English
It is said as such. Furthermore, suchness of awareness, in the resonance of primordial purity, the qualities of wisdom, the nature of phenomena, spontaneously present, as the subject of phenomena, inseparable from the practice of the four visions, is said to be the spontaneously accomplished samaya. In meaning, even if not relying on the practice of the four visions of Tögal, but merely cultivating within the state of primordial purity awareness, whatever arises from the unborn state, all appearances without cessation are spontaneously present as the essence of wisdom, and there is nothing else to seek beyond that, hence it is said as such. As the Kunjed Gyalpo Tantra says: "Whatever phenomena appear, all without exception, are perfected in mind, dharma, and bodhichitta, therefore I declare it to be spontaneously accomplished." Thus it is. Although four categories are mentioned, there is no fourfold difference, but merely a distinction by reversal, as the state of awareness is placed without distraction or meditation. Therefore, the nature of reality is inconceivable, and in the state like space, there is neither what is to be abandoned nor what is to be applied as an antidote. For those who abide constantly in that nature of reality, which is free from the confines of protection, not even a particle of what is to be transcended is perceived. Therefore, the way of abiding in the essence of awareness is bound by the bonds of the four great samayas to be realized, and it is taught for the purpose of not wavering from the nature of reality. As it is said in the Heap of Jewels: "At that time, the boundary of protection is transcended, and by the great spontaneously accomplished samaya, and by the mixing of non-existence and oneness, that becomes a friend to that." Thus it is. This principle is that which has never been corrupted from the beginning, abiding in the state of the vajra of meaning, which is not divided by grasping and fixation. Therefore, because all appearances and minds are controlled by the wisdom of the Dharmakaya, it is called the way of the king, and it should not be mistaken as a word that disparages those below. The Second Buddha, Padmasambhava, said: "Great king, my secret mantra, the view should be in accordance with the Dharmakaya, and the conduct should be in accordance with the aspect of enlightenment. Do not let conduct fall to the side of view. If it falls, it will become neither virtuous nor sinful, and later it will be impossible to restore. If conduct follows view, it will be bound by the characteristics of things and will not be liberated. My mantra mind aspect is mostly view. In the future, one will know the confidence of words, but the confidence of view.
Chinese
据说，很多没有证悟的人会堕入恶道。因此，在没有获得修持稳固之前，仅仅用高调的大圆满术语说善恶因果不存在，纷扰和外境不会造成损害，没有能修和所修等等，而停留在庸常状态，这是出卖佛法，断绝自己的法缘。因此，通过身语意与法相应的方式，持续不断地努力修持至关重要。第二，关于需要守护的誓言，有两种：根本誓言和支分誓言。第一，根本誓言是：如前所述，对于身语意的行为，即使不特意努力取舍，仅仅依靠安住于原始守护大誓言的力量，就能压制所有不善的过失，就像灰尘无法沾染天空一样，任何过失都不会沾染。对于这类人，这样就足够了。然而，对于新进入自性大圆满之道，并从具相上师那里接受了窍诀，但由于没有获得修持的稳固，容易受到外缘影响的初学者来说，为了使自相续不被过失沾染，使修持完全清净，应当按照上师的教导去行持，对于任何取舍都不执着，以不被任何过失沾染的方法，以正念、正知和谨慎来精进。如果誓言有所违犯，也有补救的方法，就像珍贵的宝瓶即使破损也容易修复一样，按照上师所说的方法进行补救，就容易恢复。因此，始终努力守护誓言非常重要。如《文殊口授续》中说：诸灌顶之所依，乃是誓言若失坏，如墙壁上之绘画。因此，在誓言的基础没有清净之前，在相续中生起良好的修持证悟是不可能的。从分类的角度来说，在《自显》中说：十万部中所说的誓言，简要地记住在心中。也就是简要地说明如下：一，作为证悟之因的见解誓言；二，行为相续的誓言；三，修持总体的誓言；四，共同总体的誓言；五，身语意之誓言；六，支分数量的誓
English
