Chinese
母和乘二者。外道能人续部有克里亚瑜伽三者。内道方便续部有瑜伽三者。九乘次第的誓言等。在见行相关的修行瑜伽中。空行母教敕的惩罚为何受持？自在心之化身为何欢喜？不舍因果纳受善业。不作罪恶，畏惧异熟。不舍教言正法，依随续部传承口诀。不抛弃，如教言般纳受。身语意三恭敬后，秘密真言法。禅修修持行为的瑜伽，自在者啊。誓言衰损若生起，祈愿圆满。根本支分堕罪违犯等。粗大微细等罪过。所有成为过失的，祈愿清净。祈请赐予殊胜和共同成就。智慧本尊虽无分别念。然彼眷属教敕护法具誓者。若与心意相违，祈请宽恕。若有往昔的障碍，祈愿净除障碍。若有当下的违缘阻碍，祈愿遣除违缘阻碍。祈请赐予清净殊胜的成就。如是说。出自《无垢王忏悔续》，是乘入道的忏悔，即第二品。之后，秘密主大士为了清净往昔的异熟，在天子瑜伽中。薄伽梵大吉祥普贤王如来所说，以及十方安住者所请问，如下：之后，从十方而来的瑜伽自在者大士们，以及不可思议的持明男女们，一同伸展合掌，向薄伽梵大吉祥普贤王如来，以及大胜嘿汝嘎等五部如来祈请。我等以自性幻化网的坛城加持，安住于瑜伽之列，行持此秘密大乘。得见薄伽梵大吉祥普贤王如来，以及大胜嘿汝嘎等之面容，欲求于大手印持明之地任运成就者，于衰损、破戒，以及被恶习所染污者，祈请开示清净衰损和分别念染污之方便的时机。
English
The mother and the two vehicles. The outer adept's tantra has three Kriya Yogas. The inner adept's method tantra has three Yogas. The vows of the nine levels of vehicles, etc. In the practice of yoga related to view and conduct. Why uphold the punishment of the Dakini's command? Why please the emanation of the powerful mind? Without abandoning cause and effect, accept virtue. Do not commit sins, fear the ripening. Do not abandon the teachings, follow the tantras, transmissions, and instructions. Do not discard them, accept them as taught. After bowing with body, speech, and mind, the secret mantra Dharma. The yoga of meditation, practice, and conduct, O Powerful One. If vows are broken or diminished, may they be fulfilled. Root and branch, defeated downfalls, misdeeds, etc. Gross and subtle faults, etc. All that has become a fault, purify it. Grant the supreme and common attainments. Although the wisdom deity has no conceptual thought. However, the retinue of command protectors are bound by vows. If they are contrary to your mind, forgive us. If there are past obscurations, purify the obscurations. If there are immediate adverse conditions and obstacles, avert the adverse conditions and obstacles. Grant the supreme and pure attainments. Thus it was said. From the "King of Immaculate Confession Tantra," it is the confession of entering the path of the vehicle, which is the second chapter. Then, the great Lord of Secrets, in order to purify the past ripening, in the yoga of the son of the gods. What was spoken by the Bhagavan, the Great Glorious Samantabhadra, and what was asked by those dwelling in the ten directions is as follows: Then, the great powerful yogis who came from the ten directions, and the inconceivable male and female vidyadharas, together extended their palms and prostrated, and prayed to the Bhagavan, the Great Glorious Samantabhadra, and the Sugatas of the five families, such as the Great Supreme Heruka. We, blessed by the mandala of the net of self-nature illusion, are seated in the ranks of yoga, practicing this great secret vehicle. Having seen the faces of the Bhagavan, the Great Glorious Samantabhadra, and the Great Supreme Heruka, etc., those who seek spontaneous accomplishment in the land of the Mahamudra Vidyadhara, who are diminished, broken, and obscured by bad habits, pray for the opportunity to show the means of purifying diminution and conceptual obscurations.
