English
At the time of practicing yoga, it is necessary to have that samaya in order not to violate the samadhi of that time. Therefore, now is the time to practice the methods of keeping the samayas that are in accordance with the samadhi of each ground and path. In this way, if one obtains the samadhi of the means of whatever ground and path, and the samaya that one is to protect is also fulfilled, then there are two benefits: one is that the obscurations are purified, the accumulations are completed, and thus the path is matured. The other is greatness and uprightness. In general, although there are many things to be protected, such as discipline, vows, and samayas, the most supreme thing to be protected here is the samaya of Mahayoga. Therefore, one should strive to practice and manifest it, because the lower disciplines, vows, and samayas will naturally be fulfilled. Its meaning is that if one can protect the unsurpassed secret mantra samayas mentioned in the Tantras, Secret Essence, etc., then the discipline of the Shravakas and all the vows of the Bodhisattvas will be naturally fulfilled. So, are the lower disciplines and vows to be truly protected here? No, because for afflictions and self-grasping, the Shravaka vehicle abandons them, the Bodhisattva vehicle purifies them, and the outer tantras transform them and make them pure. But here, the unsurpassable yoga recognizes its own nature, and even if afflictions are not abandoned, the afflictions themselves are without essence, and thus are naturally pure. Therefore, the lower protections do not need to be truly protected at this time, and without a protector, they will not be lost. Qualities and uprightness. With Mahayoga itself, the benefit of abiding in the unwavering samaya for the meaning of not mistaking the view and practice is that the root and branch samayas, etc., follow, and it is widely known in the General Tantra, Secret Essence. Furthermore, as it is said in the Root Tantra of Chakrasamvara: 'Other excellent Samantabhadra conduct, all without exception through mudra, without practice, all supreme siddhis, such as these and other immeasurable victories.' The one who holds the supreme lineage of the Victorious Ones, is revered by the world's lord and retinue, the supreme samaya-holder and the samaya-holders, sons and brothers, bless with intention, enters the realm of the Sugatas, fearlessly unites with Samantabhadra conduct, the Dharma of taming as it is in reality, at that time immeasurable vows, all are purely spontaneously accomplished, broken, restored, and completed, such as these and other immeasurable victories.' Thus it is said. Furthermore, if one keeps the samaya, one will not fall into the evil realms of samsara.
Chinese
并且要区分能守护的和获得果位成佛的差别。因此，具有功德者，无论为了自利或利他，都必须守护誓言。因此，要像牧羊人一样守护所有誓言的类别，使其圆满。关于弥补的方法。正直。根本誓言和支分誓言，如果从根本上毁坏，或者稍微破损而出现裂缝时，要知道所破损之处。弥补的方法有五个根本，如《意集经》所说：“业和物及意乐，三摩地和彼性。”因此，以业来弥补是火供。如果根本誓言破损，则投入五万和三千。支分誓言投入五千和三百。每月破损投入五百和三十。每次破损投入五十三。以物来弥补，是供养与所破损之部族相应的财物。天部的部族供养王政。金刚部族供养自己的身体。珍宝部族供养珍宝。莲花部族供养儿女和妻子。事业部族供养驮畜和仆人，或者供养自己最珍爱之物。以意乐来弥补，是念诵百字明和忏悔。以三摩地来弥补，是raṃ yaṃ khaṃ。以彼性来弥补，是观见。或者如霞尔瓦·杰多（Sgeg dor）论师所说，如果从过去的五种誓言中归纳，可以归纳为身语意三者，或者加上菩提心为四者。其弥补方法是：以生起次第和圆满次第的三摩地来弥补菩提心。以财物和火供来弥补身。以三大成就来弥补语。以见来弥补意。任何支分誓言破损，都恢复原状，并以会供来弥补。因此，对于任何弥补的方法，都不要懒惰，要以精进的态度，带着虔诚的意乐，尽力去做。因此，以弥补破损的功德，一定不会浪费道路，一定会圆满资粮，不会堕入恶趣轮回，从而获得共同和殊胜的果位。显示破损的原因和破损的过患。正直。不了解守护的目标而放纵，或者了解目标却不精进，从而懒惰，或者以前没有受誓言，却不守护而造罪，以及因恶友而破损，以及被破损者的恶习所沾染而逐渐破损。
English
And also to distinguish between what can be protected and the difference of attaining Buddhahood as a result. Therefore, those with merit must uphold their vows, whether for their own benefit or the benefit of others. Therefore, all categories of vows must be kept completely, like a shepherd guarding his flock. Regarding the method of restoration. Straightforward. If the root vow and the branch vows are broken from the root, or if they are slightly damaged and cracks appear, one must know where the damage has occurred. There are five fundamental methods of restoration, as stated in the Gongdü: "Action, substance, intention, samadhi, and suchness." Therefore, restoration through action is a fire offering. If the root vow is broken, five hundred thousand and three thousand are cast in. For branch vows, five thousand and three hundred are cast in. For monthly breaches, five hundred and thirty are cast in. For each breach, fifty-three are cast in. Restoration through substance involves offering wealth that corresponds to the family that has been damaged. For the deva family, offer kingship. For the vajra family, offer one's own body. For the ratna family, offer jewels. For the padma family, offer children and spouse. For the karma family, offer pack animals and servants, or whatever one cherishes most. Restoration through intention involves reciting the Hundred Syllable Mantra and confession. Restoration through samadhi involves raṃ yaṃ khaṃ. Restoration through suchness involves seeing. Alternatively, according to the teacher Sgeg Dor, if one summarizes the five vows of the past, they can be summarized into the three kayas of body, speech, and mind, or four including bodhicitta. The method of restoration is as follows: Bodhicitta is restored through the samadhi of the generation stage and completion stage. The body is restored through wealth and fire offerings. Speech is restored through the three great accomplishments. The mind is restored through view. Whatever branch vow is broken, it is restored to its original state and restored through a tsok offering. Therefore, for any method of restoration, one should not be lazy, but should apply oneself diligently, with devotion and intention, to the best of one's ability. Therefore, through the merit of restoring what has been broken, one will certainly not waste the path, one will certainly complete the accumulations, and one will not fall into the lower realms of samsara, thereby obtaining the common and supreme fruits. Showing the cause of breaking and the faults of breaking. Straightforward. To be unrestrained by not knowing the object of protection, or to be lazy if one knows the object but does not make effort, or to commit sins by not keeping vows even though one has not received them before, and to be broken by the company of bad friends, and to gradually break down by being contaminated by the bad habits of those who have broken them.
