English
A yogi who does not keep vows, lacking the moisture of conduct, becomes dry and does not obtain results. Next, concerning the qualities of not violating the seven general meanings, the first of the three is a summary: For the reality of Dharma-nature, which is natural and unadorned, the great one, by means of the self-aware wisdom of the yogi, can measure it better than those of lower capacity. Second is the detailed explanation, divided into two parts, the first being the fundamental qualities. Within that, there are three parts, the first being the common presentation of the qualities of Bodhicitta and the body: If one can protect the vows of Bodhicitta and the body as explained in the scriptures without violating them, then the body will have few illnesses, possess the characteristics of being pleasing to all, and will not experience the suffering of the three lower realms for an eon. If the mind abides in the meaning of the generation and completion stages, then even if all the faults of not keeping the common vows are not kept, they will be purified. All the worldly lords and retinues who have power in the three realms will revere him, the Buddhas will regard him as a son, the Bodhisattvas will regard him as a brother, and he will be blessed. In all lifetimes and births, he will have power over the meanings of the great vehicle's scriptures and become their master. The second part is the qualities of speech: The quality of not violating the vow of speech is that, because the wisdom deity is pleased, obstacles are removed, one's lineage increases, and the blessings of those who practice mantra, mudra, meditation, and recitation, who possess their own power and strength, are inconceivable, and whenever one accomplishes any of the four types of activities for the benefit of others, it will be accomplished without hindrance. In short, all that is desired will be accomplished effortlessly. Furthermore, the four signs of perfect vows are: being revered by many and gaining fame; pleasant things arising and desires being fulfilled; oath-bound ones gathering and power being great; and clairvoyance arising and wisdom dawning, all of which will be complete. The third part is the qualities of mind: The quality of not violating the vow of mind is that there is no aversion to the Dharma, no weariness or fatigue. Because one can keep secrets, one becomes a vessel for the instructions of the generation and completion stages, and there is no obstacle to obtaining supreme and common accomplishments, and they are quickly approaching. And one is skilled in the profound meaning of the Buddhas' intentions, which is difficult to understand—the equality.
Chinese
成为具有稳固基础的人，并且世间和出世间的诸神都会给予灌顶。誓言的安排中说：守护誓言的功德是，意义一致，没有疲惫，成为口诀的法器等等，与普贤我等同。这样说的。第二，支分誓言是：如果不破损地守护支分誓言，那么功德就是与上面不守护的过患相反，那本身就是功德，即受用增长。特别是，通过进行特殊的行为，会变成大乘，并且接近成就殊胜和共同的成就。会成为调伏者的利益。由于见行一致，会成就教言的加持。守护的神不会消失，会修持甚深法性。不会在劫中堕入恶趣。由于瑜伽士的行为的滋润，会增长地道的功德。此外，通过五种享用使平等性的意义，远离希望和恐惧而显现，从而战胜天子魔。通过五种不舍弃使烦恼显现为智慧，从而战胜烦恼魔。通过五种承诺使远离清净和不净二执、生和死的意义显现，从而战胜死主。通过五种了知使蕴、界、处显现为身和智慧，从而战胜蕴魔，并摧毁四魔，而所要成就的五种是修习了知的意义本身。这样，三恶趣的因，烦恼，通过自身显现为智慧而被净化，从而不会体验到。并且，通过不离大乘的见行，正直地遵循并修持的加持，世间和出世间的诸神都会归附于我，并且所有愿望都会实现，最终自他的二利都会圆满。第三，三乘的戒律全部以向上圆满的方式在此圆满，即对于安住在无上大乘密咒的根本和支分誓言的守护处的瑜伽士来说，下乘的守护处，声闻的调伏律仪以舍弃烦恼，菩萨的戒律以清净，以及外密续的誓言以转变，这三者不需要特意守护，因为无上乘使烦恼自身显现为智慧，从而能够以向上圆满的方式守护下乘的守护处。例如，树的树干上。
English
