Chinese
所有一切都要认知为身语意。 第二，行续也有如是三种。共同和特殊的誓言与事部相符。额外的誓言是：认知所有事物之法为四种姓。也就是，处所是身之种姓，处所之有者是意之种姓，所有行为是功德之种姓，所有作者都归纳为事业之种姓或明智，安住于成办四种姓之义。 第三，瑜伽续也有如是三种。外在誓言与前相同。特殊的誓言宣说了七种：不舍弃三宝，不舍弃菩提心，不舍弃真言和手印，不舍弃本尊，顶戴上师，恭敬和怜悯金刚兄弟，不泄露秘密。第三，额外的誓言是五种姓的誓言。也就是，身语意三种誓言如前行续的章节一样。对于宝生部，布施四种无畏慈爱，即佛法和财物。对于业部，具有一切律仪，尽力依赖所有供养之业。安住于如是誓言，要知道五蕴、五大、五毒、五境、五根、五色和五方一切都是五种姓的自性。这些是按照导师极喜金刚的誓言界中所说而书写的。此外，从其他地方来说，外续三部各自宣说了十四条根本堕罪的差别等等，在续部中有着各种各样的分类和归纳。 通过具备如是誓言，外续三部以各自的道证得菩提，承诺成办利益有情之事。第二，即使承诺不违越如是外续三部的誓言，但如果誓言的任何一个类别，没有如所承诺般如法守护，即使是细微的过失也会沾染，因此难以成就。因为，除非了悟到所有行为都显现为智慧的游舞，而没有损减和过失的意义，否则在分别念的境地中，不产生哪怕是细微的过失也是困难的。像那样
English
All things should be known as body, speech, and mind. Second, the conduct tantra also has three aspects like that. The common and special samayas are in accordance with the Kriya Tantra. The additional samaya is: to know all phenomena of things as the four families of deities. That is, the place is the family of the body, the possessor of the place is the family of the mind, all actions are the family of qualities, and all agents are gathered into the family of activities or awareness, and abide in the meaning of accomplishing the four families. Third, the Yoga Tantra also has three aspects like that. The outer samaya is the same as before. The special samaya is taught in seven aspects: not abandoning the Three Jewels, not abandoning the mind of enlightenment, not abandoning mantras and mudras, not abandoning the yidam deity, holding the lama at the crown of the head, respecting and being compassionate to vajra brothers, and not divulging secret matters. Third, the additional samaya is the samaya of the five families. That is, the samaya of the three, body, speech, and mind, is like the previous section of the Kriya Tantra. For the Ratna family, giving the four fearlessness, love, dharma and wealth. For the Karma family, possessing all vows, and relying on all offering activities as much as possible. By abiding in such samayas, one should know that all five aggregates, five elements, five poisons, five objects, five senses, five colors, and five directions are all the nature of the five families. These are written as taught from the expanse of the samayas of the teacher Garab Dorje. Furthermore, from other sources, the three outer tantras each teach the divisions of the fourteen root downfalls, and so on, and there are various divisions and collections taught in the tantra systems. Through the gate of possessing such samayas, the three outer tantras accomplish enlightenment through their own paths, and promise to accomplish the benefit of beings. Second, even if one promises not to violate such samayas of the three outer tantras, if any category of samaya is not properly protected as promised, even a subtle fault will be stained, and therefore it will be difficult to accomplish. Because, unless one realizes that all actions arise as the play of wisdom, and there is no meaning of degeneration and fault, it is difficult to not generate even a subtle fault in the realm of conceptualization. Like that
Chinese
