English
It is so. If it is extinguished like this, then passing away is not Buddhahood. All Buddhas, in the beginning, are accomplished by understanding the meaning of equality, and they abide in it. After accomplishment, they also enter without departing from the state of equality. Yogis should also realize the meaning of equality, and if they abide without departing from the meaning of realization with samadhi, they will attain Buddhahood. If one departs from equality, one will not attain the all-knowing Buddha. ༈. The fault of not replenishing what is diminished, the remnants of the root downfall. If one does not strive to restore it, one will fall into the Vajra Hell. One cannot endure even one millionth of the suffering of all the ordinary hells combined. Even if the rays of a thousand Buddhas and the activities of Bodhisattvas are constantly performed, it will not help. One will fall into hell for a billion great kalpas. When that hellish world is destroyed, one will be transferred to another place where the hell has not been destroyed, and burned there again. Do not speak even for a moment. That is, one should not speak even for a moment about worldly matters, let alone the words of gods and humans. The faults of contamination cannot be fully expressed. That is, if one mixes with those who are contaminated, the faults cannot be fully expressed. If the root vows are contaminated, that is, the five root vows, namely, the master, brothers, and sisters of the body, the mantra and mudra of speech, the ten secrets of the mind, and in general, if the Bodhicitta declines, then all practices will become inverted. The supreme bliss and common practices will all become inverted. Here, the meaning of the words is twofold: the cause of the vow being contaminated, and the omens that come before when it is contaminated. There are twenty causes of contamination, namely, occupying the position of human law and doing the work of a minister, praising oneself and disparaging others, being skilled at grasping, associating with those who desire profit and arrogance, being very attached to wealth, making one's own side great, being addicted to alcohol, being greedy for fame, being complacent with one's own views, being biased towards the Dharma, being complacent with the Dharma, not keeping secrets, being lazy, being attached to roots, falsely accusing, the practice of friends, not liking to be alone, liking to gather, retinue and lineage.
Chinese
想要宣说。违犯的征象有两种：征象和差别。征象是：感受痛苦的疾病增多，敌人和魔障无法真正降伏，与如意的眷属和受用分离，出现争吵、无端指责和诽谤，所做之事没有结果。总之，会出现各种不如意的事情。差别是：如果违犯誓言却没有违犯的征象，那是不行的，因为来世的安乐会在今生耗尽，之后将永远痛苦。如果未违犯誓言却出现违犯的征象，那是好的，因为这是过去业力的成熟耗尽，应进行忏悔仪式，之后来世将脱离恶趣的痛苦。“不如意的事情各种各样”，意思是寿命短促、疾病增多、财富消失和修行错误。“果报不如意却聚集”，意思是各种不如意的事情，即许多痛苦果报的不良征兆，都会在不如意的情况下聚集，就像磁铁吸引铁一样。五种根本誓言违犯的过患是：第一，如果菩提心的誓言违犯，那么无论积累多少善根，都会因为没有基础而堕入轮回之中。第二，如果身誓言违犯，会因可怕的疾病而痛苦，非时而死，一次堕入金刚地狱，即使出来也无法获得安乐。第三，如果语誓言违犯，魔障会毫无阻碍地到来，突发意外会发生，所做的修行会被延误，无法获得佛法的加持，两次堕入地狱。第四，如果意誓言违犯，修行不会有任何征兆，身体会麻木，口出恶语，出现癫痫和感官失调的疾病，三次堕入地狱。第五，如果所有根本誓言都违犯，那就是上面所说的所有根本誓言都违犯的情况。支分誓言违犯的过患：如果支分誓言违犯，就没有结果，会堕入恶趣。今生修行的果报会消失，来世会堕入三恶趣。如果支分誓言违犯，会有两种过患：今生和来世。今生有十种过患：受用减少，被他人
English
I wish to explain. There are two signs of transgression: signs and distinctions. The signs are: suffering from many painful illnesses, enemies and obstacles cannot be truly subdued, separation from desirable retinues and enjoyments, quarrels, unwarranted accusations, and slanders arise, and actions do not bear fruit. In short, various undesirable things will occur. The distinction is: if one violates the vows but there are no signs of violation, that is not good, because the happiness of future lives will be exhausted in this life, and thereafter there will be constant suffering. If one does not violate the vows but signs of violation appear, that is good, because it means that the ripening of past karma is being exhausted. One should perform a purification ritual, and thereafter one will be free from the suffering of the lower realms in the future. "Various undesirable things" means short life, many illnesses, loss of wealth, and wrong practice. "Fruits gather even though undesired" means that all sorts of undesirable things, such as bad omens of many painful fruits, gather even