Becoming one who possesses a firm foundation, and all the gods of the world and beyond will bestow empowerment. In the arrangement of vows, it is said: The merit of guarding the vows is that the meaning is consistent, there is no fatigue, becoming a vessel for the oral instructions, etc., becoming equal to Samantabhadra. Thus it is said. Second, the branch vows are: If the branch vows are guarded without being broken, then the merit is the opposite of the faults of not guarding the above, and that itself is merit, namely, enjoyment increases. In particular, by performing special actions, one will become Mahayana and will be close to accomplishing supreme and common accomplishments. It will become the benefit of those to be tamed. Because view and conduct are consistent, the blessings of the command will be accomplished. The guarding deities will not disappear, and one will practice the profound Dharma nature. One will not go to the lower realms in kalpas. Because of the moisture of the yogi's conduct, the qualities of the bhumis and paths will increase. Furthermore, through the five enjoyments, the meaning of equality, free from hope and fear, is manifested, thereby defeating the Mara of the son of the gods. Through the five non-abandonments, afflictions arise as wisdom, thereby defeating the Mara of afflictions. Through the five promises, the meaning of being free from the duality of purity and impurity, birth and death, is manifested, thereby defeating the Lord of Death. Through the five knowledges, the aggregates, elements, and sense bases arise as body and wisdom, thereby defeating the Mara of the aggregates, and destroying the four Maras, while the five to be accomplished are the meditation on the meaning of knowledge itself. Thus, the cause of the three lower realms, afflictions, is purified by arising as wisdom itself, thereby not experiencing them. And, through the blessings of upholding and practicing the view and conduct of the Great Vehicle without separation, all the gods of the world and beyond will submit to me, and all wishes will be fulfilled, and ultimately the two benefits of self and others will be completely perfected. Third, the vows of the three vehicles are all perfected here in the manner of upward completion, namely, for the yogi who abides in the protection of the root and branch vows of the unsurpassed Great Vehicle Secret Mantra, the protection of the lower vehicle, the Vinaya of the Hearers, by abandoning afflictions, the vows of the Bodhisattvas by purifying, and the vows of the outer tantras by transforming, these three do not need to be specifically guarded, because the unsurpassed vehicle causes afflictions themselves to arise as wisdom, thereby being able to guard the protection of the lower vehicle in the manner of upward completion. For example, on the trunk of a tree.
Chinese
正如自然而然地圆满一样，戒律圆满即是比丘，发心之誓圆满即是菩萨，外密续之誓言圆满即是瑜伽士，无上之守护无余圆满即是大瑜伽士。 ༈。第八个总义，如果誓言破损，弥补的方法有三，第一个是略示： 殊胜之人即使誓言破损，也不会停留在破损的状态，因为有弥补的方法。在誓言的安排中说： “如果这些誓言破损，有什么方法可以恢复？恢复后不会变成弥补吗？祈请善逝开示。” 这样祈请之后，世尊开示说：“恢复这些誓言的方法有很多，例如灯火一样，枯木即使损坏也有恢复的方法。” 这样说之后，上面根本和支分的誓言如果破损，详细说明和清楚指示恢复的方法是这样的： 详细说明分为两种： 第一，根本破损的弥补方法。其中四种，首先是菩提心的弥补方法： 对于世俗和胜义菩提心的生起和圆满的意义不信，并且不修持，因此誓言破损，即使没有证悟意义也会破损。因此，弥补的方法是对于精通续部、经文和口诀的上师，首先用食物、财物和受用使之欢喜，然后用自己的近取慧接受生起和圆满次第的意趣和指示，除了安住于证悟本身之外，没有其他方法可以弥补。在誓言的安排中说： “如果大菩萨知道法性事物无自性，誓言就不会破损。为什么呢？因为没有执着和贪着。因此，如果知道一切法都是无二且平等，誓言就没有破损的时候。为什么呢？因为没有分别念方面的名称，所以没有破损的时候。” 第二，身的弥补方法有五种，第一种是真实的弥补方法： 在萨玛雅的安排中说： “对身不敬和内心无法忍受，以无明涂染莲花。反复念诵和说颠倒之语。诽谤身和内心无法忍受。盗取教言和没有传承而混淆。” 这样对上师和道友
English
