English
It is like the abyss of a cliff. Secondly, regarding the benefits and drawbacks, there are also two situations. The benefit of abiding in the samaya is that all dharmas are originally enlightened in the Dharmakaya and wisdom, with the meaning of equality, equally combined with the method of the path and profound wisdom, its nature is abiding in the great samaya of equality itself, the result is the three kayas are inseparable and uncombined, the qualities of equality are perfectly vast, and enlightenment will be attained, therefore the samaya should be protected. If the samaya is violated, enlightenment cannot be attained, so it should not be transgressed. Just as abiding by the king's law brings happiness, and transgression brings punishment. Secondly, regarding the faults of breaking the vows, there are two situations. Regarding the faults of breaking the root samaya, that is, the broken defilements will harm others, if a person who has broken the root samaya, abandons the precepts he has learned, and does not strive to seek a way to restore the samaya, then do not associate with him even for a moment, and do not talk to each other even for a moment. Why? Because in this life various unpleasant causes and conditions such as diseases and harms will occur, and in the next life one must fall into hell with him, so the sins arising from breaking the samaya are inexhaustible. This is also called accompanying transgression. Some say that they do not even drink the water of the same place as him, this is not the meaning of the secret. Like this, the lower tantras are becoming narrower and narrower, and the upper tantras are becoming wider and wider, and the boundary of guarding the samaya is also the same, the Kriya says that they do not even drink the water of the same place. It is said in the stipulation of the samaya: Among the Kriyas there is a difference, do not drink the water of one land, etc. The Upa should not see each other even if they live in the same place, the Yoga should not contact each other even if they see each other, the Maha, Anu, and Ati should not talk to each other even if they contact each other, merely living in the same place does not have such a great fault. Secondly, the fault of breaking the vows occurs to oneself, if the root samaya is broken, just as if it rains but there is a drought, or if the spell is cast but it backfires on oneself, everything that is done will backfire, not pleasing to everyone's mind, in this life all unpleasant things such as poverty, disease, demons, harm, and short life will occur, and in the next life one will fall into hell and suffer for many kalpas.
Chinese
痛苦等等，以各种不如意的方式，其自性是因三昧耶戒的破损所产生的暂时和究竟的果报，即使不想要，也会不由自主地聚集在一起。第二，支分三昧耶戒破损的过患是：如果支分三昧耶戒破损，那么今生修持的殊胜和共同的成就都不会有，来世会堕入三恶道。如《金刚经》所说： "因破戒而堕落，此世亦无善果。"第三，讲说自性和分类，分为两部分。三昧耶戒的自性是，根本和支分的三昧耶戒都是身语意的金刚大本体，是所有佛的自性，是神圣的。因此，如果守护，就会有利益，如果破损，就会有巨大的过患，这是合情合理的。第二，分类有两种：名相的分类和不可思议的分类。第一种也分为两种：根本的分类是，对于根本的五种三昧耶戒，比如不舍弃无上，其中之一也有根本方便和智慧两种，这两种又各有身语意三种，总共六种，每一种又有功德、事业、身语意五种，总共三十种。支分的分类是，支分的五二得十种三昧耶戒，比如不舍弃贪欲，其中之一也有方便和智慧。方便有五种智慧和五种佛母，智慧有五种智慧和五种境，分为二十种。第二，不可思议的分类有两种：以法性不可思议而三昧耶戒不可思议，这些根本和支分的三昧耶戒是奇妙的，为了调伏众生的界，也是为了如无量众生一样，对于每一个众生来说，有三百六十种三昧耶戒，也变得像他们一样多，所以是无边的。所显示的是，在六道世界的十方，由三有包含的众生有多少，他们的分别念有多少，为了调伏他们，根本和支分的三昧耶戒也扩展到那么多，像虚空和法界一样不可思议。有些人认为
English
Sufferings and so on, in various undesirable ways, their nature is the temporary and ultimate result produced by the breaking of the Samaya vows, and even if one does not want them, they will involuntarily gather together. Second, the fault of breaking the branch Samaya vows is: if the branch Samaya vows are broken, then there will be no supreme or common accomplishments of practice in this life, and in the next life, one will fall into the three lower realms. As the Vajra says: "By breaking the vows, one goes downwards. Here also, there is no good result." Third, explaining the nature and divisions, there are two parts. The nature of the Samaya vows is that the root and branch Samaya vows are the great Vajra essence of body, speech, and mind, the essence of all Buddhas, and are sacred. Therefore, if they are protected, there will be benefits, and if they are broken, there will be great faults, which is reasonable. Second, there are two types of divisions: divisions by categories and divisions that are inconceivable. The first also has two parts: the root divisions are that for the five root Samaya vows, such as not abandoning the unsurpassed, one