English
What is it? It is the samaya not to deviate from the meaning of realizing one's own view. Yes. It is said. If one abides in this, then its fruit is: without abandoning anything of equality and complete greatness, one attains the ground of Samantabhadra without differentiation, and one will be able to subdue. If one deviates, one is not a Buddha. This refers to the fault of not realizing this and breaking the vows. The Tathagata also abides without deviating from the essence of this samaya of equality. If someone deviates from and breaks the great samaya of equality, then seeing and practicing what is different and unbroken from that is deviating from the very essence of the Buddha's mind, and therefore it is impossible to attain the fruit. Repenting for the broken root vows, not striving to repair them, refers to the fact that all five root vows above are broken, which is the purification of prostrations that accomplish the fruit. If all five of these roots are summarized, they can be condensed into: 1) Body, 2) Speech, and 3) Mind. Among them, 1) Body: If the samaya with the Vajra Master, Dharma brothers and sisters is broken, then one should, like Gyalsé Lang, use food, wealth, and other five enjoyments to make amends in the place where the breach occurred. 2) Speech: If the vows of the unsurpassed Bodhicitta, samaya, mantra, and mudra are broken, one should repeatedly perform great confession three times, and make amends by reciting the mantra one hundred thousand times. 3) Secret Mind: If the samaya is broken, one should make amends through wisdom view and samadhi. If one does not quickly strive for the ritual of repair and does not make amends, then like rotten milk, a horse with fallen mane, and a festering wound, the vow-holders will be obstructed by the broken vows, so much so that they will not even drink the water of the same valley. Do not speak even for a moment with someone who has broken their vows, for the faults of associating with someone who has broken their vows cannot be fully expressed. It is said. If the root samaya is broken, all practices will become perverted. And so on, this refers to the faults of breaking the vows. If the five root samayas are broken, then all practices in this life will become perverted, and whatever virtuous deeds are initiated will become powerless and ineffective, with many obstacles, and everything will become meaningless. In the next life, one will also involuntarily experience various undesirable sufferings and fall into the three lower realms.
Chinese
哦！如果支分誓言毁坏，则无果且堕恶趣。 意思是说，如果支分的誓言不舍弃、不抛弃这二者毁坏了，那么因为舍弃了烦恼，对于所购之物和财物进行取舍，就会像克里亚一样犯错。因此，无上密宗所说的共同之处就是没有五种疾病且长寿等等。1、殊胜的11身语意没有果实，并且对于那些不舍弃、不抛弃，证悟四种清净平等之理，通过三种论证方式，即教证、理证、证悟之证，以及为了自他之利益的三种目的，如果不去行持，反而反其道而行之，那么那些毁坏誓言者，必定会堕入三恶趣。 誓言皆是金刚性，是诸佛之体性。 意思是说，誓言的自性是这样的：根本和支分的誓言的自性是见与行二者不可分割，四种自性，以及行道、所证、果三者也无有差别，不可分割，因此称为金刚性。 那些是三世诸佛的行迹之路，是意之本体的缘故。 根本誓言有五条，其中每一条又可分为智慧见和方便不间断的行持两种。 对此进行三十三种分类，即五个根本誓言中的每一个都有三十二种，总共五组，共一百六十种。 支分的誓言不舍弃、不抛弃有五种，两种共十种，其中每一种又分为二十种，二十种分为十组，共二百种，总共加起来三百六十种。 诸如此类，是对名相进行简略和广说两种解释，这里是广说。 一般来说，誓言有广、中、略三种，每一种又分为广、中、略三种。 其中广的三种是无数三种，即一千零八种。 中的三种是：五百、三百六十、一百零八。 略的三种是二十八、十五，与经部平等性誓言和九种分类相同。 这属于中等的中等，分为三百六十种。 那些是什么呢？因为列举的词语太多，所以不够用，而且从精简和详细的区分来看，已经很清楚了，所以不需要了。
English
Oh! If the branch vows are broken, there is no fruit and one falls into the lower realms. This means that if the branch vows of not abandoning and not forsaking are broken, then because of abandoning the afflictions, taking and discarding things and substances that are bought, one will err like Kriya. Therefore, the common ground taught by the Anuttarayoga Tantra is the absence of five diseases and longevity, etc. 1. The supreme 11 body, speech, and mind have no fruit, and for those who do not abandon or forsake them, the four pure and equal realizations, through the three logical proofs of scripture, reason, and realization, and for the three purposes of benefiting oneself