Chinese
不背对住处和后背。 鞋子、垫子和坐骑， 以及伞等华丽的装饰都应避免。 对于上师的寝室， 也不应用手或石头， 进行破坏。 比起那些，百倍地， 破坏上师的住所， 以及对上师身体进行伤害的罪过， 这个罪过的边际是无限的。 如果对上师不恭敬， 未经观察就结交，其边际也是无限的。 如果极度地对上师的身体进行轻蔑， 这个的异熟果报无法言说。 第二，关于语的誓言，也有外、内、密三种。外三种是：避免说谎、挑拨离间、说与他人无关的话。在《轮涅次第续》中说：以修持密咒的信心，对于普通众生，也常喜欢说谎言，为了自己的欲望而说话，这样念诵密咒的能力不会产生，对他人说谎是不庄严的行为，自己的语言会退失，使他人的舌头变得笨拙。未来世会感受弥沙的身体，在北方感受。在那之后，还会感受各种各样的恶趣痛苦。 又说：进入密咒的任何一个人，如果说挑拨离间的言语，使说法者和眷属不能聚集，所做的一切都会变成错误，未经观察的人会变成敌人，身体会被武器刺伤，死后会转生成爪牙的身体，之后会逐渐感受恶趣。 又说：总是说恶语，这是前世的业和后世的征兆，众生会失去慈爱，连朋友也会反目，佛法也会变得混乱。死后会转生成极度傲慢的身体，之后会在三恶趣中轮回。 内三种是：对于说法、心中思维意义、修持实相的人，避免进行呵斥和诽谤。在《誓言次第安立续》中说：安住于誓言的密咒师，对于说法者、修行者和修禅者，如果进行捏造和诽谤，说呵斥和谩骂的语言，会使他人的信心退失，自己的财富减少，自己的佛法也会被夺走，心智会变得混乱，会感受无量恶趣痛苦。 秘密三种是
English
Do not turn your back on dwellings and backs. Shoes, cushions, and mounts, And gorgeous ornaments such as umbrellas should be avoided. Even to the Lama's sleeping quarters, One should not, Destroy with hands, weapons, or stones. More than a hundred million times those, Destroying the Lama's residence, And committing the sin of harming the body, The sin of this is limitless. If one is disrespectful to the Lama, And associates without examination, it is also limitless. If one extremely despises the body, The ripening of this cannot be spoken. Secondly, the vows of speech also have three aspects: outer, inner, and secret. The three outer aspects are: avoiding lying, slander, and speaking words that are irrelevant to others. In the Tantra of the Wheel of Sequential Arrangement, it says: "By practicing faith in mantra, even to ordinary beings, one always likes to speak lies, and to speak for one's own desires. The ability to recite mantras will not arise, and speaking lies to others is not dignified. One's own speech will deteriorate, causing the tongues of other beings to become clumsy. In the future, one will experience the body of Misha, experiencing it in the northern direction. After that, one will also experience various kinds of suffering in the lower realms." It also says: "Whoever enters into mantra, if they speak words of slander that cause division between two others, the Dharma speaker and retinue will not gather, and whatever is done will become wrong. Those who are unexamined will become enemies, the body will be stabbed with weapons, and after death, one will be reborn as a clawed body, and then gradually experience the lower realms." It also says: "Always speaking harsh words is a sign of past karma and future signs. Beings will lose love, even friends will turn against each other, and the Dharma will also become chaotic. After death, one will be reborn as an extremely arrogant body, and then wander in the three lower realms." The three inner aspects are: avoiding scolding and slandering those who speak the Dharma, contemplate the meaning in their minds, and practice the true nature. In the Tantra of the Arrangement of Vows, it says: "A mantra practitioner who abides by vows, if they fabricate and slander those who speak the Dharma, practice the Dharma, and meditate on the Dharma, and speak words of rebuke and abuse, it will cause others' faith to deteriorate, one's own wealth to decrease, and one's own Dharma will be taken away, the mind will become confused, and one will experience immeasurable suffering in the lower realms." The three secret aspects are:
