English
And, the urine of corpses, etc., are the four hidden inside, which are eight, and the two of pure and impure, which are ten. Adding the urine of the fields, there are twenty. The twenty great meats are: the four manifest outside are two nipples, two cheeks, the four hidden inside, which are eight, and the two of pure and impure, which are ten. Adding the ten great meats that liberate the ten bhumis, there are twenty. Thus, for the five vows of not abandoning, divided into twenty and twenty, there are eighty. On top of that, adding the five vows of not abandoning mentioned earlier, divided into twenty and twenty, adding these two hundred, these are the objects of protection for the branch vows. In short, the categories of the boundaries of protection for the root and branch vows are: the root vows have one hundred and sixty, and the branch vows have two hundred, totaling three hundred and sixty, which is according to the view of this tantra itself, but it is not necessarily the case elsewhere, it should be understood. Second, the distinction is made considering the disciples to be tamed: "This vow is..., thus it is proclaimed." There are such words there. Because "This vow is extremely excellent," therefore, the root and branch vows of the Great Vehicle Secret Mantra Mahayoga are like the place where the laws of the Chakravartin King are established. That is to say, without limitation, in order to suit the minds of the disciples to be tamed, it shows various methods of how to tame, therefore it is called extremely excellent. In the ten directions of the six realms, how many beings are in the three realms, the vows to tame discriminations are also proclaimed as such. That is to say, how many disciples to be tamed are dwelling in the ten directions of the six realms, how many sentient beings are included in the three realms, in order to tame their discriminations, as an antidote, the categories of vows are also tamed by antidotes, tamed by practice, tamed by purity, tamed by recognition, etc., the differences in the methods of taming are inconceivable, thus it is proclaimed, accomplishing the benefit of sentient beings. Seventh, there are six qualities of vows: obtaining the ultimate fruit, having limitless qualities; obtaining vidyadhara, having the quality of being seen as worthy of respect by the lords of the world; the merit of being blessed by the Buddhas and Bodhisattvas; the merit of having the same field of activity as Samantabhadra.
Chinese
以及。下部乘的律仪全部都汇集于此，具有完全清净的功德，以及可以弥补违犯的功德等等，显示了功德超越了限度。第一，获得最终的果位，并显示了超越限度的功德。此外，胜王……无边胜。那里有这样说到。此外，胜王普贤的。意思是说，从上面所说的任运大圆满一时圆满的誓言之外，逐渐的根本和支分的誓言守护清净的果报，就是所有胜者的至尊，一切种姓的主宰普贤王如来将会成就。那么，那些的自性是什么呢？一切无余手印胜。意思是说，轮回的一切法和寂灭的剩余之法全部无余，本来就是胜者的身语意的印记的自性，所以称为胜。无需修证殊胜全部成就。意思是说，除此之外没有需要修证的果，没有舍弃和取舍，这是果的殊胜，也就是普贤王如来的功德全部都会成就。以及其他无边胜。意思是说，因为普贤王如来的功德超出了言说，所以，其他的功德是不可思议，无法言说的，所以是无边的殊胜。第二，获得持明，并被世间的主宰视为值得尊敬的功德。胜者种姓……眷属敬。那里有这样说到。胜者种姓执持者。意思是说，如果具有这样的誓言，就是执持过去和现在安住的胜者种姓的至尊。也就是说，这些誓言如果具备见修行，就是入地的持明。恒常安住于此，就是安住于地的持明。如果成为力量，就是完全成熟于地的持明。世间主和眷属敬。意思是说，像这样的持明成就者，世间的主宰，天龙八部及其眷属都会恭敬，并且成办他的所需。
English
And. All the precepts of the lower vehicle are gathered here, possessing the merit of complete purity, and the merit of being able to make amends for transgressions, etc., showing that the merits are beyond measure. First, attaining the ultimate fruit and showing the merits beyond measure. Furthermore, Supreme King... Boundless Supreme. It says so there. Furthermore, of the Supreme King Samantabhadra. It means that, apart from the Samaya of the spontaneously perfect Great Perfection, the fruit of gradually guarding the root and branch Samayas purely is that the supreme of all victors, the lord of all lineages, the very Samantabhadra will be accomplished. So, what is the nature of those? All without exception, supreme of mudras. It means that all phenomena of samsara and the remaining phenomena of nirvana, without exception, are spontaneously established as the nature of the body, speech, and mind mudras of the victors, so it is called supreme. All supreme attainments are accomplished without effort. It means that there is no other fruit to be accomplished other than that. There is no abandonment or acceptance. This is the supreme of fruits, that is, all the merits of Samantabhadra will be accomplished. And others, boundless supreme. It means that because the merits of Samantabhadra are beyond expression, therefore, other merits are inconceivable and cannot be expressed, so it is the boundless supreme. Second, the merit of obtaining vidyadhara and being seen as worthy of respect by the lords of the world. Victorious lineage... Retinue reveres. It says so there. Holder of the Victorious lineage supreme. It means that if one possesses such samayas, one is the holder of the supreme of the victorious lineage who abides in the past and present. That is, if these samayas are fully endowed with view, practice, and conduct, it is the vidyadhara who has entered the ground. To abide constantly in that is the vidyadhara abiding on the ground. If it becomes strength, it is the vidyadhara who has fully matured on the ground. Worldly lord and retinue revere. It means that such a vidyadhara achiever is revered by the worldly lord, the eight classes of gods and demons, and all their retinues, and they accomplish his needs.
