English
Do not conceal. If merits are not shown, joy in virtue will not arise. If the means of fulfillment are not shown, it contradicts the saying "Secret mantras have many means." If examples are not shown, the meaning of good and bad will not be understood. If one cannot gather the meanings of the four tantras into one, one will go astray, therefore, less than ten is not acceptable, and more is better. Second, there are ten aspects to elaborating on the text, the first of which is the essence. There are three aspects to this, the first being the root: If the essence of the vows is determined, then the root vows are bodhicitta, and the three aspects of body, speech, and mind, these four are the root. Second is the branches: For the uncommon, there are five practices, five not to abandon, five to accept, five to accomplish, and five to know. For the common, there are self-benefit and other-benefit, thus there are two branch vows. Third is the root of the root: Among the four roots, the greatest is the bodhicitta vow, which is connected to the four tantras. If this is protected, then the remaining three hundred and sixty objects of protection are briefly included in it, and the arising of three hundred and sixty is also related as a means to prevent this from deteriorating. Second, there are two types, the first being a brief explanation: The number of types of root and branch vows are explained in detail and clearly shown, like this. Second, there are two aspects to the detailed explanation, the first being the general way in which vows are limitless: In general, the number of sentient beings in the six realms is limitless, and the number of wrong thoughts in the mindstream of each sentient being is limitless and proliferates immeasurably. Even the omniscient Buddha cannot count the sands of the Ganges, therefore, in order to subdue each thought, it is necessary to proclaim each type of vow as an antidote. Because thoughts are limitless, the types of vows as their antidote are also limitless, therefore even the victorious Buddha cannot express it. Second, if summarized, it is included in three hundred and sixty. There are two aspects to this, the first being the reason for the number arising: However, considering the benefit of sentient beings with dull minds, if we identify a brief summary, it is like this. Second, there are three aspects to the actual types, the first being the root types: The bodhicitta vow has two aspects, ultimate and conventional, and the body vow.
Chinese
总的导师，引导的导师，灌顶的导师，破损恢复的导师，解脱知续的导师，口诀传承的导师等六种。共同的道友，远处的道友，近处的道友，混杂的道友等四种，总共十种。语的誓言方面，根本咒，如母胎般的根本咒；生起咒，如助缘般的生起咒；劝请咒，如事业般的劝请咒等三种。身大手印，语法的法印，意誓言的法印，放收事业的法印等四种，总共七种。意的誓言方面，总的四种秘密，中间的四种秘密，适合保密的两种亲友委托，总共十种秘密。如是二十九种是根本誓言的类别，应当了知。第二，非共同支分的数量方面，五种受用，如果从内部进行区分：行淫有二十种，杀生有十四种，不予取有十七种，妄语有十七种，恶语有十五种，总共有八十三种。五种不舍，清净的五毒，如果从见行两个方面各自区分，则有十种。五种邪时和十五种。接受方面，根本的五种甘露，以及加持成就，加持成就，自性成就各自有五种，自性成就方面，明五和智五，总共有三十种。应当修持方面也是如此，如果从五种中进行区分，则有四十五种。应当了知的五种有七十种。这些都是瑜伽以下不共同的说法。支分的名相广说，在下文守护方便的时候应当了知。第三，共同支分的类别方面，共同誓言的类别有无量多种，如果简略归纳，则可以归纳为自利和他利两种。其中，自利二十一种，他利四十四种，名相广说在下文守护方便的时候应当了知。此外，失坏之因有二十种，自性根本的经部，加上非经部的三种，总共有三百六十种。第三，守护方便有三种，第一是略说，详细讲述和清楚阐述守护誓言的各种方法是这样的，对此，法达玛说，守护的含义就像婢女提水一样。
English