though undesired, just as iron is attracted to a magnet. The five faults of violating the root vows are: first, if the vow of bodhicitta is violated, then no matter how much merit is accumulated, it will become without foundation and fall into samsara. Second, if the body vow is violated, one will suffer from terrible diseases, die untimely deaths, fall into the vajra hell once, and even after emerging, one will not find happiness. Third, if the speech vow is violated, obstacles will come without hindrance, sudden accidents will occur, whatever practice one does will be delayed, one will not receive the blessings of the Dharma, and one will fall into hell twice. Fourth, if the mind vow is violated, there will be no signs of practice, the body will become numb, one will utter abusive words, and diseases of epilepsy and sensory imbalance will occur, and one will fall into hell three times. Fifth, if all the root vows are violated, that is the situation described above where all the root vows are violated. The faults of violating the branch vows: if the branch vows are violated, there will be no result, and one will fall into the lower realms. The fruits of practice in this life will disappear, and in the next life one will fall into the three lower realms. If the branch vows are violated, there are two faults: in this life and in the next. In this life there are ten faults: diminishing resources, being
Chinese
导致佛法衰败，成就共同悉地遥遥无期，应调伏者的利益被抛弃，口头上说见地是无二，行为上却取舍不断，导致见行分离，背道而驰，显密混杂，传承加持衰退，无论修什么都不会成就。护法神全部懈怠，甚深之法全部远离。来世将会堕入三恶道。誓言是金刚大。上面所说的根本和支分誓言，与身语意金刚无别，所以是金刚大。是诸佛的本体。誓言是诸佛的自性，也是本体，也是成就之因，所以是本体。 总而言之，誓言伟大的譬喻有十一种：誓言如同大地，能生出道路和果位的法；誓言如同篱笆，不守护则过患极大，守护则利益极大；誓言如同如意宝珠，如同转轮王，能生出所需所欲的悉地；誓言如同虚空，能容纳一切；誓言如同父母，能生出三世诸佛；誓言如同大海，能生出功德的波涛；誓言如同火焰，触之即焚；誓言如同药物，能净化轮回的疾病；誓言如同国王，正直就能带来吉祥，否则会伤害他人；誓言如同在海中取宝的商主和船长，能从始至终圆满完成。因此，誓言是身语意无别的，是诸佛的本体，所以是圆满具足一切的。 根本誓言分为三百六十种，根本誓言有五种：菩提心，上师，道友，咒语和手印，不忘失秘密。任何一个都有两种，即任何一个都有两种，身语意三门所应守护的不会断绝，理解为方便，内在以觉性守护。
English
Causes the decline of the Dharma, delays the attainment of common siddhis, abandons the benefit of those to be tamed, verbally claims the view is non-dual, but engages in acceptance and rejection in behavior, leading to the separation of view and conduct, going astray, mixing exoteric and esoteric teachings, diminishing the blessings of the lineage, and whatever is practiced will not be accomplished. All the protective deities become negligent, and all the profound teachings go far away. In the future, one will take the unfortunate position of the three lower realms. Vows are great Vajra. The root and branch vows mentioned above are inseparable from body, speech, and mind Vajra, so they are great Vajra. It is the essence of all Buddhas. Vows are the nature of all Buddhas, and also the essence, and also the cause of accomplishment, so it is the essence. In short, there are eleven metaphors for the greatness of vows: vows are like the earth, which can produce the Dharma of the path and the fruit; vows are like a fence, if not guarded, the faults are great, but if guarded, the benefits are great; vows are like a wish-fulfilling jewel, like a Chakravartin king, which can produce the desired siddhis; vows are like the sky, which can accommodate everything; vows are like parents, who can give birth to the Buddhas of the three times; vows are like the ocean, which can produce waves of merit; vows are like flames, which burn whatever they touch; vows are like medicine, which can purify the diseases of samsara; vows are like a king, if upright, it brings auspiciousness, otherwise it harms others; vows are like a merchant and captain who take treasures from the sea, who can complete everything from beginning to end. Therefore, vows are inseparable from body, speech, and mind, and are the essence of all Buddhas, so they are completely perfect in everything. The root vows are divided into three hundred and sixty kinds, and there are five root vows: Bodhicitta, Lama, Dharma friends, mantra and mudra, and not forgetting the secret. Each one has two, that is, each one has two, the objects to be protected by the three doors of body, speech, and mind will not be cut off, understood as skillful means, and internally guarded by awareness.