It is said that many who have not attained realization will go to lower realms. Therefore, before gaining stability in practice, merely using high-sounding Dzogchen terms to say that good and evil, cause and effect, do not exist, that disturbances and external circumstances do not cause harm, that there is no object of meditation and no meditator, and remaining in an ordinary state, is selling out the Dharma and cutting off one's own Dharma connection. Therefore, it is extremely important to continuously strive in practice by aligning body, speech, and mind with the Dharma. Second, regarding the vows that need to be protected, there are two types: root vows and branch vows. First, the root vows are: As mentioned above, for the actions of body, speech, and mind, even if one does not deliberately strive to adopt or reject, merely relying on the power of abiding in the great vow of primordial protection, one can suppress all negative faults, just as dust cannot stain the sky, no fault will stain. For such individuals, that is sufficient. However, for beginners who have newly entered the path of Natural Great Perfection and have received instructions from a qualified lama, but have not gained stability in practice and are prone to being swayed by circumstances, in order to prevent their mindstream from being stained by faults and to purify their practice completely, they should act according to the lama's instructions, without attachment to any adoption or rejection, and strive with mindfulness, awareness, and caution in a way that prevents any faults from staining. If the vows are violated, there is a way to remedy them, just as a precious vase, even if broken, is easy to repair. If one remedies it according to the lama's instructions, it is easy to restore. Therefore, it is very important to always strive to protect the vows. As it says in the Manjushri Oral Transmission Tantra: The basis for holding all empowerments is the vow; if it is broken, it is lost, like a painting on a wall. Therefore, as long as the basis of the vow is not pure, it is impossible for good realizations of practice to arise in the mindstream. From the perspective of classification, in the Rangshar it says: The vows spoken of in the Hundred Thousand Sections, briefly remember them well in your mind. That is, to explain briefly as follows: 1) The vow of view as the cause of realization; 2) The vow of continuous conduct; 3) The vow of general practice; 4) The vow of common generality; 5) The vow of body, speech, and mind; 6) The vow of the number of branches.
Chinese
第六，噶当派确定的誓言第七。 这样说的七种誓言，可以归纳为共同、特殊和更特殊的誓言三种。首先，共同的誓言是别解脱戒和外续部的守护之处。如《寂静续》中所说： 别解脱戒和菩提心，事行瑜伽续部等，所说应当守护的，是共同的誓言。 其次，特殊的誓言是无上续部普遍的三部，即经部、幻部、心部各自的根本和支分誓言。这里，这三部中后面的心部誓言，也与共同经部的身语意三誓言意义相同，只是从分类的角度，对誓言进行了安排。如《誓言分别》中所说： 身语意之中，每一个都有九个，要知道进入和事业的形态。 这种宗义，即方法，要分为二十七种。 也就是说，依靠自性大圆满的不颠倒见修行，在相续中生起殊胜的意义传承证悟，完全依赖于上师。首先，上师指示证悟；中间，遣除障碍并增进；最后，将证悟送达法性尽地。因此，这样的上师是三世诸佛的总集之体，安住于种姓和坛城大海的遍主，因此要将上师和意无别，或金刚三和三门无别地修持。因此，守护的根本是上师的身语意三。这三者各自有外外内密三，内内外密三，秘密外内密三的誓言，以三个三的分类，共有二十七种。其中，首先，身的外外密誓言是，断除一切有情众生的生命。同样，外的内誓言是，断除不行梵行。外的外誓言是，断除偷盗。身的内外的誓言是，诽谤父母兄弟姐妹自身等。内的内誓言是，想要进入大小乘的法，以及已经进入和进入后执持形象的人诽谤。内的秘密是，将自己的身体视为本尊的坛城，以毒药
English
Sixth, the vows determined by the Kadampa tradition (6). Seventh, the essential vows (7). These seven vows that are spoken of can be summarized into three
Chinese
应避免那些造成伤害的事物。这似乎也应该包含在根本誓言“自身”之中。关于身之秘密的秘密：应避免对上师的影子不敬，在面前持有武器，伸展手脚，做出轻浮的举止等不恭敬的行为；在秘密之处冒犯上师的明妃等；在秘密之外，诋毁金刚兄弟姐妹的身体和装饰等；打他们，或企图打他们，或让他们被打。关于语之外内密三种誓言：首先，语之外之外，即使是对普通人也随意说谎；之外之内，说离间他人的挑拨离间的言语；之外之秘密，应避免说伤害他人感情的粗暴言语。语之内之外，呵斥诽谤说法者；之内之内，呵斥诽谤那些思考并修行佛法意义的人；之内之秘密，呵斥诽谤那些禅修深奥实相的人，不尊敬和轻视他们。语之秘密的秘密：对上师，秘密之内的上师明妃，秘密之外的金刚兄弟姐妹，诋毁他们，不接受“做这个”等言语，轻视他们，不蔑视他们。关于意之外内密三种誓言：首先，之外之外，贪婪；之外之内，甚至对普通人也怀有恶意；之外之秘密，对所有宗派持有邪见。应避免这三种意念。之内之外，应避免放荡不羁和喧哗等邪恶行为；之内之内，应避免昏沉掉举和迷失等邪恶禅修；之内之秘密，应避免常断见和执着边见等邪恶见解。秘密之秘密：应在上师处生起虔诚心；在秘密之内，应忆念本尊和金刚兄弟；在秘密之外，应忆念大圆满的见、修、行。应避免不忆念这些，应在日夜六时等所有时间忆念。这些的意义与续部的描述一致。简而言之，现在我们是引导众生从轮回中解脱的上师，因此，违背上师的身语意