Chinese
祈请之后，接着，普贤王如来对从十方前来的持明男女们说道：像这样比秘密更秘密的教言，像这样甚深的心髓口诀，是三世诸佛的足迹，是持明男女们的道路，是瑜伽男女们成就身语意悉地的处所，像这样甚深教言，听闻也难得，更何况是修习和证悟呢？像这样甚深教言，是从无数劫以前就串习串习的业缘和具缘者才能享用的，不是随便什么人都能共同拥有的。进入这样门径的瑜伽士，并不是没有弥补违犯和清净分别念障碍的方法，方法是有的。如果像声闻乘一样，戒律破损，就像破裂的瓦罐一样无法修复，并不是这样的。进入这像黄金一样的密咒教言之门的瑜伽男女，如果有违犯，是有清净的方法的。如果这甚深的正见教言发生违犯，就像金银被腐蚀一样，是有修复的方法的。那方法是什么呢？瑜伽士的共同沐浴，名为“恶趣深渊拔除”的仪轨。之后，从十方前来的瑜伽大自在们，向薄伽梵普贤王如来祈请道：阿拉拉霍！普贤王如来！诶玛霍，太稀奇了！这样身体的五处着地，磕长头千次后祈请道：普贤王如来，为了清净瑜伽男女的违犯，名为共同沐浴，利益一切众生的口诀，名为“恶趣深渊拔除”的，比秘密更秘密的教言，请为我们开示。这样祈请之后，导师普贤王如来对瑜伽士们说道：进入四种修持门径的瑜伽男女们，一般来说，有不可思议的誓言守护范围，但那些都可归纳为三个根本誓言。
English
After the request, then, the glorious Samantabhadra spoke to the vidyadhara men and women who had come from the ten directions: "Such a teaching that is even more secret than the secret, such a profound heart essence instruction, is the footprints of the Buddhas of the three times, the path of the vidyadhara men and women, the place where yogi men and women accomplish the siddhis of body, speech, and mind. Such a profound teaching is difficult even to hear, let alone to meditate on and realize. Such a profound teaching is only for those who have cultivated and cultivated karmic connections from countless eons ago and those who are fortunate enough to enjoy it. It is not something that everyone can share. For a yogi who has entered such a gate, it is not that there is no way to remedy violations and purify conceptual obscurations; there is a way. If the precepts are broken, as in the Hearer Vehicle, it is not like a broken clay pot that cannot be repaired. For the yogi men and women who have entered the door of this secret mantra teaching, which is like gold, there is a way to purify violations. If there is a violation of this profound correct view teaching, it is like gold and silver being corroded, and there is a way to repair it. What is that method? The common bath of yogis, called 'Uprooting the Abyss of the Lower Realms,' is present." Then, the great masters of yoga who had come from the ten directions requested the Bhagavan glorious Samantabhadra, saying: "Alala ho! Glorious Samantabhadra! Emaho, how wonderful!" Thus, with the five limbs of their bodies touching the ground, they prostrated a thousand times and requested: "Glorious Samantabhadra, please reveal to us the common bath that purifies the violations of yogi men and women, the instruction that benefits all beings, called 'Uprooting the Abyss of the Lower Realms,' which is even more secret than the secret teaching." After this request, the teacher Samantabhadra said to the yogis: "For the yogi men and women who have entered the four types of practice, in general, there is an inconceivable range of samaya protections, but all of those can be summarized into three root samayas."