of them also has two roots, method and wisdom, and these two each have three, body, speech, and mind, totaling six, and each of these also has five qualities, activities, body, speech, and mind, totaling thirty. The branch divisions are that the five times two, totaling ten, branch Samaya vows, such as not abandoning desire, one of them also has method and wisdom. Method has five wisdoms and five mothers, wisdom has five wisdoms and five objects, divided into twenty. Second, there are two types of inconceivable divisions: because the Dharmata is inconceivable, the Samaya vows are inconceivable. These root and branch Samaya vows are wonderful, for the purpose of subduing the realms of beings, and also like limitless beings, for each being, there are three hundred and sixty Samaya vows, which also become as many as them, so they are limitless. What is shown is that in the ten directions of the six realms, how many beings are contained by the three existences, and how many discriminations they have, in order to subdue them, the root and branch Samaya vows also expand to that many, like the expanse of space and the realm of Dharma, they are inconceivable. Some think
Chinese
如同有情众生的分别念众多一样，誓言的种类也各不相同，如果像那样宣说，那就不是（作者的）本意了。因为“誓言，即是”与刚刚所说的根本和支分的誓言相违背。第二，因为法性不可思议，所以誓言也是不可思议的。像这样，在宣说了有法之事物名目的誓言之外，显有轮回涅槃的一切法，本来就没有取舍，因此超越了舍取、守护和界限，至高无上的普贤王如来，在无为的殊胜游戏中，一切法无余地汇集，并且由于是无二的如同虚空的印契，所以，是任何事物都无法改造，没有勤作修持、希望和疑虑的自性。因为是所有誓言的心髓精华，一切都圆满具足，所以在如实性中，应当了知没有改造、掺杂和希望、疑虑的实相，处于大圆满的境界中。如是也于《普作续》中说： 噫！导师之导师，普作王我，根本菩提心，一切皆为一，一切皆是心髓之誓言，证悟守护与不守护，超越意义。噫！普作王，见之誓言，如无生虚空，超越方所，谁能善为了悟彼，彼即了悟普作王之誓言。噫！如诸法根本于心为一，誓言之根本，无须守护为一。噫！普作我之意之誓言，不散乱忆念，事物为智慧，无造作，无人为，自生，以明觉而自在，无守护与不守护。如何显现之诸法，一切皆于自生心髓中明亮而自在，普作王所作之诸法，超离明与不明二者之境。是无退损、无守护界限之誓言。如是。因此，实相意义之誓言是不可言说、不可指示、无相，以及本然如是的法性，是三时无迁变的等持。如是等等，因为超离了思、说、缘的对境，所以誓言的自性是无边无际的殊胜大圆满，安住于意义的实相中。在如此的誓言中，即使没有修持一切誓言，也会自然而然地汇集。
English
Just as the conceptualizations of sentient beings are numerous, so too are the types of samaya vows diverse. To explain them in such detail is not the intention (of the author). Because "the samaya vow, that is" contradicts what was just said about the root and branch samaya vows. Secondly, because the nature of reality is inconceivable, so too are the samaya vows inconceivable. Thus, in addition to explaining the samaya vows of categorized phenomena, all phenomena of samsara and nirvana are primordially without acceptance or rejection. Therefore, transcending acceptance and rejection, protection and boundaries, the supreme Samantabhadra, in the effortless supreme play, all phenomena are completely gathered, and because it is a non-dual mudra like the sky, it is a nature that cannot be altered by anything, without effort, practice, hope, or doubt. Because it is the supreme essence of all samaya vows, and everything is completely fulfilled in it, therefore, in suchness, one should know the reality without alteration, adulteration, hope, or doubt, residing in the state of the Great Perfection. As it is said in the *All-Creating King* tantra: "Alas! I, the All-Creating King, the teacher of teachers, because all are one in the root bodhicitta, all are one samaya of the essence. Understand that guarding and not guarding are beyond meaning. Alas! The samaya of the view of the All-Creating King is like unborn space, transcending directions. Whoever understands this well, understands the samaya of the All-Creating King. Alas! Just as all phenomena are one in the root of mind, the root of samaya is one in not needing to be guarded. Alas! The samaya of the intention of me, the All-Creating One, is that with unscattered mindfulness, things are wisdom. Unfabricated, unmade by anyone, self-arisen, mastering with awareness, there is no guarding or not guarding. How all appearing phenomena are, all are mastered by being clear in the self-arisen essence. For the phenomena made by the All-Creating King, it transcends the realm of both awareness and unawareness. It is a samaya without decline, loss, protection, or boundaries." Thus, the samaya of the meaning of reality is inexpressible, unteachable, without characteristics, and the nature of reality as it is, the samadhi that is unchanging in the three times. Thus, and so on, because it transcends the objects of thought, speech, and focus, the nature of the samaya is the boundless supreme Great Perfection, abiding in the reality of meaning. In such a samaya, even if all the samaya vows are not practiced, they will naturally gather.
