Chinese
如果违反，自己的相续就会堕落，因此以“大誓言”的词义来表示。如珍宝积聚经中说：菩提心性清净义，住与不住差别中，分别念及自相续，誓言如是勇士说。第七是，从“守护一”到“成为有意义”之间所说。必定要证悟法性，即如是之义，守护无偏大平等之誓言，没有任何超越或退失意义之处，因此，即使守护界限的誓言三昧耶全部像破损一样，一切也都会守护其意义，因此，这个远离过患的清净大誓言，对于上面所说的异生凡夫乃至阿努瑜伽以下，所有各乘的守护界限，都不能违背，这是以斗量的方式来圆满。如同国王与臣民一样，以这种方式接受所有乘的守护，并且本体清净。然而，所有这些都证悟了大清净者唯一的自性所扩展的意义的自性，并确信无疑，从而使意义不改变，不衰退。这在三律仪的教证中也有提及。第三是，从“朋友们”到“完全清净地讨论”之间所说。朋友们，要知道那些是不可超越的自性。如是，对所听闻的清净之法完全清净地讨论，从而显示誓言的本体。第四有三：略说、广说、总结。第一是，从“喂，朋友”到“称为清净种姓”之间所说。喂，朋友们！这样称呼后，所显示的见解和誓言，那么在这里，什么是甚深秘密的自利行为的自性呢？例如，从最初的业者开始，身体、语言和意三门的行为，完全清净，没有被三种过失所染污，从而圆满究竟，那就是大乘的稀有行为。因为是圣者进入道的清净行为，所以不是恶劣种姓的低下行为。
English
If violated, one's own lineage will fall, therefore, it is indicated by the definition of "great samaya". As it is said in the Jewel Heap Sutra: The meaning of pure Bodhicitta nature, In the difference between abiding and not abiding, Discriminatory thoughts and one's own lineage, The hero speaks of as samaya. The seventh is, from "By guarding one" to "become meaningful" is taught. It is necessary to realize the meaning of suchness, the nature of reality, and by guarding the samaya of impartial great equality, there is no transgression or deterioration of meaning. Therefore, even if all the samayas of the guarded boundaries are like broken ones, everything will be guarded in meaning. Therefore, this great pure samaya, free from faults, should not contradict the guarding boundaries of all the vehicles from the ordinary person mentioned above to Anu Yoga and below, which is complete in the manner of measuring with a container. Like a king and his subjects, in this way, accepting the guarding of all vehicles and becoming pure in essence. However, all of these realize the nature of the meaning expanded by the one nature of the Great Pure One, and are convinced, so that the meaning does not change and does not decline. This is also mentioned in the teachings of the Three Vows. The third is, from "Friends" to "completely purified discussion" is taught. Friends, know that those are the natures that cannot be transcended. Thus, the heard pure Dharma is completely purified and discussed, thereby showing the essence of the samaya. The fourth has three parts: brief explanation, detailed explanation, and conclusion. The first is, from "Hey, friends" to "called pure lineage" is taught. Hey, friends! After calling out in this way, the view and samaya that are shown, then here, what is the nature of the most secret self-benefiting conduct? For example, from the very first practitioner, the actions of the three doors of body, speech, and mind are completely purified, without being defiled by the three faults, thereby perfecting and completing them. That is the rare conduct of the Great Vehicle. Because it is the pure conduct of a noble person entering the path, it is not the inferior conduct of an evil lineage.