Just as it is naturally perfected, being a monk is the perfection of discipline, being a Bodhisattva is the perfection of the vow of generating the mind of enlightenment, being a yogi is the perfection of the vows of the outer tantras, and being a great yogi is the perfection of completely guarding the unsurpassed. ༈. The eighth general meaning is that if the vows are broken, there are three ways to make amends, the first of which is a brief explanation: Even if superior individuals break their vows, they do not remain in a broken state, because there is a way to make amends. In the arrangement of vows, it says: "If these vows are broken, what means are there to restore them? Will restoring them not become amends? Please, Sugata, explain." After making this request, the Bhagavan said: "There are many ways to restore these vows, like a lamp. Even if a dead tree is damaged, there is a way to restore it." After saying this, if the root and branch vows above are broken, the methods of restoration are explained in detail and clearly indicated as follows: The detailed explanation is divided into two parts: First, the method of making amends for the broken root. Among the four, the first is the method of making amends for the mind of enlightenment: Not believing in the meaning of the generation and completion of the conventional and ultimate mind of enlightenment, and not practicing it, therefore the vow is broken, and even if the meaning is not realized, it will be broken. Therefore, the method of making amends is to first please the guru who is skilled in tantras, texts, and oral instructions with food, wealth, and enjoyment, and then accept the meaning and instructions of the generation and completion stages with one's own wisdom of close attainment, and there is no other way to make amends except to abide in the realization itself. In the arrangement of vows, it says: "If a great Bodhisattva knows that the nature of phenomena is without self-nature, the vow will not be broken. Why? Because there is no clinging or attachment. Therefore, if one knows that all phenomena are non-dual and equal, there is no time when the vow is broken. Why? Because there is not even a name for the aspect of conceptual thought, so there is no time when it is broken." Second, there are five methods of making amends for the body, the first of which is the actual method of making amends: In the arrangement of Samaya, it says: "Disrespecting the body and being unable to bear the mind, smearing the lotus with ignorance. Repeatedly reciting and speaking inverted words. Slandering the body and being unable to bear the mind. Stealing teachings and confusing them without transmission." This is how to treat the guru and fellow practitioners.
Chinese
争斗发生时，一方以另一方回应，就像掉入深渊的绳索一样，双方都将堕入地狱。谁延长争斗，谁就获胜；如果双方都延长，那肯定会获胜。即使争斗获胜，也会变成失败。像这样做了之后，如果身体的誓言破损，弥补的方法是：到对上师或朋友造成违犯的那个人面前，供养自己力所能及的食物或财物，或者供养能让忏悔对象高兴的东西，以非常后悔的心情，将所犯的错误用语言表达出来并忏悔，从此以后，不再违背誓言，好好地遵守。正如誓言中所说：以完全清净的心坦白，用不符合实际的语言忏悔，因为没有自性，所以祈求宽恕。如是说。第二，如果那个人不在，弥补的方法是向上师忏悔：如果忏悔的对象，无论是上师还是朋友，已经去世或不在同一个地方，因为道路上的障碍太多而无法前往，那么，在破损誓言之人的上师面前忏悔。像前面一样忏悔，供养力所能及的食物和财物，让他们高兴，然后用语言表达所犯的错误并忏悔，并发誓以后不再犯。正如誓言中所说：即使这样忏悔，上师等同修们，回忆起所犯的错误，生起后悔之心后，从此以后发誓守护，迅速消除障碍。如是说。第三，如果那个人也不在，通过供养和布施给一百个平等的人来弥补：如果那人的上师已经去世，不在了，那么就向一百个与破损誓言之人想法相同的人忏悔。正如誓言中所说：如果他的上师不在，就向一百个与他平等的人，像前面一样忏悔。如是说。第四，如果也找不到那一百个人，就通过火供来弥补给三个平等的人：如果那一百个人也找不到，就邀请三个与破损誓言之人在见解、行为和禅修三个方面想法相同的人，即金刚国王，以及工作者，建造一个寂静火供的火坛，首先对根本坛城进行供养、赞颂、念诵，直到会供结束，然后进行火坛的净化等。