The general teacher, the guiding teacher, the empowerment teacher, the broken restoration teacher, the liberating knowledge lineage teacher, the oral instruction lineage teacher, and six others. Common spiritual friends, distant spiritual friends, close spiritual friends, mixed spiritual friends, and four others, totaling ten. Regarding the vows of speech, the root mantra, like the fundamental mantra of the womb; the generation mantra, like the condition-dependent generation mantra; the urging mantra, like the action-oriented urging mantra, these three. The great mudra of the body, the dharma seal of speech, the samaya seal of mind, the activity seal of emission and gathering, these four, totaling seven. Regarding the vows of mind, the four general secrets, the four intermediate secrets, the two trusted confidants suitable for secrecy, totaling ten secrets. Thus, these twenty-nine are the categories of the root vows, which should be known. Secondly, regarding the number of non-common branches, if the five uses are divided internally: engaging in sexual activity has twenty, killing has fourteen, taking what is not given has seventeen, lying has seventeen, harsh speech has fifteen, totaling eighty-three. Regarding the five things not to be abandoned, if the five pure poisons are divided into two aspects each, view and conduct, there are ten. Five wrong times and fifteen. Regarding what to accept, the five fundamental elixirs, and the accomplished through power, the accomplished through blessing, the accomplished through essence each have five, in terms of accomplishment through nature, the five knowledges and the five wisdoms, totaling thirty. Likewise, regarding what should be accomplished, if divided from the five, there are forty-five. The five things to be known have seventy. These are said to be uncommon below yoga. The detailed explanation of the branch categories should be understood in the context of the protection methods below. Thirdly, regarding the categories of common branches, there are countless categories of common vows, but if summarized briefly, they can be summarized into self-benefit and other-benefit. Among them, there are twenty-one self-benefits and forty-four other-benefits. The detailed explanation of the categories should be understood in the context of the protection methods below. Furthermore, there are twenty causes of degeneration, the sutras of the fundamental nature, plus the three non-sutra categories, totaling three hundred and sixty. Thirdly, there are three protection methods, the first is a brief statement, the detailed explanation and clear exposition of the various methods of protecting vows is as follows. To this, Father Damapa said, the meaning of protection is like a maid carrying water.
Chinese
需要像那样的。其根本的比喻是，比如一个难以取悦的暴君，他手下有一个非常卑微的仆人，拿着一满罐酥油，走到泥泞之中。背后有一个拿着锋利宝剑的人跟着，如果滴落一滴，就会被砍头。如果能安全送到，就会得到丰厚的奖赏。虽然外面有歌舞和音乐等各种表演，但他的感官不会被分散，他会像对待生命一样专注于此。同样，像仆人一样的瑜伽士们，对于像国王一样的上师所给予的，像酥油一样极其难以守护的三昧耶戒，如果像被砍头一样，一旦违犯，就会堕入三恶道受苦。如果能好好守护，就能显现像奖赏一样的殊胜和共同成就。因此，不要被像表演一样的世间散乱所控制，要认真守护自己的誓言。第二，守护之法广说有二，第一是根本的三昧耶戒。其中有五，第一是菩提心的三昧耶戒。其中有四，第一是世俗菩提心的三昧耶戒：自己的身体的五蕴、十二处和十八界，从原始以来就是四十二位佛陀的身体，是摩诃穆扎（梵文：Mahāmudrā，梵文罗马拟音：Mahāmudrā，汉语字面意思：大手印）。也就是五蕴是五部，五大是五母，四种识是内在的四位勇识，其四境是四母，四根是外在的四位勇识，四时是其四母，身体的根、识、根境三者聚合的触等四者是四忿怒尊，常断我见和执着相状四者是四忿怒母，六种烦恼是六能仁，作意者是普贤，所作法是普贤佛母。同样，要知道并证悟六道众生的五蕴、十二处和十八界也安住于诸佛的坛城之中。那么，如此显现的诸法不是有实体的吗？不是的，因为是显空不二的智慧身，是摩诃穆扎（梵文：Mahāmudrā，梵文罗马拟音：Mahāmudrā，汉语字面意思：大手印）。第二，胜义菩提心是：自己的身体所做的，眼睛所见之色，舌头所尝之味等六识的
English
