English
Twenty. Ten realms with ten kinds of compassion that do not abandon, and five kinds of consorts of the five families who play with skillful means, and five kinds of samadhi, great skillful means, sense faculties, objects, and wisdom that unites with the dharmadhatu, thus twenty kinds of desire. Four kinds of non-understanding and wrong understanding, and three categories of characteristics and three categories of outer tantras, these ten kinds of views and practices that are not included in the expanse of skillful means practice, and ten kinds that are not included in the gate of wisdom view, thus twenty. These are also stated in the "Detailed Explanation": "There are twelve for the five that are not abandoned, the ten realms are destroyed by skillful means, wisdom liberates without self-nature," and so on. For each of the five nectars of vows that are gladly accepted, there are four manifest outer ones and four hidden inner ones, making a total of eight roots, and two pure and impure ones, making fifty common vow substances for beings. On top of that, the nectar of the ten realms is also added in the same way, making fifty, for a total of one hundred. Thus, there are one hundred and sixty root vows and two hundred branch vows, for a total of three hundred and sixty. The second is that, as an antidote to the countless conceptualizations of sentient beings, vows are also expanded to that extent, so they cannot be expressed, because it is said that the six realms and so on pacify the conceptualizations of the three realms. The third is, in the "Compendium of Intentions," it says: "Completely broken great, root broken and branch broken, likewise accompanied by broken and gradual broken five." Thus, if they are broken, they become complete by fulfilling them, so they are superior to the lower ones. Among them, if a Shravaka commits a defeat with concealment, it cannot be restored, like a broken clay pot, while a Bodhisattva is like a broken gold or silver vessel, which a blacksmith can repair, and relying on a spiritual friend can restore the broken vows. Here, it is like a dented gold vessel, which can be restored by one's own effort, without relying on others, one has the ability to restore it oneself, and the way to do it is, as mentioned earlier: "Whatever needs to be fulfilled, actions and substances and intentions and samadhi and its very nature." Just as it is said. The fifth is the fault of breaking, the root and the branch and the fault of associating with the broken. The first is, it says in this itself: "If the root vow is broken, all practices will be reversed, various unpleasant, unwanted results.
Chinese
就像那样安住。就这样。 第二是，如果支分誓言破损，就没有果实，会堕入恶趣。就这样。 第三是，根本誓言破损的过患。等等。在《昆都》中也说：犹如牛奶腐烂，腐烂会使所有牛奶都腐烂一样，一个瑜伽士破损，会使所有瑜伽士都不悦。就这样。 第六是功德：证悟诸佛之智慧者，会被世间之主和眷属所敬重。会被殊胜圣者和圣者们，视为儿子和兄弟般慈爱加持。会进入善逝的境界，与无畏普贤相应。就这样。 因此，必须努力通过忆念、正知和谨慎来守护。在《律生》中说：如果想要殊胜成就，即使舍弃生命也很容易，即使死亡降临也很容易，但要恒常守护誓言。这样说。 第六，嬉戏事业有六个方面。第一，必要性是：通过利益和惩罚的方式，成办自他之利益的事业。在《腹部经》中说：成办自他利益即是事业。就这样。 其中，息灭通过息灭外在的疾病和邪魔，以及内在的分别念来做到。增益通过增益外在的眷属和受用，以及内在的寿命、福德、证悟来做到。怀爱通过怀爱外在想要摄受的一切，以及内在获得对自心的掌控来做到。诛灭通过诛灭外在的敌人和障碍，以及内在粗细烦恼来做到。在《心滴》中说：为了息灭内外痛苦，为了增益二者，为了勾招四者，为了诛灭两种恶毒。就这样。 第二，本体是：主要以他者的利益为目标的行为，从四无量心中产生，并被大智慧所摄持的善巧方便的事业。在《心滴》中说：外在四无量心，殊胜形象行为二者，佛塔门和火供。就这样。 第三，词义是：羯磨（藏文：ཀརྨ་，梵文天城体：कर्म，梵文罗马拟音：karma，汉语字面意思：业）这个词就是事业，是具有身语意三门之业的特征的作者的意愿。 第四，种类是：因此，因为以意义作为目标，自性道和慈悲大
English
