Chinese
如果依赖，所有功德都会显现，如果没有生起就想要获得，就像接触到的东西都会燃烧一样，誓言也是如此的自性。就像没有出生一样，如果守护誓言没有违越，所有功德都会显现。如果轻视而不守护，就会说“随便吧”。所有违背誓言的行为都会摧毁解脱的种子。消除轮回痛苦的例子就像药一样，就像所说的那样，誓言的自性也像药一样。对于冷热引起的疾病，与疾病相符的食物就是所谓的药。如果用没有错误的冷热两种药物，与疾病相符地施用，就能彻底治愈疾病。誓言也具有同样的自性，如果没有违犯，就能从无始以来在三界轮回中产生的，执着二元对立，产生痛苦且难以脱离的深渊中，将所有大小事物都拔出，使其不再存在。所做不会白费的例子就像国王一样等等。例如，拥有法律的国王，如果臣服于他，遵守法律，懂得治理国家，那么所做的一切都不会白费，坏的臣民会变成好的，甚至最终会成为大臣。如果违背法律，就会按照罪行的等级受到惩罚，重罪就会被处决。誓言也具有同样的自性，所谓的“依赖部分”，在有漏的时期，仅仅依靠意愿来守护，只能守护一部分，其功德也会显现。然后逐渐变得强大，在无漏的状态下，凭借变得强大的部分，逐渐最终与道和果结合而生存。如果违背誓言，就像被处决一样，解脱的种子就会被烧毁。因此，阿罗耶谢炯内（梵文：Ārya-jñāna-kara）导师说：“密咒有两种生，即金刚地狱和成佛。”从最初的业到成佛之间不分离的例子就像从海中取宝一样等等。从海中取出珍贵的宝珠，与成就密咒的果实意义相同。超越像海洋一样的三界轮回，凭借像船只一样的密咒乘
English
If you rely on it, all merits will appear, and if you want to attain them without arising, it is like everything you touch will burn. Vows are also of such a nature. It is like not being born. If you keep your vows without transgressing, all merits will appear. If you disregard and do not protect them, it will be said, "Whatever." All actions that violate vows will destroy the seeds of liberation. The example of eliminating the suffering of samsara is like medicine. Just as it is said, the nature of vows is also like medicine. For diseases caused by heat and cold, food that is compatible with the disease is what is called medicine. If you use the two medicines of cold and heat without error, and administer them in accordance with the disease, you can completely cure the disease. Vows also have the same nature. If they are not broken, then from the beginningless time in the three realms of samsara, the dualistic clinging that generates suffering and is difficult to escape from, like a deep abyss, will pull out all things, large and small, and make them cease to exist. The example of not wasting effort is like a king, etc. For example, a king who has laws, if you submit to him, abide by the laws, and know how to govern the country, then everything you do will not be in vain. Bad subjects will become good, and eventually become ministers. If you violate the law, you will be punished according to the severity of the crime, and serious crimes will be executed. Vows also have the same nature. The so-called "relying on parts," in the time of contaminated existence, merely relying on intention to protect can only protect a part, and its merits will appear. Then it gradually becomes stronger, and in the state of uncontaminated existence, by virtue of the part that has become stronger, it gradually ultimately combines with the path and the fruit to survive. If you violate your vows, it is like being executed, and the seeds of liberation will be burned. Therefore, the teacher Aro Yeshe Jungne (Sanskrit: Ārya-jñāna-kara) said, "There are two births in mantra, namely Vajra Hell and Buddhahood." The example of not separating from the initial karma to Buddhahood is like taking treasure from the sea, etc. Taking precious jewels from the depths of the sea is the same in meaning as accomplishing the fruit of mantra. Transcending the three realms of samsara, which is like an ocean, by means of the mantra vehicle, which is like a ship.