and others, if one does not practice them, but instead acts contrary to them, then those who break their vows will surely fall into the three lower realms. All vows are of vajra nature, They are the essence of all Buddhas. This means that the nature of the vows is such that the nature of the root and branch vows is that the view and conduct are inseparable, the four natures, and the path, attainment, and fruit are also inseparable, therefore it is called vajra nature. Those are the path of the traces of all Buddhas of the three times, and are the essence of the intention. There are five root vows, and each of them can be divided into two: wisdom view and uninterrupted skillful means. These are divided into thirty-three categories, that is, each of the five root vows has thirty-two, a total of five groups, totaling one hundred and sixty. The branch vows of not abandoning and not forsaking have five, two kinds, totaling ten, and each of them is divided into twenty, twenty kinds divided into ten groups, totaling two hundred, and all together three hundred and sixty. Such things are two kinds of explanations of the names, brief and extensive, and here is an extensive explanation. Generally speaking, there are three kinds of vows: extensive, medium, and brief, and each of them is divided into three kinds: extensive, medium, and brief. Among them, the three extensive ones are countless three kinds, that is, one thousand and eight kinds. The three medium ones are: five hundred, three hundred and sixty, one hundred and eight. The three brief ones are twenty-eight, fifteen, the same as the Sutra of Equality vows and nine kinds of classifications. This belongs to the medium of the medium, divided into three hundred and sixty kinds. What are those? Because there are too many words to list, it is not enough, and from the distinction between concise and detailed, it is already clear, so it is not needed.
Chinese
这里没有写。为了稍微展示广大的无数部分。这个誓言是伟大的。等等这样说了。 大乘密宗的这些誓言，就像转轮王的法律一样，调伏的方法非常多，或者像破戒后可以弥补一样。因为被调伏者的能力不同，种类没有限制。被称为伟大。为了更接近地展示它。在充满毒素的十方世界的无数个地方，有多少被三有包含的可调伏的众生。瑜伽的念头（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为了调伏的对治，发誓那么多。这样说了。 像这样调伏，有通过对治来断除遮止的调伏，如声闻缘觉和人天乘；有通过在空性中修习来调伏，如菩萨；有通过转变来调伏，如外续；有不舍弃而自清净的调伏，如内续二者；以及通过在本位上认识一切法来调伏，如阿底等等。 为了做那些被调伏者和调伏方法的事情，誓言的种类也不确定，只是开展了那么多不可思议的誓言。 此外，胜王一切明王说，等等，这是为了展示守护的功德。与上面所说的平等圆满的誓言功德不同的，就是“又”这个词。如果能守护根本和支分的十五条誓言不失坏，那么会产生什么果呢？种姓的主人是诸佛之首，实际上是普贤。那它的自性是什么样的呢？“一切无余手印之，无成胜妙无余成。”这样说了。 包含轮涅的自性，一切无余显现的（身语意）手印的自性，本来任运成就，因此在其状态中没有分别或断除过失，也没有接受功德，这是无所作为的殊胜果位，一切普贤的功德都成就了。 它的等等功德不可思议，超越言语的无限，所以是殊胜的。如是等等，无限殊胜。 执持佛陀的殊胜种姓，等等功
English
Here it is not written. To show just a glimpse of the vast and countless parts. This oath is wonderful. It is said, etc. These vows of the Great Vehicle Secret Mantra are like the laws of a Chakravartin king, with very many methods of taming, or like being able to make amends after breaking a vow. Because the capacity of those to be tamed is different, there is no limit to the types. It is called wonderful. To show it more closely. In the countless places of the ten directions of the world filled with poison, how many sentient beings are there, encompassed by the three realms of existence, that can be tamed? For the antidote to taming the yogic thoughts, so many vows are made. It is said. Like that, for taming, there is the taming of abandoning and preventing through antidotes, like the Shravakas and Pratyekabuddhas and the Vehicle of Gods and Humans; there is the taming through practicing in emptiness, like Bodhisattvas; there is the taming through transformation, like the Outer Tantras; there are the two Inner Tantras, the taming of self-purification without abandoning; and the taming through recognizing all dharmas in their own place, like Ati, etc. In order to do the things of those to be tamed and the methods of taming, the types of vows are also uncertain, only so many inconceivable vows are