English
However, it naturally exists in that lineage. If this root and branch of vows are elaborated, they become three hundred and sixty, as explained in other treatises. In short, not deviating from the meaning of the Great Purity and Equality is the king of all vows that actually accomplish Buddhahood. If the order of vows that benefit it directly and indirectly is elaborated, it is immeasurable. Because in order to suit the thoughts of sentient beings, there are various orders of vows to subdue them. Third, the key to these vows is that the vows of the Great Means Mantra Vehicle include all the precepts and vows of the Hearers and Bodhisattvas, and are much purer than the practices of the lower vehicles. That is to say, let alone the practices that are commonly consistent, even the practices that seem to contradict the lower vehicles are not only not contradictory, but even more superior. For example, in the case of the Hearers, from the perspective of the ultimate completeness of the place, thought, and action, there are said to be four root downfalls. The Hearers' vows are merely to abandon harming others, while the Bodhisattvas are engaged in benefiting others on top of that. Therefore, Bodhisattvas, without the defilement of self-interest, even if they engage in impure conduct and so on with the thought of compassion, not only have no faults, but may even gain merit. However, if they are driven by attachment to self-interest, praising themselves and disparaging others, and being stingy and not giving Dharma or wealth, they are said to be downfalls. In the Mantra Vehicle, since the view of equality has become the basis of confidence, and there is no grasping at the object and the subject, there is not the slightest bit of the ultimate completeness of the place, thought, and action of ordinary people in seemingly killing and so on. Because of the special way of accomplishing the two benefits merely in conventional truth through the actions of wisdom and skillful means, from the point of view of not being tainted by faults, it includes the precepts of the Hearers; and from the point of view of engaging in benefiting others, it also includes the vows of the Bodhisattvas. Just as iron gradually becomes silver and gold, the value of the former is included in the value of the latter. Also, just as a copper vessel, first made into an ordinary copper vessel, and then made into a container for holding things is clean, and made into a utensil for offering to the gods is very clean, and made into a Buddha statue becomes a place of offering, if the actions of the three doors are practiced in accordance with the afflictions, then
Chinese
束缚轮回的，如果以智慧和方便二者合一的方式掌握，并反过来运用，就能成为通往善趣和解脱的因。如果以伟大的方便智慧来掌握并运用，就能成为无上菩提之因。如果以更加伟大的方便智慧来掌握并运用，就能成为毫不费力、自然成就大菩提之因。因此，这种转变状态比之前的状态更加清净。简而言之，比如对于不净行，普通人以贪恋男女交合之乐的动机，执着于排出精液的快乐，最终将贪恋的种子留在心中，从而受到束缚。瑜伽士们首先以希求无漏大乐的意念等作为积累巨大福德的动机，然后凭借身语意手印的加持力，以及将气脉明点束缚于中脉的诀窍之方便力，和趋向于现证智慧的智慧力，将普通人的欲望之乐转化为智慧，最终将普通人积聚所有习气的稠密之物，如智慧之火般焚烧。因此，密咒的行为被认为是极其殊胜的，对于其他人也应如此类推。如此，清净的行为皆由智慧之力成就，而智慧则源于或本质上是清净的见地。因此，应当明白誓言的生命在于见地。《愤怒电光道》中说：“因此，所谓誓言，即是自己的见地。”第四，必要性：总的来说是阐述，具体来说是阐述七种功德。第一，此誓言如如意宝般，是所有需求的来源，如同所有善行的生命。如果有人违背此誓言，就像容器破裂无法容纳精华一样，所有的密咒修持都会徒劳无功。因此，誓言如同大地般，是所有功德的基础。对于大士们成就佛法王国的伟业来说，是不可或缺的基础。第二，如果具备这样的密咒誓言，则最为殊胜
English
That which binds to samsara, if grasped by the union of wisdom and skillful means and applied in reverse, becomes the cause for good rebirths and liberation. If applied while being grasped by great skillful wisdom, it becomes the cause for unsurpassed enlightenment. If applied while being grasped by even greater skillful wisdom, it becomes the cause for the effortless and spontaneous accomplishment of great enlightenment. Therefore, this transformed state is far more pure than the previous state. In short, for example, with regard to impure conduct, ordinary people, with the motivation of attachment to the pleasure of union between male and female, cling to the pleasure of emitting semen, and ultimately leave the seed of attachment in their minds, thereby becoming bound. Yogis, first with the intention of desiring the great bliss free from outflows, etc., as the motivation for accumulating great merit, then through the power of the blessings of the mudras of body, speech, and mind, and the power of the skillful means of the secret instructions for binding the winds and mind in the central channel, and the power of the wisdom that turns towards the manifestation of wisdom, transform the desire-pleasure of ordinary people into wisdom, and ultimately burn the dense accumulation of all habitual tendencies of ordinary minds, like a fire of wisdom. Therefore, the conduct of mantra is established as being supremely excellent, and for others, it should be applied accordingly as appropriate. Thus, all pure conduct is accomplished through the power of wisdom, and wisdom arises from or is the essence of pure view. Therefore, it should be understood that the life of the samaya is held by the view. In the "Wrathful Lightning Path" it says: "Therefore, that which is called 'word' is said to be one's own view." Fourth, the necessity: Generally, it is the explanation, and specifically, it is the explanation of the seven qualities. First, this samaya, like a wish-fulfilling jewel, is the source of all needs, and like the life of all virtuous qualities. If someone transgresses this, just as there is no way for essence to remain when a vessel is broken, all mantra practice will be in vain. Therefore, the samaya, like the earth, is the foundation of all qualities. For the great beings who are to accomplish the great deeds of the Dharma kingdom, it is an indispensable foundation. Second, if one possesses such a mantra samaya, it is supremely excellent.
