Chinese
对于那些具有压倒性话语和大圆满福分的人的身语意来说，身体已经展示完毕。关于心，譬如说，比喻的心就像云和雨一样。如果考察它，就会明白它远离了有无二取的执着。表相的心是各种各样的念头和想法。如果考察它，就会明白不可思议的法性本来就已解脱。究竟的心是各种各样的事物在自身解脱。如果考察它，就会明白三界完全解脱。像这样，对于那些完全具备以上所说的所有表相的人来说，不会长久地停留在世间人界。九年后，就会证悟法性，证悟无生，成为持教者。这样展示了身和心的表相。现在展示语和心的表相。如果具备语和心的表相，那么这个人也会像这样具备，十年后，身体的元素就会在自身消融。外在的显现就会消失，法性是不造作的。消失是指五蕴的粗重不再显现，细微和粗大的垢染消失，元素的因缘在自身解脱，身体的束缚消失，往昔的因和习气在自身清净，错乱和烦恼在自身消失的地方，本体不变，空明；自性不灭，空明；大悲自然显现，空明。这样展示了语和心的表相圆满的果。现在展示身语意三种表相圆满的果。哪里有身语意的表相。像这样展示说，对于哪个瑜伽士来说，身语意的表相全部圆满，就像这样，谁有聚集的福分呢？像这样说。像这样，表相圆满后，即使两年后，这个人也会转变为元素在自身消融，所以对此没有怀疑，这显现为诸佛的真实道路。这是三身达到圆满。萨玛雅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这是从大誓言的声音中引出的，包括有守护界限的誓言和超越守护界限的誓言。守护界限包括有分类的和没有分类的。有分类的是身语意的誓言，其中身的誓言有四万需要守护。
Chinese
语有七百三十万，意有三百万。非为计数，乃为守护一切行、禅、见之障碍。超越守护之界限，乃具足福德者身语意之相，及至圆满之时，为此成熟果实之故。何为守护？守护根本，即守护违背身语意者。以何守护？以果，即入密咒之门者守护。以何种方式或方法守护？应守护秘密者，如誓言物，灌顶时之事业手印，不秘密者，秘密交付者，上师之口诀，本尊及心要，以及自身本尊上师之教言。守护秘密承诺之路标，成就之证悟，不售卖胜者之教法珍宝。对何者守护？对不适宜成为密咒之器者守护。此乃秘密之誓言。内誓言，不应作轻蔑金刚上师及金刚兄弟姐妹之身之业，应守护。破坏誓言及轻蔑自身之语亦然。不应作与意不合之业，应守护自身心中不生恶念。外誓言，从身体方面，应断除并守护杀生等。守护妄语等。从心意方面，守护邪见等。为何守护？为使果密咒成为道而守护。若不守护，有何过患？若外誓言毁坏，则生于三恶道。若不守护内誓言而毁坏，则生于金刚地狱。若不守护秘密誓言而毁坏，则必堕入无间有情地狱。守护彼有何必要？若守护而不毁坏，则一生之中，不观待有漏，以极大精进于此证悟成佛。中等者于中阴界证悟成佛。下等者亦不经胎门，化生于化身佛之刹土，于彼处出息而证悟成佛。声闻等纵经无数劫积聚资粮，然若一度毁坏调伏之律仪，亦不可恢复，必将堕落。而密咒士则
English
There are seventy-three hundred thousand words in speech, and three hundred thousand in mind. This is not for counting, but for guarding against all obstacles to conduct, meditation, and view. Transcending the limits of guarding is the time when the fortunate are endowed with the signs of body, speech, and mind, and have reached perfection, for the sake of maturing this fruit. What is to be guarded? Guarding the root, which is guarding against those who contradict body, speech, and mind. By what is it guarded? By the fruit, which is guarded by those who have entered the gate of secret mantra. How or by what method is it guarded? What should be kept secret, such as samaya substances, the action mudras at the time of empowerment, what is not secret, what is entrusted in secret, the oral instructions of the guru, the yidam deity and essence, and the instructions of one's own yidam guru, should be kept secret. The signs of the path that have been secretly promised, the realization of accomplishments, and not selling the treasures of the Victorious One's teachings should be kept secret. From whom should it be kept secret? It should be kept secret from those who are not suitable vessels for secret mantra. This is the secret samaya. As for the inner samaya, one should not commit the act of despising the body of the vajra master and vajra brothers and sisters, and should guard against it. Breaking the word and despising one's own speech as well. One should not commit actions that are not in accordance with the mind, and should guard against not generating evil thoughts in one's own mind. As for the outer samaya, from the aspect of the body, one should abandon and guard against killing and so on. Guard against lying and so on. From the aspect of the mind, guard against wrong views and so on. Why guard? To make the fruit secret mantra the path, one should guard. If one does not guard, what faults are there? If the outer samaya is broken, one will be born in the three lower realms. If one does not guard the inner samaya and it is broken, one will be born in the Vajra Hell. If one does not guard the secret samaya and it is broken, one will certainly fall into the Hell of Uninterrupted Suffering for sentient beings. What is the necessity of guarding it? If one guards it and it is not broken, then in one lifetime, without looking to the contaminated, with great diligence, one will attain enlightenment in this life. The middling one will attain enlightenment in the bardo. The lowest one will also not pass through the door of the womb, but will be born as an emanation in the buddha-field of the Nirmāṇakāya, and there, having exhaled, will attain enlightenment. Even if the Hearers and so on accumulate merit for countless eons, if they break the discipline of taming even once, it cannot be restored, and they will surely fall again. But the mantra practitioner,
