Chinese
《简明讲述金刚誓言之取舍明镜》。索多钦列丹增著。 《简明讲述金刚誓言之取舍明镜》。索多钦列丹增著。 名为《简明讲述金刚誓言之取舍明镜》之论著。本来普皆遍布大乐金刚身，显空双运无漏之法性大，金刚上师至尊之化身，普知一切持旺诺布心之怙主。灌顶续释难测之要义开显，示现智慧之所，将三乘法融入。总而言之，仅以一个偈颂，对所有导师皆以清净心敬礼。何为金刚乘之修行精髓，乃是愿解脱道，其守护之门，违越失坏即是金刚誓言，在此将以简明之方式开显讲述。其中，无边续部如海之精髓即是成熟解脱之道，其根本即是金刚誓言。因此，略作开显讲述其意义之要点：当守护之誓言的体性，词义，分类，守护之方式，不守护之过患，守护之利益，以及失坏后之补救方式等七个方面。第一方面，出自《秘密藏续》后部：无论何时皆不违越，梦中亦不舍弃誓言，立誓即是守护。因此，于上师和坛城前所立下的誓言，对于所守护的特殊意义，即使在梦中也不可违越的具有种子之心。出自《心滴》：凡是进入秘密之门者，身语意三门皆应守护，如国王之敕令，不可分离，此即是守护之体性。第二方面，从萨玛雅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之词义上讲：包含分支之誓言，盟誓，以及守护之意。因此，对于所立誓之意义不可违越，故为誓言。出自《总集续》：难越金刚誓言乃是永恒之珍宝。正如《根本续》所说：词义于过患功德之时转变。出自《金刚经》：从圣者之意，获得灌顶和加持。如法守持誓言，则不违
English
"A Clear Mirror Explaining the Vows of Vajra, Distinguishing Acceptance and Rejection." Written by Dro-dog Trinley Tenzin. "A Clear Mirror Explaining the Vows of Vajra, Distinguishing Acceptance and Rejection." Written by Dro-dog Trinley Tenzin. This treatise, entitled "A Clear Mirror Explaining the Vows of Vajra, Distinguishing Acceptance and Rejection," is presented. Originally, the all-pervading, great bliss Vajra body, the indivisible union of appearance and emptiness, the great uncontaminated Dharma nature. The supreme emanation of the Vajra master, the all-knowing Tsewang Norbu, the protector at the heart. Explaining the empowerment lineage, unraveling the immeasurable key points, revealing the place of wisdom, integrating the three vehicles into the Dharma. In short, with just one verse, I bow with pure respect to all the guides. What is the essence of Vajrayana practice? It is the path of aspiration and liberation, the gate of its protection. Transgressions and breakages are the Vajra vows. Here, I will explain and elucidate them in an easy-to-understand manner. Among these, the essence of the vast ocean of tantras is the path of maturation and liberation, and its root is the Vajra vow. Therefore, I will briefly explain the key points of its meaning: the nature of the vow to be protected, its definition, its divisions, the method of protection, the faults of not protecting, the benefits of protecting, and the methods of restoration if broken, in seven aspects. The first aspect is from the latter part of the Secret Essence Tantra: "Whatever is not transgressed with diligence, the vow is spoken of even in dreams, making a vow is considered protection." Therefore, whatever vows are taken before the lama and the mandala, regarding the special meaning to be protected, the mind with its seed that must not be transgressed even in dreams. From the Heart Drop: "All who enter the secret gate, should protect their three gates. Like the king's decree, inseparable, that is the nature of protection." The second aspect is from the word Samaya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思): it includes the meaning of vows with branches, oaths, and protection. Therefore, since it is not to be transgressed from the meaning of what is vowed, it is a vow. From the Compendium Tantra: "The inviolable Vajra vow is an eternal treasure." As the Root Tantra says: "The meaning changes at the time of fault and merit." From the Vajra: "From the intention of the holy ones, empowerment and blessings are obtained. If the vow is kept properly, it will not be contrary."