Chinese
或者失坏，或者因烦恼炽盛而受其控制而失坏，或者实际上被魔所欺骗而受其控制而失坏，或者因自性恶劣而给师父和道友带来损害。这八种原因导致誓言失坏，如果那些誓言失坏后不努力修复，那么今生因失坏程度的大小，来世也会体验到相应的果报。今生失坏严重，来世痛苦剧烈；今生失坏轻微，来世痛苦较轻。由于这种力量，共同的誓言会失坏，特别是自己失坏誓言的过患会损害自他二者，导致堕入恶趣，并且不会产生共同和殊胜的成就。那么，誓言和行为有什么区别呢？誓言是从现在开始直到成佛之间，必须完全守护的目标。行为是除了各自道路上的守护之外，无论上下都不需要守护。坛城有二：计数、指示和陈述。第五支，主要是将眷属安置在坛城中的方法，在《续饰》第九品中说了七种内在
English
Or it is lost, or it is lost because it is controlled by the intensity of afflictions, or it is actually deceived by demons and lost because it is controlled by them, or it is because of its evil nature that it causes damage to the teacher and fellow practitioners. These eight causes lead to the breaking of vows, and if those who have broken their vows do not strive to repair them, then in this life, depending on the severity of the breaking, they will experience corresponding karmic results in the next life. If the breaking is severe in this life, the suffering will be intense in the next life; if the breaking is slight in this life, the suffering will be lighter in the next life. Due to this power, common vows will be broken, and especially the fault of breaking one's own vows will harm both oneself and others, leading to falling into the lower realms, and neither common nor supreme accomplishments will arise. So, what is the difference between vows and conduct? Vows are the goals that must be completely guarded from now until enlightenment. Conduct is that, apart from the protections on one's own path, there is no need to protect either above or below. There are two types of mandala: counting, indicating, and stating. The fifth branch, mainly the method of placing the retinue in the mandala, is said in the ninth chapter of the Ornament of Tantras to have seven internal classifications: Here are the nature mandala, and the image beyond the image, the samadhi beyond samadhi, the bodhicitta and the supreme offering. In short, the summary of all these is this: the nature of the mandala, the differences of the mandala, the types of mandala and when they are needed, the methods and times of the mandala's actions, the definition or sound meaning of the mandala, the merits of specifically practicing the mandala, and the faults of not practicing it. These nine points below are the basis for the detailed explanation of the mandala. The explanation is finished. Among them are eight: counting, nature, and stating. Extracting the essence from the seven states of each mandala, this is the mandala. That which completely arranges the retinue is the nature of the mandala. If the goals of the nature of the seven mandalas are identified, first, the nature mandala has two types: nature itself and the complete fruition of nature. The first has two types: In the fourth chapter of the Extensive Meaning, it says: The limbs of the nature mandala are:
Chinese
法界bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：bhaga，bhaga，bhaga，吉祥）无别故，平等结合且清净。如是。自性世俗之坛城者，于第二义中，内外器情中，内外器情诸有情，自性坛城本来自。如是说故，彼之坛城乃自之智慧轮乃显现为四智慧。二者，自性果究竟之坛城有二，寂静与，忿怒。彼二者亦有，身语意功德事业五者，根本续中云，身语意之圆满大，功德事业皆圆满。如是说故，彼之坛城乃超越痛苦，轮乃显现为世间之相。二者，影像坛城者，有者认为胜义之影像于世俗天之坛城中生起。有者认为是粗细分别之天父天母所象征。二者相合之教证为，第四义中云，影像坛城真实者，大广大者视为方便，各自之体性视为智慧，无二关联乃大方便。如是。彼之坛城乃自明智慧，轮乃四智慧。三者，增上影像之坛城者，乃由事业与行为增上，金刚事业次第中云，地基平整与度量线，颜色与绘画之形态，加持进入之火供与，十种功德增长应知。如是说故，其亦由需求之故分为五种情况，供养且修持寂怒本尊众乃供养之坛城，灌顶乃灌顶之坛城，修持共同与殊胜成就之坛城，修持息增怀诛之事业之坛城，身语意加持乃，福德所依之坛城。彼之坛城乃金刚萨埵等部主之上首，轮乃天与天女。四者，等持之坛城者，三真如无别，广大之二十品中云，如是等持坛城者，一切摄集于法界，融入于自心中后，一切乃法身之手印。如是说，坛城乃自明智慧，