English
I/we should not abandon them and should always practice them. Third, the conclusion shows the qualities: The ten branches... practice with realization. This is there. The ten branch vows. This means that because some roots have not been lost and because they greatly help in accomplishment, there are five things not to be abandoned. Not abandoning is the ten branch vows. Pure equality from the very beginning, practice with realization. This means that all things are pure from the very beginning, the three and the four equal ones abide in their essence, and the yogi who realizes them as they are does not abandon the five poisons of affliction and practices them. The yogi who wants to realize does not abandon the five samaya substances and practices them. Third, if they are broken, there is fault, so it is difficult to transgress, as it is taught: Protecting and accomplishing... difficult to transgress. This is there. The five vows of protecting and accomplishing. This means that the three vows of protecting and summarizing mentioned earlier, and the two vows of accomplishing and taking, these five vows are the root, and there is no lineage. This means that they are the root of all the teachings of the path and the fruit, therefore they are called the root vows. Thus, if these five root vows are broken, even the lineage of humans and gods will disappear, what need is there to mention the lineage of the Great Vehicle? It will be like the collapse of a city wall. The five not to be abandoned and the two not to be abandoned. This means that the vows not to be abandoned are the five poisons. If the five wrong poisons are abandoned, one will become like a Hearer, and the view of Secret Mantra will be lost due to the wrong path. If the five correct poisons are abandoned, the two purposes of self and others will not be accomplished, and blessings will not enter the mindstream. The vow not to be abandoned is to abandon the five samaya substances. Because the conduct deviates into Kriya Yoga, the view and the conduct are not related, so it does not belong to this Secret Mantra Vehicle. Thus, these five vows, the two sets of five, the ten, are the branch vows, difficult to transgress. This means that although they are branch vows, if one transgresses them, there is great fault, so it is difficult to transgress. Third, the vow of great equality is taught with its faults and qualities: Equality in equality... is not. This is there. Combining equality with equality. This means that the nature of all things, the three truths without distinction
Chinese
如平等中的平等。当以智慧和禅定平等结合之时，安住于平等的誓言中。如是说。任何大自在都不离平等之义，即是平等的誓言。不住于它的意义中，如果安住于其中，会获得什么样的果呢？会获得平等大圆满。如是说。任何不舍弃，便会获得果，即平等大圆满的普贤王如来无别的地。如果超越，便不是佛。如是说。任何超越了大自在的誓言，不守护平等的誓言，即执持不平等，便是从佛的体性中退失。因此，不可能以其他方法获得平等大圆满的佛果。第四，宣说破誓言的过患有三：与破誓言者交往的过患，根本誓言破损的过患，支分誓言破损的过患。第一，宣说与破誓言者交往的过患是：根本破损的……不可言说。那里有说到。破损根本的邪行者。如是说。根本的五个誓言也归摄为身语意的三个誓言。如果身的誓言对上师和道友破损，就在破损之处弥补，仅仅以财物和侍奉等来平息。如果语的誓言，无上（的誓言）和真言及手印破损，就以三次大的修法来忏悔，以双倍的念诵来弥补。如果意的誓言，十种秘密破损，就必须以智慧和禅定来弥补。如果对于破损的誓言不进行弥补的邪行者，即没有成就果的所依的誓言者。不勤于临近弥补，片刻也不要交谈。如是说。对于弥补破损誓言的仪轨，不要勤于临近的时间，甚至片刻或瞬间也不要交谈。如果交谈会有什么过患呢？譬如一个有伤口的青蛙旁边，整个青蛙洞都会受伤；一个有疮口的绵羊，会使整个羊群都感染疮；一滴腐烂的牛奶，会使整个铜罐的牛奶都腐烂一样。破损的过患不可言说。如是说。与破损誓言者交往的过患也是，
English
Like equality within equality. When wisdom and samadhi are equally combined, abide in the vow of equality. Thus it is said. Whatever great self does not deviate from the meaning of equality is the vow of equality. If one abides without deviating from its meaning, what kind of fruit will one obtain? One will obtain the great perfection of equality. Thus it is said. Whatever is not abandoned, one will obtain the fruit, which is the ground of the indivisibility of Samantabhadra, the Buddha of the great perfection of equality. If one transcends, one is not a Buddha. Thus it is said. Whoever transcends the vow of the great self, and does not protect the vow of equality, that is, holds to inequality, has fallen from the nature of the Buddha. Therefore, it is not possible to obtain the fruit of the Buddha of the great perfection of equality by other means. Fourth, there are three aspects to showing the faults of breaking vows: the fault of associating with those who have broken vows, the fault of breaking the root vows, and the fault of breaking the branch vows. First, showing the fault of associating with those who have broken vows: The