English
One should protect the aspects that do not contradict the equanimity of the nature of the path at one's own stage. Third, the necessity and the straight. The necessity of guarding the samaya is: especially, if one does not guard the samaya of one's own secret mantra and the common general samaya, one will fall into the lower realms and samsara due to the faults. In order not to fall into them, samaya is necessary. Because of the merits of guarding, one can attain the heavens and enlightenment, the necessity is great. Therefore, the fault of not guarding is great, and the merit of guarding is great, thereby accomplishing the definition of the necessity of guarding the samaya. As it is said in the Lamrim: "Samaya, if violated, does not exist. One's own view is the samaya. Because it is not abandoned, it is also called dama. Even if it becomes a dharani, it is called dama. It does not deviate from suchness. Possessing suchness is holy. Transgressing it will destroy." Therefore, dama refers to the nature of reality. Because it pervades and is not transgressed, it is called dama. If one practices it through view and meditation and guards it without transgressing, then all the causes of samsara, afflictions, and their fruits will be destroyed. If one transcends it, then all the blissful fruits of transcendence from suffering will be destroyed. Furthermore, especially, in order to protect the samaya of one's own secret mantra and the general samaya of the common vehicle for the benefit of oneself and others, there is a need to purify obscurations and accumulate merit for any disciple who is to be tamed. Fourth, time and straight. Since there are stages of high and low paths in the categories of common and special samayas to be protected, and there are differences between straight and definite, therefore, at the time of the first action, one should protect the common samayas for one's own benefit, and for the special samayas, one should protect them with faith. After gaining power over wisdom and samadhi, one should protect the common samayas for the benefit of others, and one should protect the special samayas with ability. Therefore, whatever stage of the accumulation-joining path is attained, at that time, in order not to deviate from the equanimity of the nature of reality of that time, one should think of that samaya. Therefore, the time has come to practice the methods of guarding the samaya that is in accordance with the samadhi of each path. Thus, whatever stage of the path is attained, it should be in accordance with the equanimity of the time.
Chinese
如果具备了两种应守护的誓言，则利益也有两种：一是净除障碍，二是圆满资粮，从而使道成熟。第五是殊胜。总的来说，下乘的应守护是声闻的律仪，菩萨的戒律，以及外密续的誓言等。在此，由于策励大瑜伽无上乘的应守护誓言，并且圆满具足功德，因此，如果能够守护并修持《秘密藏续》等中所说的无上密誓言，那么声闻的戒律，菩萨的戒律，以及外密续的誓言，都将自然而然地圆满。那么，是否需要实际守护下乘的律仪、戒律和誓言呢？并非如此。因为应断除的烦恼，即我执，声闻乘断除，菩萨乘净化，外密续转化并使其清净。而在此，无上密应断除的烦恼的自性，即是身和智慧，通过见修行持，安住于不退转的体性中，在断除与对治、显现与解脱成为一体之时，如同下乘一样，没有誓言、应守护和守护者，戒律的体性也不会消失。所谓“在何续中所说”，出自《秘密藏续》第十九章：“若能善知无上乘，烦恼诸业皆能行，行已不堕恶趣众，戒律誓言皆圆满，于此无上胜誓言，以调伏力而持戒，无量无数诸律仪，无余聚集皆清净。”第六是功德。总的来说，安住于不违背无上乘见修等不颠倒之义的誓言的利益，是随顺根本和支分誓言的种种类别。共同的利益是如《秘密藏续》中所说：“此外，至尊普贤王，一切无余以手印，无修之胜皆成就，如是等等无量胜，执持胜者之种姓，世间主与眷属敬，殊胜上师与圣者，视如爱子与同胞，赐予加持与摄受，入于如来之境界，无畏一切。
English
