English
Thus it is done. First, there are two objects of the body vow. In the Peaceful Tantra, it says: "The empowerment of tantric liberation is shown, The lama himself and his companions, Those who revere with body, speech, and mind, Are the vows of the Vajra body." Thus it is said. Among these, in terms of honoring the lama, the distinctions of the objects are generally: the general teacher who is universally revered and from whom one has received kindness; the teacher who introduces one to the Dharma, like a natural Khenpo; the teacher who bestows the empowerment of vows, the teacher of vow empowerment; the teacher who becomes the object of confessing transgressions, the teacher who makes amends for violations; the teacher who liberates the lineage of knowledge, like a teacher who expounds the Dharma; and the teacher of oral transmission, like a lama who reveals profound instructions. The Clear Light says: "General and guiding, vows and empowerment, Making amends for violations and liberating the lineage of knowledge, The teachers of oral transmission." Regarding how to honor these six types of teachers, examples are given in the same text: "The king who rules the land, The uncle, father, mother, and eyes, Should be regarded with more affection than the heart." In particular, as stated in the Peaceful Tantra, the three teachers who bestow empowerment, explain the tantra, and receive oral instructions, should be honored with the three doors, without deception, by pleasing them and fulfilling their commands, in any way that is superior to the Buddha, equal to the Buddha, or regarding them as the fourth Jewel. Second, one should be kind to one's Dharma friends. As previously explained, there are four types of Dharma friends: general, distant, close, and mixed. Among these, the latter three types of Dharma friends who have entered the correct path, and especially the mixed Dharma friends among them, should be cherished with constant non-separation and with the altruistic intention of benefiting them, and loved with compassion. The Fierce Lightning says: "Have compassion for Vajra brothers, Mixed and unmixed, all brothers, For those who have entered the correct path, Even the slightest thought of reward, Should always be abandoned. Exert the strength of love and compassion, Look at each other as if you were each other's eyes. In short, do not be attached even to life, Accomplish what brothers and sisters need. Why are Vajra brothers, From here until enlightenment, The supreme friends who never separate, Like fire and light, and trees." Thus it is said. Second, the vow of speech is,
Chinese
续部中说：以善持自己本尊的， 咒语和手印， 任何时候都不要断绝， 这是金刚三昧耶。 又如《光明疏》中说：根本生起和事业咒， 三昧耶事业和法， 身即是大手印四种。 因此，对于处所、咒语三种和手印四种，以极大的精进，如河流般不断，或安住于日夜的座次中；中等的，每月初六或初四等；最下等的，也要做到年度或月度的时节供养不断绝。彼经中说：自己的三门与本尊的， 身语意三融入结合， 恒常念诵修行者， 是进入菩提陀罗尼。 上等的如河流般不断， 或三天三夜二合一， 不散乱而自然念诵。 中等的每月初六和， 初四之间不断绝， 下等精进瑜伽士， 每月或每半月时节， 精进努力而不做者， 是毁坏菩提种子者。 会供和朵玛也如此， 甚至年度或月度也不可错过。 第三，意之三昧耶有二，不舍无上菩提心的三昧耶是：对境胜义谛和世俗谛两种。不舍弃它们的方式是：胜义谛证悟无别离戏论的实相是见之三昧耶。以彼无有可舍可得而现前的果位为所缘是发愿。为了成办彼，与自住之智慧相顺应，三门及一切所用之显现不离于本尊身语意的印，而将一切所显现的清净显现取为道用，应修学入行之心。如《寂静续》中说：如何以发愿和入行， 修持三种菩提心。 又如《光明疏》中说：自身是胜者的广阔手印， 有情界也如是知晓， 显空无二金刚身， 做见吃喝所有一切， 为了心性什么也没做显现。 忆念和正知先前已放开， 三时之中恒常不忆念， 那又如何能成为大乘咒师？ 如是说。此外，不舍胜于其他之无上三宝也如是宣说。
English
