English
Thus, adding the two together makes thirty-two. Like that, dividing from the five makes one hundred and sixty. The two hundred branch vows are like not abandoning the ten desires of the branches. Even for one, there are two: skillful means and wisdom. For skillful means, there are five wisdoms and five objects, totaling ten. For wisdom also, there are five wisdoms and five objects, two sets of ten, totaling twenty. Like that, twenty in a set, ten sets, makes two hundred. The Rongpa school says that the branch vows should be divided from the branches. Even for one, there are five aspects of body, speech, mind, qualities, and activities, and the three entities of body, speech, and mind also disappear into that, so there is no basis for branches. The two roots, skillful means and wisdom, also possess skillful means and wisdom. Wisdom possesses skillful means, so the two roots disappear and become four branches. That also becomes a part of the five: body, speech, mind, qualities, and activities. Therefore, there is no remainder of the root, but it transforms into branches and parts, twenty by twenty. This is the view in the commentary on the "Ratnakuta Sutra". These vows are divisions of the parts of qualities, but there is no separate explanation of categories with different characteristics. So it is said. Third, the inconceivable division is that the divisions of vows are as many as the thoughts of sentient beings, so it is not definite that there is only this number. As it says in the "Clear Illumination": The number of types of vows, is the number of sentient beings and the number of wrong thoughts. The number of vows as an antidote to subdue thoughts, is beyond the expression of the Victorious Ones. So it is said. Third, the benefits of keeping vows are that all temporary and ultimate purposes are accomplished. As it says in the "Three Collections of Vows": Abiding in the secret mantra vajra vows, thereby all wishes are accomplished, and the gods also always protect. The Buddhas, supreme Buddhas, and Bodhisattvas, make supreme intentions like a son. Immeasurable samadhi qualities, the supreme accomplishment of the Samantabhadra lineage. So it is said. Fourth, the faults of not keeping vows are that one falls away from one's own goodness and unintentionally gives harm to others. It says: If one transgresses the vows, happiness and well-being will be lost in this life and the next, and one will experience various unpleasant things, and abide in the suffering of fire-eating for countless eons. So it is said. Also, as it says in the "Compendium Sutra": Just as rotten milk,
Chinese
如是说。瑜伽士若失戒，令诸瑜伽皆不悦。如是说。第五、补救之法：彼非如声闻乘，密咒有可补救之法。如《怖畏金刚》云：若誓言已失坏，了知怙主悦意事，即成彼之圆满处。若谤上师与道友，此生令彼心欢喜，猛烈忏悔作发露，即成圆满中殊胜。若自或上师道友，未圆满前已命终，则超圆满之量。若语誓句已毁坏，自观金刚法，念诵所失誓句百万遍。若意誓句已毁坏，自观金刚萨埵，三年之中不言语，勤修禅定瑜伽。若支分誓句已毁坏，则各各以自之部类圆满。如是，身语意之主要衰损，与三门相应，精勤作圆满忏悔，则得清净。此乃殊胜之方便，胜于下者。彼声闻之律仪，若未生覆藏心，似可补救七次，若已生起，则一次亦不可补救，如破裂之瓦器。菩萨如宝器，依止善知识，可补救所失，如巧匠能造胜于前者之器。密咒如毁坏之宝器，以自力可补救，不需工匠，如以自力可矫正毁坏之物。二者、誓言与律仪之差别：彼自之相续，就律仪之分而言，亦是律仪，然以执持诸佛之秘密金刚三，且不令其衰损故，亦是誓言，如一瓶，既是所作，亦是无常。是故，体性一而反体各异。如《细续》云：如是三百六十者，以我殊胜金刚三，不堕邪道是律仪，说如大地之体性。如是说。如《怖畏金刚》云：诸法本净故，邪分别本净，是故律仪极清净，此誓言甚奇妙。
English
Thus it is said. If a yogi breaks his vows, he displeases all yogis. Thus it is said. Fifth, the method of restoration: It is not like the Hearers, but the Secret Mantra has a method of restoration. As it is said in the Fierce Lightning: "If the samaya is broken, understanding the meaning that pleases the protectors, it becomes the place of fulfillment. If one slanders the lama and spiritual friends, pleasing them in this very life, confessing with fierce repentance, it becomes the supreme fulfillment. If oneself or the lama and spiritual friends pass away before fulfilling the vows, then it exceeds the measure of fulfillment. If the word of the vow is broken, contemplate oneself as Vajra Dharma, and recite a hundred thousand times whatever vow is lost. If the mind of the vow is broken, contemplate oneself as Vajrasattva, and for three years, without speaking, diligently practice meditation and yoga. If the limb of the vow is broken, fulfill it with one's own lineage." Thus, the main deteriorations of body, speech, and mind, in accordance with the three doors, by diligently making fulfillment and confession, one becomes purified. This is the supreme method, superior to the lower ones. The discipline of the Hearers, if the mind of concealment has not arisen, it seems that it can be restored seven times, but if it has arisen, it cannot be restored even once, like a broken clay pot. The Bodhisattva is like a precious vessel, relying on a spiritual friend, one can restore what is lost, just as a skilled blacksmith can make a vessel that is superior to the previous one. The Secret Mantra is like a precious vessel that is destroyed, because it can be restored by one's own power, there is no need for a blacksmith, just as one can straighten what is destroyed by one's own effort. Second, the difference between samaya and discipline: That which is the continuum of oneself, in terms of the aspect of discipline, is also discipline, but because it holds the secret vajra of the Buddhas, and does not allow it to deteriorate, it is also samaya, just as a single vase is both made and impermanent. Therefore, the essence is one, but the aspects are different. As it is said in the Subtle Tantra: "Thus, the three hundred and sixty, with my supreme three vajras, not falling into wrong paths is discipline, it is said to be like the nature of the earth." Thus it is said. As it is said in the Fierce Lightning: "Because all dharmas are pure from the beginning, wrong thoughts are pure from the beginning, therefore discipline is completely pure, this samaya is wonderful."