Chinese
诶！因为经书中说“大乘的传承者”，所以示现胜者普贤说“是密咒殊胜种姓的行为”，这样教导。第二，有三：身体的行为，语言的行为，心意的行为的阐述。第一，有两个：总的阐述金刚身的行为，分别的阐述。第一是：从“金刚身”到“如何安乐结合”之间阐述，因为从各自的三个门阐述行为。特别是五地以下的处所，大乘瑜伽行者与真实义不分离，进入密咒金刚之门的殊胜者们的身体行为是如何行持的呢？因为解脱不是像欲界色界和无色界那样，用一半一半的词句变成意义和行为，不缘于对境而特意造作，在平等的状态中没有我到达高处，因为变成了事情的本质，所以身体不改变仪态或者不作改变，一切法都是心性的法性，我也是，身体、心意和行为的事业以及朋友们，任何二二全部舍弃而变成唯一，所以在寂静的处所独自安住，然后不用一半一半的词句来结合意义和行为，毫无犹豫地像大象的姿态一样，如实地不作改变，没有害怕而具有很大的谨慎，同样身体的行为没有造作虚假，心自然如实地安住，在任何地方安住，也在证悟的状态中具有意义地恒常安住，不厌倦寂静，不像飞鸟一样安住，没有不确定的过失，那么对它有贪执吗？因为安住于意义并具有意义，所以要知道对于恒常安住的寂静处所也不执着，不要对境的处所特别贪恋，行走、睡眠、坐着和享受的四种行为中，无论如何与什么相应地安住，也要身体没有特意造作，不造作如实地自然安住，任何衣服装饰的样子，不被寒冷和炎热所困扰
English
E! Because it is said in the scriptures, "The successor of the Mahayana," therefore, the Victorious Samantabhadra shows and teaches, "It is the conduct of the noble lineage of secret mantras." Secondly, there are three: the conduct of body, the conduct of speech, and the explanation of the conduct of mind. First, there are two: a general explanation of the conduct of the Vajra body, and a specific explanation. The first is: from "Vajra body" to "How to combine blissfully" is explained, because the conduct of the three doors is explained separately. In particular, the place below the fifth ground, the Mahayana yogi is inseparable from the true meaning, so how do the noble ones who have entered the gate of the secret mantra Vajra behave in their bodily conduct? Because liberation is not like the desire realm, the form realm, and the formless realm, it becomes meaning and action with half and half sentences, and it is not deliberately created by focusing on the object. In the state of equality, there is no self reaching a high place, because it has become the essence of the matter, so the body does not change its demeanor or does not make changes, and all dharmas are the nature of mind. I am also, body, mind, and the actions of deeds and friends, any two by two are all abandoned and become one, so live alone in a quiet place, and then do not use half and half sentences to combine meaning and action, without hesitation, like the posture of an elephant, truthfully without making changes, without fear and with great caution, similarly, the behavior of the body is not artificial or false, and the mind naturally and truthfully abides. Wherever you abide, you also abide constantly in the state of realization with meaning, without being tired of solitude, not abiding like a flying bird, without the fault of uncertainty, so is there attachment to it? Because it abides in meaning and has meaning, know that you are not attached to the solitary place where you always abide, and do not be particularly greedy for the place of the object. In the four behaviors of walking, sleeping, sitting, and enjoying, no matter how you abide in accordance with what, the body should not be deliberately made, but naturally and truthfully abide. Whatever the appearance of clothes and ornaments, not troubled by cold and heat
Chinese
为了不危害身心，除了保护免受损害的因缘之外，不要为了更好更美的装饰而进行改造。无论在何处，都要按照身体舒适的方式，以宽容的心态与身体相适应，使其具有意义。初学者不仅要为自己的利益而行事，即使完全沉浸于此，为了他人也不应超越九种身行。第二部分有四点：展示不改变行为；解释不改变食物；展示限制的方式；解释不改变住所。第一点是从“金刚咒”到“真实者安住”之间所展示的内容。同样，金刚乘秘密咒的身之行为的领域是：一般来说，是无为瑜伽的修行道者；特别地，最终是安住于最终道大自在的瑜伽、任运成就的瑜伽和空性广大证悟的瑜伽，因为没有任何行为可以强迫，所以不建造佛塔，不阅读经卷等等九种行为都不应做。另一种方式是，具有大智慧者不改变实相，证悟自解脱无为的意义后，所有修持平等性的瑜伽士在安住于禅定时，不应特意从事建造佛塔等工作，也不应阅读或背诵经卷，不应从事绘画佛像和坛城等创作形象的工作。同样，因为努力会导致从意义上分心，所以不结手印，念诵咒语会遮蔽禅定。瑜伽士不应对任何人进行身体的顶礼，因为大修行者的手很重。如果害怕违规行为，可以在顶礼之处的头顶上观想神或上师安住，然后进行顶礼。不应为了获得各种财物和受到大众的尊敬而观看，也不是为了追求世间的利益，也不是为了渴望名声而使用，这九种行为就是这样。这样做的必要性是：为什么要做这些呢？因为初学者和具有相和标志的瑜伽士，如果身体稳固，那么心
English
In order not to endanger body and mind, apart from the causes that protect from harm, one should not modify for the sake of better and more beautiful adornment. Wherever one is, one should adapt to the body in a relaxed manner, according to how the body is comfortable, so that it is meaningful. Beginners should not only act for their own benefit, but even if they are completely immersed in it, they should not exceed the nine bodily actions for the sake of others. The second part has four points: showing not to change actions; explaining not to change food; showing the manner of restriction; explaining not to change residence. The first point is what is shown from "Vajra Mantra" to "the Real dwells." Likewise, the field of activity of the body of the Vajrayana secret mantra is: generally, it is the yogin on the path of