Something like that is needed. Its fundamental analogy is, for example, a servant of a very difficult-to-please tyrant, who takes a full container of butter and goes into the mud. Behind him walks someone with a sharp sword, and if a single drop spills, he will be beheaded. If he delivers it safely, he will be given a great reward. Although there are various performances such as singing, dancing, and music outside, his senses are not distracted by them; he focuses on it as if it were his life. Similarly, yogis who are like servants, for the Samaya vows that are like butter, given by a teacher who is like a king, are extremely difficult to protect. If they are violated, like being beheaded, they will fall into the three lower realms and suffer. If they can protect them well, they will manifest the supreme and common accomplishments that are like rewards. Therefore, do not be controlled by worldly distractions that are like performances, but diligently guard your vows. Second, the detailed explanation of how to protect them has two parts: first, the root Samaya vows. There are five of these, the first being the Samaya vows of Bodhicitta. There are four of these, the first being the conventional Samaya vows of Bodhicitta: all of one's own body's aggregates, elements, and sense bases are, from the very beginning, the body of the forty-two victorious ones, the Great Seal (Sanskrit: Mahāmudrā, Romanized Sanskrit: Mahāmudrā, Literal Chinese meaning: Great Seal). That is, the five aggregates are the five families, the five elements are the five mothers, the four consciousnesses are the four inner heroes, their four objects are the four mothers, the four faculties are the four outer heroes, the four times are their four mothers, the touch that combines the body's faculty, consciousness, and object, and the four are the four wrathful ones, the four views of permanence, annihilation, self, and clinging to characteristics are the four wrathful mothers, the six afflictions are the six Buddhas, the one who attends is Samantabhadra, and the Dharma to be practiced is shown to be Samantabhadri. Similarly, one should know and realize that all the aggregates, elements, and sense bases of all sentient beings in the six realms also abide in the mandala of the victorious ones. So, are the phenomena that appear in this way substantial? No, because they are the body of wisdom that is inseparable from appearance and emptiness, the Great Seal (Sanskrit: Mahāmudrā, Romanized Sanskrit: Mahāmudrā, Literal Chinese meaning: Great Seal). Second, the ultimate Bodhicitta is: what is done by one's own body, the forms seen by the eyes, the tastes tasted by the tongue, and so on, of the six consciousnesses.
Chinese
当一切显现生起时，因为心即是自性，所以心不是任何事物，因此身体做着行为。眼睛看到形色等六识的显现，并非自性成立，而是空性。在空性之中，显现出各种所知。像这样，生起次第和圆满次第的意义，要先以正念和正知来守护，并且在三时中持续不断地融入自相续。第三，不具备这些的过患是：像这样，如果不能在三时中持续忆念生起次第和圆满次第的意义，那么如何能成为殊胜密宗瑜伽士呢？根本无法成为。第四，守护誓言的瑜伽士的特征是：见解上通达二谛无别，行为上与此见解不分离，誓言上不违越、不破损，并且是与三摩地相连的瑜伽士。第二，守护身誓言的方法有两种，第一是上师的誓言。其中有四种，第一是首先守护的对境的数量：直到共同的皈依戒律之前是共同的上师；请求灌顶的晚上，金刚上师面前引导者是引导的上师；给予誓言和灌顶者是誓言灌顶的上师；接受密宗经续者是使自己心续解脱的上师；介绍生起次第和圆满次第引导次第者是口诀传承的上师。对于这些上师，第二，以比喻的数量来象征守护的方式：对于共同的上师，如同受国土支配的国王的命令管辖的人们，必须不违背法律一样地尊敬；对于引导的上师，如同王子必须由叔父安排座位一样地尊敬；对于誓言灌顶的上师，如同母亲生养自己的身体一样地尊敬；对于弥补破损的上师，如同父亲消除自己的过错一样地尊敬；对于使心续解脱的上师，如同眼睛使自己看见一样地尊敬；对于口诀传承的上师，如同没有心脏，其他身体存在也没有意义一样地尊敬。因此，必须这样尊敬上师。