悉和习惯它，这是教诲。为了弥补不如法之处，已经详细阐述了方法。正如誓言中所说：如同虚空没有阻碍一样，心已转化为法性，舍弃了世间的习气，无论说了什么或表达了什么，都要清楚地认识到与法器不相应。对于无需守护的自性瑜伽士来说，法性超越了言辞和文字。又如其中所说：如同虚空没有阻碍一样，伟大的菩萨接受了这样的诀窍，并将其融入心中。这是弥补心之誓言。要远离类似这样的散乱。这是不违背心之誓言。要保持此义不变。这是不超越心之誓言。弥补支分的方法是：支分誓言等等。此处，如果二十五个不共支分誓言中的任何一个被违犯，就要将违犯的那个誓言放回原位并加以约束。此外，所谓荟供，要通过本尊的途径，以一百零八个荟供轮来弥补。共同的誓言，仅通过约束就足够了。弥补的方法也在于此。正如伟大的誓言中所说，如果像塔拉树一样，根部生出新芽，那么枝干自然会生长。根部自然会弥补枝干。如果感觉到违犯，如果违犯了应该实行的誓言，就要通过同一个坛城的行为来弥补。诸如此类的说法已经阐述。总结：如是等等。如果瑜伽士如是修持所说的四个根本和支分，就能弥补，其功德是：先兆痛苦不会发生。所说的先兆，此生所成熟的痛苦不会发生，因此，来世所成熟的恶果也不会显现。第九个共同要点，以三个比喻来简要说明。伟大的誓言等等，誓言是根本和支分。伟大是指尚未成为瑜伽究竟之行境的说法。所谓比喻，殊胜乘的誓言，如同珍宝自在之王，因为一切目的自然成就，所以通过它本身的力量来象征。
English
Practice familiarity and habituation in your mind, this is the instruction. To remedy what is not in accordance with this, the methods have been thoroughly explained. As it is stated in the vows: Just as there is no obstruction in the sky, from the mind transforming into Dharmata, having abandoned the imprints of the world, whatever is spoken or expressed, one should clearly recognize what is not suitable as a vessel. For the self-nature yogi whose essence is without protection, Dharmata transcends words and letters. Also, as it says in the same text: Just as there are no obstructions in the sky, great Bodhisattvas receive such instructions and immerse them in their hearts. This is the fulfillment of the heart's vows. Completely avoid such distractions. This is not breaking the heart's vows. Keep the meaning of this unchanged. This is not transgressing the heart's vows. The method of replenishing the limbs is: limb vows, and so on. Here, if any of the twenty-five uncommon limb vows are broken, put the broken one back in its place and bind it. Furthermore, the so-called great gathering (Tsok), is replenished through the deity's path with one hundred and eight Tsok wheels. The common ones are sufficient with just binding. The method of replenishing it is also in that. As it is exemplified in the great vow, if a sprout arises from the root of a Tala tree, the branches naturally grow. The branches are naturally replenished by the roots. Even if one feels a breach, if the vow to be practiced is broken, it is replenished by the activity of the same mandala. Such statements have been explained. The conclusion is: Thus, and so on. If the yogi practices the four roots and branches as explained, it will be replenished, and the benefit of that is: the early signs of suffering will not occur. The early signs that have been spoken of, the sufferings that ripen in this life will not occur, and therefore, the bad results that ripen in the future will not appear. The ninth general point, briefly stated with three examples. The great vow, and so on, the vow is the root and branches. Great refers to the statements that have not become the object of practice up to the ultimate yoga. The so-called example, the vow of the supreme vehicle, is like a wish-fulfilling gem king, because all purposes are naturally accomplished, it symbolizes by its own power.
Chinese
因此，凭借譬喻能够表达一些意义的力量，从圆满功德的方面来说，如果问通过十一个譬喻来阐述的是什么？ 根本的譬喻是：“如同大地般的自性。”等等。例如，广阔的大地，是容纳内情众生及其受用，从种子到果实成熟之间一切的基础，依赖于大地而生起、显现并成熟。如同大地显现万物一样，密咒的誓言也具有同样的自性，是先于道之基础的见解，以及修持的本体，生起次第和圆满次第的二者，以及由此显现的果——五身庄严的轮涅，各自具有特征的法，如果没有如同大地般的誓言，任何业果都不会产生，一切都显示在誓言之上。 能够守护和不能守护会转变成好与坏的譬喻是：“边境的城堡。”等等。例如，在边境宽广的地方，如果有一座坚固的城堡，能够守护而不被敌人攻破，那么我方就会胜利，敌方就会失败。如果不能守护，城堡被敌人攻破，那么敌方就会胜利，我方就会彻底失败。在这里，誓言也具有同样的自性，如同边境一样，在轮回和涅槃之间，如同城堡般的誓言，如果能够守护，根本和支分没有损坏，那么就会产生巨大的利益，甚至世间的安乐也无法比拟，道路和果位的功德都会显现。如果不能守护，根本和支分损坏，那么就会显现巨大的过患，将在金刚地狱中煎熬，彻底断绝了解脱的菩提。 通过守护而满足愿望的譬喻是：“珍宝。”等等。例如，如意宝珠如果被埋在泥坑里，就不会显现功德。如果被悬挂在胜幢顶端，用供养的供品来供养，祈祷，那么所需所愿就会像下雨一样降临。誓言也具有同样的自性，如果被悬挂在胜幢顶端，像供养一样不损坏地守护，那么成就就会显现为佛的果位，道路就会显现为持明者，所需所愿就会显现为瑜伽士。
English
Therefore, by the power of metaphors to express some meanings, from the aspect of perfectly accomplished qualities, if asked what is being explained through eleven metaphors? The fundamental metaphor is: "Like the nature of the earth." and so on. For example, the vast earth is the basis for containing sentient beings and their enjoyment, from seed to the ripening of fruit, all rely on the earth to arise, appear, and mature. Just as the earth manifests everything, the vows of secret mantra also have the same nature, being the basis that precedes the path, the view, and the essence of practice, the two of generation and completion stages, and the fruit that appears from them—the five bodies, the wheel of ornaments, all the dharmas that are their individual