Chinese
秘密真言誓言次第简述。藏敦多吉坚赞著。 秘密真言誓言次第简述，法王藏敦巴所著。 嗡 索斯帝！ 自生智慧离边虚空中， 功德无尽如意宝般， 离执大悲心， 救度众生诸尊前顶礼。 总的来说，秘密真言的誓言不可思议，但简而言之有十个要点：本体和类别，守护之方法，退失之因，退失的先兆在此生显现，退失之过患，未退失之功德，退失时弥补之方法，誓言之譬喻，以及归纳为经法性。以上为十。 其中，第一，本体是：誓言虽不可计数，但可归纳为根本和支分两种，而支分的誓言也可归纳为四种根本誓言。例如，四大融入虚空一般，所有根本四种等皆于心性平等性法身之中，如水中之月般无别证悟，即是誓言之本体。 第二，类别：已于守护之方法中阐述，故此处不赘述。 第三，守护之方法：有根本和支分誓言两种。其中，根本誓言有四种：菩提心、身、语、意。 菩提心有两种：世俗菩提心，即：了悟五蕴、十二处等一切皆自然成就为诸佛之坛城，且其与心性无别，是为世俗菩提心。胜义菩提心，即：了悟轮涅之诸法皆自然成就为自生智慧法身，是为胜义菩提心。如若未能如是了悟，轻毁或不信受，则为退失。 身之誓言有两种：第一，六种上师：共同上师，即：从共同皈依处以上，听闻因乘之法者。应视其为安住于世俗法律之国王一般恭敬。引导之上师，例如：视其为王子被拥立为王，肩负重任之恩重上师一般恭敬。誓言
English
A Brief Summary of the Stages of Secret Mantra Vows by Tsangton Dorje Gyaltsen. A Brief Summary of the Stages of Secret Mantra Vows by Tsangton Dorje Gyaltsen. A Brief Summary of the Stages of Secret Mantra Vows, composed by Dharma Lord Tsangtonpa, is present herein. Oṃ Svasti! In the self-originated wisdom, boundless sky, Like an inexhaustible wish-fulfilling jewel, With great compassion free from grasping, I bow to the venerable ones who liberate beings. In general, the vows of secret mantra are inconceivable, but to summarize, there are ten points: essence, categories, means of protection, causes of degeneration, early signs of degeneration appearing in this life, faults of degeneration, qualities of non-degeneration, means of restoring if degenerated, examples of vows, and summarizing into the nature of reality. These are the ten. First, the essence: vows are immeasurable, but they are condensed into two: root and branch. The branch vows are also condensed into four root vows. Just as the four elements are contained within space, all the four roots and so on are realized as being indivisible like the moon in water, within the nature of mind, the equality of dharmakaya, is the essence of the vow. Second, the Third, the means of protection: There are two types of vows: root and branch. Furthermore, there are four root vows: bodhicitta, body, speech, and mind. There are two types of bodhicitta: relative bodhicitta, which is realizing that all aggregates and elements are spontaneously established as the mandala of the victorious ones, and that they are inseparable from the nature of mind, is relative bodhicitta. Ultimate bodhicitta is realizing that all phenomena of existence and non-existence are spontaneously established as the self-originated wisdom dharmakaya, is ultimate bodhicitta. If one does not realize this and despises or does not believe, then one has degenerated. There are two types of body vows: First, the six teachers: the general teacher, from whom one has requested the Dharma of the causal vehicle, up to the common refuge. One should respect them as one would respect a king who abides by the general laws of the kingdom. The guiding teacher, for example, one should respect them as one would respect a kind teacher who bears the great responsibility of enthroning a prince as king. Vow
Chinese
给予灌顶和传授的老师，就像母亲生孩子一样，应当像对待独子的母亲一样尊敬。弥补戒律破损的老师，就像王子触犯国法被父亲驱逐一样，应当像对待好父亲一样尊敬。使智慧相续解脱的老师，是通过听闻而解脱自己的相续，就像眼睛能看到内外一样，应当像对待眼睛一样尊敬。口诀的老师，是传授生起次第和圆满次第的口诀，如果没有口诀，即使懂得了佛法也无法获得果实，所以像心脏一样，任何肢体都无法使其死亡，所以应当像对待心脏一样尊敬。第二，道友有四种：普通的道友，因为一切众生都具有佛性，所以应当像对待普通的善人一样尊敬。远处的道友，是所有进入佛法之门的人，应当像对待一般的善人一样尊敬。近处的道友，是所有进入密咒之门的人，应当像对待友好的兄弟一样尊敬。亲近的道友，是一起从一位老师那里接受灌顶和口诀的人，应当像对待亲密的兄弟一样尊敬。对老师和道友的这十种比喻，也不要像世间上的低劣和偏颇那样，而要更加看重和尊敬。师徒共同守护三昧耶戒的方法是，通过身语意三门来守护，其中身体方面，要供养一切食物、财富和受用。《秘密藏续》中说：“王位以及自己的身体，儿子和妻子，财物，最珍爱和心仪之物都供养。”《意集经》中也说：“成为殊胜种姓者，随后的种姓和相应的供品，财物和上妙的衣服，上等的饮料和上等的食物，供养并以服侍使之欢喜。如此则疾病和贫穷等，饥饿和寒热的痛苦，永远不会降临。”因此，一切食物和财物等，也要像布施食物一样毫不吝惜地供养。侍奉也要像对待奴仆一样，尽力让上师欢喜，比如起居等。不要认为（上师）不如亲生母亲恩重如山。上师的眷属和僧众等一切也同样，不接受食物和财物等，非常
