Chinese
总而言之，无论想什么，一切事物都会迅速成就。因此，圆满誓言的四种标志是：受到众人尊敬并获得名声；出现悦意之事并成就愿望；誓言者聚集且力量强大；生起神通并显现智慧，这些都圆满了。此外，在誓言的安排中，关于语的功德，如接近天神，繁衍后代，及时成就，听从教诲等等，总而言之，将与我普贤王如来一样行持。如此说。心的誓言是：心中没有沮丧疲惫等等。不违背十个秘密的功德，是从心门而来的。闻思修三者，以及修也分为殊胜和共同两种。对于上师的事业，没有想离开的沮丧，没有疲惫困倦。通过那个意义本身，生起次第和圆满次第两种诀窍成为法器，这是上师的给予和自性的相遇。无论修持殊胜或共同的成就，都会迅速成就。凭借不违背心誓的力量，难以理解的甚深密意，成为通达平等性之义的智者之凭证，并且如身之章节所说，会被智慧本尊们灌顶。此外，在誓言的安排中，心的功德是：意义相符，没有沮丧疲惫，成为诀窍的法器等等，非常广。将与我普贤王如来一样证悟。肢体的功德是：肢体的誓言不违背。也就是说，如果二十五支的誓言不违背并加以实践，就能遣除过患。这是从上述过患中遣除，即受用增多，不给大乘施加赋税，因为见行一致。殊胜和共同的成就都会非常迅速地成就，所化之众的利益也能及时成就，见行不相违背，因为已经包含在密咒之内，内外乘不混杂，教言的加持能够及时成就，护法神们会救护，迅速证悟深奥之法，并且永劫不会遭受恶趣之苦，瑜伽士以行持的滋润。
English
In short, whatever one thinks, all things will be quickly accomplished. Therefore, the four signs of perfect samaya are: being respected by many and gaining fame; the occurrence of pleasing things and the fulfillment of wishes; the gathering of samaya holders and great power; and the arising of clairvoyance and the manifestation of wisdom, all of these are complete. Furthermore, in the arrangement of samaya, regarding the qualities of speech, such as approaching the deities, increasing lineage, accomplishing in time, obeying instructions, and so on. In short, one will act in the same way as I, Samantabhadra. So it is said. The samaya of mind is: without discouragement or fatigue in the mind, and so on. The qualities of not violating the ten secrets come from the gate of the mind. The three of hearing, thinking, and meditating, and meditation as well, are divided into the supreme and the common. For the activities of the guru, there is no discouragement in wanting to leave, no tiredness or fatigue. Through that very meaning, the key instructions of the two stages of generation and completion become vessels, which is the guru's bestowal and the meeting of essence. Whatever supreme or common accomplishment is practiced will be quickly accomplished. By the power of not violating the mind samaya, the profound and difficult-to-understand meaning becomes the confidence of a wise person in understanding the meaning of equality, and as explained in the chapter on the body, one will be empowered by the wisdom deities. Furthermore, in the arrangement of samaya, the qualities of mind are: meanings are in accord, there is no discouragement or fatigue, becoming a vessel for key instructions, and so on, very extensive. One will attain realization equal to me, Samantabhadra. The qualities of the limbs are: if the samaya of the limbs is not violated. That is, if the samaya of the twenty-five branches is not violated and is practiced, then faults can be averted. This is averting from the above-mentioned faults, that is, enjoyment increases greatly, no taxes are imposed on the Great Vehicle because view and conduct are in harmony. Supreme and common accomplishments will be achieved very quickly, and the benefit of those to be tamed will also be accomplished in time, view and conduct are not contradictory, because they are included within the secret mantra, the outer and inner vehicles are not mixed, the blessings of the teachings can be accomplished in time, the protecting deities will protect, one will quickly realize the profound Dharma, and one will not experience the suffering of the lower realms for eons, the yogi with the moisture of practice.
