English
And should not be done. Second, the method of guarding from the aspect of speech is: from the aspect of speech, one should conceal the faults of the lama and friends, and proclaim all virtues. Speaking about others' faults in secret will break the samaya, so it should be avoided. Saying that there are faults when there are none, fabricating facts; saying that there are no virtues when there are, slandering, etc., as well as sowing discord, harsh words, nonsense, exposing others' shortcomings, and bad jokes, even in jest or idle talk, should not be mentioned even slightly. If it is said by the lama and friends, there is no fault. Third, the method of guarding from the aspect of mind is: from the aspect of mind, one should not directly admit faults to the lama and friends and deceive; pretending to have virtues and being deceitful; being jealous of others' virtues; using the method of belittling others to elevate oneself; criticizing the bad behavior of the lama and friends; and greedily coveting the wealth of the lama and friends, one should not even think about it for a moment. Towards the lama and friends, one should first be very concerned and have a loving heart. Fourth, the merit of guarding is: like this, in all actions of walking, sleeping, sitting, and staying, one should try to please the lama and friends, and the yogi who does not violate even a word of the lama's teachings will not return to samsara, as said by the Victorious Ones, Samantabhadra. In the Tantra of the Arrangement of Samaya, it says: If one guards without breaking the samaya, one will be equal to Samantabhadra. This is also guarding through the distinction of permission and prohibition. Even if one violates the teachings, one does not regret it. In the same Tantra, it says: When demons and obstacles appear in the form of a teacher; when the teacher is insane; when the teacher is controlled by alcohol or evil spirits; when the teacher obstructs the path of virtue, creates obstacles to good deeds, and urges one to commit evil deeds; when the teacher does not show the true teachings, but instead shows heretical and wrong views, one does not regret violating the teachings, these are the four situations. For friends, if they denigrate good deeds and praise evil deeds; break the vows of believers; disturb the minds of virtuous people; violate teachings and vows; have no love for their Dharma brothers and harbor resentment; do not believe in Dharma and good deeds
Chinese
如果不恭敬上师，就不会受到教诲的惩罚。第二是守护语之誓言，其中有四点，首先是阐述三种真言：寂静尊看来，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是脉络疾病的根本真言，班杂 德热嘎（藏文：བཛྲ་དྷྲྀཀ་，梵文天城体：वज्रधृक，梵文罗马拟音：vajradhṛk，汉语字面意思：持金刚）是金刚萨埵生起次第的助缘真言，根本真言和生起真言结合起来是劝请事业真言，总共三种。忿怒尊看来，嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）是根本真言，班杂 玛哈 希日 嘿热嘎（藏文：བཛྲ་མ་ཧཱ་ཤྲི་ཧེ་རུ་ཀ་，梵文天城体：वज्रमहाश्रीहेरुक，梵文罗马拟音：vajramahāśrīheruka，汉语字面意思：金刚大吉祥嘿热嘎）是生起真言，玛哈 赞扎 萨瓦 杜斯丹 达嘎 哈纳 达哈 巴匝 吽 吽 吽 啪特（藏文：མ་ཧཱ་ཙཎྜ་སརྦ་དུཥྚན་ཏ་ཀ་ཧ་ན་ད་ཧ་པཱ་ཙ་ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་ཕཊ，梵文天城体：महाचण्डसर्वदुष्टान्तकहनदहपचहुँहुँहुँफट，梵文罗马拟音：mahācaṇḍasarvadustāntakahanadahapācahūṃhūṃhūṃphaṭ，汉语字面意思：大暴怒摧毁一切恶者，杀！烧！煮！吽！吽！吽！啪特！）是事业真言。第二是阐述四种手印：意誓言手印，观想指尖等顶端以及心间的金刚等各自的法器，这是观想誓言手印。隐藏四字，将指尖等五指依次向上竖起，在心间摆成遮挡之势，这是摆放誓言手印。息增怀诛事业手印，观想拥抱明妃，这是观想事业手印。以与明妃交合的姿势，左腿依靠在法轮之上，实际摆出这个手印，这是摆放事业手印。语法的法手印，念诵真言是念诵法手印，观想手印的顶端和心间的字，这是观想法手印。自身即是大手印，清晰观想本尊从头顶到下方座垫之间的身体，以上是四种手印。第三是观想这四种手印并念诵三种真言的功德：瑜伽士自己的身语意三门，观见、了悟、禅定、结合并观想是本尊的身语意四种手印，恒时念诵三种真言的功德是：清净是空性，证悟是显现，以无二的意义摄持，因此不会退转轮回，而是进入佛地。如果以烦恼三毒引发的动机进行念诵和观修，则并非如此，大多会堕入恶趣，这是《意集经》中所说。第四是阐述时间的限度，其中有两点，首先是阐述时间的限度以及不具备这些的过患：瑜伽士最好是持续不断，如水
