English
Taking refuge in the Guru and the Three Jewels, etc., because of the merit of having the Buddha's teachings as the foundation of the vast and profound ocean, one should abide in the two states of aspiration and practice of Bodhicitta. The fault of not guarding is also like the Pratimoksha precepts, which lead to falling into the lower realms, and the merits are also lost. If the seed of Bodhi is separated from the generation of Bodhicitta, even if other meritorious causes and conditions are complete, the path of realization of the sprout and the fruit of Buddhahood will be interrupted, and there is this fault. Therefore, in any case, one should abide in the three vows, this is the instruction. Then, the Mantras that hold the lineage of the Buddha are divided into the three outer Tantras, the inner Mahayoga, and the Anuyoga. Mainly performing body and speech actions, mainly performing inner yoga, and believing that both action and meditation can be accomplished. Through action, the essence of the object to be protected is the etymological definition, the classification of names. The method of guarding without regression, the fault of not guarding, the merits of guarding, etc., all abide in the multitude of sounds. The ultimate pure wisdom, in the relative truth, manifests as the Buddha's body, the lotus speech, the vajra mind, the three doors of high, gentle, and fierce, and the three poisons, etc. Holding them firmly and regarding them as the three types of wisdom's observation. If the two Bodhisattvas contradict this, they will violate the vows. Therefore, the object to be protected by the three doors is what is said in the Tantras. The two types of ultimate and relative Bodhicitta are the supreme meaning. Yes. To this, if wisdom abides, if it contradicts this, if it is burned by the nature of conceptual thought, then that is the vow. Essence, faults, and merits, are expressed through the door as definite words. The common vows of the Buddhas, the special vows of the Kriya Tantra, and the supreme vows of the Yoga Tantra, there are three types in total. From the two types of transgressions that possess self-nature, those who enter the door of the Buddha's teachings should be prevented by the common vows. The special vows have five sets, totaling twenty-three, which are the thirteen root vows spoken of in the Secret General Tantra. Three of them are: to have firm faith in the Three Jewels; Always inseparable from the Mahamudra, the mantra of the Yidam, and the secret mantra mandala.
Chinese
对上师之神特别有信心，二是信仰，三是依止具誓言之上师和友好的道友，四是恭敬，五是慈爱。为了不憎恨诸神而恭敬，应断除不净之污垢，此乃第六。观想本尊智慧勇识，无有垢染，以清净之心按时供养，此乃第七。不依止邪见罪恶外道之导师和他宗之论典，此乃第八。对于一切有情，慈悲之绳索恒常不断，此乃第九。或者加上前面所说的，清净，食用，穿戴，时节，所依，咒语。安住于六种行持，欢喜于乘，以精勤念诵而努力积累福德，此乃第十。主要安住于精勤修持密咒之念诵，此乃第十一。舍弃无誓言者，不施予咒语手印，此乃第十二。守护传承之义，以观察而由我证悟，此乃第十三。༈ 殊胜之誓言，乃以事物之实相三族为主。菩提心即是金刚，智慧铃即是语。如是二者之手印。与诸佛平等之上师，以及二者之心，依止并安住于金刚部。宣说外内密三种乘，即外内之二支。语为莲花部之种姓，故而依止正法。四是受持三宝，安住于三律仪。身乃如来部之修法。无论安住于何种三族，高者为身，柔和者为语，粗暴者为意，以及内在之事物，门为身（藏文ཀཱ་，梵文天城体ka，梵文罗马拟音ka，汉语字面意思：ka），语（藏文ཝཱ་，梵文天城体va，梵文罗马拟音va，汉语字面意思：va），意（藏文ཙི་，梵文天城体ci，梵文罗马拟音ci，汉语字面意思：ci）三者。烦恼三毒之身痴，语贪，意嗔之种姓，应知安住于此。༈ 守护誓言之方法，乃安住于不违背意义。此处仅略说身之要点，守护之方法支分广大。以及如我之论典般守护所制定的，安住于誓言。༈ 未守护之过患与守护之功德，与因乘之律仪相符。此外，违背诸佛之教言，乃金刚地狱之针。
English
Especially have faith in the deity of the guru, secondly, have faith, and thirdly, rely on the guru who has vows and friendly Dharma brothers, fourthly, be respectful, and fifthly, be loving. In order to be respectful without hating the deities, one should abandon unclean stains, this is the sixth. Meditate on the wisdom deity as the lord, without defilement, offer with purity at regular intervals, this is the seventh. Do not rely on the teachers of heretical and sinful non-Buddhists and the scriptures of other religions, this is the eighth. For all sentient beings, the rope of compassion should always be continuous, this is the ninth. Or