root is broken... unspeakable. It is said there. The immoral ones who have broken the root. Thus it is said. The five root vows are also included in the three vows of body, speech, and mind. If the vow of body is broken with the teacher and Dharma brothers, then repair it in the place where it was broken, and pacify it only with wealth and service, and so on. If the vow of speech, the supreme (vow) and mantra and mudra are broken, then confess with three great sadhanas, and compensate with double recitation. If the vow of mind, the ten secrets are broken, then one must repair it with wisdom and samadhi. If one does not repair the broken vow, the immoral one, that is, the one without the vow that is the basis for accomplishing the fruit. Do not strive to be near to repair, and do not speak for a moment. Thus it is said. For the ritual of repairing the broken vow, do not strive for the near time, and do not speak even for a moment or an instant. If one speaks, what fault will there be? For example, next to a frog with a wound, the entire frog hole will be wounded; a sheep with mange will carry mange to the entire flock; a drop of rotten milk will rot the entire copper pot of milk. The fault of breaking is unspeakable. Thus it is said. The fault of associating with those who have broken vows is also,
Chinese
成为一切障碍等等，说也说不尽。因为一次违犯，所有与此有密切关系的瑜伽士都会堕入地狱。所以，即使是同一个地方的水，也不应该喝。第二，说明根本誓言破损的过患。根本誓言等同于（根本誓ིག༴）。那里有说到：如果根本誓言破损，一切修持都会变成邪道。因此，如果五条根本誓言破损，今生一切修持都会变成邪道。无论做什么事业，都没有能力，障碍重重，不能成就，一切都变得没有意义。如云：不悦意的各种果报，不想要也会到来。因此，来世也会不想要那些不悦意的各种痛苦果报，就像磁铁吸引铁一样，不由自主地到来。第三，说明支分誓言破损的过患。支分誓言等同于（ཡན་ལག་དམ་ཚིག༴）。那里有说到：如果支分誓言破损，如果违犯了五条不应舍弃的支分誓言和五条不应抛弃的支分誓言，总共十条，就会堕落为声闻缘觉和克里亚瑜伽，没有果报，堕入恶道。因此，修持密咒金刚乘所获得的共同和殊胜成就都不会有。因为舍弃了殊胜的道，会因为罪过而再次堕入恶道。此外，《光明疏》中说：讲述破损的过患，如果舍弃了菩萨誓言，即使积累了无数劫的善根，也会因为没有基础而堕入轮回。如果身体的誓言破损，会有可怕的疾病等巨大痛苦，非时而死，障碍重重，无数劫堕入金刚地狱，被痛苦所逼迫。如果语言的誓言破损，魔障会毫无阻碍地到来，出现许多灾难和邪祟，佛法会失去加持，两劫堕入地狱，修持的方法会被延误。如果意念的誓言破损，会发疯，神志不清，感官衰弱和错乱，变成聋哑人，即使精进修持也没有验相，舌头上出现田地耕作的痕迹等等。
English
It is impossible to express all the obstacles that arise, etc. Because of one transgression, all the yogis who are closely connected to it will fall into hell. Therefore, even water from the same place should not be drunk. Secondly, the fault of breaking the root vows is shown. The root vows are equal to (根本誓ིག༴). It says there: If the root vows are broken, all practices will become perverted. Therefore, if the five root vows are broken, all practices in this life will become perverted. No matter what work is started, there is no power, many obstacles, it cannot be accomplished, and everything becomes meaningless. As it says: Various undesirable fruits will come even if you don't want them. Therefore, in the future, you will not want those various undesirable suffering fruits, and like a magnet attracting iron, they will come involuntarily. Thirdly, the fault of breaking the branch vows is shown. The branch vows are equal to (ཡན་ལག་དམ་ཚིག༴). It says there: If the branch vows are broken, if you violate the five branch vows that should not be abandoned and the five branch vows that should not be discarded, a total of ten, you will fall into the Sravaka-Pratyekabuddha and Kriya Yoga, there will be no fruit, and you will fall into the evil realms. Therefore, there will be no common and supreme accomplishments obtained by practicing the Secret Mantra Vajrayana. Because of abandoning the supreme path, you will fall into the evil realms again because of the sin. Furthermore, the "Clear Explanation" says: Explaining the fault of being broken, if the Bodhisattva vows are abandoned, even if you accumulate merit for countless kalpas, you will fall into samsara because there is no foundation. If the body's vows are broken, there will be terrible diseases and other great sufferings, untimely death, many obstacles, falling into the Vajra Hell for countless kalpas, and being oppressed by suffering. If the speech's vows are broken, demons will come without hindrance, many disasters and evil spirits will appear, the Dharma will lose its blessings, falling into hell for two kalpas, and the methods of practice will be delayed. If the mind's vows are broken, you will go mad, become unconscious, your senses will weaken and become disordered, you will become deaf and mute, even if you practice diligently, there will be no signs, and there will be traces of farming on your tongue, etc.