English
The teacher who bestows empowerment and instructions should be revered like a mother who has given birth to a child, just as one would revere a mother with an only child. The teacher who restores broken vows should be revered like a good father, just as a prince who has violated the law is expelled by his father. The teacher who liberates the stream of consciousness is the one who liberates one's own stream through hearing; just as the eyes see both inside and outside, one should revere them as one would revere the eyes. The teacher of pith instructions is the one who bestows the pith instructions of the generation stage and completion stage; without pith instructions, even if one knows the Dharma, one cannot attain the result, so one is like the heart, which no limb can cause to die, so one should be revered as one would revere the heart. Secondly, there are four kinds of Dharma brothers: the ordinary Dharma brother, because all sentient beings have the seed of Buddhahood, should be revered as an ordinary good person. The distant Dharma brother is everyone who has entered the door of Dharma, and should be revered as an ordinary good member. The close Dharma brother is everyone who has entered the door of Secret Mantra, and should be revered as a friendly sibling. The intimate Dharma brother is someone who has received empowerment and instructions together from one teacher, and should be revered as a close sibling. These ten analogies of teacher and Dharma brother should not be viewed with the inferiority and partiality of the world, but should be regarded and revered as even better. The way for teachers and Dharma brothers to commonly keep the samaya is to keep it through the three doors of body, speech, and mind. In terms of the body, one should offer all food, wealth, and enjoyment. The Guhyagarbha Tantra says: "The kingdom and one's own body, sons and wives, wealth, the most cherished and agreeable things, offer them all." The Gongpa Düpa also says: "When one becomes a noble lineage, the subsequent lineage and appropriate offerings, wealth and excellent clothes, excellent drinks and excellent food, offer them and please them with service. By this, diseases and poverty, hunger and the suffering of heat and cold, will never befall you." Therefore, all food and wealth, etc., should be offered without hesitation, like scattering food. Service should also be done like a servant, trying to please the lama in every way, such as in comings and goings. Do not think that (the teacher) is less kind than one's own mother. All of the teacher's retinue and sangha are the same, not accepting food and wealth, etc., and being very
Chinese
应当恳切祈祷。口头上，要隐瞒上师和道友的过失，宣扬功德，不要宣扬诸如此类的理由。过失和诽谤等，即使在世俗的闲谈中也不要说。意念上，对于欺骗、嫉妒、恶意、邪念、贪恋财物等，即使像打响指那么短的时间也不要做。对此，在《精细释》中说：不要产生贪嗔痴慢和嫉妒五毒之心。不要恶意地想，要往好的方面想。视父母如本尊。恒常恳切祈祷，饰品不离身。这是进入菩提心咒。如是说，因此，为了使上师和道友欢喜，无论做什么，供养食物财物和身体，以及信心、智慧和修行等，都要使上师和道友欢喜。更何况是违背教言的要点呢？不违背教言的边角，这样的瑜伽士是进入诸佛的传承，不会再轮回，胜者普贤如是说。对此，在《誓言汇集》中说：如果守护誓言不失坏，就与我普贤平等。如是说。违背教言也不堕落的情况是：出现恳切祈祷的障碍，上师疯癫，或者被酒和魔所控制，或者引入邪道，阻碍善行，从而驱使造恶业，以及不宣说真实的教言，而宣说外道和邪法，违背教言是不堕落的，这是四种情况。道友也是，如果诋毁善法而赞扬恶法，违背教言和誓言，对道友没有慈爱和关怀，心怀怨恨，破坏有信心者的团体，扰乱行善者的心，不信仰佛法，不敬信僧众，违背教言也不堕落。因此，详细内容请参考《上师五十颂》等其他论典。这是守护身誓言的方法。语誓言有三种咒语和四种手印，即：根本咒，不改变根本，是本尊的心咒；生起次第的咒语，是生起本尊身相的咒语；以及劝请事业的咒语，是所有事业的咒语。四种手印是：身大手印，观想本尊；语是法的手印