add what was said before: purity, eating, wearing, seasons, support, mantra. Abiding in six practices, rejoicing in the vehicle, diligently accumulating merit through diligent recitation, this is the tenth. Mainly abide in diligently practicing the recitation of secret mantras, this is the eleventh. Abandon those without vows, do not give mantras and mudras, this is the twelfth. Protect the meaning of the lineage, and I will realize it through observation, this is the thirteenth. ༈ The special vows are based on the three families of the reality of things. Bodhicitta is Vajra, and the bell of wisdom is called speech. Such are the mudras of the two. The guru who is equal to all Buddhas, and the hearts of the two, rely on and abide in the Vajra family. Proclaiming the three vehicles of outer, inner, and secret, that is, the two branches of outer and inner. Speech is of the Lotus family, therefore rely on the Dharma. Fourthly, take refuge in the Three Jewels and abide in the three vows. The body is the practice of the Tathagata family. No matter which of the three families one abides in, the highest is the body, the gentle is the speech, the harsh is the mind, and the inner things, the doors are body (Tibetan: ཀཱ་, Sanskrit Devanagari: ka, Sanskrit Romanization: ka, Chinese literal meaning: ka), speech (Tibetan: ཝཱ་, Sanskrit Devanagari: va, Sanskrit Romanization: va, Chinese literal meaning: va), mind (Tibetan: ཙི་, Sanskrit Devanagari: ci, Sanskrit Romanization: ci, Chinese literal meaning: ci). The three poisons of affliction are the family of body ignorance, speech desire, and mind anger, one should know to abide in this. ༈ The method of guarding the vows is to abide without contradicting the meaning. Here, only the main points of the body are briefly mentioned, and the methods of guarding are extensive. And abide in the vows by guarding what is prescribed like my own treatise. ༈ The faults of not guarding and the merits of guarding are in accordance with the discipline of the cause vehicle. Furthermore, violating the teachings of the Buddhas is the needle of the Vajra hell.
English
Having fallen, one experiences the ripening result of suffering that is difficult to bear. ༈ The qualities that counteract this fault are superior to those below. If one abides by the intention and conduct of the Sugata, it is spontaneously accomplished without effort. It is said in the tantras that even the Victorious Ones cannot express the limit of the qualities. ༈ The vows for accomplishing the result by the power of the two, Kriya and Yoga, are also. The five, such as essence, and the divisions, also accord with the common and special vows, following the actions of Kriya. ༈ The additional vow is that all things abide as the four families of deities. That is, for the five families, the object is the body, and the self is the object-possessing mind or activity, the quality itself, and the agent of action. Having gathered into any one, accomplishing the four deity families is the principle of Yoga. ༈ The nature of the protective vow of the Yoga principle is also. Following the actions of Kriya, it is held sacred in relation to the nature of the five deity families. ༈ The definitive words of the meaning of the name of the vow also accord, that is, the nature is the same. ༈ The common vow is the meaning to be protected by all Buddhas. ༈ The special vow appears to be taught as seven. That is: The Three Jewels are never abandoned. At all times, the mind of Bodhi. The essence is mantra and mudra. The deity and the lama are the same. The vows of vajra siblings and not divulging secrets are also taught separately. Not abandoning the Three and the mind of Bodhi, and mantra. The essence and the great mudra, the deity of the heart. Respect and compassion for the lama and vajra siblings. Not proclaiming the secret