Tibetan
་ཡང་ལུས་ངག་ཡིད་གསུམ་དུ་འདུས་ཏེ། ལུས་ངག་ཡིད་གསུམ་གྱི་སྒོ་ནས་ཉམས་ཆག་བྱུང་བ་ནི། དེ་བཞིན་གཤེགས་པའི་སྐུ་གསུང་ཐུགས་ཀྱི་ཐུགས་རྗེའི་བྱིན་རླབས་ཀྱིས་སྦྱོང་བའི་ཐབས་ནི་བཞུགས སོ།། ཡིད་ཀྱི་སྒོ་ནས་ཉམས་ཆག་བྱུང་ན། ཐུགས་ཀྱི་བལྟ་བས་བསྐང་སྟེ། རྣལ་འབྱོར་གྱི་གྲལ་འདིར་འཁོད་པ་རྣམས་ཀྱི་ཡིད་དམ་སེམས་ནི་དོན་དམ་པར་ཐུགས་ཡང་དག་པའི་ཡེ་ཤེས་ཉིད་ཡིན་ལ། ཡང་དག་པའི ཡེ་ཤེས་ནི་རང་གི་ཀུན་གཞི་བྱང་ཆུབ་ཀྱི་སེམས་ཡིན་ཏེ།ཀུན་གཞི་མ་བཅོས་པ་ལ་ཡིད་རང་བྱུང་གི་ཡེ་ཤེས་བདེ་བ་ཆེན་པོར་ཤར་བ་ནི་བསྲུང་དུ་མེད་པའི་དམ་ཚིག་ཆེན་པོ་སྟེ། ཀུན་གཞི་དེ་ལྟར་ཡིན་ཕན་ཆན་ཀུན་ གཞི་བག་ཆགས་དང་བཅས་པས་བསྐྱེད་པའི་ཕུང་པོ་དང།དབང་པོ་དང། རྣམ་པར་ཤེས་པར་བཅས་པ་ཡང་མ་བྱུང་མ་སྐྱེས་པ་ཡེ་ནས་རང་བྱུང་ཆེན་པོ་ཡིན་ཏེ། དེ་ལྟར་རྟོགས་ན་རྡོ་རྗེ་སློབ་དཔོན་དང། མཆེད་དང་ ལྕམ་དྲལ་ཡང་ཡེ་ནས་མ་བྱུང་མ་སྐྱེས་པ་ཡིན་ཏེ།སྐུའི་དམ་ཚིག་ཉམས་ཆག་སྐོངས་སོ།། དེ་ལྟར་ཕུང་པོ་དང། དབང་པོ་དང། རྣམ་པར་ཤེས་པ་ཡང་མ་བྱུང་མ་སྐྱེས་ཕན་ཆད་དེས་བརྗོད་པར་བྱ་བའི་བཟླས་བརྗོད་ དང།བསྙེན་སྒྲུབ་དང། སྐུ་ཕྱག་རྒྱར་བསྒོམ་པར་བྱ་བ་ཡང་ཡེ་ནས་མ་བྱུང་མ་སྐྱེས་པ་སྟེ། གླེང་བརྗོད་དང་རྩོལ་བསྒྲུབ་ཀྱི་མཐའ་ལས་འདས་པས། གསུང་གི་དམ་ཚིག་ཉམས་ཆག་སྐོངས་སོ།། དེ་ལྟ་བུའི་ཡེ་ནས་མ་ བྱུང་མ་སྐྱེས་པའི་དོན་དེ་ལྟ་བུ་འདི་ནི།ཀུན་གྱིས་མ་རྟོགས་ཤིང་རྟོགས་པར་དཀའ་བས། རང་བཞིན་གྱིས་གསང་བ་ཆེན་པོ་ཡིན་པས། ཐུགས་ཀྱི་དམ་ཚིག་ཉམས་ཆག་སྐོངས་སོ།། དེ་ལྟར་རྩ་བའི་ཉམས་ཆག་གསུམ་ བསྐངས་ཕན་ཆད།ཡན་ལག་གི་དམ་ཚིག་ཐམས་ཅད་ཀྱང་ཡེ་ནས་མ་བྱུང་མ་སྐྱེས་པས། ཡན་ལག་གི་དམ་ཚིག་ཐམས་ཅད་ཀྱི་ཉམས་ཆག་སྐོངས་སོ།། དེ་ལྟར་རྟོགས་པའི་རྣལ་འབྱོར་པ་རྣམས་ནི་མི་བསྲུང་བའི་ བསྲུང་བ་ཆེན་པོ་སྟེ།དེའི་ཕྱིར་ན་ལུས་ངག་ཡིད་གསུམ་གྱི་སྒོ་ནས་ཉམས་ཆག་བྱུང་བ་རྣམས་སྐུ་གསུང་ཐུགས་ཀྱི་ཐུགས་རྗེས་བསྐོངས་སོ།། དེ་སྐད་ཅེས་བཀའ་སྩལ་པ་དང། དེ་ནས་ཕྱོགས་བཅུ་ནས་ལྷགས་པའི་ རྣལ་འབྱོརཕོ་མོ་རྣམས་ཀྱིས་སྟོན་པ་ཀུན་ཏུ་བཟང་པོ་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ།། ཨེ་མ་ཧོ་ངོ་མཚར་ཆེའོ།། སྟོན་པ་ཀུན་ཏུ་བཟང་པོ་བསྲུང་དུ་མེད་པའི་བསྲུང་བ་ཆེན་པོ་བཀའ་སྩལ་པ་ངོ་མཚར་ཆེའོ།། ཨ་ལ་ལ ཧོ།། ཞེས་ལུས་ཀྱི་ཡན་ལག་ལྔ་ས་ལ་རྡེབ་ཅིང་བརྐྱངས་ཕྱག་འཚལ་ལོ།། དེ་ནས་ཡང་སྟོན་པ་ཀུན་ཏུ་བཟང་པོ་ལ་བཅོམ་ལྡན་འདས་
Chinese
又，身语意三者合一，由身语意三门所产生的违犯，以如来身语意之慈悲加持而清净之方法是安住。若由意门产生违犯，则以意之观照而圆满，安住于此瑜伽行列之诸位，其意或心，就胜义谛而言，即是意之真实圆满智慧。而真实圆满之智慧，即是自之俱生菩提心，于俱生无作之中，意之自生智慧显现为大乐，是不可防护之大誓言。俱生如是，则俱生由习气所生之蕴、界、识等，亦是本来未生，是本来自生之大。如是了悟，则金刚上师与道友等，亦是本来未生。身之誓言违犯圆满。如是蕴、界、识等未生之故，因此所说之念诵、近修与观修身之手印等，亦是本来未生，已超越言说与勤作之边，语之誓言违犯圆满。如是本来未生之义，是众人未悟且难以悟入之故，是自性之大秘密，意之誓言违犯圆满。如是根本三昧耶违犯圆满之故，支分之三昧耶亦皆是本来未生，支分之所有三昧耶违犯圆满。如是了悟之瑜伽士众，是不需守护之大守护，因此由身语意三门所生之违犯，由身语意之慈悲而圆满。如是开示之后，从十方而来的瑜伽男女众，向导师普贤王如来如此祈请：唉玛吙！稀有哉！导师普贤王如来开示不可防护之大守护，稀有哉！阿啦啦 吙！如是身体五体投地而作大礼。之后，世尊又对导师普贤王如来说
English