Thus they abide. So it is said. The second is: If the branch vows are broken, there will be no fruit and one will fall into the lower realms. So it is said. The third is: The faults of breaking the root vows. And so on. Also in the Kun 'dus it says: Just as rotten milk, the rot causes all the milk to rot, one yogi who is broken, makes all yogis displeased. So it is said. The sixth is the qualities: The one who holds the wisdom of the Victorious Ones, will be honored by the lord of the world and the retinue. Will be lovingly blessed as sons and brothers by the supreme holy ones and the holy ones. Will enter the realm of the Sugata himself, and will be united with the fearless Samantabhadra. So it is said. Therefore, one must strive to protect through mindfulness, awareness, and conscientiousness. In the Sdom 'byung it says: If you want supreme accomplishment, it is easy to give up your life completely, it is easy even when the time of death arrives, but always protect the vows. It is said. The sixth, the playful activity has six aspects. First, the purpose is: The activity of accomplishing the benefit of oneself and others through benefiting and subduing. In the Khog gzhung it says: Accomplishing the benefit of oneself and others is activity. So it is said. Among them, pacifying is done by pacifying external diseases and evil spirits, and internal conceptual thoughts. Increasing is done by increasing external retinue and enjoyment, and internal life, merit, and realization. Magnetizing is done by magnetizing everything one wants to subdue externally, and gaining control over one's own mind internally. Subjugating is done by subjugating external enemies and obstacles, and internal gross and subtle afflictions. In the Thugs thig it says: For the sake of pacifying internal and external suffering, for the sake of increasing the two, for the sake of summoning the four, and for the sake of subjugating the two evils. So it is said. The second, the essence is: The action that mainly aims at the benefit of others, arises from the cause of the four immeasurables, and is the skillful means of activity held by great wisdom. In the Thugs thig it says: The four external immeasurables, the two excellent image actions, stupa doors and fire offerings. So it is said. The third, the meaning of the word is: The word Karma (藏文：ཀརྨ་，梵文天城体：कर्म，梵文罗马拟音：karma，汉语字面意思：业) means activity, it is the intention of the agent who has the characteristics of the actions of the three doors. The fourth, the types are: Therefore, because it is aimed at meaning, the nature path and great compassion.
Chinese
如是说。总的来说，基之自性，道之方便，果之慈悲事业三者中，基果二者从广品第五十四品等中可知晓。此处道的事業有，所作之事境，能作之事业，作法之类别，作法之差别。第一，三界的一切有情是也。其中，特别区分开来，有害罪者、贫困者、邪见者、恶毒者等是也。第二，息增怀诛任运成就等五种。第三，有类别真实，以何本尊为主，依靠何咒，何时所作之时。第一，有以火之门，以物之门，以世系之门，以佛塔之门，以手印之门而作等。于根本续中说：佛塔手印之门等，以火供舞蹈歌乐及物而作。如是说。第一，以火之门而作有，外、内、密之火供。第一，于火供之根本中说：处所、物、火炉之形相，咒语与本尊、所成办者，金刚橛、本尊时分、次第，剩余十一者应知。如是十一义中，第一处所是，总的来说，息增二者于吉祥之所，怀诛二者于凶险之所作，个别而言，于根本中说：山峰聚合之顶等，水洲平坦之地方，最初作诸事业。森林药草地鲜花苑，茂盛山峰广大宣说。三岔路口河流汇聚处，地基路口空屋聚集说。尸陀林恶劣之地方，特别作则必定成就。如是说。于小释中说：有树木者与嫩枝繁茂之苑，单树之根与火焚外之所。如是说。第二物有五种，烧火之木是，根本中说：顶端息灭枝条增长，树干怀摄显现行用也。颜色以事业而配合。如是说。柴木是，杜鹃花白檀香与，优昙婆罗牛奶之树，息增柴木应知晓。红色具香之诸树与，毒树荆棘具有者等，涂油怀诛燃火也。如是说。林伽之材料
English