meaning to others. ༈ The additional vow is abiding in the meaning of reality, that is, abiding in the five deity families, in the Glorious Vajra Peak, fourteen root downfalls are taught. After the three, Kriya and Vajra Lotus, for the Ratna family. Generosity, love, fearlessness, and Dharma, the four should be generously given to satisfy, giving three or six times each day, with four limbs. For the Karma family, all vows are fully possessed and complete, which are: To accomplish the benefit of all sentient beings, And to do whatever is possible for the works of offering. Thus, two limbs. Especially, the works of offering should be done. The five aggregates, the five elements, the afflictions
Chinese
五蕴。五处、五根、五色、五方、五种智慧。所有这些都特别与五种姓有关，因此很难超越它们。 保护的方法、过患、功德和行为都依其顺序存在。 通过确立瑜伽内部的征象、见行等，被称为“誓言”的声音，也是心性实相之义的音声。所守护的自性，根本五种和下部，共同的自利和他利，以及非共同的二十五种，即二支。所有守护誓言都以根本平等大性而存在于经续之中。 非二显空之自生智慧是神圣的意义。如果认识到这一点并安住于此，以及不安住的过患、功德和利益，通过分别念和自续以痛苦焚烧，则誓言就是口中所说。 一般而言，誓言与应守护之义相违，因此，不是佛陀教法的行为，也不是为了自他的利益，大瑜伽士应守护三门。 摩诃殊胜誓言的根本五种，以及两组十支，共二十五种。 以三门恭敬五位上师，并对进入生圆二次第的道友生起慈悲，这是安住于身誓言。本尊四手印，从誓言中生起法身心要的根本，以及事业咒，不中断传承，这是语誓言，是修持本尊。不舍弃无上菩提心，以及将十种秘密隐藏于非法器中，这是守护意誓言。 如果接受菩提心、红莲花液，以及大小便和血肉这五种，就能消除五种疾病，获得五种姓的成就，成就五种共同的必要。法性自性，法相自本体，加持，威力成就三者四种。 在贪欲、嗔恨、我慢、嫉妒和愚痴中，由于自明本觉自然显现，因此实际上没有应舍弃的，所以是不舍弃五种。 抛弃座位，结合གྷ་ན་，不予取用，妄语，以及粗暴的语言这五种，如果变成四种意义
English
The five aggregates. The five places, five senses, five colors, five directions, five types of wisdom. All of these are particularly related to the five families, so it is difficult to transcend them. The means of protection, faults, merits, and actions exist in their respective order. By establishing the signs, views, and practices within yoga, the sound that is called "vow" is also the sound that enters into the meaning of the nature of mind. The nature of what is to be protected, the five roots and the lower part, the common self-interest and the interest of others, and the twenty-five that are not common, that is, the two branches. All the vows of protection exist in the sutras and tantras in the great equality of the root. The self-born wisdom that is non-dualistic emptiness is the meaning of the sacred. If one recognizes this and abides in it, and the faults, merits, and benefits of not abiding, then the vow is what is spoken in words, because it is burned by suffering through conceptualization and self-continuity. In general, since the vow is contrary to the meaning of what should be protected, it is not the action of the Buddha's teachings, nor is it for the benefit of oneself and others, the great yogi should guard the three doors. The five roots of the Mahā Exceptional Vow, and the twenty-five of the two sets of ten branches. Honoring the five gurus with the three doors, and generating compassion for fellow practitioners who have entered the two stages of generation and completion, this is abiding in the body vow. The four mudras of the yidam deity, from the vow arises the essence of the dharmakaya, and the action mantra, without interrupting the lineage, this is the speech vow, which is the practice of the deity. Not abandoning the unsurpassed bodhicitta, and concealing the ten secrets from those who are not vessels, this is guarding the mind vow. If one accepts the five things of bodhicitta, red lotus fluid, and feces, urine, and flesh, then one can eliminate the five diseases, attain the accomplishments of the five families, and accomplish the five common necessities. The nature of reality itself, the essence of phenomena, blessings, and the accomplishment of power are three of the four. In desire, hatred, pride, jealousy, and ignorance, because self-awareness naturally arises, there is actually nothing to be abandoned, so there are five that are not abandoned. Abandoning the seat, combining ghana, taking what is not given, lying, and the five of harsh speech, if they become four meanings.