Chinese
功德是：从广阔虚空之续中说，如获珍宝之人，无需世间耕作。未经修习，若能证悟心之义，一切功德自然成就。不离此即是誓言。如是说。第四，广大宣说巨大利益分五：第一，世间众赞叹恭敬是：殊胜佛陀种姓之持明者，安住于誓言，彼为梵天与帝释天等世间之主及其眷属所赞叹恭敬供养。第二，圣者加持是：于天人等众生之中，殊胜之圣者，主尊诸佛及彼之圣子，安住于地的菩萨，次第视为长子与清净之兄弟，以身语意功德事业而加持之。第三，获得胜者之行境之利益是：安住于誓言者，彼即是趋入善逝之行境，入于地，安住于地，地完全成熟之三位持明者，最终将一切法融入无惧之胜者普贤王如来并获得之。彼亦是二障，四魔，二轮涅，以及对于任何所知皆无所畏惧，故说为无畏普贤王如来果位之佛。入地之持明者是进入坛城，首先领受生圆次第者。安住于地之持明者是获得证悟和三摩地并恒常安住于彼者。地成熟之持明者是从已获得者中力量变得更大，获得异熟寿命自在手印后，融入并获得任运成就之持明者。第四，汇集律仪与誓言之功德之利益是：于无上誓言之中，一切法之实相如虚空般之法性，以及调伏有情之方便一切乘之义，以及声闻、独觉、菩萨和持明者等所有彼等之无量律仪之种类，全部如向上盛满之量器般汇集，并且彼等之功德无
English
The qualities are: From the lineage of the vast expanse of the sky, it is said that just as a person who finds a precious jewel does not need worldly farming, if one realizes the meaning of the mind without cultivation, all qualities are naturally accomplished. Not straying from this is the vow. Thus it is said. Fourth, the extensive explanation of great benefits has five parts: First, being praised and honored by worldly beings is: The supreme holder of secret mantras of the Buddha's lineage, abiding in the vow, is praised, honored, and served by Brahma and Indra, the lords of the world, and their retinues. Second, being blessed by the noble ones is: Among the beings of gods and humans, the supreme noble ones, the principal Buddhas, and their noble sons, the bodhisattvas abiding on the bhumis, regard them in turn as the eldest son and the purest of brothers, and bless them with body, speech, mind, qualities, and activities. Third, the benefit of obtaining the realm of activity of the Victorious Ones is: That one who abides in the vow enters the realm of activity of the Sugatas themselves, enters the bhumi, abides on the bhumi, and ultimately joins and attains the three vidyadharas who have fully ripened on the bhumi with the supreme, fearless Samantabhadra, the All-Good. That is, because there is no fear of the two obscurations, the four maras, the two cycles of samsara and nirvana, and any knowable object, it is said to be the fearless Samantabhadra, the Buddha of the fruition. The vidyadhara who has entered the bhumi is the one who has entered the mandala and first experienced the generation and completion stages. The vidyadhara who abides on the bhumi is the one who has attained realization and samadhi and constantly abides in it. The vidyadhara who has ripened on the bhumi is the one whose power has become even greater than what was attained, and after obtaining the maturation, longevity, and empowerment mudra, joins and attains the spontaneously accomplished vidyadhara. Fourth, the benefit of the combined qualities of vows and samayas is: Within the unsurpassed samaya, the suchness of all dharmas, the dharmata like the sky, and the meaning of all vehicles, the means of taming sentient beings, and all the countless types of vows of the Shravakas, Pratyekabuddhas, Bodhisattvas, and Vidyadharas, etc., are all gathered like a fully filled measuring cup, and the qualities of those are without