English
Three. Each of these is further divided into three aspects of body, speech, and mind, similar to the calculation method in the context of the root vows. Thus, the total is nine. Adding the basic method, it becomes ten. Wisdom is also ten, and the calculation is the same as with the method. Therefore, each of the ten branches has twenty each. Combining these, the total is two hundred. The root is one hundred and sixty, and three hundred and sixty. These calculation methods, according to the tantric scriptures, can be calculated from whatever arises, as the nature of mind and awareness is not established anywhere. However, in terms of the ultimate truth of characteristics, emptiness, which is devoid of extremes, cannot be calculated. The need for inconceivable divisions and combinations is: "This samaya is extremely wondrous," and so on. The root of all Mahayana and Secret Mantra vehicles, these samayas are extremely wondrous. Just as images continuously appear in a mirror that is free from tarnish, and just as images appear like the one who sees them, so too is this samaya. Due to the circumstances of those to be tamed, it is not limited to one thing, nor is it fixed, but it can appear as anything. Therefore, since the essence is not fixed anywhere and can appear as anything, it is extremely wondrous. Because it can appear according to the minds of those to be tamed, it is extremely wondrous. Thus, it accomplishes all the needs of those to be tamed. To show this more closely, in the ten directions of the six realms, the thoughts of all beings in the three realms are expanded as the antidote for those to be tamed. The method of taming realization is: According to the differences in the faculties of those to be tamed, there are various methods of taming. Taming through antidotes is like the vehicle of gods and humans taming non-virtue with the ten virtues. Or, the Hearers and Solitary Realizers use loving-kindness and compassion as the antidote to hatred, the classification of elements as the antidote to ignorance, and the contemplation of impurity as the antidote to desire. Taming through purification is the Great Vehicle Madhyamaka, which purifies with the ultimate truth by destroying the unity and difference of the three times. Taming through transformation is the two Kriya and Yoga, transforming the three poisons into the three families, and purifying with the five afflictions. Taming through purification is Mahayoga, which purifies afflictions into the nature of the five wisdoms. Or, taming through purification is Kriya, the nature of mind, the ultimate truth, the complete purification of manifestation.
Chinese
现在以串习的力量，成为使内外一切法清净的自性。以认识而调伏，即是内三部，一切法是心的体性，自显现。了知远离显现与空性之边，大自在的自性，即是证悟，于彼无有能境与所境。内三部中，阿底尤为殊胜。因此，殊胜乘之誓言，调伏所化之分别念，以高下之体性作为调伏之方便，即是九乘。因所化之分别念无量，故称誓言三昧耶为百万部。因此，誓言并非由所化之力量而决定为一，故超越数量。守护誓言之究竟果位，即是成就普贤。此外，胜王普贤等。此外，是简别的词语，即是上面所说誓言之体性及种类。三世佛陀之自性，显现为不可思议之誓言，成办一切有情之义利。佛陀之意趣，平等圆满之自性，因显现于所化，故于果位中作加持之誓言之间，基道果三者无别而宣说，从中简别，故称此外。因此，不退失之果位，即是三世一切佛陀无别，是为殊胜。实有、轮涅无别。具足五种体性之第六普贤。彼之体性如何呢？一切无余是手印。此以二种体性而摄持。手印者，身语意，内外之法不间断是身之手印。一切有寂之音声是语之手印。一切忆念分别念是意之手印。本来任运而安住，无有修成。即是未曾舍弃轮回。未曾取证涅槃或功德，即是一切法之真如，自生之智慧，于任何实事皆未成立，且于三世不变之体性。由此成办一切。即是说普贤之功德，经文中所有宣说皆能成办。总的来说，所要表达的是一切功德皆超越言说。如是等等无边殊胜。即是说成就普贤之功德，如是等等无边种类，言说不能穷尽。
English
Now, by the power of habituation, it becomes the nature that purifies all phenomena, both internal and external. To tame through recognition is the three inner sections, all phenomena are the nature of mind, self-appearing. Knowing the nature of the great self, free from the extremes of appearance and emptiness, is the realization itself, in which there is no object or subject. Among the three inner sections, Ati is the most superior. Therefore, the samaya of the supreme vehicle, the means of taming the conceptual thoughts of those to be tamed, the nine vehicles in terms of high and low nature. Because the conceptual thoughts of those to be tamed are countless, the samaya is called a hundred thousand sections. Therefore, the samaya is not determined as one by the power of those to be tamed, so it is beyond number. The ultimate result of keeping the samaya is the accomplishment of Kuntuzangpo. Furthermore, the supreme king Kuntuzangpo, etc. Furthermore, it is a word of distinction, that is, the nature and types of samaya mentioned above. The nature of the Buddhas of the three times, appearing as inconceivable samaya, accomplishes the benefit of all sentient beings. The intention of the Buddhas, the nature of equal perfection, because it appears to those to be tamed, therefore, in the samaya that applies to the result, the three bases, paths, and results are taught as inseparable, from which it is distinguished, so it is called furthermore. Therefore, the result of not degenerating is that all the Buddhas of the three times are inseparable, which is supreme. Samsara and nirvana are inseparable. The sixth Kuntuzangpo possessing five characteristics. What is its nature like? All without exception are mudras. This is condensed by two natures. Mudras, that is, body, speech, and mind, the uninterrupted external and internal dharmas are the mudra of the body. All sounds of samsara and nirvana are the mudra of speech. All memories and thoughts are the mudra of mind. Abiding spontaneously from the beginning, there is no accomplishment. That is, there is no abandonment of samsara. There is no attainment of nirvana or qualities, that is, the suchness of all dharmas, self-born wisdom, not established in any entity, and the nature that does not change in the three times. By this, all is accomplished. That is to say, all the qualities of Kuntuzangpo mentioned in the scriptures are accomplished. In general, what is to be expressed is that all qualities are beyond expression. Such as these, endless and supreme. That is to say, the accomplishment of the qualities of Kuntuzangpo, such as these endless types, cannot be exhausted by words.