meditation of non-action; in particular, it is ultimately the yoga of the great self of the final path, the yoga of spontaneous accomplishment, and the yoga of vast realization of emptiness, because no action can be forced, so one should not build stupas, not read scriptures, etc., these nine actions should not be done. In another way, great intelligent ones do not change the reality, and after realizing the meaning of self-liberation without action, all yogis who practice equality should not intentionally engage in building stupas, etc., while abiding in samadhi, nor should they read or recite scriptures, nor should they engage in the work of creating images such as painting Buddha images and mandalas. Likewise, because effort will distract from the meaning, one should not make hand mudras, and reciting mantras will obscure the samadhi. The yogi should not prostrate to anyone with the body, because the hands of a great practitioner are heavy. If one is afraid of transgression, one can visualize the deity or guru abiding on the crown of the head where one prostrates, and then prostrate. One should not look for the sake of obtaining various wealth and being respected by the masses, nor is it for the sake of pursuing worldly benefits, nor is it used for the sake of desiring fame, these are the nine actions. The necessity of doing so is: why do these things? Because for beginners and yogis with signs and marks, if the body is stable, then the mind
Chinese
如果心能坚定，就能变成禅定的力量。六种散乱中，只有外在的散乱，而且是禅定的最大敌人，因为三门会从意义上散乱，如果确定了这个理由，心就不会趋向意义相同，不会接近它，而是会远离意义，所以这个身体要不加修饰地自然安住。这些也变成了身行，总共有十八种。第二，从“瑜伽确定”到“完全不净”之间所说的是：大乘的瑜伽士，确定是密宗的种姓，具有证悟的把握，想要修行的禅定者，修持身语意的金刚，作为秘密真言功德生起之处的食物行为，也是为了身体的摄持或执持和滋养的所依，自己有什么，与过去的福德相应，有什么用具，有什么样的资财，除此之外，不要因为贪恋美味等味道而为了食物的缘故特意去寻求和修持。哪里是为了身体的温暖增长，希望变得强壮和产生体验而吃和寻找食物呢？不是的。因为心与不可思议的意义不分离，所以食物不要特意去修饰，舍弃虚伪，如实地、自然地食用。不要为了生存的食物而贪恋和执着，用各种各样的烹调方法去修饰和改变。对于食物中的美味不贪恋，对于不美味也不排斥，不要取舍，要无取无舍。像别人供养食物一样，自己明明有食物，却更加贪恋地去接受是不对的，也不要依靠乞讨和乞食来生活。为什么呢？理由是不会为了自己、他人、两者和佛法的缘故，因为如果对乞讨不高兴，产生散乱，就不会为了自己的缘故；如果因为这个缘故，在他人心中产生贪恋和嗔恨，就不会为了他的缘故，所以远离二者，就叫做生活完全不净。这样七种也是因为根本的缘故而成为身体
English
If the mind is stable, it will become the power of Samadhi. Among the six distractions, only the external distraction is the greatest enemy of Samadhi, because the three doors will be distracted from the meaning. If this reason is determined, the mind will not tend to the same meaning, will not be close to it, but will be far away from the meaning, so this body should be naturally settled without modification. These also become bodily actions, totaling eighteen kinds. Secondly, what is stated from "Yoga is certain" to "completely impure" is: The yogi of the Mahayana, who is determined to be of the Tantric lineage, has the confidence of realization, and the meditator who wants to practice, practices the Vajra of body, speech, and mind, and the food behavior that becomes the source of the merits of secret mantras, is also for the sake of the body's support or holding and nourishment. Whatever I have, in accordance with the past merits, whatever utensils I have, and whatever wealth I have, apart from that, do not deliberately seek and practice for the sake of food because of attachment to delicious tastes, etc. Where is it to eat and seek food for the sake of increasing the body's warmth, hoping to become strong and generate experience? No. Because the mind is not separated from the inconceivable meaning, the food should not be deliberately decorated, abandoning hypocrisy, and eating it as it is, naturally. Do not be greedy and attached to the food of life, and do not decorate and change it with various cooking methods. Do not be greedy for delicious tastes in food, and do not reject unpalatable ones, do not accept or reject, but be without acceptance or rejection. It is not right to accept with more greed when others offer food, even though you have food yourself, and you should not live by begging and begging for food. Why? The reason is that it will not be for the sake of oneself, others, both, and the Dharma, because if one is unhappy with begging and distraction arises, it will not be for one's own sake; if greed and hatred arise in the minds of others because of this reason, it will not be for his sake, so being away from both is called completely impure life. In this way, the seven are also because of the fundamental reason that they become the body.