Chinese
完毕。此外，“摧毁四魔”的意思是：以五种实践摧毁天子魔；以五种不舍弃摧毁烦恼魔；以五种接受摧毁死主魔；以五种了知摧毁蕴魔。五种修持按照通常的方式计算。所谓“净化恶趣”，是指从根源上净化因，也就是种子。也可以加上“行”，即通过五种应该实践的乘，弘扬大乘的见修行。所谓“弘扬大乘见修行”，是指以无偏颇的大乘密咒的见地和行持来弘扬正法，从而使世间和出世间的诸神欢喜，一切所愿皆能成就，总之，无论共同还是不共同，自他的二利都能圆满。下部的律仪和戒律都包含在这里，因为安住于大乘誓言。等等，因为安住于这大乘的根本和支分的誓言而不失坏，所以在共同支分的情况下，下部乘的声闻的律仪和菩萨的戒律都圆满了，内外密咒的誓言，无需特意守护，诸义都能圆满，能够胜过，例如，就像大树的树干上，细小的枝条也不会失坏一样。也就是说，作为所依的补特伽罗，从律仪的角度来说，是声闻和独觉的僧侣，从戒律的角度来说，是菩萨，从外密咒的角度来说，是瑜伽士，从内三部的角度来说，是伟大的瑜伽士。意义上没有混杂，完全圆满。第八个共同意义是，关于弥补破损的方法，其中的第一个是简要地说明，即“如果破损”等等。也就是说，如果根本和支分的誓言破损了，大丈夫不会停留在破损的状态，而是弥补破损的方法。根本的弥补方法各自不同，支分的弥补方法也各有不同，就像所说的那样。也就是在誓言的安排中说：如果这些破损了，有什么方法可以恢复？如果恢复了，会圆满吗？还是不会圆满？请安乐逝者开示。这样祈请之后，薄伽梵开示说：恢复这些的方法是有的，例如就像灯一样，即使熄灭和损坏了，也有恢复的方法。就像金勺和银勺一样。
English
Completed. Furthermore, "Destroying the Four Maras" means: destroying the Mara of the Son of Gods with five practices; destroying the Mara of Afflictions with five non-abandonments; destroying the Mara of the Lord of Death with five acceptances; destroying the Mara of the Aggregates with five knowledges. The five practices are calculated in the usual way. The so-called "Purifying the Evil Destinies" means purifying the cause, that is, the seed, from the root. It can also be added to "Action", that is, through the five vehicles that should be practiced, promote the view, practice, and teachings of the Mahayana. The so-called "Promoting the Mahayana View, Practice, and Teachings" means promoting the Dharma with the unbiased view and practice of the supreme Mahayana mantra, thereby pleasing the gods of the world and beyond, and fulfilling all wishes. In short, whether common or uncommon, the two benefits of oneself and others can be fulfilled. The lower Vinaya and vows are all included here, because one abides in the Mahayana vows. And so on, because one abides in the root and branch vows of this Mahayana without being corrupted, so in the case of common branches, the Vinaya of the Hearers of the lower vehicle and the vows of the Bodhisattvas are fulfilled, and the vows of the outer and inner mantras, without special protection, all meanings can be fulfilled, and one can overcome, for example, just like on the trunk of a large tree, even the smallest branches will not be corrupted. That is to say, as the basis of the individual, from the perspective of Vinaya, they are the monks of the Hearers and Solitary Realizers, from the perspective of vows, they are Bodhisattvas, from the perspective of outer mantras, they are Yogis, and from the perspective of the three inner parts, they are Great Yogis. There is no mixture in meaning, completely fulfilled. The eighth common meaning is that regarding the methods of making up for damages, the first of the three is a brief explanation, that is, "If damaged" and so on. That is to say, if the root and branch vows are damaged, the great person will not remain in the damaged state, but rather the method of making up for the damage. The fundamental methods of making up are different, and the branch methods of making up are also different, as has been said. That is, in the arrangement of vows it says: If these are damaged, what methods are there to restore them? If restored, will they be fulfilled? Or will they not be fulfilled? Please, O Sugata, prophesy. After making this request, the Bhagavan said: There are methods to restore these, for example, like a lamp, even if it is extinguished and damaged, there are methods to restore it. Like a golden spoon and a silver spoon.
