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Substances for obtaining blessings. The five accomplishment substances have eight roots. Each eighth part has essence and dross. Each one also transforms into ten forms. From the nectar of the ten fields, through differentiation, there are twenty. Self, other, own field, and the two. Ten substances, skillful means practice, wisdom practice. Ten times ten becoming twenty is also reasonable. Thus it is said. In short, it is to be known that the root and branch vows are said to be three hundred and sixty, and these are within the domain of this very tantra, but it is to be known that it is not necessarily so elsewhere. Second, this vow, etc., is one verse. These root and branch vows are wonderful because they are different from others. Because the object to be benefited is the six realms and ten directions, all sentient beings included in the three realms, in order to subdue their respective discriminations, the types of vows are also many. Subduing by antidote, subduing by purification, subduing by deity purification, subduing by recognition, etc., the differences in the methods of subduing are inconceivable, and thus extensively speaking, benefit is done. Seventh, showing the qualities of not being impaired has six parts, first, obtaining the fruit and immeasurable qualities is, also, etc., one verse. Regarding the above-mentioned equal and complete great perfection vow, in addition, there are also gradual root and branch vows, if well guarded, the result is that in this very life, one obtains the position of the lord of the supreme king lineage, the glorious Samantabhadra. What is its nature? All phenomena of samsara and nirvana, without remainder, become the nature of the seals of the body, speech, and mind of the Buddhas, spontaneously accomplished from the beginning, other than that there is no other fruit to be accomplished, the supreme fruit of being free from both acceptance and rejection, all the qualities of Samantabhadra are accomplished. The qualities of Samantabhadra are beyond expression, therefore qualities like him are inconceivable, beyond expression, so it is the supreme of the infinite. Second, the lords of the world praise and respect, the victorious ones, etc., two lines. The supreme of the victorious lineage, the yogi who holds the secret mantra and listens to the vows, is the great god, etc., the worl
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并且将所有处所的本尊主尊，以及其眷属空行母等，都视为圆满正等觉佛陀一样恭敬的对境，并且成办他们的所需之事。第三，圣者加持：以“具誓”等两句说明。具誓者是殊胜圆满正等觉佛陀，以及具誓的地上持明者和菩萨，按照次第，如同对待自己的长子和兄弟一样看待并加持。此外，讲述唤醒睡眠的（瑜伽士），这是堪布的职责。因此，空行母等视其为兄长而助其一臂之力。具誓的护法神等也视其为殊胜的君主而完成其事业。第四，获得胜者的行境：以“善逝”等两句说明。如法守护根本和支分的誓言，与善逝的自性无别，因此一切所作所为都称为进入了如来之行境。因此，具有誓言的瑜伽士，无论做何行为，都不会有堕落的恐惧和顾虑，因此行境完全清净，将会与大乐的普贤刹土相结合。第五，下部律仪圆满的功德：以“如是”等三句说明。如实显现法性，此处具有殊胜的密咒无上誓言的利益，以及为了调伏共同所化而宣说的声闻律仪，菩萨的律仪，以及外密续的誓言等无量誓言都汇集于此。因此，此处若根本和支分的誓言未曾失坏，则下部乘的一切所断都将清净，一切所需无需寻求便能任运成就。第六，即使破戒也有恢复之法之功德：以“破戒”等两句说明。如果密咒的誓言失坏，也并非像声闻缘觉一样没有恢复之法，因为具有恢复的殊胜方法，所以若精勤于弥补，则誓言的一切功德都将圆满，并且像这些无量功德之最胜金刚乘才具有。由此
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And all the main deities of the abodes, as well as their retinue of mothers, dakinis, etc., are seen as sacred objects to be revered like the fully enlightened Buddhas, and their needs are fulfilled. Third, the blessing of the noble ones: Explained with two lines such as "Dam pa..." (The one with vows). The one with vows is the supreme, perfectly complete Buddha, as well as the vidyadharas and bodhisattvas on the bhumis, who, in order, regard and bless one as their eldest son and brother. In addition, explaining the awakening of the sleeping (yogis) is the duty of the Khenpo. Therefore, the mothers and dakinis regard him as a brother and help him. The oath-bound protectors of the Dharma also regard him as a supreme lord and accomplish his activities. Fourth, obtaining the realm of the Victorious Ones: Explained with two lines such as "Desheg..." (Sugata). Guarding the root and branch vows according to the scriptures is no different from the nature of the Sugata himself, so all actions are called entering the realm of the Tathagata. Therefore, the yogi who possesses vows, no matter what actions he engages in, has no fear or concern of falling, so his realm is completely pure and will be united with the great Samantabhadra's pure land of great bliss. Fifth, the