Chinese
顶胜者及……加持。 意思是说，顶胜者及殊胜者，指的是顶胜者佛陀，殊胜者持明者和菩萨，他们的“以”字也，儿子和兄弟请加持。意思是说，诸佛之子和持明者及菩萨们视为兄弟并加持。此处虽无，然于律仪残缺处，说取舍乃上师之职责。故空行母和明妃们视为兄弟而助益。具誓护法神等护法们，也视为殊胜主尊而行事业。如是上师三尊也。第四，与普贤行境相同之功德是，如来自身……善妙行。 意思是说，如来自身进入处，指的是根本和支分的十五条等，如经中所说般守护不失坏，即是与如来之体性无别，故一切所作所为皆是进入如来之行境。无惧普贤行。意思是说，因此，具足誓言之瑜伽士，无论作何行，皆无堕罪之怖畏。故行境完全清净，即是与普贤行相应。第五，一切下乘之律仪戒律皆汇集于此且完全清净之功德是，如实性及……任运成。 意思是说，如实性及调伏之方便，指的是显现一切法之如实法性，无上密咒之誓言及其利益，此乃为调伏共同所化众生而宣说之。 尽所有律仪不可思议。意思是说，声闻之调伏律仪尽所有，以及菩萨之律仪和外续内续之誓言等不可思议之数量皆汇集于此之故。 无余完全清净任运成。意思是说，此处若根本和支分之誓言不失坏，则下乘行者之所破无余完全清净，且所需无余无需寻觅即任运成就。第六，即使破戒亦可恢复之功德等，功德超胜
English
Topmost and excellent, please bless. That is to say, "Topmost and excellent and the excellent ones," refers to the supreme Buddha, the excellent vidyādharas and bodhisattvas, and their "by" also, sons and brothers, please bless. That is to say, the sons of the Buddhas and the vidyādharas and bodhisattvas regard each other as brothers and bless each other. Although not present here, it is said that taking and abandoning what is lying in a broken vow is the duty of the master. Therefore, the ḍākinīs and consorts regard them as brothers and help them. The oath-bound Dharma protectors and guardians also regard them as excellent lords and masters and accomplish their activities. Thus, the three upper lamas. Fourth, the merit of having the same field of activity as Samantabhadra is: The Sugata himself...joins the good. That is there. Entering the realm of the Sugata himself. That is to say, preserving the fifteen root and branch vows, etc., as stated in the scriptures, without deterioration, is the same as the nature of the Sugata himself, so all actions are entering the field of activity of the Tathagata. Fearless Samantabhadra joins. That is to say, therefore, the yogi who possesses vows has no fear of falling into transgression, no matter what he does. Therefore, the field of activity is completely pure and joins Samantabhadra. Fifth, the merit of all the lower vehicle's discipline and vows being gathered here and completely purified is: As it is and...spontaneously accomplished. That is there. As it is and the means of taming. That is to say, revealing the nature of reality as it is of all dharmas, the vows of the unsurpassed secret mantra and its benefits, this is taught as a means of taming common disciples. As many vows as are inconceivable. That is to say, because as many vows of discipline as there are for the śrāvakas, and the vows of the bodhisattvas, and the vows of the outer and inner tantras, etc., are gathered here. Completely pure, spontaneously accomplished. That is to say, if the root and branch vows are not broken here, then all that is to be refuted by the lower vehicle practitioners is completely purified, and all that is needed is spontaneously accomplished without having to seek it. Sixth, the merit of being able to restore even if broken, etc., the merits are beyond measure.