Chinese
也有弥补过失的方法。例如，就像箭的图案一样，也有恢复原状的方法。像这样，又问：如果身体的誓言破损了，有什么重新恢复和弥补的仪轨呢？像这样说了。广说有两个方面。根本有四个方面：菩提心的弥补方法是：如果菩提心的誓言破损了。像上面所说的那样，对于世俗和胜义二者不信奉，也不修持，白白度过，这些都是誓言破损。如果变成这样，就要事先以信心和供品使精通上师传承的教义和意旨的人高兴，然后领受其意旨的意义，除了安住于此三时之外，用其他任何方便的努力都无法弥补。在朵续（gTor rgyud）中说，如果身体的誓言破损了，就在破损的地方进行弥补。用三种修持来弥补语的甘露。用适合巴帝（pa ti）的东西来弥补意。用一百零八个会供食子来弥补支分。这也是在誓言的安排中所说：大菩萨，如果知道一切法没有实体和自性，誓言就不会破损。这是为什么呢？因为没有执着和贪着。因此，如果知道一切法无二且平等，誓言就没有破损的时候。这是为什么呢？因为连分别念的偏袒之名也没有，所以没有破损的时候。这是弥补的尺度。身体的弥补方法有五种，第一种是，实际的弥补方法是：如果身体的誓言破损了。像这样等等。这也是身体的誓言是上师和朋友二者，没有按照身语意三门所说的那样去修持，夺取三种命，也就是生命的命，使（上师）不高兴，以及用享受的命，也就是夺取供品。这三种也以上等、中等和下等的类别，区分罪过的大小。也要知道三者聚集、二者和一者的差别。六种境，上师也按照次第安住于口诀等等，四个朋友也和以前一样夺取三种命，从混合和亲近的次第来知道罪过的大小。这也是在誓言的安排中所说：金刚阿阇黎
English
There are also methods for rectifying transgressions. For example, just like a drawing of an arrow, there are ways to restore it. Like that, it was also asked: If the samaya of the body is broken, what is the ritual for restoring and fulfilling it? Like that, it was said. The extensive explanation has two aspects. The root has four aspects: The method for fulfilling Bodhicitta is: If the samaya of Bodhicitta is broken. As explained above, not believing in the two, conventional and ultimate, and not practicing them, but spending time in vain, these are all instances of broken samaya. If it becomes like that, one should first please someone who is skilled in the teachings and intentions of the lineage of the lama with faith and offerings, and then take the meaning of the intention. Other than abiding in that state for the three times, no other skillful effort can fulfill it. In the Tantra of Torma (gTor rgyud), it says, if the samaya of the body is broken, it should be fulfilled in the place where it was broken. The nectar of speech should be fulfilled with three practices. The mind should be fulfilled with something suitable from Pati (pa ti). The limbs should be fulfilled with one hundred and eight tsok tormas. That is also what is said in the Arrangement of Samayas: Great Bodhisattva, if you know that all phenomena are without substance and self-nature, the samaya will not be broken. Why is that? Because there is no grasping or attachment. Therefore, if you know that all phenomena are non-dual and equal, there is no time when the samaya is broken. Why is that? Because even the name of the partiality of conceptual thought does not exist, so there is no time when it is broken. This is the measure of fulfillment. The method for fulfilling the body has five parts, the first of which is, the actual method for fulfilling is: If the samaya of the body is broken. Like that, and so on. Also, the body samaya is both the lama and the friend. Not practicing as explained by the three doors of body, speech, and mind, stealing the three livelihoods, which are the livelihood of life, making (the lama) unhappy, and the livelihood of enjoyment, which is stealing offerings. These three also have distinctions of greater and lesser faults according to the categories of higher, middle, and lower. One should also know the difference between the gathering of three, two, and one. The six objects, the lama, also abide in order according to the oral instructions, etc., and the four friends also steal the three livelihoods as before. One should know the magnitude of the fault from the order of mixing and closeness. That is also what is said in the Arrangement of Samayas: Vajra Acharya