merit of completing the lower vows: Explained with three lines such as "Jibzhin..." (As it is). Actually manifesting the nature of reality, here there is the benefit of the supreme mantra, the unsurpassed vows, and all the countless vows such as the Shravaka's Vinaya, which is taught as a means of taming common disciples, the Bodhisattva's vows, and the vows of the outer tantras, are gathered here. Therefore, here, if the root and branch vows have not been broken, then all that is to be abandoned by the lower vehicles will be purified, and all that is needed will be spontaneously accomplished without seeking. Sixth, the merit of having a way to restore even if vows are broken: Explained with two lines such as "Nyam na..." (If broken). If the mantra's vows are broken, it is not like the Shravakas and Pratyekabuddhas who have no way to restore them, because there is a special method of restoration, so if one diligently strives to make amends, then all the merits of the vows will be completely fulfilled, and it is the supreme Vajrayana that possesses these limitless merits. By this
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此外，密咒如同金银被玷污后，也有恢复的方法。如《金刚经》所说：“如果根本誓言破损，应向一百位上师和道友，念诵七百万遍，进行十一万次火供，之后再次受戒，由上师赐予并安住其中。”这是根本的补救方法。关于支分，经中也说：“如果支分誓言破损，应禁语七个月，进行一千零八次火供，念诵一百万遍，做一万次朵玛，之后再次受戒，宣告清净和梵行。”因此这样说。二是功德，即如是说等。如是说，誓言的自性即是如来，因此，如来也不会违越誓言的自性，更何况其他人呢？因此，应以誓言来调伏所化众生。三是名称，秘密等。此经有二十二品，此品是第十九品，讲述了根本和支分誓言的分别安立。现在要讲解第二十品。从法蕴的角度来说，对于上等根器的法蕴，从基、道、果三方面来说，是道；从道中的方便和解脱二者来说，是二者都讲；从次第和顿悟二者来说，是讲次第；从四种显现来说，是讲道显现；从三种特征来说，是讲因缘进入的特征；从中等根器的五法来说，是讲续的意义；从十个方面来说，是整个正文都在讲事业；顺便讲观点、行为、坛城、三毒的供养和四种事业的禅定；从下等根器的十法来说，是讲自性见、象征的例子、隐义、诀窍。此外，还用三种共同的方式来讲述。如此讲述的这一品有三个方面：历史、正文和名称。第一，从那时起等。从讲述誓言之后，为了讲述持誓者所作的事业，如来世尊大喜悦者，从本来心性四种事业的自性任运成就安住中不退转的誓言，以四种仪轨策励而使其显现，因此称为加持的意
English
Furthermore, the secret mantra, like gold and silver that has been tarnished, also has a method for restoration. As stated in the Vajra: "If the root vow is broken, one should, to a hundred lamas and friends, recite seven million times, perform eleven hundred thousand fire offerings, and then take the vows again, granted by the lama and abide therein." This is the fundamental remedy. Regarding the branches, it also says in the same text: "If the branch vows are broken, one should remain silent for seven months, perform one thousand and eight fire offerings, recite one million times, make ten thousand tormas, and then take the vows again, proclaiming purity and celibacy." Therefore, it is said. Secondly, the merits, such as saying thus, etc. Saying thus, the nature of the vow is the Tathagata himself, therefore, the Tathagata himself will not transgress the nature of the vow, let alone others? Therefore, sentient beings should be tamed by vows. Thirdly, the name, secret, etc. This tantra has twenty-two chapters, and this chapter is the nineteenth, which explains the distinct establishment of the root and branch vows. Now, the twentieth chapter will be explained. From the perspective of the Dharma collection, for the Dharma collection of superior faculties, from the three aspects of ground, path, and fruition, it is the path; from the two aspects of means and liberation in the path, it explains both; from the two aspects of gradual and sudden, it explains the gradual; from the four appearances, it explains the path appearance; from the three characteristics, it explains the characteristic of the entry of conditions; from the five dharmas of intermediate faculties, it explains the meaning of the continuum; from the ten aspects, the entire text explains the activities; incidentally, it explains the view, conduct, mandala, the offering of the three poisons, and the samadhi of the four activities; from the ten dharmas of inferior faculties, it explains the view of self-nature, symbolic examples, hidden meanings, and key instructions. In addition, it is also explained using three common methods. This chapter, which explains in this way, has three aspects: history, text, and name. First, from then on, etc. From explaining the vows, in order to explain the activities performed by the vow-holder, the Tathagata, the Bhagavan, the Great Delightful One, from the naturally accomplished abiding of the four activities of the original mind-nature, the unwavering vow is manifested by being urged by the four rituals, therefore, it is called the intention of blessing.