Chinese
通达空性而证悟智慧。这五个各自都有方便和智慧两种，共十个。三个十位，即五个根本各自对应身语意三者，各有十个，分为三十三十，共一百五十个。加上前面的十个，共一百六十个，是从根本上分出来的。༈。第一，菩提心的三十个方面是：寂静方面，加上支分的神九个，与寂静本身共十个。忿怒方面，加上支分的神九个，与忿怒本身共十个。共同的慈、悲、喜、舍四者。特殊的忿怒调伏慈爱，大杀悲悯，降伏而施力欢喜，不舍弃的舍四者，共八个。胜义谛和世俗谛二者，共十个。第二，上师的三十个方面是：其中身体的十个方面是：不执着于指甲盖大小的事物，用五种妙欲供养，不与明妃行事，不向左右前后笔直行走，不傲慢地堆积坐垫，舍弃眼神轻佻、站立坐卧的恶行，舍弃装饰打扮，舍弃一切下劣的行为，行为谨慎庄重，恭敬处所。其中语言的十个方面是：不说谎，不离间，不说粗语，不说绮语，不胡说八道，不老调重弹，不说傲慢之语，宣说上师的功德，说悦耳的话，舍弃喋喋不休。其中心的十个方面是：不愚痴，不嗔恨，不傲慢，不嫉妒，不起贪欲之心，不轻视，不重视，视如父母，视如本尊，时时不断悲悯之心。第三，咒语和手印的三十个方面是：咒语的十五个方面是：方位禁锢咒，五大次第咒，宫殿咒，不颠倒因咒，生起之缘咒，灌顶咒，加持咒，迎请咒，融入咒，安住于座咒，劝请成就咒，顶礼咒，供养咒，念诵咒，委托事业咒。手印的十五个方面是：寂静方面，三昧耶手印，事业，法，身，方便，智慧，殊胜手印。寂静和忿怒二者合为一个计算，共十五个。第四，道友的三十个
English
Understanding emptiness realizes wisdom. Each of these five has two aspects of method and wisdom, totaling ten. Three sets of ten, meaning each of the five roots corresponds to body, speech, and mind, each having ten, divided into thirty each, totaling one hundred and fifty. Adding the previous ten, there are one hundred and sixty, which are divided from the root. ༈. First, the thirty aspects of Bodhicitta are: In the peaceful aspect, there are nine deities with additional limbs, plus peace itself, totaling ten. In the wrathful aspect, there are nine deities with additional limbs, plus wrath itself, totaling ten. The common four of loving-kindness, compassion, joy, and equanimity. The special wrathful taming love, great killing compassion, subduing and empowering joy, and the four equanimities of not abandoning, totaling eight. The ultimate truth and conventional truth, totaling ten. Second, the thirty aspects of the Guru are: Among them, the ten aspects of the body are: Not being attached to things as small as a fingernail, making offerings with the five desirable qualities, not engaging with a consort, not walking straight to the left, right, front, or back, not arrogantly accumulating cushions, abandoning the bad conduct of flirtatious glances, standing, sitting, and lying down, abandoning decorations and adornments, abandoning all inferior behaviors, behaving cautiously and solemnly, and respecting places. Among them, the ten aspects of speech are: Not lying, not slandering, not speaking harshly, not speaking frivolously, not talking nonsense, not repeating old stories, not speaking arrogantly, proclaiming the Guru's qualities, speaking pleasant words, and abandoning idle chatter. Among them, the ten aspects of mind are: Not being ignorant, not being angry, not being arrogant, not being jealous, not generating desires, not looking down, not looking up, regarding as parents, regarding as the Yidam, and constantly maintaining a continuous compassionate heart. Third, the thirty aspects of mantras and mudras are: The fifteen aspects of mantras are: The mantra of binding directions, the mantra of the five elements in order, the mantra of the palace, the mantra of not reversing the cause, the mantra of the arising condition, the mantra of empowerment, the mantra of blessing, the mantra of invocation, the mantra of absorption, the mantra of abiding on the seat, the mantra of urging accomplishment, the mantra of prostration, the mantra of offering, the mantra of recitation, and the mantra of entrusting activities. The fifteen aspects of mudras are: In the peaceful aspect, the Samaya mudra, action, dharma, body, means, wisdom, and the supreme mudra. The peaceful and wrathful are counted as one, totaling fifteen. Fourth, the thirty aspects of Dharma brothers