Furthermore, when body, speech, and mind are united, the transgressions that arise from the doors of body, speech, and mind are purified through the blessings of the compassion of the body, speech, and mind of the Tathagata. The method for this is to abide. If transgressions arise from the door of the mind, they are fulfilled through the contemplation of the mind. For those who are seated in this assembly of yogis, their mind or heart, in terms of ultimate truth, is the very wisdom of the perfectly pure mind. And the perfectly pure wisdom is one's own innate bodhicitta. In the uncreated innate state, the mind's self-arising wisdom dawns as great bliss, which is the great samaya that cannot be protected. Since the innate state is such, the aggregates, sense bases, and consciousnesses that arise from the innate state, along with their habitual tendencies, are also unborn from the very beginning and are naturally self-arising. When one realizes this, the vajra master and the spiritual friends are also unborn from the very beginning. The transgressions of the samaya of the body are fulfilled. Since the aggregates, sense bases, and consciousnesses are unborn, the recitations, approach, and accomplishment, and the meditation on the body as mudra, are also unborn from the very beginning. They have transcended the limits of speech and effort. The transgressions of the samaya of speech are fulfilled. Such a meaning of being unborn from the very beginning is not understood by all and is difficult to understand. Therefore, it is the great secret of self-nature. The transgressions of the samaya of the mind are fulfilled. Since the three root samayas are fulfilled in this way, all the branch samayas are also unborn from the very beginning. All the transgressions of the branch samayas are fulfilled. Those yogis who realize this are the great protection that needs no protection. Therefore, the transgressions that arise from the doors of body, speech, and mind are fulfilled by the compassion of body, speech, and mind. After speaking these words, the male and female yogis who had come from the ten directions made this supplication to the teacher, Samantabhadra: Emaho! How wondrous! It is wondrous that the teacher, Samantabhadra, has spoken of the great protection that needs no protection! Alala Ho! They prostrated with their five limbs touching the ground. Then, again, the Bhagavan spoke to the teacher, Samantabhadra: