English
And it possesses. The self-nature Samantabhadra is where afflictions reside in the state of Buddhahood. The conduct of Samantabhadra is that at the time of such realization, whatever one does is not tainted by faults, and the accumulation of merit and wisdom will be perfected. The time Samantabhadra is that at that time, the past is good, the present is also good, and the future is also good. The four times are equal, or the three times are unchanging and naturally accomplished, so it is called Time Samantabhadra. All without exception are seals. When Samantabhadra has a basis, all the dharmas encompassed by the five poisons are inherently present in the seals of body, speech, and mind, without exception, in the nature of enlightenment. Without cultivation, all the supreme achievements are accomplished. The meaning of being inherently present is that if one realizes with wisdom and abides in the state of realization without distraction, then all the afflictive dharmas will become faults and will no longer exist, and pure dharmas will be regarded as virtues and will not need to be cultivated, so there is no cultivation. Thus, without abandoning all afflictive dharmas, merely through practice, one can fully accomplish the siddhis of body, speech, and mind that possess supreme virtues. And other infinite supremes. Those mentioned above are just some key points of merit. Because it possesses infinite supreme merits, it is infinite supreme. Moreover, common merits are infinite and cannot be expressed. Supreme merits are infinite, so one possesses the three bodies and five wisdoms, or attains the spontaneous accomplishment of the five bodies. ༈. Here, the oral meaning is that the merits of not breaking vows are: if the body vow is not broken, the body has few diseases, possesses good signs, retinue and enjoyment increase, common misdeeds are purified, empowerment is given to the three realms, and the profound meaning of the Great Vehicle is attained. If the speech vow is not broken, the gods are pleased, the lineage increases, power and blessings are inconceivable, the four activities are accomplished on time, and all wishes are fulfilled. If the mind vow is not broken, the mind has no sorrow or fatigue, one becomes a vessel for instructions, siddhis are near, views are profound, one is proficient in meaning, and the gods give empowerment. Bodhicitta is clear and bright, powerful, and siddhis are near. The merits of the limbs are that because the view and practice of the Great Vehicle are established, the gods are subdued.
Chinese
啊！心想事成，自他之事圆满，净除恶趣，摧伏四魔。如果根本和支分的誓言没有损坏，下部的律仪和一切誓言在此没有守护而圆满，就是比丘菩萨，瑜伽，大瑜伽。持有胜者种姓者，具有七种不共的功德。安住于誓言的状态中，没有损坏地守护，就不会生于声闻和独觉，必定成为胜者佛陀的后裔和持明者。世间主和眷属敬献，安住于誓言的状态中，没有损坏地守护，世间的主宰大自在天，导师，以及二十八自在母，像顶髻一样敬献于头顶，成办一切所需之事。圣者之胜和圣者，安住于誓言的状态中，没有损坏地守护，圣者之胜佛陀和圣者菩萨，以儿子和兄弟看待，加持摄受。佛陀会思念和加持谁呢？菩萨则是恒常思念和加持。进入善逝的境界，安住于誓言的状态中，没有损坏地守护，当下就进入善逝的心意秘密智慧之境。受持声闻的律仪是“我乃至活着的期间”，受持菩萨的律仪是“我乃至安住于菩提心期间”，受持密咒的誓言是“当下我的身语意三和善逝的身体、语言、意念无二无别地承诺”，当下就进入安乐的身体、语言、意念、智慧秘密之境。无惧与普贤相应，安住于誓言的状态中并守护，就没有轮回和恶趣的恐惧，一切法都以普贤的方式，在成佛的自性中，以智慧和定解相应。如实性和调伏之方便，安住于誓言的状态中，没有损坏地守护，本来就如实地显现不损坏的自性，以及所有调伏的方便。
English
Ah! Wishes are fulfilled, the benefit of oneself and others is perfected, the lower realms are purified, and the four maras are subdued. If the root and branch vows are not damaged, then the lower vows and all vows are perfected here without being guarded. One is a Bhikshu Bodhisattva, a Yogi, a Great Yogi. One who holds the supreme lineage of the Victorious Ones possesses seven uncommon qualities. Remaining in the state of vows and guarding them without damage, one will not be born as a Shravaka or Pratyekabuddha, and will definitely become the successor of the Victorious Buddha and a Vidyadhara. The lord of the world and his retinue honor, remaining in the state of vows and guarding them without damage, the lord of the world, the great Ishvara, the leader, and the twenty-eight Ishvari mothers, honor one like a crest jewel on the head, and accomplish whatever is needed. The supreme of the noble ones and the noble ones, remaining in the state of vows and guarding them without damage, the supreme of the noble ones, the Buddhas, and the noble Bodhisattvas, regard one as a son and brother, and bless one with their grace. Who do the Buddhas think of and bless? The Bodhisattvas constantly think of and bless one. Entering the realm of the Sugatas, remaining in the state of vows and guarding them without damage, one enters the secret wisdom realm of the Sugatas' minds from this very moment. Taking the vows of the Shravakas is "I, for as long as I live," taking the vows of the Bodhisattvas is "I, for as long as I abide in the heart of Bodhi," and taking the vows of the Mantras is "From this very moment, I vow that my body, speech, and mind are inseparable from the body, speech, and mind of the Sugatas," and from this very moment, one enters the realm of bliss, the secret wisdom of body, speech, and mind. Fearless, united with Samantabhadra, remaining in the state of vows and guarding them, there is no fear of samsara and the lower realms, and all dharmas are united with wisdom and certainty in the nature of enlightenment as Samantabhadra. Suchness and the means of taming, remaining in the state of vows and guarding them without damage, one shows the undiminished nature of suchness as it is, and all the means of taming.