English
If you do not respect the lama, you will not be punished by the teachings. The second is to protect the vows of speech, which has four points. The first is to explain the three mantras: According to the peaceful ones, Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: Hūṃ) is the root mantra of vein diseases, and Vajradhṛk (Tibetan: བཛྲ་དྷྲྀཀ་, Sanskrit Devanagari: वज्रधृक, Sanskrit Romanization: vajradhṛk, literal Chinese meaning: Vajradhara) is the mantra that facilitates the generation stage of Vajrasattva. Combining the root mantra and the generation mantra is the urging action mantra, making three in total. According to the wrathful ones, Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, literal Chinese meaning: Oṃ) is the root mantra, Vajramahāśrīheruka (Tibetan: བཛྲ་མ་ཧཱ་ཤྲི་ཧེ་རུ་ཀ་, Sanskrit Devanagari: वज्रमहाश्रीहेरुक, Sanskrit Romanization: vajramahāśrīheruka, literal Chinese meaning: Vajra Great Auspicious Heruka) is the generation mantra, and Mahācaṇḍasarvadustāntakahanadahapācahūṃhūṃhūṃphaṭ (Tibetan: མ་ཧཱ་ཙཎྜ་སརྦ་དུཥྚན་ཏ་ཀ་ཧ་ན་ད་ཧ་པཱ་ཙ་ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་ཕཊ, Sanskrit Devanagari: महाचण्डसर्वदुष्टान्तकहनदहपचहुँहुँहुँफट, Sanskrit Romanization: mahācaṇḍasarvadustāntakahanadahapācahūṃhūṃhūṃphaṭ, literal Chinese meaning: Great Wrathful One, destroy all the wicked, kill! burn! cook! Hūṃ! Hūṃ! Hūṃ! Phaṭ!) is the action mantra. The second is to explain the four mudras: For the mind vow mudra, contemplate the tips of the fingers and the vajra, etc., at the heart, each with their own emblems. This is the contemplation vow mudra. Hiding the four syllables, raise the five fingers, including the fingertips, upwards in order, and place them in a blocking position at the heart. This is the placing vow mudra. For the pacifying, increasing, subjugating, and destroying action mudras, contemplate embracing the consort. This is the contemplation action mudra. In the posture of union with the consort, the left thigh rests on the Dharma wheel, and actually perform this mudra. This is the placing action mudra. For the speech Dharma mudra, reciting the mantra is the recitation Dharma mudra, and contemplating the syllables at the tips of the mudras and at the heart is the contemplation Dharma mudra. The body itself is the great mudra, clearly contemplating the deity's body from the crown of the head to the seat below. These are the four mudras. The third is the merit of contemplating these four mudras and reciting the three mantras: The three doors of the yogi's own body, speech, and mind are seen, understood, meditated, and combined as the four mudras of the body, speech, and mind of the yidam deity. The merit of constantly reciting the three mantras is: purification is emptiness, realization is appearance, and being held by the meaning of non-duality, therefore one will not regress from samsara but will enter the ground of Buddhahood. If one recites and meditates with the motivation arising from the three poisons of afflictions, it is not like that, but mostly one will fall into the lower realms, as stated in the Gongdü Sutra. The fourth is to explain the duration of time, which has two points. The first is to explain the duration of time and the faults of not possessing these: The best yogi is to be continuous, like water.
