English
In order to protect the treasure of the supreme samaya, and to protect the lives of sentient beings, one may even lie. Thus it is said. Fourth, refraining from improper conduct: Understanding with wisdom the emptiness of the nature of all dharmas, which is unattached to anything, and in which there is not even a little establishment of things and characteristics, is non-attachment, that is, wisdom that does not abide in either extreme. In the wisdom of union with the father and mother, attachment itself is ultimately attachment without inherent nature. That is the wisdom of non-duality of bliss and emptiness, the supreme king of pure conduct. This is the great attachment of utmost purity, the attitude of compassion arising from the lotus family towards sentient beings. The necessity of practice is, as previously stated: In order to please the Buddhas, to protect the samayas, and to accomplish the wisdom of secret mantras, one may rely on another's woman. Thus it is said. Second, there are four divisions in explaining the distinctions of accomplishment and protection: the essence together with the definition, the benefits together with the faults, the nature together with the divisions, and the explanation of great benefits. First, there are two: the essence and the definition. First, there are also two: first, the root samayas are: not abandoning the unsurpassed Three Jewels, which are the basis, path, and result; and honoring the gurus connected with dharma and samaya, especially the Vajra Guru of Secret Mantra, that is, the empowerment lineage, explanation, and instruction, which are the three-fold kindness, and there is no more important object than that. For cases of one or two combined, empowerment and explanation, and the three instructions, the latter is more important than the former. Not deviating from the root mantras of the deities who have entered the mandala, and reciting them through the five limbs, and continuously holding the mudras of each deity from the Great Seal and the four aspects of the samaya dharma, and having love for beings who have entered the correct path of the Great Vehicle, and not speaking the hidden and secret meanings of view, conduct, and secret results to those who are not suitable vessels. These are the five root samayas, the first three are the samayas of accomplishment, and the latter two are the supreme of the samayas of protecting against what contradicts the mind of the former three. Second, there are also two branch samayas: the five samayas of not abandoning.
Chinese
是，对愚痴不作任何思虑，贪欲大乐，嗔恨大光明，我慢大骄傲，嫉妒大愤怒等，其本体本来清净，以方便转为道用，是显现果位身与智慧的自性，故任何时候都不能舍弃。受持的五种誓言是：白色的菩提心，红色的红莲花，以及大便、小便和人肉精华。有些人认为这些是肮脏的，要知道与此相同的想法应该抛弃，因为这是以誓言物清净的容器，所以不能丢弃。这些是根本的助伴或方便，所以是十支分的誓言。如果随意使用，就会变得和平常一样，因此要了悟安住于本来清净三者和合为四的意义，认识其自性，并以各自的方便来摄持使用。第二，关于定义，也有两种。根本的定义是：守护和修持的五种誓言，是修持密咒的根本。如同树木的根本一样，如果守护，就能获得成就；如果违犯，就会失去现前菩提的资格。支分的定义是：不舍弃和不抛弃的两种五事誓言，因为需要作为修持根本的助伴，所以称为支分的誓言，这些也因为需要与根本相合或不相合的缘故而受持，所以从中非常难以超越。第二，关于利益、过患及其他，也有两种。安住于誓言的利益是：一切法本来就是身和智慧，与佛陀平等之义，以道方便和甚深智慧平等结合的自性。安住于此平等大誓言，就能不离果位三身，圆满平等性之功德，获得圆满正等觉果位，因此应当守护誓言。如果违越，就不能获得佛果。例如，安住于国王的法律就能获得安乐，违越就会受到惩罚一样。第二，关于违犯的过患，也有两种。违犯根本誓言的过患也有违犯、染污、损害他人等。违犯根本誓言之人，破戒毁坏学处者，不精进于恢复誓言之方便者，甚至一刹那也不应与之交往。
English
That is, not thinking about ignorance at all, great bliss of desire, great clarity of hatred, great pride of arrogance, great anger of jealousy, etc., their essence is originally pure, and they are transformed into the path through skillful means, which is the nature of the manifestation of the fruition of body and wisdom, so they should never be abandoned. The five vows to be undertaken are: white bodhicitta, red red lotus, and the essence of feces, urine, and human flesh. Some people consider these to be dirty, and it should be known that the common mind should be abandoned, because it is a vessel purified by the substances of the vows, so it should not be discarded. These are the root companions or means, so they are