Chinese
具足戒，以及所有三昧耶戒，完全清净自然成就。如是菩萨的所有的三昧耶戒都包含在其中。大圆满的菩萨，如果安住于密咒事部等三部的誓言中，并且守护而不违犯，那么守护密咒的誓言之中，就不会有任何过失。无需分别守护声闻、独觉、菩萨，以及事部、行部、瑜伽部等，自然成就而完全清净。因此，所有誓言的过失都得以清净，功德自然成就而安住。如果违犯，则通过弥补而圆满。声闻的戒律就像瓦器一样。为什么呢？因为比丘如果违犯四根本戒中的任何一条，就不是释迦之子，不能成为沙门，就像不令人满意的扫帚。又像坏掉的药，无法修复。菩萨的戒律就像金杯一样。损坏的金杯可以重新称重，或者由熟练的铁匠重新锻造。与此类似，菩萨的戒律如果违犯，可以从持戒的比丘那里重新受戒。密咒的誓言，不像声闻的戒律那样，像瓦器破碎一样无法恢复，也不像菩萨的金杯那样需要从根本上重新受戒。而是通过弥补来恢复所违犯的誓言，因此可以通过弥补来圆满。有两种情况无法弥补。无法弥补的情况是：与金刚上师或任何一位金刚兄弟姐妹发生冲突，没有请求宽恕并使其满意，而是通过狡猾的手段或欺骗来掩盖冲突，并在外表上制造不和。这就像金刚萨埵一样，无法弥补，不会被弥补。没有说过这样的话。可以弥补的情况是：如果菩提心的誓言违犯，应该从一位有学识的上师那里重新受戒并安住。如果身誓言违犯，应该用财物使所有导致誓言违犯的上师和金刚兄弟姐妹满意，并且忏悔所违犯的誓言。
English
The complete precepts and all the Samaya vows are entirely pure and spontaneously accomplished. Thus, all the Samaya vows of a Bodhisattva are included within them. That Bodhisattva of the Great Perfection, if they abide in the vows of the three sections of Secret Mantra, such as Kriya Yoga, and protect them without transgression, then within the protection of the Secret Mantra vows, there will be no faults whatsoever. Without having to protect each of the Shravakas, Pratyekabuddhas, Bodhisattvas, and Kriya, Upa, and Yoga, etc., they are pure by virtue of being spontaneously accomplished. Therefore, the faults of all the vows are purified, and the qualities abide in spontaneous accomplishment. If transgressed, they are perfected through restoration. The precepts of a Shravaka are like a broken clay pot. Why? Because if a Bhikshu violates any one of the four root vows, they are no longer a son of Shakya, cannot be a Shramana, and are like an unsatisfactory broom. They are like spoiled medicine, impossible to restore. The vows of a Bodhisattva are like a golden cup. A damaged golden cup can be re-weighed, or a skilled smith can re-forge it. Similarly, if the vows of a Bodhisattva are broken, one can retake the vows from a Bhikshu who holds the vows. The Samaya vows of Secret Mantra are not like the broken clay pot of a Shravaka's precepts, which cannot be restored, nor do they require taking the vows anew from the ground up like a Bodhisattva's golden cup. Rather, by restoring what has been broken, it is made complete. Therefore, it is perfected by restoration. There are two things that cannot be restored. That which cannot be restored is: if one's mind is in conflict with the Vajra Master or any Vajra brother or sister, without asking for forgiveness and making them happy, but instead concealing the conflict through cunning or deceit, and outwardly creating discord, this is like Vajrasattva and cannot be restored, will not be made complete. Such words were not spoken. That which can be restored is: if the Bodhicitta vow is broken, one should take it again from a learned Lama and abide in it. If the body vow is broken, one should please with offerings all the Lamas and Vajra siblings with whom the vow was broken, and confess the broken vow.
