English
"The root is that which becomes without lineage." and so on, this is the teaching on the vows of differentiation. If the five root vows are broken, then even the lineage of humans and gods will be lost, let alone the lineage of the Great Vehicle? Because it will become without foundation. "Not abandoning, not discarding the five twos, the branch vows are extremely difficult to transgress." and so on, this means that abandoning the five poisons of wrong view is like becoming a Hearer, because one has strayed from the path and fallen from the realm of view. Abandoning the five poisons of right view means that the two benefits will not be accomplished, and one will become without blessings. Abandoning the five samaya substances is like becoming a Kriya yogin, where view and conduct are unrelated, and therefore one cannot enter this vehicle. "By uniting the equal with the equal, if one abides in the vow of equality, one will obtain the great perfection of equality." and so on, this is the vow of the great root of equality, which is divided into two from the categories. When the nature of all things is equal in the three truths, at the time of the union of wisdom and samadhi, nothing transcends the great self, this is solely because of the vow of equality. In the Extensive Tantra it says, "Samaya, samaya, it does not exist elsewhere, one's own view is the samaya." The result of this is that without abandoning anything, one becomes one who attains the state of Samantabhadra without differentiation. "After transgressing, one does not become a Buddha." and so on, this shows the fault of breaking the samaya. The Tathagata also abides in this nature, without transgressing it. If someone sees and acts as if the great self is something other, then they have merely fallen from the nature of the Buddha. "Those who have broken the root and are immoral, do not strive to restore it." and so on, this means that the complete breaking of the five roots is called immorality. These are also included in body, speech, and mind. If one breaks the samaya with the teacher and vajra brothers, one should restore it with wealth and so on. If one breaks the supreme mantra and mudra, one should restore it by confessing three times with the great accomplishment method and reciting mantras, etc. If one breaks the secret mind samaya, one should restore it with wisdom and samadhi. If one does not restore it quickly, it is like rotten milk, it will become an obstacle to all samaya holders, therefore one should not even drink the water from the same valley.
Chinese
現在片刻不要說話，如果誓言退轉，罪過說也說不盡，如是說。如果根本誓言退轉，所有修法都會變成邪法，等等。這是顯示退轉的過患。如果五條根本誓言退轉，無論做什麼事業，都將沒有能力和威力，因為障礙很多，所以做什麼都沒有意義，而且來世會產生各種不如意的痛苦。如果支分誓言退轉，將沒有果報，並且墮入惡道。這是說，如果兩個支分退轉，就會像聲聞和克里亞瑜伽一樣，因此沒有密宗經論所說的共同和殊勝的果報。那些以三種理由和三種目的不修行，反而邪修的人，必定會墮入惡道。所有誓言都是金剛，是所有佛的本性。這是顯示誓言的自性。根本和支分的自性是，見和行不可分，自性、道和果也不可分，因此稱為金剛。這些是過去、現在、未來一切諸佛的道和本質。五條根本誓言中，每一條都有二和三十。五條支分誓言中，每一條都有二十。等等。這是從兩種分類中廣泛地顯示了種類。一般來說，誓言有廣、中、略三種，每一種又分為三種，總共分為九種。這裡分為中等的中等，即三百六十種。因為擔心文字太多，而且從細微處和廣泛處分辨會更清楚，所以這裡沒有寫。為了稍微顯示廣泛的方面，說了這個誓言非常奇妙，等等。大乘的誓言就像轉輪王的法律一樣，因為對於所化眾生的能力沒有限制。為了更接近地顯示這一點，在六道十方中，三界有多少眾生，就有多少調伏煩惱的誓言。調伏包括用對治法調伏、用淨化調伏、用轉變調伏、用清淨調伏、用認識調伏等等。因為這些原因，種類是不確定的。
English
Now, do not speak for a moment. If the vows are broken, the faults cannot be described. It is said. If the root vows are broken, all practices will become perverse. This and so on are to show the faults of breaking the vows. If the five root vows are broken, whatever actions are undertaken will have no power or ability, and because there are many obstacles, nothing will be meaningful, and in the future, various undesirable sufferings will arise. If the branch vows are broken, there will be no fruit and one will fall into the lower realms. This means that if two branches are broken, one will become like a Shravaka and Kriya Yoga practitioner, and thus there will be no common or supreme fruit of the teachings of the tantric scriptures. Those who do not practice with the three reasons and three purposes, but practice perversely, will surely fall into the lower realms. All vows are vajra, the nature of all Buddhas. This is to show the nature of vows. The nature of the root and branches is that view and conduct are inseparable, and nature, path, and fruit are also inseparable, therefore it is called vajra. These are the path and essence of all Buddhas of the three times. Among the five root vows, each has two and thirty. Among the five branch vows, each has twenty. And so on. This is to show the categories extensively from two classifications. In general, vows have three types: extensive, medium, and brief, and each is divided into three, for a total of nine. Here, it is divided into the medium of the medium, that is, three hundred and sixty types. Because of the fear of too many words, and because it will be clearer to distinguish from the subtle and extensive aspects, it is not written here. In order to show the extensive aspect slightly, it is said that this vow is very wonderful, and so on. The vows of the Mahayana are like the laws of a Chakravartin king, because there is no limit to the capacity of those to be tamed. To show this more closely, in the ten directions of the six realms, there are as many vows to subdue afflictions as there are beings in the three realms. Subduing includes subduing with antidotes, subduing with purification, subduing with transformation, subduing with cleansing, subduing with recognition, and so on. Because of these reasons, the categories are uncertain.