If one possesses the two vows to be protected, then there are two benefits: one is the purification of obscurations, and the other is the completion of accumulations, thereby maturing the path. Fifth is greatness. In general, the objects to be protected in the lower vehicles are the Vinaya of the Shravakas, the vows of the Bodhisattvas, and the vows of the outer Tantras. Here, because the vows to be protected in the unsurpassed vehicle of Mahayoga are encouraged, and because they are complete with virtues, if one can protect and practice the unsurpassed secret vows mentioned in the Guhyagarbha Tantra and others, then the Vinaya of the Shravakas, the vows of the Bodhisattvas, and all the vows of the outer Tantras will be naturally complete. Then, is it necessary to actually protect the Vinaya, vows, and pledges of the lower vehicles? It is not so. Because the afflictions to be abandoned, namely self-grasping, are abandoned by the Shravakas, purified by the Bodhisattvas, and transformed and purified by the outer Tantras. Here, the nature of the afflictions to be abandoned in the unsurpassed secret, namely the body and wisdom, are practiced through view and meditation, and abide in the nature of non-regression. When abandonment and antidote, appearance and liberation, become one taste, like the lower vehicles, there is no vow, object to be protected, or protector, and the nature of the vows does not disappear. The so-called "what is mentioned in which Tantra" comes from the nineteenth chapter of the Guhyagarbha Tantra: "If one is well-versed in the unsurpassed vehicle, one can engage in all actions of afflictions and karma, having done so, one will not fall into evil destinies, the vows and precepts are all complete, in this unsurpassed supreme vow, one holds the precepts with the power of taming, countless and immeasurable vows, all gathered together are completely pure." Sixth is benefit. In general, the benefit of abiding in the vow that does not deviate from the meaning of the non-erroneous view and meditation of this unsurpassed vehicle is that the categories of root and branch vows are followed. The common benefit is what is proclaimed in the Guhyagarbha Tantra: "Furthermore, the supreme King Samantabhadra, all without exception with mudras, all the unsurpassed without practice are accomplished, such as these and other infinite supreme, holding the supreme lineage of the Victorious Ones, the lord of the world and retinue revere, supreme Gurus and saints, regard as beloved sons and siblings, grant blessings and acceptance, enter into the realm of the Sugata, fearless of all.
Chinese
敬礼贤善！如实而行乃是调伏之威光妙法。 无论有多少无边的律仪，都能完全清净、自然成就。 如果破损，通过弥补可以圆满，以及其他无边的殊胜功德。 如是说。 此外，如果守护誓言，就不会堕入恶趣和轮回，并能获得证悟成佛的果位，因此应当辨别这些誓言。因为有这些誓言，瑜伽士无论为了自己的利益还是为了调伏其他众生的利益，都必须守护誓言。因此，为了圆满誓言的所有功德，应当像北方牧羊人一样守护誓言。 第七，弥补的方法。 真实而言，根本誓言和支分誓言，从根本上损坏或从某个方面损坏而出现裂缝时，应当了解所损坏的对境，并采取弥补的方法。根本上有五种方法，如《意集经》所说：“业和物及意乐，三摩地及真如。”这五种方法中，第一种是通过业来弥补，即进行火供。如果根本誓言损坏，则投入五万三千次；如果支分誓言损坏，则投入五千三百万次；如果部分损坏，则投入五百三十次；如果稍微损坏，则投入五十三次。 第二种是通过物品来弥补，即供养与所损坏的类别相符的财物来进行弥补。 第三种是通过意乐来弥补，即念诵百字明和忏悔。 第四种是通过三摩地来弥补，即通过རྃ་（藏文，ram，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火种子字）, ཡྃ་（藏文，yam，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风种子字）, ཁྃ་（藏文，kham，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空种子字）三种来做烧、净、洗三种。 第五种是通过真如来弥补，即通过证悟见地来弥补。 如此，对于任何弥补的方法，都不要懒惰，以精进的态度，带着虔诚的意乐，尽自己的能力去做。 因此，通过弥补破损的功德，一定不会浪费道路，必定能圆满二资粮，不会堕入恶趣和轮回，并能获得殊胜的陀罗尼和共同的果位。 第八，破损的原因和破损的过患。 真实而言，因为不了解所要守护的对境而胡作非为，或者即使了解对境却没有精进，从而变得懒惰，或者以前受持了誓言却不守护，反而造作罪业而变得邪恶，或者因为恶友而破损，或者因为沾染了破损者的阴影而逐渐破损，或者因为烦恼强烈而
English