English
One should avoid those things that cause harm. This also seems to be included in the root vow of "oneself." Regarding the secret of secrets of the body: One should avoid disrespecting the guru's shadow, holding weapons in front of him, stretching out one's limbs, making frivolous gestures, and other disrespectful actions; offending the guru's consort in secret, etc.; outside of secrecy, disparaging the bodies and ornaments of vajra brothers and sisters, etc.; hitting them, or attempting to hit them, or causing them to be hit. Regarding the three vows of outer, inner, and secret of speech: First, the outer of the outer of speech, even lying to ordinary people at will; the inner of the outer, speaking divisive and slanderous words that separate others; the secret of the outer, one should avoid harsh words that hurt the feelings of others. The outer of the inner of speech, scolding and slandering those who speak the Dharma; the inner of the inner, scolding and slandering those who contemplate and practice the meaning of the Dharma; the secret of the inner, scolding and slandering those who meditate on the profound reality, and disrespecting and despising them. The secret of secrets of speech: To the guru, the guru's consort within secrecy, and the vajra brothers and sisters outside of secrecy, disparaging them, not accepting words such as "do this," despising them, and not disdaining them. Regarding the three vows of outer, inner, and secret of mind: First, the outer of the outer, greed; the inner of the outer, even having malice towards ordinary people; the secret of the outer, holding wrong views towards all tenets. One should avoid these three types of thoughts. The outer of the inner, one should avoid evil actions such as licentiousness and clamor; the inner of the inner, one should avoid evil meditation such as dullness and agitation, and straying and obscuration; the secret of the inner, one should avoid evil views such as eternalism and nihilism, and clinging to extremes. The secret of secrets: One should generate devotion to the guru; within secrecy, one should remember the yidam deity and vajra brothers; outside of secrecy, one should remember the view, meditation, and conduct of Dzogchen. One should avoid not remembering these, and should remember them at all times, such as during the six sessions of day and night. The meaning of these is in accordance with the description in the tantras. In short, now we are the gurus who guide beings to liberation from samsara, therefore, contradicting the guru's body, speech, and mind
Chinese
这是为了不违背誓言的意义而聚集在一起的。如《誓言胜续》中所说：以身语意之力，尽己所能地，谁对上师进行承侍和服侍，此人便会生起神通和力量之聚，加持毫无阻碍地降临。因此，第二，支分誓言有三种：应行之行誓言十五条，应知之见誓言五条，应修之修誓言五条。第一，应行之行誓言十五条是：安住于这些支分誓言的方式，无上瑜伽道的瑜伽士们，将一切法都证悟为三坛城的自性，对于一切显现和行为，都以普贤王如来的手印来印持，不超越此而行持，那么普通人被轮回束缚的业和烦恼，都不会沾染到他，而且还会圆满自己的资粮，成办利益他人的伟大事业。因此，对于如此殊胜方便的特点，那些具有证悟和串习把握的二十五条支分誓言，全部都如字面意义一样地行持；而无能力者，对于杀生等如字面意义一样无法行持的，就学习如将要阐述的那样，于中脉中杀灭风心的方便等秘密意义，并且要真实地修学见修的十条誓言。其中，第一，行誓言的第一个五条是：塔那（ཏ་ན་）的意思是度脱。也就是，所杀之物是生命和有生命的众生，杀者是自己等一切法，在胜义中任何地方都不成立，而在世俗中如幻如梦般证悟的瑜伽士，以利益他人的心，用咒语的善巧方便来度脱，意义重大。如《决定语上师》中所说：对于损害佛法和，诽谤上师的顽劣之徒，以及总是想要加害众生者，智者应当努力杀掉。以及，菩提行增上，众生安乐，诸神欢喜，我之誓言圆满，恶业障碍痛苦短暂。嘎那（ག་ན་）的意思是结合。对于一切法，不执着于实有和相的任何一边，能够将无二的智慧大乐作为道用的人们，就