Chinese
哦！ 往后一切誓言善守护，如果犯了根本堕罪，如果他的上师在，就向上师忏悔，如果没有上师，就向与他功德相等的一百位道友忏悔，如果连一百位也没有，就迎请三位与他同等者，建造火坛，坛中本尊安住于火神腹中而供养，之后供养上师并忏悔，财物也供养三位有权者。如果上师和道友不接受他的忏悔，那么无论誓言已破还是未破，都将堕入金刚地狱。因此，务必要接受忏悔，这非常重要。如果语誓言破损，就观想自己的身语意三门为本尊的身语意，念诵十二匝，做三次大的修法。如果意誓言破损，就了悟六道众生消融于自心，因为一切都是我，我对自己没有秘密，安住于无分别的禅定中，不离其义地熟悉于心。如果支分誓言破损，就将破损之处恢复原状，做一百零八次会供。像这样弥补破损之处，就能恢复，并能圆满弥补。如是等等，无边殊胜！如是弥补破损后，立即恢复并圆满的功德，简而言之，如是等等，具足无边功德、不可思议的殊胜！如是说，如来调伏如来自己。如是调伏众生颠倒的分别念，众生的自性与如来无别，故自己调伏自己。证悟困难故秘密，精华汇集故精要，不谬误故真实，不造作故决定。之后，如来前往彼处。薄伽梵大乐！如是十九品之后，显示第二十品的利生事业。如是不颠倒，寂静调伏烦恼魔，增盛调伏蕴魔，以威权调伏天子魔，以猛烈调伏死主魔，所有这些也都是任运成就而调伏。进入名为任运成就誓言加持的等持，如是菩提萨
English
Oh! Hereafter, keep all vows well. If a root downfall occurs, if his teacher is present, confess to him. If there is no teacher, confess to a hundred peers with equal qualities. If even a hundred cannot be found, invite three equals. Build a fire altar. Within it, the mandala deity resides in the belly of the fire god and is offered to. After that, offer to the lama and confess. Wealth and possessions are also offered to the three powerful ones. If the teacher and fellow practitioners do not accept the confession, whether the vow is broken or not, one will be born in the Vajra Hell. Therefore, it is crucial to accept confession, it is very important. If the vow of speech is broken, contemplate one's own body, speech, and mind as the body, speech, and mind of the yidam deity, recite twelve times, and perform three great practices. If the vow of mind is broken, realize that the six realms dissolve into one's own mind, because everything is me, I have no secrets from myself, abide in non-conceptual samadhi, and familiarize the mind without straying from its meaning. If a branch vow is broken, restore what is broken, and perform a hundred and eight tsog offerings. In this way, if what is broken is replenished, it will be restored and the replenishment will be completed. Thus, and so on, infinitely supreme! As soon as the broken is replenished, the merits of immediate restoration and completion, in short, thus and so on, possessing infinite merits, inconceivable supreme! Thus speaking, the Tathagata subdues the Tathagata himself. Thus, if the inverted thoughts of beings are subdued, the nature of beings is no different from the Tathagata, therefore, one subdues oneself. Because realization is difficult, it is secret; because the essence is gathered, it is essential; because it is not mistaken, it is true; because it is not fabricated, it is definite. After that, the Tathagata goes there. Bhagavan, great bliss! Thus, after the nineteenth chapter, the activities of the twentieth chapter are shown. Thus, without inversion, pacifying subdues the demon of afflictions, increasing subdues the demon of aggregates, with power subdues the demon of the son of the gods, with fierceness subdues the demon of the lord of death, all of these are also spontaneously accomplished and subdued. Entering the samadhi called the blessing of the spontaneously accomplished vow, thus, Bodhisattva