Chinese
教法是，如果（誓言）损坏，则通过弥补来……无边至上。那里有这样的话。通过弥补来圆满。意思是说，如果密咒的誓言损坏了，也不是像声闻缘觉那样没有弥补的方法。因为有通过弥补来圆满的特殊方法，所以如果努力恢复损坏的誓言，那么誓言的所有功德都会圆满。以及其他无边至上。意思是说，上述的功德以及守护誓言的功德，获得了超越限度且无边的至上之果。此外，弥补损坏的誓言的方法是，在《光明疏》中说：弥补损坏的方法是，如果菩提心的誓言损坏了，就从智者那里重新领受并安住。如果身体的誓言损坏了，就到哪里损坏的地方，用财物供养使之欢喜，坦白所犯的过错，以后好好地守护誓言。如果犯了根本堕罪，如果他的上师还在世，就如前一样坦白。如果不在世，就向一百个同等的人坦白。如果还是找不到，就请来三个与他同等的人，建造火供的火坛，供养坛城本尊后，迎请并供养秘密名号等。将前面提到的财物供养给三个有权势的人。如果他们不恭敬地接受，那么两个人都会堕入金刚地狱。因此，要尽快补全。如果语言的誓言损坏了，如果确定三门是身语意的自性，就能弥补。通过念诵五倍的数量来弥补，通过三个大的修法来弥补。如果意之誓言损坏了，如果清楚地认识到六道众生在心中，自己对自己没有秘密，不分别的禅定风融入，使不熟悉的心变得熟悉。如果支分誓言损坏了，就让损坏的那个恢复，用一百零八的会供来弥补。就这样实践并弥补，以前的痛苦就不会再发生。如是说。因此，如果密咒的誓言损坏了，就会堕入金刚地狱，想到那里的痛苦，要非常害怕，并努力进行弥补损坏誓言的仪轨。第二，宣说经中所说的功德是，这样说，如来本身，如来本身被调伏。
English
The teaching is: If (the vows) are broken, then by making amends... boundless and supreme. That is what it says. By making amends, it is perfected. It means that even if the vows of mantra are broken, it is not that there is no way to make amends like the Shravakas and Pratyekabuddhas. Because there is a special way to perfect by making amends, if one strives to restore the broken vows, then all the merits of the vows will be completely perfected. And other boundless and supreme. It means that the above-mentioned merits and the merits of keeping the vows, one obtains the supreme fruit that is beyond measure and boundless. Furthermore, the method of making amends for broken vows is, as stated in the 'Clear Illumination': The methods of making amends for broken vows are: If the vow of Bodhicitta is broken, one should take it again from a wise person and abide by it. If the vow of the body is broken, one should go to where it was broken, offer wealth and possessions to please them, confess the fault, and thereafter keep the vows well. If one commits a root downfall, if his teacher is still alive, one should confess as before. If he is not alive, one should confess to a hundred equals. If one still cannot find them, one should invite three people equal to him, build a fire altar for the fire offering, after offering to the deities of the mandala, invite and offer the secret name, etc. Offer the aforementioned wealth to the three powerful ones. If they do not accept with respect, then both will fall into the Vajra Hell. Therefore, one should complete it quickly. If the vow of speech is broken, if one is certain that the three doors are the nature of body, speech, and mind, one can make amends. One makes amends by reciting five times the number, and one makes amends by three great practices. If the vow of mind is broken, if one clearly recognizes the six realms of beings in one's mind, there is no secret from oneself to oneself, the non-conceptual samadhi wind merges, making the unfamiliar mind familiar. If the branch vows are broken, one should have the broken one restored, and make amends with a gathering of one hundred and eight. Practice and make amends in this way, and the previous suffering will not occur again. Thus it is said. Therefore, if the vows of mantra are broken, one will fall into the Vajra Hell, thinking of the suffering there, one should be very afraid, and strive to perform the ritual of making amends for broken vows. Second, stating the merits spoken of in the scriptures is, thus saying, the Thus-Gone One himself, the Thus-Gone One himself is tamed.