Chinese
按照上等的修行方式吗？中等修行者一天三座，晚上三座，共六座吗？下等修行者一天观修一次本尊，心中保持专注不散乱，口中念诵咒语。中等瑜伽士将上等修行者一个月的时间分为六个时段：初八、十四、十五、十八、二十、初九、空日和初六。中等之中的中等修行者一个月分为四个时段，即初三、二十九和初四的空日。中等之中的下等修行者在一个月中的三个吉祥日之间观修本尊，不间断地念诵咒语。下等修行者，如果精进力弱，受到他人评判，也应每月观修一次本尊。或者，下等之中的中等修行者，一年中在四个节日期间进行观修和念诵。成为下等之中的下等者，一年中也应在一次节日期间进行观修和念诵。如果不努力进行观修和念诵，就会失去获得菩提的种子，无法成佛。第二，会供和朵玛的期限也与此相同。会供和朵玛的期限也应按照上、中、下等的方式进行。即使是下等者，也不能一年不举行会供，一个月不制作朵玛。这些时间段是从最初的信心入门到最终没有证悟之间都应该了解的。那么，在口语誓言的时候，是否会产生禅定呢？因为观修和念诵是相关的。第三，关于意誓，有两点，第一是应该保密的本质。其中有四点，第一是普遍进入密咒后必须保密：不理解深刻的见解，即二谛无别；行为如结合解脱等粗俗的行为；如果不保密本尊，成就就会消失，因此见解、行为和观修被视为一体。如果说出灌顶的秘密名称，就会中断；如果不说出灌顶时的陀罗尼，他人就不会相信；如果说出修行时的成就征兆，就不会成就。因此，金刚持说，普遍来说，任何时候都有四种应该保密的事物，在所有续部中都有阐述。第二，特别是在修行时有四种秘密：修行的地方是这样的，这个时段需要同伴，需要这些物品。
English
Is it according to the superior way? Does the intermediate practitioner do three sessions during the day and three sessions at night, making six sessions? The inferior practitioner meditates on the deity once a day, keeping the mind focused and undistracted, and recites mantras with the mouth. The intermediate yogi divides the month of the superior practitioner into six periods: the eighth, fourteenth, fifteenth, eighteenth, twentieth, ninth, empty day, and sixth. The intermediate of the intermediate practitioner divides the month into four periods, namely the third, twenty-ninth, and fourth empty days. The inferior of the intermediate practitioner meditates on the deity between the three auspicious days of the month, continuously reciting mantras without interruption. Even the inferior practitioner, who is weak in diligence and judged by others, should meditate on the deity once a month. Or, the intermediate of the inferior practitioner should practice meditation and recitation during the four festivals of the year. Becoming the inferior of the inferior, one should also practice meditation and recitation during one festival of the year. If one does not strive to practice meditation and recitation, one will lose the seed of attaining Bodhi and will not attain Buddhahood. Second, the duration of Tsok and Torma is also the same as this. The duration of Tsok and Torma should also be done according to the superior, intermediate, and inferior ways. Even the inferior should not skip Tsok for a year or fail to make Torma for a month. These periods should be understood from the initial entry of faith to the final non-realization. So, does meditation arise during the time of the speech vow? Because meditation and recitation are related. Third, regarding the mind vow, there are two points, the first is the nature of what should be kept secret. There are four points in it, the first is that it is generally necessary to keep secret after entering the mantra: not understanding the profound view, that is, the two truths are inseparable; actions such as combining liberation and other vulgar behaviors; if the Yidam deity is not kept secret, the accomplishments will disappear, so view, action, and meditation are regarded as one. If the secret name of the empowerment is spoken, it will be interrupted; if the Dharani at the time of empowerment is not spoken, others will not believe; if the signs of accomplishment at the time of practice are spoken, it will not be accomplished. Therefore, Vajradhara said that in general, there are four things to be kept secret at all times, which are explained in all Tantras. Second, there are four secrets especially during the time of practice: the place of practice is like this, a companion is needed at this time, and these things are needed.