English
One should pray earnestly. Verbally, one should conceal the faults of the lama and friends, proclaim their virtues, and not proclaim reasons such as these. Faults and slanders, etc., should not be spoken of even in worldly gossip. Mentally, one should not engage in deception, jealousy, malice, evil thoughts, greed for wealth, etc., even for the duration of a snap of the fingers. Moreover, in the "Detailed Explanation" it says: Do not generate the mind of the five poisons of attachment, hatred, ignorance, pride, and jealousy. Do not think maliciously; think in a good way. Regard parents as the yidam deity. Always pray earnestly, and do not remove ornaments. This is entering the dhāraṇī of bodhicitta. As it is said, therefore, in order to please the lama and friends, whatever one does, offering food, wealth, and body, as well as faith, wisdom, and practice, one should please the lama and friends. What need is there to say about violating the essence of the teachings? The yogi who does not violate even the edges of the teachings has entered the lineage of all the Buddhas and will not revert to samsara, as stated by the Victorious Samantabhadra. Furthermore, in the "Collection of Vows" it says: If you protect the vows without breaking them, you are equal to me, Samantabhadra. As it is said. The occasions when breaking the command does not entail downfall are: when obstacles to earnest prayer arise, when the teacher is insane, or controlled by alcohol and demons, or leads one onto the wrong path, obstructs virtue, and urges one to engage in sinful actions, and when he does not teach the true command but teaches the doctrines of heretics and wrong views, breaking the command does not entail downfall; these are the four situations. Also, if a friend reviles the white and praises the black, contradicts the command and vows, has no love and compassion for his brethren and harbors resentment, destroys the assembly of faithful ones, disturbs the minds of virtuous ones, and does not believe in the Dharma and does not have faith in the Sangha, breaking the command does not entail downfall. Therefore, for details, refer to other texts such as the "Fifty Verses on the Guru." This is the method of protecting the body's vows. The vows of speech consist of three mantras and four mudras, namely: the root mantra, which does not change the root, is the heart mantra of the yidam deity; the mantra of the generation stage, which is the mantra for generating the body of the deity; and the mantra for urging action, which is the mantra for all activities. The four mudras are: the great body mudra, contemplating the yidam deity; the speech is the mudra of the Dharma.
Chinese
以及所有诸如真言和念诵等。观想誓言手印于心间，以及所有诸如以三摩地行利益众生的息灾增益事业手印等。如圆满次第所说，一切显现是身大印，其无自性是语法的法印，其无二是意誓言印，于此之中行事无有间断是事业手印。如是，自己的身语意三者与本尊的三真言无别，于三时和四威仪中，再三地进行三摩地和真言的念诵，这是被无上菩提的陀罗尼所摄持，故称为入菩提陀罗尼。如是，最好是持续不断，中等是日夜六时，或四座，或三座，最下等是日一次夜一次等，应发起精进，努力修持。此外，作为其支分，会供和朵玛等也应尽力按照仪轨进行。如是不做，而是抛弃并陷入散乱，则会失去菩提的种子。这是语的誓言。意的誓言是，秘密口诀的十种意义。跟随甚深见口诀意义的秘密，甚深秘密的行为，本尊，秘密名，灌顶和修法时的明妃，梦境，功德和成就相等，所有发生的一切都要保密。此外，修法的地方，何时修法的时间，以及所有需要的物品和工具，都要非常保密。此外，适合保密的是，供养三宝的精华，内供朵玛，会供，班杂名，佛像的橛，以及修持真实所需要的颅碗，五肉五甘露，以及密咒所需要的誓言物等，都要全部保密。需要保密的是，朋友的恶行，过失，众生的恶行，以及所有危害众生的行为，如诅咒、陷阱和地箭等，这些都是无上菩提的因。此外，上师和朋友的秘密之语