Chinese
如其位次。义理金刚法性方面能摧毁一切事物相状，而另一方面又不可摧毁者有五，即金刚萨埵自性法性无为之金刚。本体法界智慧无别之金刚。体相是远离因缘且不为对治所坏，故为远离生灭之金刚。功德是身语意功德事业五者任运成就，故为无需于他处寻觅之金刚。事业是能摧毁自执他之分别念一切妄想之金刚。如是汇集于法性自生之智慧中的表征，即单尖金刚杵。其具有如是所有与如是数量无别的三种智慧之表征，即三尖金刚杵。又从作用方面显现为五种智慧之表征，即五尖金刚杵。如是九种智慧任运成就所象征之表征，即九尖金刚杵，因不舍弃所显示之意义，故向执持彼者敬礼。于何时敬礼？先前学派的导师妙金刚于著此论之初敬礼。后来讲闻者于讲闻之初敬礼。以何种方式敬礼？不分混合、修法方便、行为贤善这三种。第一种是不分混合之敬礼，即如了悟金刚萨埵之意趣与导师妙金刚之意趣二者如东西虚空般无别之状态。第二种是修法方便之敬礼，即轻易了悟此论之义并最终修行圆满。第三种是行为贤善之敬礼，即身体恭敬，五处着地，语以清净信心赞颂并歌咏，意以三摩地之门敬礼。为何敬礼？先前妙金刚于著论之初，为供养殊胜导师而作赞颂，由此清净业障，圆满资粮，从根本上消除障碍，具有著作圆满和庄严论典之必要。第二，承诺宣说，其中有二，第一是真实承诺：如是向胜者后裔传承之导师金刚萨埵作赞颂后
English
As is the order. The meaning of Vajra Dharmata is that on the one hand, it destroys all characteristics of phenomena, and on the other hand, it is indestructible, which has five aspects: Vajrasattva, the vajra of unconditioned nature of Dharmata; the essence, the vajra of indivisible Dharmadhatu wisdom; the characteristic is that it is free from causes and conditions and is not destroyed by antidotes, so it is the vajra free from birth and death; the merit is that the five aspects of body, speech, mind, merit, and activity are spontaneously accomplished, so it is the vajra that does not need to be sought elsewhere; the activity is the vajra that destroys all conceptualizations that grasp self as other. Thus, the symbol of gathering into the wisdom of Dharmata's self-arising is the single-pointed vajra. The symbol of possessing the three wisdoms of suchness and such quantity without distinction is the three-pointed vajra. Moreover, the symbol of the five wisdoms appearing from the aspect of activity is the five-pointed vajra. Thus, the symbol representing the spontaneous accomplishment of the nine wisdoms is the nine-pointed vajra, and because one does not abandon the meaning shown, one pays homage to the one who holds it. When to pay homage? In the past, the teacher Sgeg Dor paid homage at the beginning of composing this treatise. Later, the lecturers pay homage at the beginning of listening and explaining. How to pay homage? There are three ways: inseparable mixture, practice method, and virtuous conduct. The first is the homage of inseparable mixture, which is to realize that the intention of Vajrasattva and the intention of the teacher Sgeg Dor are inseparable like the eastern and western skies. The second is the homage of the practice method, which is to easily understand the meaning of this treatise and ultimately complete the practice. The third is the homage of virtuous conduct, which is to pay homage with the body respectfully, the five limbs touching the ground, the speech praising and singing with pure faith, and the mind paying homage through the door of samadhi. Why pay homage? In the past, Sgeg Dor, at the beginning of composing the treatise, offered praise to the special teacher, thereby purifying obscurations, completing accumulations, and eliminating obstacles from the root, having the necessity of completing the composition and beautifying the treatise. Second, there are two aspects to promising to explain, the first of which is the actual promise: Thus, after praising Vajrasattva, the teacher of the lineage of the victorious ones
Chinese