Chinese
仅此而已。此外，关于“胜者普贤”等，这是为了说明守护的功德。与平等圆满的功德不同的，就是“又”。十五条誓言没有违犯，在哪里出现呢？种姓之主是胜者的殊胜，即真实普贤。他的自性如何呢？“一切无余手印中，无需修持胜悉皆成。”如是说。以二谛所摄，身语意手印本自任运成就，故无须取舍，是殊胜果，即普贤之功德任运成就。由于他的功德超离言说，所以说“如是等无量胜”。胜者种姓之殊胜执持者，关于“如是”等，这是简要地显示功德。这些誓言具足见行，是入地之种姓执持者。恒常安住是安住于地。成为力量是因为于地圆满成熟。世间主与眷属敬，殊胜士夫与士夫，子与兄弟垂念加持。关于这些，修行者被八部及其眷属，成办所需，诸佛与菩萨悉皆垂念并加持。进入善逝之境，关于这些，十五条誓言即是如来之自性。与无畏普贤结合，关于这些，此后无论做什么，都没有堕罪的疑虑，因为行境完全清净。如实性与调伏之方便，关于这些，为了使一切法的如实性显现，无需勤作，本自成就，即是伟大的誓言，以及调伏之方便十五条等一切。如是说：“所有无量律仪，无余清净任运成。”如果违犯，以补偿而圆满，关于“如是等无量胜”，一般来说，如果没有从所有誓言中退转，那么可以通过补偿来弥补所违犯的。此后，如来即以如来调伏。关于这些，是誓言的自性。
English
That's all. Furthermore, regarding "Victorious Samantabhadra," etc., this is to explain the merit of protection. What is different from the merit of equality and completeness is "again." The fifteen vows are not violated; where do they occur? The lord of the family is the supreme of the victorious ones, namely, the actual Samantabhadra. What is his essence? "In all complete mudras, without practice, all supreme accomplishments are achieved." Thus it is said. Being encompassed by the two truths, the mudras of body, speech, and mind are spontaneously accomplished from the beginning, so there is no need to accept or reject. It is the supreme fruit, the merit of Samantabhadra spontaneously accomplished. Because his merit is beyond expression, it is said, "Such and so on, immeasurable supreme." The holder of the supreme lineage of the victorious ones, regarding "such," etc., this is a brief indication of merit. These vows, complete with view and conduct, are the lineage holders who have entered the ground. To abide constantly is to abide on the ground. Becoming strength is because of complete maturation on the ground. The world lord and retinue honor, supreme individuals and individuals, sons and brothers, contemplate and bless. Regarding these, the practitioner is served by the eight classes and their retinues, accomplishing what is needed, and all the Buddhas and Bodhisattvas contemplate and bless. Entering the realm of the Sugata, regarding these, the fifteen vows themselves are the nature of the Tathagata. Joining with fearless Samantabhadra, regarding these, from then on, no matter what is done, there is no fear of transgression, because the field of activity is completely pure. Suchness and the means of taming, regarding these, in order to manifest the suchness of all dharmas, without effort, spontaneously accomplished, it is the great vow, and all the means of taming, such as the fifteen, etc. It is said, "All immeasurable vows, completely pure, spontaneously accomplished." If violated, it is completed by compensation, regarding "such and so on, immeasurable supreme." In general, if one has not turned away from all the vows, then what has been violated can be compensated by making amends. Thereafter, the Tathagata is tamed by the Tathagata. Regarding these, it is the nature of the vow.