Chinese
即使政权衰落，也能弥补和恢复。像这样安住于誓言，这些征兆就会成为圆满的助伴，因此，修行人如果誓言不退，没有违背错乱，那么在这个世间也能如其所愿地显现种种差别。对于这个世间和超越世间的成就，瑜伽士以此来控制：以有戏论的方式转变身体的形态，以无戏论的方式转变语言，以极无戏论的方式转变心，以最无戏论的方式转变执着于身语意为不同的观念。转变什么呢？转变身体为所有佛的身体，转变语言为佛语，转变意为佛意。由谁转变呢？由作为所依的补特伽罗圆满了四灌顶者转变。为了什么而转变呢？为了断除错乱分别念而转变。转变的必要是：不让佛的果位白白浪费。以上显示了身语意的征兆圆满是来自于誓言和灌顶。这些是对于具有征兆的修行人，安立功德的体性，以上显示了第三个总义。现在是第四个总义，如果未具征兆，那么口诀就会变成颠倒的过患的显示。其中以三点来显示，首先是显示变成以分别念的过患：就像这样，未具征兆等等所显示的，从这部论典中所说的那样，如果有人未具征兆却说我已证悟见解，或者说我有很好的禅修，这些都是在说谎。因为自己的显现没有成为把握。没有征兆而自认为证悟见解的所依补特伽罗，如果有人说我已经证悟见解了，无论做什么都不会堕落，像这样自以为是，这是以分别念行事，这些人只是自以为是，实际上并没有亲眼见到实物，这是虚假的分别念的见解。这就像在播种轮回的种子，没有比这更严重的了。同样，没有征兆却说我有禅修，这是以分别念进行愚蠢的禅修，这样不会让不证悟的智慧在自相续中生起，反而会再次束缚于轮回。
English
Even if the government declines, it can be compensated and restored. By abiding in the samaya in this way, these signs become companions for completion. Therefore, if a practitioner's samaya does not degenerate and there are no contradictions or confusions, then in this very world, various distinctions can manifest as desired. For all the siddhis of this world and those beyond, the yogi controls them in this way: through the power of being with elaboration, he transforms the form of the body; through the power of being without elaboration, he transforms speech; through the power of being utterly without elaboration, he transforms the mind; and through the power of being most without elaboration, he transforms the clinging to body, speech, and mind as separate entities. What does he transform? He transforms the body into the body of all Buddhas, transforms speech into the speech of the Buddhas, and transforms the mind into the mind of the Buddhas. By whom is it transformed? It is transformed by the individual who, as the basis, has perfected the four empowerments. For what purpose is it transformed? It is transformed to cut off delusion and conceptual thought. The necessity of transforming is: to prevent the fruit of Buddhahood from being wasted. This shows that the perfection of the signs of body, speech, and mind arises from samaya and empowerment. These are for the individual who possesses signs, establishing the nature of qualities, and this shows the third general meaning. Now, the fourth general meaning is the display of the fault that if one does not possess signs, then the instructions will become inverted. Among the three points used to show this, the first is the display of becoming a fault of mental fabrication: as shown by "like this, without signs," etc., as explained in this text, if a person, without possessing signs, says, "I have realized the view," or "I have good meditation," these are all lies. Because one's own appearances have not become certain. The individual who, as the basis, claims to have realized the view without signs, if someone says, "I have realized the view, so whatever I do will not be bad," and claims this, this is acting with mental fabrication. These people only think they are, but they have not actually seen the object directly. This is a false view of mental fabrication. This is like sowing the seeds of samsara, and there is nothing more serious than this. Similarly, saying "I have meditation" without signs is engaging in foolish meditation of mental fabrication. This will not cause un-realized wisdom to arise in one's own mindstream, but will instead bind one to samsara again.