characteristics. If there is no vow like the earth, no karmic results will arise, and everything is shown to appear in the vow. The metaphor for whether one can protect or not protect turning into good or bad is: "The border fortress." and so on. For example, in a place with a large border, if there is a strong fortress that can be defended and not lost to the enemy, then our side will be victorious and the enemy's side will be defeated. If it cannot be defended and the fortress is lost to the enemy, then the enemy's side will be victorious and our side will be completely defeated. Here, the vows also have the same nature, like a border, between samsara and nirvana, the vows like a fortress, if they can be protected and the root and branches are not damaged, then great benefits will arise, even the happiness of the world cannot compare, and all the qualities of the path and fruit will appear. If they cannot be protected and the root and branches are damaged, then great faults will appear, and one will be tormented in the Vajra Hell, completely cutting off the Bodhi of liberation. The metaphor for fulfilling wishes through protection is: "Jewel." and so on. For example, if a wish-fulfilling jewel is buried in a mud pit, its qualities will not appear. If it is hung on the top of a victory banner and offered with offerings, and prayed to, then needs and desires will fall like rain. The vows also have the same nature, if they are hung on the top of a victory banner and protected without damage like offerings, then the accomplishment will appear as the state of Buddhahood, the path will appear as Vidyadharas, and needs and desires will appear as yogis.
Chinese
满足有情众生的意愿，宣说的功德之集合，以及四种广大之相，等等，一切希望都显现在誓言中。一切法都汇集于誓言中的譬喻，如虚空一般等等。例如，虚空也是事物，显有世间的一切法都从虚空中显现，与虚空无二无别，远离偏执。誓言也具有同样的自性，如果誓言没有损坏，那么从功德的才能、四种事业直到成佛的一切，都从誓言中显现，并且与誓言无二无别，被其所容纳。这就是所谓的譬喻。断除轮回之网的譬喻，如利刃一般等等。例如，任何鸟类等众生一旦落入网中，就无法轻易飞翔等。如果用锋利的刀刃和工具切断网，没有束缚，就可以像在虚空中一样享受。誓言也具有同样的自性，被三界轮回束缚，如同没有解脱的安乐一样，因此能断除一切烦恼之网，享受解脱的安乐。生起三世胜者的譬喻，如父母一般等等。例如，众生从父母而生，由父母所养育而显现。誓言也具有同样的自性，过去等三世超越二边的胜者，一切都由誓言所生起并从中显现。成就的波浪涌现的譬喻，如大海一般等等。例如，从无边的大海中，涌现出珍宝等的波浪，也是应时而生，不会超越时节。誓言也具有同样的自性，功德的巨大波浪，比譬喻更为殊胜，会根据所依之人的证悟和地道的阶段应时而生，即长寿、无病、富裕、受人尊敬、一切事业毫无阻碍地成就，以及神通和智慧等，都将从誓言中产生。不特别杀害且具有威仪的譬喻，如火堆一般等等。例如，巨大的火堆燃烧着
English
Fulfilling the needs of sentient beings' minds, the collections of qualities of exposition, and the four great aspects, etc., all hopes appear in the samaya. The example of all dharmas gathering in the samaya is like the sky, etc. For example, the sky is also things, all the dharmas of existence and non-existence appear from the sky, and are non-dual and inseparable from the sky, and are free from partiality. The samaya also has such a nature, if it is not broken, then all from the ability of qualities, the four activities to enlightenment, appear from the samaya, and are non-dual and inseparable from it, and are contained within it. This is what is meant. The example of cutting the net of samsara is like a sharp blade, etc. For example, if any living being such as a bird is caught in a net, it is not easy to fly, etc. If the net is cut with a sharp weapon and tool, there is no bondage, and one can enjoy it as in the sky. The samaya also has such a nature, bound by the three realms of samsara, like not having the ease of liberation, so it cuts off all the nets of afflictions, and enjoys the ease of liberation. The example of generating the victors of the three times is like parents, etc. For example, beings are born from parents, and are manifested by them. The samaya also has such a nature, all the victors who have conquered the two extremes of the past and the three times are generated by the samaya and appear from it. The example of the waves of accomplishment arising is like the ocean, etc. For example, from the boundless ocean, waves of jewels, etc., arise, which also arise in time and do not exceed the time. The samaya also has such a nature, the great wave of qualities is more excellent than the example, it will arise in time according to the realization of the individual of the basis and the stage of the ground, that is, longevity, freedom from disease, great enjoyment, being respected by beings, and all activities being accomplished without any hindrance, and clairvoyance and wisdom will arise from the samaya. The example of not particularly killing and having dignity is like a fire, etc. For example, a large pile of fire is burning