It is said in the Tantra: By holding well the mantra and mudra of your own supreme deity, do not interrupt it at any time; this is the Vajra Samaya. Also, as it is said in the 'Clear Illumination': The root generation and action mantra, Samaya action and Dharma, the body itself is the four great mudras. Therefore, for the three places, mantras, and the four mudras, with great diligence, like a river flowing continuously, or residing in the sessions of day and night; moderately, on the sixth or fourth day of each month, etc.; even the lowest should ensure that the annual or monthly seasonal offerings are not interrupted. It says in the same text: One's own three doors are the deity's, body, speech, and mind are manifestly combined, constantly reciting and practicing is entering the Bodhi Dharani. The best is like a river flowing continuously, or three days and three nights combined into one, reciting naturally without distraction. The moderate one does not interrupt between the sixth and fourth of each month, and the lowest diligent yogi, in the monthly or semi-monthly seasons, if one does not diligently strive, one is destroying the seed of Bodhi. Likewise, Tsok and Torma should not be missed even in the annual or monthly periods. Third, the Samaya of the mind has two aspects: the Samaya of not abandoning the supreme Bodhicitta is the two truths of the object, the ultimate and the conventional. The way not to abandon them is: the Samaya of seeing is the realization of the indivisible, non-dual reality of the ultimate truth. Aiming at the fruit of that which has become manifest without anything to abandon or attain is aspiration. In order to accomplish that, in accordance with the wisdom of one's own state, all appearances, including the three doors and their objects, do not deviate from the mudra of the body, speech, and mind of the deity, and taking all the pure appearances that arise as the path, one should train in the mind of entering the path. As it is said in the 'Peaceful Tantra': How to cultivate the three Bodhicittas with aspiration and entry. Also, as it is said in the 'Clear Illumination': One's own body is the great mudra of the Victorious Ones, and the realm of sentient beings is also known as such, the indivisible Vajra body of appearance and emptiness, all that is done, seen, eaten, is also, for the sake of the mind, nothing is done or appears. Memory and awareness have been released beforehand, if one does not constantly remember in the three times, then how can one be a Mahayana mantra practitioner? So it is said. Furthermore, not abandoning the supreme Three Jewels, which are superior to others, is also taught as such.
Chinese
还有一个要点。《宝性论释》中说：如此，佛和僧是智慧的差别，法是其法性。因此，智慧和法性在世俗谛中，法和有法本体是一体的，在胜义谛中，为了寂灭戏论是无二的。这样的意义就是菩提心。其象征的印是天神之身，因此仅仅观修天神之身，经文中说：“佛法僧三宝和菩提心，天神和上师也是如此。”所说的除了上师以外，三者是合一的。如此。第二，不说秘密。处所方面，在《细明论》中说：“违犯誓言背离誓言者，无誓言未见坛城者，混合与未混合的一切。”因此，要根据所保密的对象，来区分这些差别。如何保密呢？其中说：“共同和中间的秘密各有四个，适宜和交付各有十种。”其中，共同的秘密有四种。在《明光论》中说：“见解深奥行为粗犷，天神名咒语和成就相，共同秘密有四种。”所说的深奥见解，要对智慧低下根器未成熟的人保密，行为要对新入门的人保密。本尊神的名号，及其咒语，以及成就的征相，如果对未混合的人宣说，会违犯誓言，对已混合的人也随意宣说，会失去成就，因此任何时候都要保密。中间的秘密有四种。其中说：“修法的处所时间友伴和物品，中间要保密来修持。”因此，聚集的处所和聚集的时间等，在进入会供秘密行为的中间这段时间都要保密。适宜保密的是，不共的咒语行为和誓言物，道友的恶行等不应见闻的事物。交付的是，上师和道友命令保密的事项。如此，《寂静续》中也说：“此外，金刚上师道友姐妹，宣告保密和在特定情况下，如此适宜的要特别保密。”如此，这十种秘密要根据各自的处所和时间的确定，特别保密。还有，菩提心和密咒印二者功德
English