Thus it is said. Generally, among the three activities of the basis of its own nature, the path of means, and the fruit of compassionate activity, the basis and fruit are to be known from the extensive chapter fifty-four, etc. Here, the activities of the path include: the object of the activity, the activity itself, the types of methods, and the distinctions of the methods. First, it is all sentient beings of the three realms. Moreover, specifically distinguishing them, they are those who cause harm and sin, the impoverished, those with wrong views, and the malicious. Second, there are five: pacifying, increasing, magnetizing, subjugating, and spontaneously accomplishing. Third, there are the actual categories, which deity is the main one, which mantra to rely on, and when to perform the activity. First, there are activities performed through the gate of fire, the gate of substances, the gate of lineage, the gate of stupas, and the gate of mudras. In the root text, it says: The gate of stupas and mudras, etc., is done with homa, dance, song, music, and substances. Thus it is said. First, activities performed through the gate of fire include outer, inner, and secret fire offerings. First, in the root of the fire offering, it says: The place, substances, form of the hearth, mantra and main deity, what is to be accomplished, vajra kilaya, deity time, sequence, and the remaining eleven should be known. Among these eleven meanings, the first place is: generally, pacifying and increasing are done in auspicious places, and magnetizing and subjugating are done in fierce places. Specifically, in the root it says: The peaks where mountains converge, etc., the plains of water islands, are where the initial activities are begun. Forests, medicinal fields, flower gardens, lush mountains are said to be extensive. Triple intersections, confluences of rivers, foundation intersections, empty houses are said to be gathering places. In cemeteries, evil places, if performed especially, it will surely be accomplished. Thus it is said. In the small commentary, it says: Groves with trees and thickets of lush branches, the base of a single tree and places outside of fire remains. Thus it is said. Second, there are five substances: the wood for burning is, in the root it says: The top pacifies, the branches increase, the trunk magnetizes and manifests use. Colors should be combined according to the activity. Thus it is said. The kindling wood is: juniper, white sandalwood, and udumbara milk trees, pacifying and increasing kindling wood should be known. Red and fragrant trees, and poisonous trees with thorns, etc., are anointed with oil and fire is ignited for magnetizing and subjugating. Thus it is said. The material for the lingam
Chinese
是。要实现的誓言物，如衣服等，以及受用，也应如是知晓。毒药和热病，以及三种土，还有大肉，羊肉和牛、牦牛肉，是主要用于杀害的。转化是自在，即林伽之物。如是说。朵玛的材料是：牛奶、米饭、银粉，用白色花朵的朵玛来息灭。用樟脑、青稞、酸奶和水果，用金粉花朵来增益。铜粉、红糖、红米饭，与茜草、莲花、红花混合。是聚集一切的朵玛。各种毒药，如铁粉、石粉，羊、狗血和大肉，以及坟墓灰烬、绿豆等，是用于杀害的朵玛。如是说。焚烧的材料是：白酥油、白芝麻、白米饭，三种甜味和白色檀香木。一切都是智慧甘露，最后能生起智慧之火。酸奶和陈旧的酥油、红糖、蜂蜜，葡萄、石榴、大肉，以及香气扑鼻的金树用于增益。丹梯梨、香菜，以及刺柏、芥末油，以及红色的树木和草，据说一切都是用于勾招的殊胜之物。毒药和肥肉、刺柏油，各种豆类和血液，荆棘和牦牛肉用于杀害。为了果实之义而集会。如是说。第三，关于火坛的形状，具有形状、颜色和标志。如是说，形状是：寂静的火坛是圆形的，或者是轮形的。同样，增益的是四方形或宝形的。自在的是半月形或莲花形的。猛烈的是三角形或忿怒面形的。对于四种事业，第五十七品等依次显示了两种火坛做法。这里，在小释中说：圆形、四方形、半月形、三角形的形状。遵循这些，应按照先前的做法来做，因为这是上师传承中的做法。所有这些，宽度一肘，高度半肘，具有三层台阶，依次在轮、宝、莲花、杵的中心完成。颜色是：寂静是白色，增益是黄色，自在是红色，猛烈是蓝黑色。标志是：在火坛的中央，寂静的用轮和嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字来标记，同样，增益的用宝和幢（藏文：ཏྲཱཾ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：幢）字，自在的用莲花和啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字，猛烈的用金刚和吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字来标记。第四是陀罗尼，事业