Chinese
进入之后，有如鳄鱼般的烦恼之众，是道路的障碍。为了去除鳄鱼，聚集海螺的方法是牛奶。那从母牛中显现，有两种乳，一种是稀薄的，那是道路的两种真谛。为了巡视陆地，饲养两只乌鸦，那是用忆念和正知的乌鸦来观察行者的相续。当观察海洋的方向时，在红色的岩石大山之上，有如日月升起。鳄鱼的口中也有那样的东西。如果是鳄鱼，船只就会活生生地沉入喉咙。为了验证是否是鳄鱼，有鸽子，为了形成群体，有七只。如果是鳄鱼，就会返回，如果不是鳄鱼，就会降落在那里，那是与其法相应的七觉支。设立四个角的四个座垫，与顺风相遇时，放在石头上，升起旗帜行走，那是与行者相应的四神足。如果不顺的风出现，为了卷起旗帜坐下，在激流的石头上，用九寻的铁索捆绑，悬挂在水中。在九寻深的海底，不会摇动，船只不会漂向任何地方，那是与四块石头相似的四无量心。依靠这样的船只，从珍宝岛上，收取那里的财富，如同布施给贫困的众生一样。进入大乘之门，修持之后，显现证得一切智智的果位，以利他之行来满足所化众生的需求。之后，船只所需的一切工作都已完成，但商人多次往返，年老体衰，最初登上船只，直到最终未到达目的地，那就像不能没有他一样。从开始到结束都由他完成。这里所说的是，作为成就果位的所依之人，直到最终未成佛之前，都依赖于像商人一样的誓言。像老人一样，所有无始以来的佛陀都从誓言中显现。像多次往返一样，三世的佛陀和菩萨们，最终都依靠这个誓言来完成。因此，对于守护这个誓言，要像所说的那样非常谨慎。第十个总义。
English
After entering, there are obstacles on the path, like a multitude of afflictions resembling crocodiles. To remove the crocodiles, the method of gathering conches is milk. That which appears from the cow, there are two types of milk: one is thin, which represents the two truths of the path. To survey the land, two crows are raised, which are the crows of mindfulness and awareness that examine the continuum of the traveler. When examining the direction of the ocean, above the great mountain of red rock, it is like the sun and moon rising. There is also something like that in the mouth of the crocodile. If it is a crocodile, the boat will sink alive into its throat. To verify whether it is a crocodile or not, there are pigeons, seven in order to form a flock. If it is a crocodile, it will return; if it is not a crocodile, it will land there, which are the seven branches of enlightenment that are in accordance with its Dharma. Setting up four cushions at the four corners, when encountering favorable winds, it is placed on a stone, and raising the banner to travel, these are the four legs of miraculous power corresponding to the traveler. If unfavorable winds arise, to roll up the banner and sit down, on the rock of the turbulent stream, it is tied with a nine-fathom iron chain and suspended in the water. At the bottom of the nine-fathom deep ocean, it does not move, and the boat does not drift anywhere, these are the four immeasurables similar to the four stones. Relying on such a boat, from the island of jewels, collecting the wealth there, like giving charity to impoverished beings. Entering the gate of the Great Vehicle, after practicing, manifesting and attaining the fruit of omniscient wisdom, fulfilling the needs of those to be tamed through altruistic actions. After that, all the necessary tasks of the boat are completed, but the merchant, having traveled many times, being old and frail, first boards the boat, and until finally not reaching the destination, it is as if one cannot do without him. From beginning to end, it is accomplished by him. What is said here is that, as the basis for accomplishing the fruit, until one ultimately becomes a Buddha, one relies on vows like a merchant. Like an old man, all the Buddhas without beginning appear from vows. Like traveling many times, the Buddhas and Bodhisattvas of the three times ultimately accomplish through this vow. Therefore, one should be as diligent as described in guarding this vow. The tenth general meaning.