Chinese
金刚兄弟姐妹之语。上师手印和近侍之语。舍弃轻蔑和违背上师之语等。出自《手印双运续》：若对金刚之兄弟姐妹，以言语冒犯或违背，则于百千俱胝劫中，尤于三恶趣中，彼人将感受难忍剧烈之痛苦。先前所作和现在之迹象，将次第感受。先前所作于此生，中间至最后感受。又先前于早年所作，出生后立即感受。于此所作之业果，乃寿命之尽头，语言之业。眷属和他人之舌头掉落，突然之间，说话中断。上师之子和妻子，以及任何亲近之人，违背教言和违背誓言，则比先前加倍。或者，以上师之差别，对根本和支分之，违背誓言和恶语相向，以及诽谤和说不正之语，比先前增加千倍。不悦意之异熟果报，次第以上师之差别，立即感受。如是。第三，关于意之誓言，也有外、内、密三种，外三者是：舍弃害心、贪心和邪见。出自《摄取心要义续》：何者持咒金刚持，无论对其他众生或自己，宣说有害之业，此乃烟雾身，具有寒冷之触感，取五千身，必将生于寒冷地狱。如是。出自《天铁如火燃烧续》：若对普通众生，生起地域害心，则与断绝三百万共同有情之生命，此罪业相等。若对持有坚定标志之有形者，则会颠倒。入咒者增加百倍。金刚兄弟姐妹增加七倍。传承上师增加百倍。根本上师增加十万倍。如是。出自《大庄严经》：自己或他人之宗派，诽谤佛法乃是邪道，违背根本誓言，则于享用土地之火的痛苦中，长久安住。自己乃是宗派颠倒
English
Words of Vajra brothers and sisters. Words of the Guru's Mudra and attendants. Abandoning contempt and violation of the Guru's words, etc. From the Tantra of Twofold Union of Mudra: If to Vajra brothers and sisters, one speaks offensively or violates words, then for hundreds of thousands of millions of kalpas, especially in the three lower realms, that person will experience unbearable and intense suffering. Previous actions and present signs will be experienced sequentially. Previous actions in this life, experienced from the middle to the end. Also, previous actions done in early life, experienced immediately after birth. The karmic result of actions done here is the end of life, the karma of speech. The tongues of relatives and others fall out, and suddenly, speech is interrupted. The Guru's son and wife, and anyone close, if they violate the teachings and break vows, it is doubled from the previous. Or, by the distinction of the Guru, to the root and branches, violating vows and speaking abusively, and slandering and speaking improper words, it increases a thousandfold from the previous. Unpleasant ripening results, sequentially, by the distinction of the Guru, are experienced immediately. Thus it is. Third, regarding the vows of mind, there are also outer, inner, and secret. The outer three are: abandoning harmful intent, greed, and wrong views. From the Tantra of Taking the Essence of Meaning: Whoever, holding the mantra Vajradhara, whether to other beings or oneself, declares harmful actions, this is a smoky body, having a cold touch, taking five thousand bodies, will surely be born in the cold hell. Thus it is. From the Tantra of Burning Sky Iron Like Fire: If towards ordinary beings, one generates a hellish harmful mind, then it is equal to cutting off the lives of three million common sentient beings, this is equal to that sin. If towards those with form who hold steadfast signs, then it will be reversed. Those who enter mantra increase a hundredfold. Vajra brothers and sisters increase sevenfold. Lineage Gurus increase a hundredfold. Root Gurus increase a hundred thousandfold. Thus it is. From the Great Array Sutra: One's own or another's philosophical system, slandering the Dharma is a wrong path, violating the root vows, then in the suffering of fire consuming the earth, one will abide for a long time. Oneself is a philosophical system reversed.