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进入三摩地后，为了以下将要讲述的内容而宣说这些。第二，正文分为两部分：事业的实际内容和它的功德。第一部分有五点：通过物质、火供、循环的方式进行事业；剩余的事业；舞蹈、歌曲、歌词的功德；共同宣说四种事业的处所和明咒；宣说空性的心。第一部分也有四种事业，首先是猛厉事业，有五点：制作林伽；生起坛城；所要成就的事业；供养布施，以及与之相关的功德；循环事业，以及与之相关的功德。第一是：五甘露等两句。也就是洒金水，验证真实性后，请证人。持咒者以猛厉的装束，面向南方，以愤怒的心，不沾染自己的污垢和口水，并具有不沾染污垢的方法。将所要成就的五甘露，即不净物，或者食物、肉、鱼肉、红糖、蜂蜜、五种芝麻，以及其他以人的脚印土和非人的住所土等为材料制成的林伽，无论男女，都带有性器官的特征，额头上是骨头，心脏处写着生命，将这些都写在纸上，分别润湿。或者在纸上画林伽，中心写上血，阴部写上“切给莫 玛热亚 啪特”，最后用匝包围。涂抹之前的物品。放入恶兆的头盖骨中，头朝西南，脚朝东北，放置在坛城北方的三角形坑中。第二是：“诶”字众的殊胜坛城。也就是说，持咒者以与猛厉事业相符的装束和坐姿，念诵“诶扬 然 匝瓦拉 然”等咒语，以外器世界的三角形“诶”字形状，在深蓝色燃烧的火焰中央，念诵“嗡 班杂 希日 嘿热嘎 班杂 玛哈 卓达 依西瓦热 斯瓦 吽 吽 嘿 啪特 贝 然”。因此，内情世界的众生都以班杂 嘿热嘎为主的五十八位饮血燃烧的本尊坛城，对于猛厉事业来说是极其吉祥的。所有本尊的身体颜色都是深蓝色，具有恐怖的
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Having entered into samadhi, these are spoken for the sake of the meaning that will come from below. Secondly, the text is divided into two parts: the actual content of the activity and its merits. The first part has five points: performing activities through material, homa, and cyclical means; the remaining activities; the merits of dance, song, and lyrics; jointly explaining the places and mantras of the four activities; and explaining the mind of emptiness. The first part also has four types of activities, the first of which is fierce activity, which has five points: making the linga; generating the mandala; the activity to be accomplished; offering and giving, along with its merits; cyclical activity, along with its merits. The first is: "Five elixirs," etc., two lines. That is, sprinkling gold water, verifying the truth, and inviting witnesses. The mantra holder, with fierce attire, facing south, with an angry mind, not contaminated by his own impurities and saliva, and possessing the means to not be contaminated by impurities. The five elixirs to be accomplished, namely impure substances, or food, meat, fish, molasses, honey, five types of sesame, and other lingas made from human footprints and non-human dwelling places, etc., whether male or female, all with the characteristics of sexual organs, with bones on the forehead, and life written on the heart, all written on paper and moistened separately. Or draw the linga on the paper itself, with blood written in the center, and "Che Ge Mo Maraya Phat" written on the genitals, surrounded by Dza at the end. Smear the previous items. Put it in a skull with bad omens, with the head facing southwest and the feet facing northeast, and place it in a triangular pit in the north of the mandala. The second is: "The supreme mandala of the assembly of E." That is, the mantra holders, with attire and posture in accordance with fierce activities, recite mantras such as "E Yam Ram Jwala Ram," etc., due to which the outer vessel world is a triangular "E" shape, in the center of the dark blue burning flame, reciting "Om Vajra Shri Heruka Vajra Maha Krodhishvari Tvam. Hum Ha He Phat Bhyo Ram." Therefore, all sentient beings in the inner world are the mandala of fifty-eight blood-drinking burning deities, led by Vajra Heruka, which is extremely auspicious for fierce activities. All the deities are dark blue in color and have terrifying