那么做什么呢？要解说。解说什么呢？大誓言。解说哪个意义呢？为了道的瑜伽士们的意义。那么不是自造的吗？不会变成重复三续吗？要将续中散落的部分汇集起来解说。那么不会变成有增减吗？因为说是“必定明示”，所以是综合要点来解说。详细解说词义是：为了进入并修持密咒摩诃瑜伽之门，进入道之续，对显现与心识无别之真实现象具有智慧的众多有缘者，为了成办他们的利益。密心（《秘密藏续》），供食续，三昧耶安立之续这三者的意义，在不违背教证、理证、窍诀这三者的前提下，必定明示。因为不违越誓言，是无上密咒的守护对象，所以是“大”。将续中散落的词义汇集于此论中。由上师斯革多（Sgeg rdo）的心意所想，不掺杂其他说法，由佛陀亲自取出而解说。第二，与誓言法器的差别相结合的必要有三，第一是进入密咒之门的瑜伽士的特征：进入密咒摩诃瑜伽之道之续的瑜伽士，必须安住于道的三种学处并加以修持。初学者必须进入共同和一般的学处。如《秘密藏续》所说：“地之差别安立亦，秘密之心行道也。”又如《观察二续》所说：“首先受持别解脱戒，之后宣说嘿汝嘎金刚。”因此，增上戒学是律藏，增上定学是经部，增上慧学是论藏。增上的意义有救护怖畏之戒、善愿之戒、出离之戒这三种，此处因为是佛陀教法的根基，所以必须修学出离之戒。定有寂止之定和胜观之定两种，其中胜观之定是增上学。慧有闻、思、修三种，必须修学修慧。此外，乘之律仪学处是：声闻的律藏，菩提
English
Then what to do? To explain. What to explain? The Great Samaya. What meaning to explain? For the sake of the meanings of the yogis of the path. Then isn't it self-made? Won't it become a repetition of the three tantras? The scattered parts from the tantras will be gathered and explained. Then won't it become with additions and omissions? Because it is said to be "definitely clarifying," it is explained by combining the essence. To explain the meaning of the words in detail: For the sake of entering and practicing the door of Secret Mantra Mahayoga, entering the tantra of the path, for the sake of accomplishing the benefit of the many fortunate individuals who have wisdom in the true phenomena of the inseparability of appearance and mind. The meaning of the three, the Secret Essence (Guhyagarbha Tantra), the Torma Tantra, and the Samaya Establishment Tantra, will be definitely clarified without contradicting the three, scriptural authority, reasoning, and pith instructions. Because it does not transgress the samaya, it is the object of protection of the unsurpassed secret mantra, therefore it is "Great." The scattered words and meanings from the tantras are gathered in this treatise. The intention of the mind of the master Sgeg Dorje (Proud Vajra), without mixing in other statements, will be extracted and explained by the Buddha himself. Secondly, the necessity of combining with the distinctions of the samaya vessel has three parts, the first is the characteristics of the yogi who enters the door of secret mantra: The yogi who enters the tantra of the path of Secret Mantra Mahayoga must abide in and practice the three trainings of the path. The beginner must enter the common and general trainings. As it is said in the Guhyagarbha Tantra: "Also, the distinctions of the grounds are established, the secret heart is the path of beings." And as it is said in the Two Examinations: "First, take the Pratimoksha vows, then explain Hevajra." Therefore, the higher training in ethics is the Vinaya, the higher training in samadhi is the Sutra Pitaka, and the higher training in wisdom is the Abhidharma Pitaka. The meaning of higher is the ethics of protecting from fear, the ethics of good wishes, and the ethics of renunciation, and since this is the foundation of the Buddha's teachings, one must train in the ethics of renunciation. Samadhi has two types, the samadhi of calm abiding and the samadhi of insight, of which the samadhi of insight is the higher training. Wisdom has three aspects, hearing, thinking, and meditating, and one must train in the wisdom of meditation. Furthermore, the training in the vows of the vehicle is: the Vinaya of the Shravakas, Bodhi
Chinese
菩萨发心之学处，密咒之律仪。密咒本身也有差别，若能将无上自宗的见、行、修三学融会贯通并加以练习，即使在此生也能亲证自利法身与利他色身二果。或者，二利指的是胜义和世俗二者，也有强调自他二利之意。第二，详细阐述的必要性在于，佛教内部的不同派别中，小乘行者视烦恼为应断之黑暗，而大乘行者则视烦恼为应断之光明。因此，一个乘不能调伏所有根器高低不同的众生。应使众生各自根据自己的根器高低，修习并受持大小乘法，从而证得各自的果位，这才是合理的。第三，过去诸佛也根据众生的根器而示现教法。同样，根据众生根器的大小，依次修习九乘等法。过去诸佛在利益众生时也是如此宣说的。༈。本论分二，首先是总说：进入无上密乘之门的人们，所应守护的誓言，即此金刚光明，若以伏藏传承之教证来安立，则有此十者。即誓言之体性，誓言之分类，誓言之守护方法，誓言违犯之因，誓言违犯之先兆于此生显现，誓言违犯之过患于来世显现之方式，以及誓言未违犯之功德等二者。以及誓言违犯后弥补之方法，以十一个比喻镜子来象征善恶之大小，以及将四续所说之义归纳为十者，即如下所示：若不说明体性，则无法认识；若不说明分类，则无法区分；若不说明守护方法，则无法守护；若不说明违犯之因，则无法防护；若不说明先兆，则不会相信；若不说明过患，则不会重视所守护之物。