Chinese
啊！于地狱中住三劫。根本全部毁坏的破戒者，若不勤于补救，则将堕入金刚地狱。所有一般地狱的痛苦加在一起，也比不上它的百万分之一。纵然千佛的光芒和菩萨的事业，恒常不断地进行，也无济于事。于千亿劫等等的时间里，也不会从中解脱。世界坏灭后转移到他处，一声钹响即可到达。因此，务必极其谨慎。若支分誓言毁坏，则受用不会增多。对于大乘进行辩论和怀疑，共同殊胜的成就，将会变得非常遥远，所化众生的利益将会消失，见解和行为将会变得乖谬。内外乘混杂，难以成就教言的加持。护法神将会懈怠，远离甚深之法，于劫中感受恶趣痛苦，瑜伽士将会变得枯萎。如是等等，说了破誓言的无量过患。因此，进入密宗之门的瑜伽士们，务必极其重视守护誓言，极其重要，极其重要，极其重要！第五，开示誓言的自性，即“誓言皆是自性”。那里写着：“誓言皆是金刚。”如是说，上面所说的根本和支分的誓言，以见行二者不可分，或以基、自性、道、果三者不可分之故，称为金刚，即是诸佛的自性。“是诸佛之自性。”如是说，这些是过去、现在、未来诸佛的道，也是他们的体性，所以说是自性。第六，广说誓言的种类，分为两种：分为三百六十种，以及随所化而分。第一，分为三百六十种，即“根本誓言分为二”。那里写着，在《密集续》中说：“外续根本与支分，五十、一百六十，以及二百的应守护，全部依随教敕二者。”
English
Ah! They will remain in hell for three kalpas. Those who have completely broken their root vows, if they do not diligently try to restore them, will fall into the Vajra Hell. The suffering of all ordinary hells combined is not even one millionth of it. Even if the light of a thousand Buddhas and the activities of Bodhisattvas are constantly performed, it will be of no avail. For hundreds of billions of kalpas, they will not be able to escape from it. After the world is destroyed, they will transfer to another place, and they can arrive with a single cymbal crash. Therefore, be extremely careful. If the branch vows are broken, enjoyment will not increase. Arguing and doubting the Great Vehicle, common and supreme accomplishments will become very distant, the benefit of those to be tamed will disappear, and views and actions will become perverse. Mixing outer and inner vehicles makes it difficult to accomplish the blessings of the teachings. The Dharma protectors will become lazy, and they will be far from the profound Dharma, experiencing the suffering of evil realms for kalpas, and the yogis will become withered. Thus, and so on, it speaks of the immeasurable faults of breaking vows. Therefore, all yogis who have entered the gate of Tantra must pay great attention to protecting their vows without breaking them. It is extremely important, extremely important, extremely important! Fifth, the nature of the vows is shown, that is, "All vows are the self-nature." It is written there: "All vows are Vajra." As it is said, the root and branch vows mentioned above are called Vajra because the two, view and conduct, are inseparable, or because the three, base, nature, path, and fruit, are inseparable. It is the self-nature of all Buddhas. "It is the self-nature of all Buddhas." As it is said, these are the path of the Buddhas of the past, present, and future, and also their essence, so it is said to be the self-nature. Sixth, the types of vows are explained in detail, divided into two: divided into three hundred and sixty types, and divided according to those to be tamed. First, divided into three hundred and sixty types, that is, "The root vows are divided into two." It is written there that in the Guhyasamaja Tantra it says: "Outer Tantra root and branch, fifty, one hundred and sixty, and two hundred to be protected, all follow the two commands."