the vows of the ten branches. If used arbitrarily, they will become like ordinary things, so by realizing the meaning of abiding in the three originally pure and the four combined, knowing their nature, and using them by grasping them with their respective means. Secondly, regarding the definition, there are also two. The root definition is: the five vows of guarding and practicing are the root of practicing secret mantras. Like the root of a tree, if guarded, accomplishments will arise; if violated, there will be no possibility of manifest enlightenment. The definition of the branches is: the two sets of five vows of not abandoning and not discarding, because they are needed as companions for practicing the root, they are called the vows of the branches, and these are also undertaken because of the need to be compatible or incompatible with the root, so it is very difficult to transcend them. Secondly, regarding the benefits, faults, and others, there are also two. The benefit of abiding in the vows is: all dharmas are originally the body and wisdom, the meaning of equality with the Buddha, the nature of equally combining the path means and profound wisdom. Abiding in this great vow of equality, one can attain the fruition of the three bodies without separation, perfect the qualities of equality, and attain the perfect and complete enlightenment, so the vows should be guarded. If transgressed, one will not attain Buddhahood. For example, abiding by the king's law brings happiness, and transgressing it brings punishment. Secondly, regarding the faults of violation, there are also two. The faults of violating the root vows also include violation, defilement, and harm to others. Those who violate the root vows, those who break the precepts and violate the trainings, those who do not strive to restore the vows, should not be associated with even for a moment.
Chinese
请不要互相交谈片刻！为什么呢？因为今生会发生疾病和损害等各种不悦意的因缘，来世还要一起下地狱，所以违犯誓言的罪过，说也说不完。第二，违犯的罪过发生在自己身上：如果根本誓言被违犯，就像下雨却发生旱灾，或者施法却反作用于自身一样，所修的一切都会适得其反，不合众意，今生贫困，疾病、魔障、损害和短命等一切不悦意之事都会发生，来世堕入地狱，经历无数劫的痛苦等等，各种自己不悦意的自性，都是由违犯誓言所产生的暂时和究竟的果报，即使不情愿，也会不由自主地聚集而来。第二，支分誓言违犯的过患：如果支分誓言被违犯，今生所修的果实和成就都不会有，来世会堕入三恶道。第三，讲解自性和分类，分为两部分。誓言的自性是：根本和支分的誓言都是身语意的金刚，是诸佛的本体，是神圣的。第二，分类分为两种：名相的分类和不可思议的分类。第一种又分为两种：根本的分类是：对于根本的五种誓言，比如不舍上师，其中一个根本就分为方便和智慧两种，这两种又分为身语意三种，也就是六种。每一种又分为身语意功德事业五种，总共三十种，加上根本的方便智慧两种，就是三十二种，这样分开五种，就是一百六十种。支分誓言的分类是：支分的五种誓言，支分的五种誓言两种，也就是十种。比如不舍贪欲，其中一个也分为方便和智慧，方便分为五种智慧和五种境，智慧分为五种智慧和五种境，也就是分为二十种。这样二十种一组，十组就是两百种。荣巴派说：支分誓言应该分为二十种支分，其中一种也分为身语意功德
English
Do not speak to each other for even a moment! Why? Because in this life, various undesirable circumstances such as illness and harm will occur, and in the next life, one must go to hell together with them. Therefore, the faults arising from breaking vows cannot be fully expressed. Second, the faults of breaking vows occur to oneself: If the root vow is broken, just as rain brings drought, or casting a spell backfires on oneself, everything one practices will be reversed, becoming displeasing to all. In this life, poverty, illness, demonic influences, harm, and short life, and all undesirable things will occur. In the next life, one will fall into hell and suffer for countless eons, and various natures of one's own displeasure, the temporary and ultimate results of which are generated by breaking vows, will involuntarily gather even if one is unwilling. Second, the faults of breaking branch vows: If branch vows are broken, there will be no fruit or accomplishment of practice in this life, and in the next life, one will fall into the three lower realms. Third, explaining the nature and divisions, there are two parts. The nature of vows is: The root and branch vows are the great vajras of body, speech, and mind, the holy essence of all Buddhas. Second, the divisions are of two types: divisions by categories and inconceivable divisions. The first also has two parts: The root divisions are: For the five