developed. Furthermore, the Supreme King Kunnam said, etc., this is to show the merit of guarding. What is different from the merit of the Samata-Sampanna vows mentioned above is the word "again." If one can guard the fifteen root and branch vows without breaking them, then what fruit will arise? The master of the lineage is the best of the Buddhas, actually Samantabhadra. What is its nature like? "All the mudras without remainder, the supreme unaccomplished are all accomplished." It is said. Containing the nature of samsara and nirvana, the nature of all the appearances of the (body, speech, and mind) mudras without remainder, is naturally spontaneously accomplished, so in that state there is no discrimination or abandonment of faults, nor acceptance of qualities, this is the supreme fruit of non-action, all the qualities of Samantabhadra are accomplished. Its qualities, etc., are inconceivable, beyond the words of speech, infinite, so it is supreme. Thus, etc., infinitely supreme. Holding the supreme lineage of the Buddhas, etc., merit
Chinese
简要归纳地阐述如下：这些誓言，如果具备见解和行持，并且能够入门，那么，首先是见解证悟达到究竟之地的持明者。其次，对于见解的意义，能够持续安住于禅定之中，这是安住于大地的持明者。第三，见解和修行的力量转化为力量，从而获得果位，这是令大地完全成熟的持明者。因此，世间主尊及眷属敬重，殊胜圣者及圣者们，视子与弟，赐予加持。意思是说，对于守护和修持誓言的人，世间的主尊，即八部鬼神及其眷属都会遵从其意愿，并给予敬重。殊胜的圣者，即佛陀，以及圣者持明者菩萨们，都视其为子或弟，并赐予加持。同时，空行母们视其为兄长，并给予帮助。具誓护法们视其为主尊，并竭力成办其事业。如来进入彼境，意思是说，这十五条根本和支分的誓言，实际上就是如来意之自性义。也就是说，进入与佛陀相同的行境。无畏普贤之行，意思是说，进入如来之境后，无论身语意做出何种行为，都不会有堕落的恐惧，因为行境完全清净，是普贤之行。如实性与调伏之方便，意思是说，为了显现诸法如实之自性，与其相应的平等大誓言，以及调伏的十五种方便等，三百六十种无量无边的方便，无需勤作，自然成就。声闻的戒律，菩萨的戒律，以及外密续的无量誓言等，所有剩余的应断之法全部清净，所有功德圆满具足，自然成就。如是说。如果违犯誓言，通过弥补可以圆满，并且可以获得无量无边的功德。意思是说，一般来说，由于恶劣的因缘
English
Here is a brief summary: These samayas, if they possess both view and conduct, and are able to enter, then, first, is the vidyadhara who has realized the view and reached the ultimate ground. Second, to continuously abide in samadhi on the meaning of the view is the vidyadhara who abides on the ground. Third, when the power of view and meditation transforms into strength and one attains the fruit, it is the vidyadhara who fully ripens the ground. Therefore, the world's lords and retinues revere, the supreme holy ones and the holy ones, regard as sons and brothers, and bestow blessings. This means that for those who keep and practice the samayas, the world's lords, that is, the eight classes of gods and demons and their retinues, will fulfill their wishes and give them respect. The supreme holy ones, that is, the Buddhas, and the holy vidyadhara bodhisattvas, all regard them as sons or brothers and bestow blessings. At the same time, the dakinis regard them as elder brothers and give assistance. The oath-bound protectors regard them as lords and strive to accomplish their activities. The Tathagata enters that realm, which means that these fifteen root and branch samayas are actually the self-nature meaning of the Tathagata's intention. That is, entering the same realm of conduct as the Buddhas. Fearless Samantabhadra's conduct, which means that after entering the realm of the Tathagata, no matter what actions of body, speech, and mind are performed, there is no fear of falling, because the realm of conduct is completely pure, it is the conduct of Samantabhadra. Suchness and the means of taming, which means that in order to manifest the suchness of all dharmas, the corresponding great samaya of equality, and the fifteen means of taming, etc., three hundred and sixty kinds of limitless means, without effort, are naturally accomplished. The Vinaya of the Shravakas, the vows of the Bodhisattvas, and the limitless samayas of the outer tantras, etc., all the remaining things to be abandoned are completely purified, and all the qualities are perfectly complete, naturally accomplished. Thus it is said. If the samayas are broken, they can be perfected through restoration, and limitless merits can be obtained. This means that, in general, due to bad circumstances