Chinese
《誓言释》，导师蒋贝扎巴著。 顶礼至尊上师！导师蒋贝扎巴所著的《誓言释》，由班智达邬波希拉和译师嘉尊僧格翻译。据说，即使是不精通的人略作解释，也能利益听者；如果是精通的人讲解，则有更大的发挥空间。关于这部法，有人说这是藏地所造的法。解释其原因如下：一般来说，印度所有佛经的名称都出现在末尾，但藏地的国王、大臣和译师们商议后，将名称放在了开头。因此，这部经的根本，名称和名称的解释都在开头，所以说是藏地所造。此外，这部法似乎混合了新密和旧密。混合的方式是，在根本的解释中，立誓的时候说：“根本是八支，二十八支，以及大秘密经中所说的，作为十万施予的基础，所以是根本。”这里所说的二十八支誓言，新密中没有这种说法，而旧密中有二十八支誓言。因此，二十八支誓言这个词出现在这里。另外，在第十条堕罪中说：“对于极其愤怒和残暴者，寂静无法利益，应以智慧方便结合，使忿怒者成就一切如来。”据说这出自《胜乐金刚》的续部，但《胜乐金刚》的续部中根本没有。旧密的续部《基拉亚虚空藏续》中有。因此，这句话出现在这部法的篇章中，所以是新旧混合。那么，新密和旧密是如何混合的呢？这些旧密的法在印度不为人知，但在藏地却广为人知。因此，据说这是藏地所创造的。首先，对于名称出现在开头就说不是藏地所造的说法，可以这样回答：那么，《喜金刚》二续也是如此吗？“谛听，心之金刚。”以及名称的缩写形式是这样的：“谁是喜金刚？”这是传承的名称。
English
"The Commentary on Vows," composed by the teacher Jampal Drakpa. "The Commentary on Vows," composed by the teacher Jampal Drakpa. Homage to the venerable gurus! This "Commentary on Vows" by the teacher Jampal Drakpa, translated by Pandit Upashila and the translator Gyatson Senge, is said to benefit listeners even if explained by someone not proficient, and if explained by someone proficient, there is even greater room for elaboration. Regarding this Dharma, some say that it is a Dharma created by Tibet. The reason for this is explained as follows: Generally, the names of all Indian Buddhist scriptures appear at the end, but the Tibetan king, ministers, and translators decided to place the names at the beginning. Therefore, the root of this scripture, the name and the explanation of the name, are at the beginning, so it is said to be created by Tibet. Furthermore, this Dharma seems to be a mixture of new and old tantras. The way they are mixed is that in the explanation of the root, when making vows, it is said: "The root is the eight branches, the twenty-eight branches, and as stated in the Great Secret Sutra, it is the basis for giving a hundred thousand, therefore it is the root." The twenty-eight vows mentioned here are not found in the new tantras, but the old tantras have twenty-eight vows. Therefore, the term twenty-eight vows appears here. Also, in the context of the tenth transgression, it says: "For those who are extremely wrathful and violent, pacification is of no benefit; through the union of wisdom and means, the wrathful one accomplishes all the Tathagatas." It is said that this comes from the tantra of Hevajra, but it is not found anywhere in the tantra of Hevajra. It is found in the Kila Nammkhai Dzö Tantra of the old tantras. Therefore, since that phrase is present in this Dharma, it is a mixture of new and old. So, how are the new and old mixed? These old tantra Dharmas are not known in India but are well known in Tibet. Therefore, it is said that it was created by Tibet. First, regarding the claim that it is not Tibetan because the name appears at the beginning, the following uncertain answer can be given: Then, is this also the case with the two continuous tantras of Hevajra? "Listen, the Vajra of the Heart." And the abbreviated form of the name is like this: "Who is Hevajra?" This is the name of the lineage.
