Chinese
这是因为不分离的缘故。因为瑜伽士从身语意上任何时候都不离开，所以说瑜伽士是苦行誓言，是瑜伽士身语意三者的戒律。如果瑜伽士离开了身语意，就不能成就如同生命一般的无二智慧，因此说多种合一的生命，是远离戏论，不是虚假的真实意义。支分誓言难以违越，是因为如果身语意的誓言没有损坏，即使支分誓言损坏也不会损坏，所以说难以违越。这样总的显示之后，现在从这里开始，是为了详细显示根本誓言，所以显示金刚上师阿阇黎等。所谓金刚上师阿阇黎，是显示身的誓言，阿阇黎是不能被其他教令所摧毁的，为了授予金刚灌顶，为了显示上师的口诀，弟子即使付出生命也要尊敬那位阿阇黎。然后又为了显示阿阇黎的次第，说了誓言灌顶和智慧续，以及口诀果位的阿阇黎等。誓言灌顶的阿阇黎是，首先给我灌顶并宣告誓言的阿阇黎。智慧续的阿阇黎是，为我宣说种姓等的法，是说法之阿阇黎。口诀果位的阿阇黎是，通过智慧的智慧之门，显示与精液一同出生的智慧，并且使人证悟自性俱生之阿阇黎。那么，对于这三种阿阇黎的差别应该如何尊敬呢？为了消除同等的一个体性的过失，应该观察并尊敬，如父母和眼珠一样，应该尊敬和爱护。这样说道，对于誓言灌顶的阿阇黎，尊敬的次第是，因为世上没有比父亲更珍贵的，所以应该像父亲一样尊敬。对于智慧续的阿阇黎，因为世上没有比父亲更珍贵和亲密的，所以应该像父亲一样尊敬。对于口诀果位的阿阇黎，应该像眼珠一样尊敬。应该通过什么方式来尊敬和爱护呢？
English
This is because of not separating. Because a yogi never departs from body, speech, and mind, it is said that a yogi is a vow of asceticism, which is the discipline of body, speech, and mind of a yogi. If a yogi separates from body, speech, and mind, the non-dual wisdom like life cannot be achieved, therefore it is said that life is the collection of many into one, which is the meaning of being free from elaboration, the true meaning that is not artificial. The branch vows are difficult to transgress, because if the vows of body, speech, and mind are not damaged, even if the branch vows are damaged, they will not be damaged, so it is said that they are difficult to transgress. Having shown it in general like that, now from here on, it is to show the root vows in detail, so the Vajra Guru Acharya and so on are shown. The so-called Vajra Guru Acharya is to show the vow of the body, the Acharya is not to be destroyed by other commands, in order to bestow the Vajra empowerment, in order to show the Guru's instructions, the disciple should respect that Acharya even if it costs his life. Then again, in order to show the order of the Acharyas, it is said that the Acharya of vow empowerment and wisdom lineage, and the Acharya of oral instruction fruition, and so on. The Acharya of vow empowerment is the Acharya who first empowers me and declares the vow. The Acharya of the wisdom lineage is the one who teaches the Dharma of my lineage and so on, the Acharya who teaches the Dharma. The Acharya of oral instruction fruition is the one who shows the wisdom born together with semen through the door of wisdom, and enables one to realize the co-emergent nature. So, how should one respect the difference between these three Acharyas? In order to eliminate the fault of being equal in one characteristic, one should observe and respect, like parents and eyeballs, one should respect and cherish. It is said that, for the Acharya of vow empowerment, the order of respect is, because there is nothing more precious than the father in the world, so one should respect him like a father. For the Acharya of the wisdom lineage, because there is nothing more precious and intimate than the father in the world, so one should respect him like a father. For the Acharya of oral instruction fruition, one should respect him like the pupil of the eye. In what way should one respect and cherish?