Chinese
获得了无量功德。 像这样，从总的乘的角度来看，见、行、友三者，也就是将智慧、禅定、戒律安立为三学，其中的戒律也是，下者胜于上者，声闻的戒律胜于菩萨戒，虽然胜过的方式无量，但简而言之，就像大乘凭借目标远大等七种殊胜之处而超胜一样，它的同伴戒律也同样殊胜。 通过深邃而广阔，成办二利，不违背二无我等方式，难以测度。 菩萨的戒律胜过密咒的誓言，以深邃而广大的功德超胜的方式虽然无量，但暂时归纳起来，就像这部续中所说的那样，“此外，胜王普贤……”等所说的那样，有七种。 其中，第一，以普贤王如来的手印加持，无需寻求功德而自然成就，是这样的：声闻们仅仅是从佛陀的语言中产生，因为不是佛陀的种姓，所以没有以佛陀自己的手印加持，仅仅是以加持的手印加持。 菩萨们因为变成了佛陀的种姓，所以虽然以佛陀自己的手印加持，但因为他们认为佛陀是最初成就的，所以没有以自然成就的手印加持。 在无上密法中，一切法都安住在不曾成佛的法身、语、意坛城的状态中，因此，被称为以普贤王如来的手印加持。 因此，所有果实巨大的功德都是不费力气而自然成就的。 第二，由于将世间的主尊和眷属视为神圣的尊敬之处，因此威力加持特别殊胜。 即使声闻们也受到梵天、自在天、帝释天等的尊敬，但不如菩萨那样受到尊敬。 即使菩萨也不像佛陀那样受到尊敬，但就像佛陀自己受到极大的尊敬一样，对于进入他们行境的持戒者们，也像上述的次第一样受到尊敬。 因此，对于进入佛陀行境的密咒誓言者们，世间的大神、眷属、空行母等护法神们，像佛陀一样听从教诲，像顶上的珍宝一样尊敬他们。
English
Having obtained immeasurable qualities. Like this, from the perspective of the general vehicle, the three companions of view, conduct, and friendship, that is, the discipline of wisdom, samadhi, and ethics established as the three trainings, the discipline itself is also, the lower surpasses the higher, the discipline of individual liberation surpasses the bodhisattva vows, although the ways of surpassing are immeasurable, but to summarize, just as the Great Vehicle surpasses by the seven superiorities such as great object, its companion vows also surpass in the same way. Through being profound and vast, accomplishing the two benefits, not contradicting the two selflessnesses, etc., it is difficult to fathom. The tantric samaya surpasses the bodhisattva vows, and although the ways of surpassing with profound and vast qualities are immeasurable, to summarize for now, as stated in this tantra, "Furthermore, the supreme king Samantabhadra..." etc., there are seven. Among them, first, by sealing with the mudra of Samantabhadra, qualities are spontaneously accomplished without seeking, it is like this: the Shravakas are merely born from the words of the Buddha, because they are not of the Buddha's lineage, they are not sealed with the mudra of the Buddha himself, but only sealed with the mudra of blessing. Bodhisattvas, because they have become the lineage of the Buddha, although sealed with the mudra of the Buddha himself, because they believe that the Buddha is initially accomplished, they are not sealed with the mudra of spontaneous accomplishment. In the unsurpassed mantra, all dharmas abide in the state of the mandala of body, speech, and mind where there is no non-enlightenment, therefore, it is called sealed with the mudra of Samantabhadra. Therefore, all the qualities of great fruits are spontaneously accomplished without effort. Second, because the lords of the world and their retinues are seen as sacred places of respect, the power of blessing is particularly superior. Even though the Shravakas are also respected by Brahma, Indra, and others, they are not respected as much as Bodhisattvas. Even Bodhisattvas are not respected as much as the Buddha, but just as the Buddha himself is greatly respected, those who hold vows who have entered their field of activity are also respected in the same way as the above order. Therefore, for those who hold tantric samaya who have entered the field of activity of the Buddha, the great worldly gods, retinues, dakinis, and other Dharma-protecting guardians listen to the teachings like the Buddha and respect them like the jewel on the crown.
Chinese
树木朋友的力量变得强大。第三，佛和菩萨们以儿子和兄弟看待，所以加持迅速降临。正如转轮王的儿子具备品德必定继承王位一样，与佛陀的意行相符的持明者，被视为是如来佛的血脉继承者。如同清水中显现影像一样，通过清净的见修行，以具誓言能力的朋友为助缘，他们的加持也会以迅速的方式融入相续中。第四，与如来佛本身的行为领域相同，因此行为领域特别殊胜。密咒士从一开始就安住于清净平等、无取舍的意义中，不间断地进行佛的事业，因此与如来佛的行为领域相符。而其他两种律仪则不是这样，它们是学习圣者阿罗汉和安住于大地的菩萨们的行为。因此，密咒的誓言是行为领域特别殊胜的。第五，将一切法都融入普贤王如来的净土中，因此没有任何恐惧和疑虑。轮回的一切法从一开始就安住于清净大平等中，因此没有取舍，这就是普贤王如来的净土。以如此证悟的智慧，对于轮回的烦恼和痛苦没有疑虑，并且安住于不会担忧从道上退转的无惧状态中。就像梦中梦见被水冲走时，在梦中认出就不会害怕，醒来时也知道那些显现都会消失，从而努力寻找醒来的方法一样。因为远离了将轮回和涅槃视为应舍弃和应追求的对立，所以不会努力去断除烦恼，只是安住于烦恼等自性被殊胜智慧所摄持的大觉知中而不退失。第六，所有在引导和究竟意义上所说的律仪，都以自性任运成就的方式聚集并完全清净，如上所述。第七，即使破戒，也能通过弥补的方法恢复。这是因为声闻乘的法执着于实有，以及身语行为的实有为主