如果不能像之前那样完成，即使再次忏悔也无法完全消除。如《深奥究竟》中所说：“即使按照仪轨完成了圆满和忏悔的仪轨，瑜伽的见解退失也无法弥补。”就像这样，仅仅是不用感受异熟果报，对于如实证悟心性自生智慧的障碍也不会消除，因此获得果位会拖延很久，就像大成就者德洛巴的传记一样。因此，由于没有守护誓言的自性，与觉悟心普作王我长期相遇的缘分也没有了，变得遥远，并且具有从真实意义上退失的过患。第四，对内外两类（持明者）的守护界限进行破斥，分为两部分：总的宣说和详细的解释。第一部分是：以“嗟”这个词，以及对心勇士金刚等眷属的呼唤，导师法身向自己的眷属宣说了誓言的类别，即：将自己的身语意与诸佛的身语意金刚秘密三者无二无别地修持，大小乘两种誓言，总的来说就是根本的身语意三誓言，以及支分的五五二十五誓言。这就是对内外两类誓言的总的宣说。第二，详细解释分为两部分：根本誓言和支分誓言。第一部分分为两部分：引用教证和破斥它。第一部分是：关于内外两种密咒的誓言，有共同的、特殊的和更特殊的誓言三种。第一种是外续部以下共同守护的事项。特殊的誓言分为根本誓言和支分誓言两种。第一种根本誓言三种，归纳为身语意三誓言。进一步区分，如云：“大瑜伽的守护界限是，守护根本的三种誓言和二十五种支分誓言。”如是，身体观想为本尊身是身誓言，语念诵心咒是语誓言，意安住于三摩地是意誓言，这三种是三种形态。其中，特别是按照摩诃瑜伽，在幻化部中宣说了五种根本誓言，也就是对上师和道友恭敬
English
If it cannot be accomplished as before, even if confessed again, it cannot be completely eliminated. As it is said in "Profound Completion": "Even if the fulfillment and confession rituals are performed according to the scriptures, the degeneration of the yogic view cannot be compensated." Just like that, merely not having to experience the ripening results, the faults that obscure the realization of the mind's own natural wisdom will not be eliminated, therefore obtaining the result will be delayed for a long time, just like the biography of the great accomplished Tilopa. Therefore, due to the nature of not being able to keep the vows, the opportunity to meet the mind of enlightenment, the all-creating king, me, for a long time is also gone, becoming distant, and possessing the fault of degenerating from the true meaning. Fourth, refuting the protective boundaries of the two inner and outer (Vidyadharas), it is divided into two parts: a general statement and a detailed explanation. The first part is: With the word "Kye," and the calling to the retinue such as the mind-hero Vajra, the teacher, the Dharmakaya, proclaimed the categories of vows to his retinue, namely: practicing one's own body, speech, and mind as inseparable from the body, speech, and mind Vajra secrets of the Buddhas, the vows of both Maha and Anu, in summary, are the three root vows of body, speech, and mind, and the twenty-five branch vows of five each. This is the general statement of the vows of the two inner and outer categories. Second, the detailed explanation is divided into two parts: the root vows and the branch vows. The first part is divided into two parts: quoting scriptures and refuting it. The first part is: Regarding the vows of the two inner and outer Mantras, there are three types: common, special, and more special vows. The first type is the items to be protected in common by the outer tantras and below. The special vows are divided into two types: root vows and branch vows. The first type, the three root vows, are summarized into the three vows of body, speech, and mind. Further distinguishing, as it is said: "The protective boundaries of Mahayoga are: protecting the three root vows and the twenty-five branch vows." Thus, visualizing the body as the deity's body is the body vow, reciting the mantra is the speech vow, and the mind abiding in Samadhi is the mind vow, these three are three forms. Among them, especially according to Mahayoga, in the Mayajala, five root vows are proclaimed, which are respecting the guru and fellow practitioners.