Homage to Samantabhadra! Acting in accordance with reality is the glorious method of subduing. No matter how many limitless vows there are, they are all completely pure and spontaneously accomplished. If they are broken, they can be perfected through restoration, and other limitless supreme qualities as well. Thus it is said. Furthermore, if one keeps the samaya, one will not fall into the lower realms and samsara, and one will attain the fruit of enlightenment. Therefore, one should distinguish these samayas. Because these samayas exist, a yogi must keep the samaya for the benefit of oneself and for the benefit of taming other beings. Therefore, in order to perfect all the qualities of the categories of samaya, one should guard them like a shepherd of the north. Seventh, the method of restoration. Truly, when the root samaya and the branch samaya are damaged from the root, or when cracks appear due to damage from some aspect, one should understand the object that has been damaged and take measures to restore it. There are five fundamental methods, as stated in the Gongdü Sutra: "Action, substance, intention, samadhi, and suchness." Among these five methods, the first is to restore through action, which is to perform a fire puja. If the root samaya is damaged, then five hundred and thirty thousand should be offered; if the branch samaya is damaged, then five thousand three hundred should be offered; if it is partially damaged, then five hundred and thirty should be offered; if it is slightly damaged, then fifty-three should be offered. The second is to restore through substances, which is to make offerings of wealth that correspond to the category that has been damaged. The third is to restore through intention, which is to recite the Hundred Syllable Mantra and confess. The fourth is to restore through samadhi, which is to perform the three actions of burning, purifying, and washing with the three syllables རྃ་（藏文，ram，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：fire seed syllable）, ཡྃ་（藏文，yam，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：wind seed syllable）, ཁྃ་（藏文，kham，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：space seed syllable）. The fifth is to restore through suchness, which is to restore through realizing the view. Thus, for any method of restoration, one should not be lazy, but with diligence and devout intention, one should apply as much as one's mind can handle. Therefore, through the merit of restoring what has been broken, one will certainly not waste the path, one will definitely perfect the two accumulations, one will not fall into the lower realms and samsara, and one will attain the supreme dharanis and common fruits. Eighth, the causes of breaking and the faults of breaking. Truly, because one does not understand the object to be guarded and acts recklessly, or even if one understands the object but does not have diligence and becomes lazy, or if one has previously taken the samaya but does not keep it and instead commits sins and becomes evil, or because of bad friends, or because one is contaminated by the shadow of those who have broken the samaya and gradually breaks it, or because the afflictions are strong and
Chinese
被控制而堕落，或者实际上被魔所欺骗，被其控制而堕落，或者因本性恶劣而给上师和道友带来损害和负担，这八种原因导致誓言的违犯，如果因违犯了苦行戒律的誓言而努力用发辫来弥补，那么，在这个时候，根据违犯的程度，来世也会体验到果报。今生违犯大，来世痛苦剧烈；今生违犯小，来世痛苦轻微。因此，违犯共同的誓言和特别是密咒自身的誓言的过失，会损害自己和他人，会导致堕入恶道，并且无法体验到共同和殊胜的成就。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，必须完整守护的类别。而行为，除了各自场合的行为之外，不应该学习其他的。或者，行为是将见、修、行三者混合并带入道上的部分，而誓言则普遍适用于见、修等，为了不违背各自的意义而守护。第五，关于坛城，有二：计数。第一是讲述，陈述。第五支，将主尊和眷属布置在坛城中的方法，在续部广释的第九品中，说了七种内在的分类，即：“此处是自性坛城，影像之外的影像，禅定之外的禅定，菩提心和殊胜的集会。”这样说。所有这些的总括是这样的：坛城的体性和坛城的差别，种类，在什么情况下需要，坛城的制作方法，坛城的定义或词义，专门经营坛城的功德，以及不经营的过失，这八种内在的方面，作为下面坛城广释出现的依据。第二，解释，这有八个方面：计数。第一是体性，陈述。坛城各自状态的七种坛城中提取精华，即是坛城。将其布置成眷属，在什么地方圆满，那就是坛城的体性。对于坛城。