Chinese
说“诸誓言将毁坏”。这被认为是利益的誓言。此外，从中可知：“谁违背此圣誓，金刚持亦将毁坏。”以及《黑汝嘎集密续》中说：“不违越，至上之圣誓，若有退转，则说为毁坏。”这被认为是过失的誓言。因此，如果像守护大地和树木一样守护誓言，它将成为生起一切善妙功德的基础；如果不守护，解脱果的生起及其方便都将消失。如果如法行持圣誓，不顺品的过患将会毁坏。誓言是永不违越的田地，如果违越它，解脱的种子及其部分都将因毁坏的粗糙果实而受苦。因此，如是说。在《誓言分别品续》中说：‘生起名为地，名为母者结合时，将赐予一切成就。名为呀者衰损时，将变为失败。名为誓言者束缚，若解脱彼者即衰损。名为毁坏者若违越，将感受人之痛苦。’第三，关于四部续的分类，各自的誓言和总的分类广说等，文字繁多难以穷尽，对于智慧低下者难以理解。因此，多闻者应当参阅续部的注释、三律仪、根本释等，以及宣说密咒律仪的论典。在此，仅以提纲挈领的方式宣说应当修持的要点，即四灌顶的各自誓言，以及总摄的修持。首先，蕴界成熟为本尊，是宝瓶灌顶的誓言：观修生起次第，明空如水月般，是正行之誓言；不将觉性错认为庸常，恒常不离本尊之觉受，是后得之誓言；不让清净观想渗入五肉五甘露，而享用之，是受用之誓言；持有具量之金刚铃、具量之果实，作为不离之所依，是持守之誓言；了知外器为宫殿，内情为本尊坛城，从而对五大和一切有情断除邪见，是守护之誓言。其次，气息出入住三处，以及所说之语皆成熟为咒语，是秘密灌顶之誓言：观修拙火之火
English
It says, "All vows will be broken." This is regarded as the vow of benefit. Furthermore, it says, "Whoever transgresses this sacred vow, even Vajradhara will be broken." And in the Heruka Abhisamaya, it says, "If the supreme sacred vow is not transgressed, but is turned away from, it is said to be broken." This is regarded as the vow of fault. Therefore, if the vows are protected like the earth and trees, it will become the basis for generating all good qualities; if not protected, the generation of the fruit of liberation and its means will all disappear. If the sacred vows are practiced properly, the faults of the opposing side will be destroyed. Vows are fields that should never be transgressed. If one transgresses them, the seeds of liberation and their parts will suffer from the rough fruit of destruction. Therefore, it is said thus. In the Tantra of the Arrangement of Vows, it says: 'When that which is called earth is generated, and that which is called mother is joined, it will bestow all accomplishments. When that which is called ya declines, it will become failure. That which is called vow is a bond; if that is released, it is decline. If that which is called destruction is transgressed, one will experience the suffering of humans.' Thirdly, regarding the classification of the four classes of tantras, the individual vows and the extensive explanation of the general classification, etc., are too numerous to be exhausted by writing. It is difficult for those of low intelligence to understand. Therefore, those who have heard much should consult the commentaries on the tantras, the Three Vows, the root texts and commentaries, and the treatises that explain the vows of mantra. Here, only a brief outline of the essential points to be practiced will be explained, namely, the individual vows of the four empowerments, and the practice of the general summary. First, the aggregates and elements maturing into deities is the vow of the vase empowerment: Meditating on the generation stage, clear and empty like the nature of water and the moon, is the vow of the main practice; not mistaking awareness for the ordinary, and constantly not separating from the awareness of the deity, is the vow of the subsequent attainment; not allowing the thought of impurity to enter the five meats and five ambrosias, but enjoying them, is the vow of consumption; holding the vajra and bell of proper measure, and the fruit of proper measure, as inseparable supports, is the vow of holding; knowing the outer vessel as the palace and the inner essence as the mandala of deities, thereby abandoning wrong views towards the five elements and all beings, is the vow of protection. Secondly, the three places of the outgoing, incoming, and abiding breaths, and all words spoken, maturing into mantras, is the vow of the secret empowerment: Meditating on the fire of inner heat.