Chinese
勿断咒印传承，不舍无上及守护秘密乃心之誓言，或由一切智者，不舍上师亦以身恭敬，语以赞颂，心以敬重，如是亦说及其他身语意之分，无论如何皆集于身语意三誓言，若于阿努瑜伽中分判，则有根本决定之四誓言，共同之二十八，殊胜之四，苦行之二十三，修持之二十，行持恒常之四，舍弃五魔，摧伏四敌，自性见之誓言等，虽说九种名目，然此处摄于共同誓言二十八中，根本誓言即与玛哈瑜伽一同显示身语意金刚之三誓言。殊胜誓言乃说恒常安住于证悟之义，谓恒常安住于誓言之界中殊胜之义。另有如不毁坏猛兽王之座等二十三种。第二，如是下部二续之根本誓言亦异于无作大圆满之义，如是身之誓言中，身观为本尊之身，然身亦为执着之分别所缚，语则念诵及宣说明晰三摩地之语，然语宣说之戏论未得寂灭，意之门中，执持明相，如本尊之三摩地及光芒放收，成办二利之所缘等，以是安住于勤作之道的缘故，一切誓言之根本，于取舍皆不分别，故以具足不护之誓言，原始守护大之定解的无作宽坦之乐而不得。二、支分誓言有二，即教法与解说。第一，谓如是之上文所说根本誓言，为守护之方便或助伴，支分誓言分为五五类，安立二十五者，即如是。第二有五，谓以圣教言说而以遮遣了知
English
Do not cut off the lineage of mantra seals, do not abandon the unsurpassed, and guarding secrets is the vow of the heart, or by the all-knowing great ones. Not abandoning the guru is also to respect with the body, praise with speech, and revere with the mind. Likewise, it is said that others also have aspects of body, speech, and mind. In any case, all are gathered into the three vows of body, speech, and mind. If further divided in Anu Yoga, there are the four vows of essential meaning, the twenty-eight common ones, the four special ones, the twenty-three of ascetic practice, the twenty of accomplishment, the four of constant conduct, abandoning the five demons, subduing the four enemies, and the vow of seeing the nature, etc. Although nine categories are mentioned, here they are condensed into the twenty-eight common vows. The root vows are shown to be the same as the three vajra vows of body, speech, and mind together with Maha Yoga. The special vows are said to be those that constantly abide in the meaning of realization, saying, "Constantly abide in the special meaning within the realm of vows." Furthermore, there are twenty-three, such as not destroying the throne of the king of wild beasts. Secondly, the root vows of the two lower tantras are also different from the meaning of effortless Great Perfection. Thus, in the vow of the body, the body is contemplated as the body of the deity, but the body is also bound by the thought of attachment. With speech, mantras are recited and words clarifying samadhi are spoken, but the elaboration of verbal expression is not pacified. Through the door of the mind, holding the characteristics of conceptual thought, such as the samadhi of the deity and the aims of accomplishing the two benefits through the radiating and gathering of light, one abides on the path of effortful practice. Therefore, the root of all vows is not to discriminate in what to accept or reject, and thus, it is said that the effortless, vast bliss that possesses the confidence of the great, original protection of the vow that needs no guarding cannot be attained. Secondly, there are two types of branch vows: the teachings and the explanations. The first is that the branch vows, which are the means or aids for guarding the root vows mentioned above, are divided into five categories of five, establishing twenty-five, which are as follows. The second has five, which are to be understood by refuting through scriptural statements.
Chinese
并且，阐述了通过提出观点并反驳来进行实践，通过陈述承诺并反驳来接受，通过陈述观点并反驳而不舍弃，通过解释类别并反驳来确立的五种誓言。第一，关于首先以深刻智慧认知为本尊自性的五种誓言是：色等五蕴、地等五大种、眼耳等五种识、以及它们的所依五根、色声等五境，以及从等等孔穴中产生的五种颜色，这些原本就是五部、五智的体性，因此应认知为本尊和坛城的自性。虽然内续下部二者如此认为，但实际上一切都是觉性菩提心的自性，因此能知和所知没有差别的甚深实相，即使通过那条道路也未能见到，这样宣说了。第二，以巧妙方便来实践的五种誓言是：饮酒和合修，不予取，行不净行，说妄语这五种，是通过善巧方便来实践的。如此陈述观点。在此，从誓言的范围来看，“饮酒、和合、不予取和妄语，粗语变义如经行持”，如同这样，说是说粗语或者某些经中说是说绮语，无论哪种，这里说的是行不净行，似乎是文字错误，但应加以考察。对那进行反驳是，内续下部二者认为，如果那五种应行持的没有如经行持，则视为誓言违犯，并带着取舍勤作的分别念来行持，那也与无分别平等性的自性相违，因此与如实之义不符，这样宣说了。第三，关于不舍弃并接受四成就和三是之自性的五种誓言是：大便为佛部，法界智；小便为业部，成所作智；从等等来源，粪便为宝生部，平等性智；血为莲花部，妙观察智；白菩提心为金刚部，大圆镜智，这五种誓言物是五部佛的五种体性和五种智