English
The precepts of a Bodhisattva's mind generation, the vows of Secret Mantra. Secret Mantra itself also has distinctions; if one becomes familiar with and dwells on the three trainings of view, conduct, and meditation of the supreme self-tradition, one will manifestly realize the two fruits of self-benefit Dharmakaya and other-benefit Rupakaya in this life. Alternatively, the two benefits refer to the two supreme and common benefits, or it also emphasizes the meaning of the two benefits of self and others. Secondly, the necessity of detailed explanation lies in the fact that among the different schools within Buddhism, the Hinayana practitioners regard afflictions as darkness to be abandoned, while the Mahayana practitioners regard afflictions as light to be abandoned. Therefore, it is not appropriate for one vehicle to subdue all beings with high and low intelligence. Beings should practice and uphold the Greater and Lesser Vehicles according to their own high and low intelligence, so that they can attain the fruits of their respective grounds, which is reasonable. Thirdly, the Buddhas of the past also taught according to the minds of the beings to be tamed. Similarly, the practice of the nine vehicles and so on was allowed by relating to the order of high and low stages of the great and small minds of those to be tamed. In the past, when the Buddhas worked for the benefit of sentient beings, they also taught in this way. ༈. The text has two parts, the first is a brief introduction: For those who enter the door of the Unsurpassed Secret Mantra, these ten are the Vajra Samaya that needs to be maintained, if the body is arranged according to the Agama of the Treasure Tradition. The nature of the Samaya, the categories of the Samaya, the methods of protecting the Samaya, the causes of breaking the Samaya, the early signs of breaking the Samaya appearing in this life, the ways in which the faults of breaking the Samaya appear in future lives, and the benefits of not breaking the Samaya. And the methods of making amends if the Samaya is broken, the example of the eleven mirrors representing the greatness of good and bad, and the collection of the meanings expressed in the four tantras into ten aspects, which are as follows: If the nature is not shown, it cannot be recognized. If the categories are not shown, they cannot be distinguished. If the methods of protection are not shown, the object to be protected cannot be attained. If the causes of breaking are not shown, it cannot be protected. If the early signs are not shown, one will not believe. If the faults are not shown, one will not value the object to be protected.
Chinese
不隐瞒。不展示功德，就不会对善生产欢喜。不展示圆满方便，就与“秘密真言方便多”相违背。不展示例子，就不理解好坏的意义。如果不能将四续部的所说之义汇集在一起，就会走向歧途，因此少于十个不行，多则更好。第二，详细阐述正文，其中有十个方面，首先是本体。其中有三个方面，第一是根本：如果确定了誓言的本体，那么根本誓言就是菩提心，以及身语意三者，这四个是根本。第二是支分：对于不共的，有五种行持，五种不舍弃，五种接受，五种要成就，五种要了解。对于共同的，有利己和利他，这样支分的誓言有两种。第三是根本的根本：在四个根本中，最重要的是菩提心的誓言，与四续部相关联。如果守护这个誓言，那么三百六十种应守护的其余誓言，简而言之都包含在这个誓言中，而出现三百六十种誓言，也是为了不让这个誓言衰退的方法。第二，种类有两个方面，第一是简略地展示：根本和支分的誓言种类的数量，详细地阐述并清晰地展示，就像这样。第二，详细阐述有两个方面，首先是总体上誓言的种类有无边的方式：总体上六道众生的数量是无边的，并且每个众生的意识流中错误观念的种类是无边的，并且无数地增生，这是连遍知佛陀也无法计算恒河沙数的，因此，为了调伏每一个分别念，就必须宣说每一个作为对治的誓言种类。因为分别念是无边的，所以作为其对治的誓言种类也是无边的，因此连胜者佛陀也无法言说。第二，如果归纳，就包含在三百六十个誓言中。其中有两个方面，首先是产生数量的原因：然而，考虑到心智愚昧的众生的利益，如果确定一个简略的概括，就像这样。第二，实际的种类有三个方面，首先是根本的种类：菩提心的誓言有胜义和世俗两种，身的誓言。