Also, one key point: In the commentary on the Ratnagotravibhāga, it says: Thus, the Buddha and the Sangha are distinctions of wisdom, and the Dharma is its nature. Therefore, wisdom and Dharma-nature are, in mere conventional truth, one in essence as Dharma and Dharmatā, and in ultimate truth, they are non-dual because of the pacification of elaboration. Such a meaning is the mind of enlightenment. Its symbolic seal is the deity's form; therefore, by meditating on the deity's form alone, the scriptures say: "The Three Jewels and the mind of enlightenment, the deity and the guru are likewise." What is said is that, except for the guru, the three are united. Thus. Secondly, not speaking of secrets. Regarding the objects, in the Tattvasamgraha it says: "Those who have broken vows, deviated from vows, those without vows who have not seen the mandala, all mixed and unmixed." Therefore, one should discern the distinctions of these based on what is to be kept secret. How to keep secret? From that, it says: "Common and intermediate secrets, four each, appropriate and entrusted, ten in number." Among these, the four common secrets are: From the Pradīpoddyotana it says: "Profound view, outrageous conduct, the deity's name, mantras, and signs of accomplishment, are the four common secrets." The profound view should be kept secret from those of inferior intellect and immature faculties, and conduct should be kept secret from those newly initiated. The name of the yidam deity, its mantra, and the signs of its accomplishment, if shown to those who are not initiated, vows will be broken; even to those who are initiated, if shown indiscriminately, siddhis will be lost, so they should always be kept secret. The four intermediate secrets are: From that, it says: "The place, time, companions, and substances of practice, should be kept secret in the middle of practice." Therefore, the place of gathering, the time of gathering, etc., should be kept secret until entering the secret conduct of the ganachakra. What is appropriate to keep secret are the uncommon mantra practices, the samaya substances, the misconduct of fellow practitioners, and other things that should not be seen or heard. What is entrusted are the things that the guru and fellow practitioners have sealed with a command to keep secret. Thus, in the Śāntika Tantra it also says: "Furthermore, the vajra master, fellow practitioners, sisters, declare secrecy and in specific circumstances, what is so appropriate should be kept very secret." Thus, these ten secrets should be kept very secret, with a clear understanding of their respective objects and times. Also, the qualities of both bodhicitta and mantra mudra
Chinese
这是成就殊胜的誓言。尊敬上师和慈爱道友这两者是守护不违背上师心意的行为；不泄露秘密是守护誓言的助伴，因此守护秘密是主要的守护誓言，这是荣索的教规中所说的。全知大师说：成就的根本是上师，如果上师欢喜，就会获得成就，因此依止上师是成就的誓言。《合和续》中说：成就的伟大誓言是：不舍弃本尊和上师，不断绝咒语和手印。他这样认为。像这样，身语意各自也有三种，比如尊敬上师，就要用身体尊敬，用语言赞颂，用心意恭敬，对于其他也应以此类推。总之，一切众生从原始以来就自性清净，与一切佛的身语意无二无别，金刚自性是所有佛法的命脉和所有戒律的基础，是平等大誓言。因此，要用智慧和禅定去证悟和熟悉它，因为一切成就都由此产生，所以要非常努力地守护它。就像《心要》中所说：誓言都是金刚，是所有佛的自性。并且，通过平等地结合平等，安住于平等的誓言中，就能获得平等大圆满。第二，关于支分誓言，有教和释两种。简略地说：支分誓言有二十五。也就是说，作为根本誓言的助伴或方便的支分誓言，分为五个一组，共有二十五个。《总续》中说：行持和悦意，不舍弃应知和修持。以及《光明疏》中说：行持五种和不舍弃五种，接受五种和修持五种，应知五种是共同的解释。详细解释分为五个一组，第一，应行持的五种是：偷盗、饮酒、唱歌、不予取和妄语，以及绮语这五种是应行持的。这些如果没有自私的执着，并且精通方便，如果能转为利他，就可以行持，比如为了救度十方众生而杀生，为了调伏不驯服的弟子而使用绮语来断除他们的傲慢