Chinese
由于圆满的支分也不齐全，所以没有任何过失。同样，在不予而取的时侯，也需要属于他人的财物。但在这里，因为领悟到自他不二的道理，所以取的是如梦一般的自显之物。并且需要偷盗的心，但在这里，只是自心的显现，以自显享用，没有偷盗之心。本体需要价值圆满，然后占为己有。但那也不齐全，因为如幻如梦般无二，所以没有占有。并且需要后得的智慧，但因为没有对能得和所得的执着。对于犯邪淫的失败来说，也需要属于他人的女人等。但这是生起为天尊，并且需要将能漏之物放入宝珠中，然后超越界限。因为明现为金刚和莲花，所以那二者自相不齐全。并且想要不迷乱地感受安乐，也因为了知三坛城，所以意乐的支分不齐全，因此没有过失。说妄语也是因为将他人的行境转变为其他的想法，需要说诸如没有见到天神等却说见到了等等。因为了知一切法如虚妄，所以为了利益他人而说，因此没有过失。同样，饮酒也是因为转变为甘露，所以与说是不能享用并不相违。所有那些时候，都需要自己是比丘，境不迷乱，想法不改变等等。但在这里，因为安住于天神的坛城中，所以与声闻的别解脱戒律不相违背。第二，与菩萨的戒律不相违背，因为被利他之心的慈悲和殊胜方便所摄持。具有那二者，对于菩萨们也是允许的。《华严经》中说： 真实有情义利行， 彼乃胜子之胜学， 如云降下大雨滴， 令诸庄稼极丰盛。 如此。第二，集合的方式也有两种。声闻的方式主要是成办自利的戒律，那也在这里，瑜伽士为了从自己的痛苦中解脱出来，而集合于续部的戒律中。杀生之时，心
English
Since the complete limbs are also not complete, there is no fault. Similarly, when taking what is not given, it is necessary to have property belonging to others. But here, because of realizing the meaning of self and other being non-dual, what is taken is the self-appearing object like a dream. And the thought of stealing is needed, but here, it is only the appearance of one's own mind, enjoying the self-appearance, without the thought of stealing. The main thing is that the value needs to be complete, and then taken as one's own. But that is also not complete, because it is non-dual like illusion and dream, so there is no possession. And the wisdom of subsequent attainment is needed, but because there is no attachment to what can be attained and what is attained. For the failure of committing sexual misconduct, it is also necessary to have women belonging to others, etc. But this is generated as a deity, and it is necessary to put the leaking object into the jewel, and then transcend the boundary. Because it is clear as Vajra and Padma, those two self-characteristics are not complete. And wanting to experience happiness without confusion, also because of knowing the three mandalas, the limbs of intention are not complete, so there is no fault. Lying is also because transforming the realm of others into other thoughts, it is necessary to say such things as seeing gods etc. without having seen them. Because of knowing all dharmas as false, it is said for the benefit of others, so there is no fault. Similarly, drinking alcohol is also because it is transformed into nectar, so it is not contradictory to saying that it cannot be enjoyed. At all those times, it is necessary that oneself is a monk, the object is not confused, the thoughts are not changed, etc. But here, because of abiding in the mandala of the deity, it is not contradictory to the Pratimoksha vows of the Shravakas. Second, it is not contradictory to the vows of the Bodhisattva, because it is held by the compassion of the mind of benefiting others and the special means. Having those two is also permitted for the Bodhisattvas. In the Avatamsaka Sutra it says: Those who truly benefit sentient beings, That method is the best of the Victorious One's teachings, Like great rain falling from the clouds, Making all crops extremely abundant. So it is. Second, there are also two ways of gathering. The way of the Shravakas is mainly the vows of accomplishing one's own benefit, and that is also here, the yogi gathers in the vows of the Tantra in order to be liberated from his own suffering. At the time of killing, the mind
Chinese
由于没有大地的嗔恨等不善，为了防护自己的自性过患，也包含了不杀生的律仪。同样，其余的也应类推，由于防护了自性过患，所以虽然方便的行为看起来粗暴，但本质上只是包含了声闻的律仪。例如，有些医生用清凉药治疗热病，有些人反而用相反的方法治疗，迅速见效，这两种方法看起来矛盾，但实际上并不矛盾。同样，道路的方便看起来矛盾，但实际上是为了舍弃自相续的烦恼，成办善事，意义上是一致的。第二，菩萨律仪的集合方式是：在任何行为中，通过制止通常的烦恼和任性的行为，就是律仪的戒律。依靠它，道路的功德不断增长，就是摄善法戒。通过这种方法，利益和帮助他人，就是饶益有情戒。同样，所有密咒的律仪都包含在这里，因为调伏自相续和清净烦恼的方式是相同的。第二，正文的内容分为两部分：总的说明大誓言的体性，以及分别解释修持守护的差别。第一部分分为三点：第一，秘密誓言超越其他誓言的方式是，如果有人进入无上大秘密乘，并且正确地理解和实践其意义，那么即使他运用贪欲等五毒以及由此产生的业，就像幻术师的化身一样，表面上做了那些行为，但不会积累那些业的障碍和习气，反而会圆满福德和智慧二资粮。因为这种行为的本质，圆满了别解脱戒、菩萨律仪和密咒的誓言，具备了圆满的意义。第二，说明一切调伏的律仪都包含在秘密誓言中，即在无上大秘密的殊胜誓言中，以调伏恶行的力量而安立的别解脱律仪，以及由此代表的菩萨律仪，还有外密三部和内密