Chinese
四续部所说之义，归纳为从最初所依之自性续有三： 宣说自性之誓言：誓言、誓言等。是外密和内密二者，或是根本和支分，或是胜义和世俗两种。 所守护的种种名相，若有不是心性之外的魔，那就不是单独存在的。那么如何呢？具有种种名相的一切誓言都汇集于自己的心性中，自己的心性显现为誓言，是诸法自性本来如此。 宣说诸法之自性：多少等。种种名相的法，显现为六根对境的世俗之法，所有这些都不是与境之外的他者，心之自明未触及颜色的法，未触及虚空之法，因未触及种姓和处所而皆远离。其本身不变且一切无别，因此不是能设定的他者。 以不灭而自显现的理由，如何显现呢？成为根之境的一切有多少，即使不是根的行境，如三洲和须弥山等必定存在的事物，也无遗漏地汇集于自明之中，自明本身在那之中显现。对于具有如此把握的士夫，进退也好，总相也好，无论去往四种行为中的哪一种，其精华有三：诸法的一切精华，诸法生起之基础，以及究竟之义，对于心的法性之义，连一刹那也不会错过，如水和湿性一般。那个意义，非由因所生，非由缘所动，非由作者所作，故为自性。恒常不离于此，故为誓言。非为瑜伽事后所断之行境，故为大。 其本身显示了本体上不可逾越，是安住的基础之理。为了解其本身而观看的续部是，自性等。如同虚空空明一般。所说的誓言远离因缘，其本身不杂乱且圆满自成，恒常不离于此。
English
The meaning of the four tantras is summarized into three aspects of the self-existent tantra, which relies on the beginning: Declaring the self-existent samaya: Samaya, samaya, etc. These are either the outer and inner secret mantras, or the root and branches, or the two aspects of ultimate truth and relative truth. The various categories of what is to be protected, if there is a demon other than the nature of mind, then it does not exist separately. So how is it? All the samayas with various categories are gathered in one's own mind nature, and one's own mind nature appears as samaya, which is the nature of all dharmas as they are. Declaring the nature of all dharmas: How many, etc. The dharmas of various categories, the relative dharmas that appear as the objects of the six senses, all of these are not other than the object. The self-awareness of the mind is not touched by the dharma of color, nor touched by the dharma of space. Because it is not touched by lineage and place, it is completely separated. That itself is unchanging and everything is inseparable, so it is not another that can be designated. By the reason of unceasing self-appearance, how does it appear? As many as there are objects of the senses, even if they are not the objects of the senses, such as the three continents and Mount Meru, which must exist, are gathered without omission in self-awareness, and self-awareness itself appears in them. For a person with such confidence, whether it is advancement or retreat, general appearance, or wherever he goes in the four kinds of behavior, the essence is three: the essence of all dharmas, the basis of the arising of all dharmas, and the ultimate meaning. For the meaning of the dharma nature of the mind, not even a moment will be missed, like water and wetness. That meaning is not born from cause, not moved by conditions, not made by the maker, therefore it is self-existent. Constantly inseparable from it, therefore it is samaya. Because it is not the object of yoga that is cut off afterwards, it is great. That itself shows that it cannot be transgressed in essence, it is the way of abiding in the ground. The tantra for knowing that itself is, self-existent, etc. Like the sky is empty and clear. The spoken samaya is free from cause and conditions, that itself is unmixed and completely perfect, spontaneously accomplished, constantly inseparable from it.
Chinese
誓言。所谓“业”，仅仅是作为概念需要理解的对境。所谓“觉性”，即在理解心之识的自性后，以无有能所对立而自明的方式，宣说的自性之誓言。当如实证悟自身本来的面目时，所谓“显现”，并非显现为具体色法的组成部分，而是根本没有执着，而且也不执着于假立名言的概念之法。因此，事物本身无有能所对立而自明，这被称为“见”。虽然守护不随三时改变的誓言，以及解释其界限等，都是其本质，但由于不受这些所染污，所以是伟大的。所谓“说”，出自于安立誓言的续部。在《秘密藏续》中也说：“平等与平等相结合，安住于平等的誓言中，就能获得平等大圆满，不会在死后成佛。”《修习三摩地经》中说：“彼义”等，就是宣说见之誓言的意义。修习是三摩地道的本质，所以要使瑜伽士的心熟悉它。这是教诲。而且，仅仅通过分时段来修持，誓言也不会自然成就，所以四种行为都要平等，即使睡觉也不要违越。这本身就是不随三时散乱的三摩地，因为持续不断，就像河流一样，不违越三摩地的誓言。从那以后，与三时的佛陀无别，在同一个意境中享乐，身体虽然是凡夫，心却是佛陀，即以卑劣之身怀有殊胜之意。所谓行的本质是：“此中无有任何守护。”意思是说，刚刚讲过的见与修无二无别。从那个基础上说：“上面没有显现假立之法。”意思是说，没有由能所对立所产生的名相之法，哪怕是极微小的一点也没有。因此，要说没有为了调伏它而分别设立的任何守护。那么，如果远离守护，就不会堕落吗？不堕落的理由是：“不可能产生丝毫过失。”誓言堕落的过失，是从根本的能所对立中产生的，而这里能所对立完全清净，所以