root vows, such as not abandoning the lama, even one root is divided into two: skillful means and wisdom. These two are further divided into three: body, speech, and mind, making six. Each of these is also divided into five: body, speech, mind, qualities, and activities, totaling thirty. Adding the two roots of skillful means and wisdom makes thirty-two. Dividing all five in this way makes one hundred and sixty. The divisions of branch vows are: the five branch vows, the five branch vows, making ten. For example, not abandoning desire, even one is divided into skillful means and wisdom. Skillful means is divided into five wisdoms and five objects, and wisdom is divided into five wisdoms and five objects, making twenty. Thus, twenty in a set of ten makes two hundred. The Rongpa school says: The branch vows should be divided into twenty branches, and even one is divided into body, speech, mind, qualities,
Chinese
事业之支分五种，三身意之本体三者亦融摄于彼，无有支分之基。根本方便与智慧二者，亦具方便智慧，智慧具方便，故二根本融摄，转为四支分，彼亦转为身语意功德事业五者之分，故无根本之余基，成为支分与分，二十二十倍增。总之，于根本之差别时，说为具根本、具心要、具功德、具支分与分。于支分之差别时，则说为：无根本、无心要、无余基，仅为支分与分而已，此乃普遍公认之中观宗之观点。第二、不可思议之差别有二，第一、有法不可思议之三昧耶，即根本与支分之三昧耶，此等乃稀有奇妙，为调伏有情界为大智慧故。如是，如众生之无量，则彼一一所系之三百六十三昧耶亦如是增多，故显示为无量。即于六道之十方，为三有所摄之有情有多少，为调伏彼等之分别念有多少，根本与支分之三昧耶亦如是开展，故如虚空界与法界般不可思议。第二、法性不可思议之三昧耶，如是，于有法名相之三昧耶显示之外，显有轮涅一切法，本自无取舍，故超越取舍守护之界限，胜王普贤无有勤作，于胜妙之游舞中，一切法无余汇集且无二之手印，任何亦无有改造与勤作之自性，即成办无余一切三昧耶之心要殊胜，彼等超离思维言说对境，故三昧耶之体性，安住于无边殊胜大圆满之义理实相中。如是之三昧耶中，纵然未成办一切三昧耶，然自性具足之功德者，于虚空广阔之续中云：获得珍宝
English
The five branches of activity: the three embodiments of the three minds are also integrated into them, without a basis for branches. The two roots, skillful means and wisdom, also possess skillful means and wisdom. Because wisdom possesses skillful means, the two roots are integrated and transformed into four branches, which in turn become parts of the five aspects of body, speech, mind, qualities, and activity. Therefore, there is no remaining basis for the roots, and the branches and parts increase twentyfold. In short, when distinguishing the roots, it is said to possess roots, essence, qualities, branches, and parts. When distinguishing the branches, it is said to be without roots, without essence, without remaining basis, and merely branches and parts. This is the view of the universally recognized Madhyamaka school. Second, the distinction of the inconceivable has two aspects. First, the samaya of the inconceivable phenomena, that is, the samayas of the root and branches, are wondrous and extraordinary, for the purpose of subduing sentient beings into great wisdom. Thus, just as sentient beings are limitless, the three hundred and sixty samayas related to each of them also increase accordingly, thus showing them to be limitless. That is, in the ten directions of the six realms, however many sentient beings are encompassed by the three realms of existence, and however many conceptualizations they have, the samayas of the root and branches are also expanded accordingly, thus being as inconceivable as the expanse of space and the realm of Dharma. Second, the samaya of the inconceivable nature of reality: in addition to showing the samayas of the phenomena and names, all phenomena of existence and non-existence, samsara and nirvana, are inherently without acceptance or rejection. Therefore, transcending the boundaries of abandonment and protection, the supreme king Samantabhadra, without any effort, gathers all phenomena completely in the supreme play, and with the non-dual mudra, the nature of which is not modified or labored by anyone, the supreme essence of all complete samayas is accomplished. These and others are beyond the object of thought and expression, so the nature of samaya abides in the ultimate reality of the boundless supreme Great Perfection. In such a samaya, even if all samayas are not accomplished, the qualities of inherent completeness are mentioned in the tantra of vast space: "Obtaining precious jewels."