Chinese
因此，所有这些都是心识的观修，即使是为了到达佛地。由于心识的观修是颠倒的口诀，因此无法解脱。它将在轮回中停留很长时间，最终这个人将停留在地狱道中。这是由于先前颠倒口诀的影响。以上讲述了观修变成心识的过患。现在讲述变成共同因的过患：以“身语意的征兆”等来讲述。身体的一些征兆，以及语言和意念的所有征兆，如果在一个人的身上出现了一些，那么这个人就无法见到完全圆满的佛地的解脱智慧。因为这是获得此世间共同成就的征兆。因此，为了与共同乘的各个地一起修行，如果那个人身上出现了一些身体的征兆，那么这个人首先会获得普通的人身，然后逐渐获得特殊的人身，并安住在声闻地。如果出现了一些正确的征兆，那么他将安住在独觉佛地。同样，如果出现了一些意念的征兆，那么他将从这里变成持明瑜伽的自在者。通过串习因和业的力量，他将逐渐地在声闻、独觉和持明地中正确地投生。这个人将安住在声闻地，即白净显现的地，种姓地，第八地，入流地，一来地，不来地等。独觉佛地则安住在依赖道和不依赖道上。持明地则是寿命自在持明地，任运成就地，成熟地，以及进入大手印持明的大会圆满中安住。因为这个所依的补特伽罗没有证悟法性清净、自性大圆满的果位，即清净本解脱。因此，这位瑜伽士没有把握住自己法性的显现和安乐。因此，有许多对相、境和有境的分别念，以及执着于相的自我。
English
Therefore, all of these are mind-made contemplations, even for reaching the Buddha-field. Since mind-made contemplation is a reversed instruction, it is not capable of liberation. It will remain in samsara for a long time, and eventually this person will remain in the hell realm. This is due to the influence of the reversed instruction in the past. The above explains the fault of contemplation turning into mind-made. Now, the fault of turning into a common cause is explained: It is explained by "signs of body, speech, and mind," etc. Some signs of the body, and all the signs of speech and mind, if some appear in one person, then that person will not see the wisdom of liberation in the perfectly complete Buddha-field. Because this is a sign of attaining the common accomplishments of this world. Therefore, in order to practice together with the grounds of the common vehicles, if some signs of the body appear in that person, then this person will first obtain an ordinary human body, then gradually obtain a special human body, and abide in the Hearer ground. If some correct signs appear, then he will abide in the Solitary Buddha ground. Similarly, if some signs of the mind appear, then he will become a Vidyadhara yogi from here. Through the power of practicing the cause and action, he will gradually be correctly born in the Hearer, Solitary Realizer, and Vidyadhara grounds. This person will abide in the Hearer ground, which is the ground of white appearance, the lineage ground, the eighth ground, the stream-enterer ground, the once-returner ground, and the non-returner ground, etc. The Solitary Buddha ground abides on the dependent path and the non-dependent path. The Vidyadhara ground is the Vidyadhara ground of mastery over life, the spontaneously accomplished ground, the ripening ground, and entering into the great assembly of the Great Seal Vidyadhara. Because this basis of the individual does not realize the fruit of Dharma-nature purity, self-nature Great Perfection, which is pure primordial liberation. Therefore, this yogi does not grasp the appearance and bliss of his own Dharma-nature. Therefore, there are many conceptualizations of aspects, objects, and subjects, as well as clinging to characteristics as self.