Chinese
观点的产生，没有从地狱中解脱的时候。如是说。内部的三种是：行为邪僻放逸，禅修邪僻昏沉掉举和迷谬障蔽，观点邪僻常断边执等舍弃。如《宝箧经》中所说：观点和禅修及行为，这是大邪道，一切众生的痛苦，必定成熟于此心。如是说。秘密的三种是：日夜每座之间，观修行为三者不忆念，本尊之神不忆念，上师瑜伽和道友姐妹不忆念慈悲心舍弃。如《莲花广阔》中所说：谁的心散乱，从应忆念的法中，不忆念而退失，过去和坏灭之业的尽头，感受无间地狱的痛苦。如是说。此外，支分誓言分为五组等无量，然已说的那些以直接或间接的方式都已包含，并且以文字的形式详细地在其他地方进行思考。总而言之，凡是导致舍弃密咒誓言的行为，以及即使不舍弃也会导致支分誓言衰损的行为，都包含在这两种之中，而且使自心没有过失而清净是誓言的主要，因此应当学习它。在《誓言庄严经》中说：誓言，誓言，所谓的誓言，总而言之是守护自心清净，这是伟大的誓言，一切佛都已宣说。在《梵天请问经》中也说：如果善于了知心的过患，就不会依赖有心的过患。如果忆念安住于心，就能获得无过患寂静的处所。如《入行论》中所说：如果未守护此心，也无法守护学处。除了守护心之苦行外，众多的苦行又有何用？因为这样说的缘故。此外，《光明疏》中说：自身是胜者的手印。如是所说，自己的身体本具的脉、气、明点之自性，连同智慧，本来就是身语意无别智慧金刚的自性而安住，如果听闻、思维、禅修的智慧断除了增益，并且现前证悟，那么一切誓言都汇集于此，即是ྔ་རིག་པ་班智达莲花自在王说：总而言之，若知自身金刚三，则摄集咒语誓言百万亿。又《秘密藏》中说：誓言誓言所谓的，并非存在于别处，自己的心性即是誓言。又《普作》中说：噫！普作国王，我的誓言是，如无生虚空般超越方所，无守护与不守护之二分，是证悟普作国王之誓言。如是。第四，守护之方式：总的来说，显密共同的罪堕产生之门有四种说法，也就是在《律藏·摄事品》中说：堕罪之因有四种，即：不知、放逸、烦恼多、不敬。如是所说，想要学习取舍，却不知各个堕罪的应取应舍之界限；知晓，却不信任上师和劝诫的教诲之处，以不恭敬而夺取，不致力于此；总的来说，虽有信敬之心，却未见罪过之处，或见而未依仗正念之对治，被放逸所控制，从谨慎中懈怠；稍生谨慎之心，却因三毒盛行，心被烦恼所控制，烦恼增多，此为四种。其上，加上不将应守护之义放在心上的遗忘者，以及因愚痴而无忆念的念不清晰者二者，共计六种，被认为是誓言衰损之因。又《空行母律仪续》中说：不知、放逸、烦恼多、不敬。如是所说，想要学习取舍，却不知各个堕罪的应取应舍之界限；知晓，却不信任上师和劝诫的教诲之处，以不恭敬而夺取，不致力于此；总的来说，虽有信敬之心，却未见罪过之处，或见而未依仗正念之对治，被放逸所控制，从谨慎中懈怠；稍生谨慎之心，却因三毒盛行，心被烦恼众多所控制，烦恼增多，此为四种。其上，加上不将应守护之义放在心上的遗忘者，以及因愚痴而
English
The arising of views, there is no time to be liberated from hell itself. Thus it is said. The three internal ones are: abandoning wrong conduct and carelessness, wrong meditation of sinking and excitement, and straying obscurations, wrong views of permanence, annihilation, and clinging to extremes. As it is said in the Tantra of the Crystal Palace: "Views, meditation, and conduct are wrong, this is a great wrong path, whatever suffering of all sentient beings, will surely ripen in this mind." Thus it is said. The three secret ones are: not remembering the three of view, meditation, and conduct in each session of day and night, not remembering the deity of the Yidam, abandoning not remembering the loving compassion for the Guru's yoga and Dharma sisters. As it is said in the Padma Klong Yangs: "Whose mind is immoral, from the Dharmas to be remembered, not remembering and degenerating, the end of the past and destroyed actions, experiencing the suffering of uninterrupted hell." Thus it is said. Furthermore, there are endless divisions such as dividing the branch vows into five sets of five, but the previously mentioned ones are included in whatever way they occur directly or indirectly, and should be carefully considered elsewhere in the form of letters. In short, whatever actions cause the abandonment of mantra vows, and whatever actions cause the deterioration of branch vows even if they are not abandoned, are included in these two, and making one's own mind pure without faults is the main vow, so one should learn it. In the Tantra of the Arrangement of Vows, it is said: "Vow, vow, what is called vow, in short, is to protect one's own mind purely, this is a great vow, all Buddhas have taught." In the Sutra Requested by Brahma, it is also said: "If you know well the faults of the mind, you will not rely on the faults of having a mind. If mindfulness abides in the mind, you will attain the faultless state of peace." As it is said in the Bodhicaryavatara: "If this mind is not protected, you will not be able to protect the trainings. What is the use of many ascetic practices other than the ascetic practice of protecting the mind?" Because it is said so. Furthermore, in the Clear Light, it is said: "One's own body is the great mudra of the victorious ones." As it is said, one's own body, the nature of the innate channels, winds, and bindus, together with wisdom, is originally abiding as the nature of the indivisible wisdom vajra of body, speech, and mind, if the wisdom of hearing, thinking, and meditating cuts off the superimpositions and realizes it manifestly, then all vows gather there, that is,