Chinese
是故，一切皆为普贤之显现，故自显任运成就。不像下者一样是因果或意义之象征，故为殊胜。 所示现的七大等是： “执持胜者之最胜种姓者。”等等。 胜者即是普贤。 彼之功德，此等自显之誓言，见修行圆满，不杂且完全明晰，是见解深邃之初地，即入地之持明者。 常时安住，安住于三摩地，故为安住，即安住于地。 成为力量，是地完全成熟之持明者。 见修行平等之体性是： 最胜明，即此秘密真言。 由此指示所依之补特伽罗后，功德之真实是： “世间主与眷属所敬。” 此谓瑜伽士为世间之主，如梵天与帝释天等天龙八部所敬，眷属亦为侍从等所敬，成办所需，随心所欲，所思皆成。 殊胜者，观想为佛陀最胜种姓之殊胜之子，殊胜之菩萨与持明者们观想为兄弟并加持， “入于善逝之境。” 此谓根本与支分之誓言等，于如来之自性中任运成就，善逝之意即显现为誓言，由此将所化诸众置于果位，是善逝等之事业之体性，故体验誓言即是入于善逝等之境。 “无畏普贤之结合。” 此谓修行者如是体验誓言，即使行于当舍弃之轮回之法，亦无能作所作之执着，如虚空之结，无堕落之怖畏。作者如虚空般清净。 外境、有情，器情之诸法皆为显空无别，圆满于心之法性中，故外境与心于平等性中明晰，轮回亦不执着为仅是名言，故所行之境完全清净，故说于一切时与处皆与普贤结合。 “如实性与调伏之方便。” 此谓器情之诸法于自性清净，非作者所作，
English
Therefore, everything is spontaneously accomplished as a self-appearance due to the appearance of Samantabhadra himself. It is superior because it is not a cause and effect or a symbol of meaning like the lower ones. The presentation of the seven great stages and so on is: "The one who holds the supreme lineage of the Victorious One." and so on. The Victorious One is Samantabhadra. These qualities of his, these vows of self-appearance, are the beginning of view and conduct, and are clearly complete without being mixed. It is the first stage of profound view, the vidyadhara who has entered the ground. Constantly abiding, abiding in samadhi, therefore abiding, that is, abiding on the ground. Becoming strength is the vidyadhara of the complete maturation of the ground. The nature of equality of view and conduct is: The supreme knowledge, that is, this very secret mantra. By pointing out the individual of the basis, the actual qualities are: "Honored by the lord of the world and his retinue." This means that the yogi is honored by the lord of the world, such as Brahma and Indra, and the eight classes of gods and nagas, and the retinue is also honored by the attendants, accomplishing what is needed, doing whatever is desired, and fulfilling whatever is thought. The supreme one, contemplating as the supreme son of the supreme lineage of the Buddha, the supreme bodhisattvas and vidyadharas contemplate as brothers and bless, "Entering the realm of the Sugata." This means that the vows of the root and branches are spontaneously accomplished in the nature of the Tathagata, and the intention of the Sugata appears as vows. By this, the disciples are placed on the fruit, and it is the nature of the activities of the Sugatas, so experiencing the vows is entering the realm of the Sugatas. "Union with fearless Samantabhadra." This means that the practitioner experiences the vows in such a way that even if he engages in the Dharma of samsara to be abandoned, there is no grasping of the doer, like a knot in the sky, there is no fear of falling. The maker is pure like the sky. All phenomena of the environment, sentient beings, and vessels are indivisible in appearance and emptiness, and are complete in the nature of mind, so the environment and mind are clear in equality. Samsara is not even fixated as mere words, so the object of practice is completely pure, so it is said to be united with Samantabhadra at all times and places. "Suchness and the means of taming." This means that all phenomena of the environment and sentient beings are pure in their own place, not made by the maker,
Chinese
未被他人所篡改。为了显现如实存在的意义，誓言是：将平等与平等结合的平等誓言。调伏的方法如前所述。详细的调伏方法在《誓言十万部》中。如果总结，则在十五部等中，无需特意寻找一切。为了像镜中的影像一样自然显现。如是誓言无边际。这指的是九乘，以及外、内、中间的三乘，所有不可思议的种类。完全清净自然成就。这指的是所有不可思议的，没有丝毫执着的如实之性，完全清净。如对所化众生所说的那样，无需寻找，自然成就。如果破戒，则通过弥补而圆满。声闻乘如果破戒，就像破碎的瓦罐一样无法修复。菩萨即使破戒也可以修复，修复后也能恢复。但是，一次破戒的过失会延误道路。密咒如果不是根本违背誓言，即使因缘而破戒，如果迅速修复，破戒也能恢复，道路也不会延误。因为没有违背誓言的功德，所以恢复后就像重新成就一样。因此也称为圆满。不破誓言的功德等等，广说也说不尽，所以称为无边殊胜。如《密集续》和各个续部中所说的那样，无论多么广说。普贤如来为了开启眷属的智慧而说，如来本身，胜者普贤如来本身与眷属在一起。自身被调伏。这是因为一切佛的誓言的自性，诸佛也不会超越此，更何况其他道路呢。或者，前者是显现果位者，后者是未来佛开启智慧的眷属。调伏是果位成佛。从《秘密藏续》的真实确定中，《誓言品》指的是平等性的誓言和不间断的誓言。如不间断的誓言所示，有广略的分类。此品显示了这些誓言的体性、守护方法、破戒的过患和不破戒的功德。第十九品。