Chinese
这是“母”的真谛。由于物质等不会欺骗果实的享受，所以是真谛，是世俗谛。然后，再次阐述：在尸林地的布上画一个八辐轮，在轮的中央画一个母夜叉的形象，如果对那个形象进行诅咒，那么就按照灌顶的意愿去做，融入形象中。在八辐轮上写上“嗡 班杂 枳里 枳拉亚 吽 扎扎”（藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་ཧཱུྃ་ཛ་ཛ་，梵文天城体：，梵文罗马拟音：oṃ vajra kīli kīlaya hūṃ ja ja，汉语字面意思：嗡，金刚，橛，橛啊，吽，扎扎），从下面的颅骨开始，按逆时针方向旋转。这是瑜伽士自己念诵的咒语。通过禅定，在那个人的房屋下面观想风轮，通过产生四种折磨，母夜叉的四只眼睛不由自主地移动。一些忿怒尊从母夜叉的鼻子里引出并带领，一些忿怒尊手持锤子、宝剑和战斧追赶着走，这样观想，当修持达到一定程度时，就开始进行事业。当念诵次数达到百万时，就用于事业。在事业的时候，即使念诵次数达到千遍，尸林地也不会消失。以灌顶的方式进行火供，用驱使的咒语和驱逐的咒语来进行。火供结束后，隐藏在门槛下面。之后，观想将其送到南方阎罗王的国土。这是转移地方的口诀。然后，当咒语生效时，应该把那些东西取回来。这是驱逐的口诀。然后，为了显示有不可思议的利益，如经中所说：无论有多少不可思议的利益，无论有多少众生的想法，无论有多少调伏的方法，都将不可思议的利益完全展现。佛陀的身语意的事业是不可思议的，所做的事业也是为了调伏六道众生的不可思议的想法，佛陀的身语意的事业是不可思议的展现。然后，为了显示所有这些展现的事业都在真实的境界中自然成就，如经中所说：从平等法界的状态中，事业的差别超越了计算，在无为的状态中自然成就。为了显示平等性的法界是无二的，就像最初的誓言一样。
English
This is the truth of the "Mother". Because substances and so on do not deceive the enjoyment of the fruit, it is the truth, it is the conventional truth. Then, it should be explained again: In the center of the eight-spoked wheel drawn on the cloth of the charnel ground, draw an image of a Matrika. If anyone curses that image, then do as the empowerment intends, and merge into the image. On the eight spokes of the wheel, write "Oṃ Vajra Kīli Kīlaya Hūṃ Ja Ja" (藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་ཧཱུྃ་ཛ་ཛ་，梵文天城体：，梵文罗马拟音：oṃ vajra kīli kīlaya hūṃ ja ja，汉语字面意思：Om, Vajra, Kilaya, Kilaya, Hum, Ja Ja), starting from the skull below, circling counterclockwise. This is the mantra recited by the yogi himself. Through samadhi, meditate on the wind mandala under that person's house. By generating four torments, the four eyes of the Matrika move involuntarily. Some wrathful deities lead and pull from the nose of the Matrika, and some wrathful deities hold hammers, swords, and battle axes and chase after them. Visualize this, and when the practice reaches a certain level, begin to engage in activities. When the number of recitations reaches a million, it is used for activities. At the time of the activity, even if the number of recitations reaches a thousand, the charnel ground will not disappear. Perform a fire offering in the manner of empowerment, using the mantra of urging and the mantra of expulsion. After the fire offering is completed, hide it under the doorway. After that, visualize sending it to the land of Yama, the King of the South. This is the instruction for transferring the place. Then, when the mantra is effective, those substances should be taken back. This is the instruction for expulsion. Then, to show that there are inconceivable benefits, as stated in the scriptures: "However many inconceivable benefits there are, however many thoughts of beings there are, however many methods of taming there are, the inconceivable benefits are fully displayed." The activities of the Buddha's body, speech, and mind are inconceivable, and the activities performed are also to tame the inconceivable thoughts of the six realms of beings. The activities of the Buddha's body, speech, and mind are an inconceivable manifestation. Then, to show that all these manifested activities are naturally accomplished in the true state, as stated in the scriptures: "From the state of equality's dharmadhatu, the differences of activities are beyond calculation, and they are naturally accomplished in the state of non-action." To show that the dharmadhatu of equality is non-dual, like the initial vow.
Chinese
显示了部分内容。首先，“如所有誓言一样”是指：在首次灌顶时，如何像誓言一样，咒语要恒常不断，本尊的身像手印要恒常具备，这是共通和不共通成就生起之因，因此要通过身语意三门，恒常稳固地受持这些咒语和手印，不离不弃，这是语之萨玛雅所阐述的。这是语之誓言。然后，为了显示意之誓言，说了“外密四种和内密四种”等。所谓外密四种和内密四种是：坛城的真如，本尊的真如，手印的体性，这些是外密四种。内密四种是：大乐轮，受用轮，法轮，化身轮这四种。又说“适合保密”，是指：以四喜来印证，修持甚深智慧的适合保密之处。不要对他人说这样的话，上师所守护的秘密口诀和果，和其他人是这样的。不要传给低劣的法器，这是意之萨玛雅。像这样，身语意的誓言，在三界坏灭之前都是要守护的。总的来说，萨玛雅就是金刚。如果这些誓言损坏了，根本誓言就损坏了，会失去如来种性。这是损坏的过患。然后，要显示其他誓言损坏的瑜伽士的过患，因此说了“说出损坏的过患是说不完的”。如果其他人身语意的誓言损坏了，说出他的过患是说不完的，因为这是根本誓言的损坏，所以安住于誓言的瑜伽士，和损坏誓言的人，一刹那，一瞬间都不要交谈。如果交谈会有什么过患呢？为了显示这个，说了“说了会损坏果”。说了就会使自己根本誓言损坏
English
A portion is shown. First, "like all vows" means: at the time of the first empowerment, how, like a vow, the mantras should be constant and continuous, and the deity's body and mudras should be constantly present, which is the cause of the arising of both common and uncommon accomplishments. Therefore, through the three doors of body, speech, and mind, these mantras and mudras should be constantly and firmly held, without separation. This is what is explained in the Samaya of Speech. This is the vow of speech. Then, in order to show the vow of mind, it is said, "The four outer secrets and the four inner secrets," etc. The so-called four outer secrets and four inner secrets are: the suchness of the mandala, the suchness of the deity, and the nature of the mudras, these are the four outer secrets. The four inner secrets are: the wheel of great bliss, the wheel of enjoyment, the wheel of dharma, and the wheel of emanation. It is also said, "Suitable for secrecy," which refers to the secret places suitable for practicing profound wisdom, sealed with the four joys. Do not speak of such things to others, the secret instructions and fruits guarded by the guru, and others, are like this. Do not transmit them to inferior vessels, this is the Samaya of Mind. Like this, the vows of body, speech, and mind, should be guarded until the destruction of the three realms. In general, Samaya is Vajra. If these vows are broken, the root vow is broken, and the Tathagata lineage will be lost. This is the fault of breaking the vows. Then, to show the faults of the yogi who has broken the vows of others, it is said, "It is impossible to express the faults of breaking the vows." If others break the vows of body, speech, and mind, it is impossible to express their faults, because this is the breaking of the root vow, so the yogi who abides in the vow, and the one who has broken the vow, should not speak to each other for even a moment. If they speak, what fault will there be? To show this, it is said, "Speaking will destroy the fruit." Speaking will cause one's own root vow to be broken.
Chinese
转为。然后，为了显示支分的誓言，以“贪欲、嗔恨、愚痴”等来显示。所谓“贪欲、嗔恨、愚痴，我慢、嫉妒大者，乃五部如来之自性”者，贪欲是欲求且执着，舍弃它则不能解脱。贪欲的体性是，欲求无二之智慧，且执着于法性而完全清净，以无量光之自性故不舍弃。嗔恨是嗔恨他人者，舍弃它则不能解脱，嗔恨的体性是，嗔恨颠倒之烦恼且令其消失，故嗔恨完全清净，以不动之自性故不舍弃。愚痴是不知且无觉受者，舍弃它则不能解脱，愚痴的体性是，不生起任何颠倒之分别，且超越并远离知与言说，故愚痴完全清净，以毗卢遮那佛之自性故不舍弃。我慢是不如理而语者，舍弃它也不能解脱，我慢的体性是，安住于法性无二之义，且于颠倒之义不生烦恼故我慢，我慢完全清净，以宝生佛之自性故不舍弃。嫉妒是嫉妒他人之功德，舍弃它则不能解脱，嫉妒的体性是，法界远离戏论之八边，故无戏论而嫉妒，嫉妒完全清净故不被鬼神所食而成就之自性故不舍弃，因此说“大”，小者完全是白色。此乃不舍弃之五誓言。然后，为了显示不应抛弃之誓言，所谓“大肉、粪、尿、精、血，乃增上之因，甘露、香，不可抛弃，萨玛雅 吽”者，大肉与粪便，尿液与精液，以及血液五者，以分别念故是不净的，以及等等，甘露是为了遣除彼等，所谓清净之因乃真实甘露者，大肉等五者，乃本来自性清净之五智慧的实物，彼等以分别念之魔而食。