Chinese
玛姆巴（藏文：མས་པ་，意为女性瑜伽士）禅定之誓言。脐下勿忘阿通（藏文：ཨ་ཐུང་）之后得之誓言。于饮食之会，不将食物之念想入己口，而将一切加持为智慧甘露而享用，此为受用之誓言。日晒一次，风息合修二十一次不断绝，此为执持之誓言。不令世俗之脉明点衰退，此为守护之誓言，此为五誓言。以界明点大乐及一切觉受为俱生之智慧，此为施予权之誓言。以是否获得稳固之差别，依凭真实道之手印，此为禅定之誓言。不离乐空大智慧之体验，此为后得之誓言。于俱生平等入定之状态中享用，此为享用之誓言。珍爱一切及菩提心，此为执持之誓言。不诽谤智慧之自性，女性之族类，且断除邪见，此为守护之誓言，此为五誓言。将显有清净成熟为广大无垠之境，此为语自在宝之誓言。一心禅修双运清净、超离心识之大法性之义，此为禅定之誓言。不为散乱迷妄之觉受所染污，不离双运之体验，此为后得之誓言。以法性享用法性之乐，此为享用之誓言。对于见修之要点，恒常不移，此为执持之誓言，无论显现何种善恶之念头，皆不以否定肯定执着的分别心染污，此为守护之誓言，此为五誓言。第二，宣说总摄之分类，分为根本与支分两种。第一种是：出自《幻化根本续》：不舍无上，敬重上师。不断绝真言与手印。慈爱进入正道者。不为外人说秘密之义。此为五根本。是修持与守护之誓言。如是说。此以字面意义解释，一般而言，无上之意为在其之上或之前没有其他，此处所说的无上是指三宝，即外在的供养之三宝，以及内在的心性，胜义谛之实相，空性离戏之自性法身。自性光明无碍的报身。大悲的
English
The vows of Mampa (Tibetan: མས་པ་, meaning female yogi) meditation. The vow of not forgetting the A-tung (Tibetan: ཨ་ཐུང་) below the navel after attainment. In the gathering of food and drink, not letting the thought of food enter one's mouth, but blessing everything as wisdom nectar and enjoying it, this is the vow of enjoyment. Sunbathing once, and practicing wind-breath combination twenty-one times without interruption, this is the vow of holding. Not allowing the mundane cause's bindu to decline, this is the vow of guarding, these are the five vows. Taking the realm of bindu great bliss and all feelings as co-emergent wisdom, this is the vow of empowerment. Depending on the mudra of the true path, based on the difference of whether or not stability is attained, this is the vow of meditation. Not separating from the experience of great bliss-emptiness wisdom, this is the vow of post-attainment. Enjoying in the state of co-emergent equal absorption, this is the vow of enjoyment. Cherishing all and the mind of enlightenment, this is the vow of holding. Not slandering the nature of wisdom, the lineage of women, and abandoning wrong views, this is the vow of guarding, these are the five vows. Maturing the appearance of existence into a vast and all-encompassing pure realm, this is the vow of speech empowerment. Meditating single-mindedly on the meaning of the great Dharma nature of pure union, beyond mind, this is the vow of meditation. Not being defiled by the realization of distraction and delusion, not separating from the experience of union, this is the vow of post-attainment. Enjoying the Dharma nature with the enjoyment of the Dharma nature, this is the vow of enjoyment. Always remaining unmoving on the key points of view and meditation, this is the vow of holding, no matter what kind of good or bad thoughts arise, not defiling them with the discriminating mind of denial, affirmation, or attachment, this is the vow of guarding, these are the five vows. Second, explaining the classification of the general summary, divided into two types: root and branch. The first is: From the Root Tantra of Illusion: Do not abandon the unsurpassed, respect the guru. Do not interrupt the mantra and mudra. Be kind to those who have entered the correct path. Do not speak of the secret meaning to outsiders. These are the five roots. These are the vows of practice and protection. Thus it is said. This is explained literally, generally speaking, the meaning of unsurpassed is that there is nothing above or before it, the unsurpassed mentioned here refers to the Three Jewels, namely the external offering of the Three Jewels, and the internal nature of mind, the ultimate reality, the Dharmakaya of emptiness and freedom from elaboration. The Sambhogakaya of self-luminous and unobstructed nature. The compassion of