Chinese
然后，就像从扩展中出现的那样，用诗句来激励，通过姿势和手势来扩展幻化，摇动三界，分离并召唤守护者，使其显现并安住在林伽中。从三个位置发出光芒并融入，通过思想来控制，从而成就所愿。据说，通过暴力的手段，即使是佛陀的身体也会被摧毁，如果被烧毁，更不用说其他的了。通过力量，力量之王莲花舞自在和金刚手也被纳入控制之下，更不用说其他的了。通过扩展，功德甚至会充满天空。据说。通过寂静，甚至可以平息愤怒尊的行动。据说，因为文字很容易理解，所以没有单独解释。侍女和女仆的集合。等等，这些人在适当的时候激励眷属并命令他们工作，这很容易理解。成就愤怒尊的主要工作就是这个。也就是说，在成就愤怒尊众坛城的时候，四种事业中最殊胜的就是通过舞蹈来成就。饮血大尊等等。等等，在金刚链的行动等等的时候。我们被加持为天神。即使三界被摧毁，也没有其他人介入。通过脚的舞步和手的摇摆，以及名为“苏姆帕尼”的歌声，伴随着哭喊，一切的一切，随心所欲，一切的一切都可以做到。也就是说，无论想要什么事业和成就，都会实现。名为“宝藏大母”的是高丽等等，可以扩展力量和任何想要的东西。伟大的膨胀母是布嘎斯等等，可以进行寂静和显现的行为。其他的很容易理解。树木和嫩枝的树林。等等，这是四种事业的母亲，来自幻化金刚。白色的，矮胖的，声音大的。面容身体，发髻向右旋转。肢体纤细柔软，声音清晰。在风中沉重，所以进行寂静的行为。月亮和许多肢体。纤细而冗长，说话时要小心。面容身体是黄色的，位于四个方位。耳垂、肉和乳房丰满。在增长的时候，抓住这些。面容的颜色像莲花，蒙古人的嘴。
English
Then, as it appears from the expansion, encouraged by verses, expanding the emanations through postures and gestures, shaking the three realms, separating and summoning the guardians, making them manifest and abide in the lingam. Light emanates from the three places and dissolves, controlling through thought, thereby accomplishing what is desired. It is said that through violent means, even the body of the Buddha can be destroyed, let alone others if burned. Through power, even the king of power, Padmagarawang, and Vajrapani are brought under control, let alone others. Through expansion, merit will even fill the sky. It is said. Through pacification, even the actions of the wrathful deities can be pacified. It is said, because the words are easy to understand, they are not explained separately. The assembly of maids and female servants. Etc., these people encourage the retinue at the appropriate time and order them to work, which is easy to understand. The main work of accomplishing the wrathful deities is this. That is, at the time of accomplishing the mandala of the assembly of wrathful deities, the most excellent of the four actions is accomplished through dance. Great Blood Drinker, etc. Etc., at the time of the actions of the Vajra Chain, etc. We are blessed as deities. Even if the three realms are destroyed, no one else intervenes. Through the dance steps of the feet and the swaying of the hands, and the song called "Sumpani," accompanied by wailing, everything, everything as desired, everything, everything can be done. That is, whatever action and accomplishment is desired will be achieved. The one called "Great Treasure Mother" is Kauri, etc., which can expand power and anything desired. The great swelling mother is Pukkasi, etc., which performs the actions of pacification and manifestation. The others are easy to understand. Trees and groves of saplings. Etc., this is the mother of the four actions, from the Illusion Vajra. White, stout, loud voice. Face and body, hair whorl turning to the right. Limbs slender and soft, voice clear. Heavy in the wind, so perform pacifying actions. Moon and many limbs. Slender and careful in speech, long. Face and body are yellow, residing in the four directions. Earlobes, flesh, and breasts are full. At the time of increase, seize these. The color of the face is like a lotus, Mongolian mouth.