Chinese
我，由于名称解释问答等在上部出现，所以一定是在藏地完成的。因此，欢喜金刚的续部没有不是藏地的争论。这和那个也一样。还有，对于说是新旧混合，这样回答没有混合：所谓二十八条誓言，不是旧派所说的那个，而是本论所说的十五条支分。也就是根本十五条，支分十三条，所以有二十八条。极其愤怒和凶猛等，说是从胜乐轮中出现，如果没有，一般来说胜乐轮有两种，即轮胜乐轮和幻化胜乐轮。其中，这是幻化胜乐轮，位于佛陀和合中。这些是驳斥他人的言论。现在是为了成就自己的意愿。后来，班智达拉萨瓦扎ra和译师琼扎西绕多吉翻译的广释新译，连同心要庄严一起出现，因此也确定是印度人。明点平等住等未被翻译成藏文的十四部续部中引用的教证存在，因此也确定不是印度。沐浴和清洁这里不需要。苦行和苦修这里不需要。等等，这是从金刚顶续部引用的精髓。因为不在藏地的金刚顶中，而在印度范本中，因此也确定不是印度。阿，具有特征的导师，也就是说，一般来说，导师有四种，即极殊胜、殊胜、中等和下等。极殊胜是对真正智慧的圣者。殊胜是对真实智慧有权力的。中等是对稍微智慧有权力的。下等是最初的业者，具有十种。其中，对真正智慧有权力的人能够幻化自己的智慧坛城，并且也能向他人展示。对真实智慧有权力的人虽然不能那样，但在自己入定和出定时，坛城的本尊会清晰显现。对稍微智慧有权力的人，出定时不显现，但在入定时，坛城的本尊会清晰显现。最初的业者四位本尊不清晰显
English
I, since the name explanation, questions and answers, etc., appeared in the upper part, it must have been completed in Tibet. Therefore, there is no dispute that the Hevajra Tantra is not Tibetan. This is also the same as that. Also, to the claim that it is a mixture of new and old, here is the response that it is not mixed: The so-called twenty-eight vows are not those mentioned in the Nyingma school, but rather the fifteen branches mentioned in this text. That is, fifteen root vows and thirteen branch vows, so there are twenty-eight. "Extremely wrathful and fierce," etc., it is said that they arise from Chakrasamvara, but if they do not, generally speaking, there are two types of Chakrasamvara: the Wheel Chakrasamvara and the Illusion Chakrasamvara. Among them, this is called the Illusion Chakrasamvara, which resides in the union of the Buddhas. These are refutations of others' statements. Now, to accomplish one's own wishes. Later, the extensive commentary translated by Pandit Rasavajra and the translator Kyungzhap Nyima Dorje, along with the Essence Ornament, appeared, so it was also determined to be Indian. The presence of citations from fourteen tantras that have not been translated into Tibetan, such as Tilaka Samasthiti, also confirms that it is not Indian. "Bathing and cleansing are not necessary here. Austerities and asceticism are not necessary here." Etc., this essence quoted from the Vajrasekhara Tantra, because it is not found in the Tibetan Vajrasekhara, but in the Indian manuscript, it is also determined to be Indian. Ah, the teacher who possesses the characteristics, that is, in general, there are four types of teachers: the most excellent, the excellent, the intermediate, and the inferior. The most excellent is the holy one with perfect wisdom. The excellent is the one who has power over actual wisdom. The intermediate is the one who has power over a little wisdom. The inferior is the initial practitioner who possesses ten qualities. Among them, the one who has power over perfect wisdom is able to emanate his own wisdom mandala and can also show it to others. The one who has power over actual wisdom, although he cannot do that much, clearly visualizes the deities of the mandala during his meditative equipoise and arising. The one who has power over a little wisdom does not visualize them clearly during arising, but the deities of the mandala are clearly visualized during meditative equipoise. The initial practitioner does not clearly visualize the four deities.
Chinese
也是具有种姓等七法者。 顶礼至尊上师。 对于这些堕罪等， 曾宣说如海般的阐释， 今将依循此论典， 书写如水滴般的意义。 与灌顶相关的誓言是， 上师所说的根本誓言等等。 一般来说，此根本堕罪广释有三种译本， 其中先前的译本是依于嘉赞森格玛而宣说的。 失败有两种： 超越限度的失败和摄为一类的失败。 其中第一种是， 具备七种结合，与金刚上师的生命分离， 未忏悔而过了三年，就成了失败。 就像在宣说第一种堕罪的论典中所说的那样， 如果具备那些结合，与生命分离，就是超越限度和失败。 所谓超越限度，也就是指过了三年，这在下文会阐明。 其中另一些人说，不应将忏悔过时的失败称为失败。 这样很好。 摄为一类的失败有两种： 依于第三种堕罪和依于第四种堕罪。 其中第一种是， 具备七种结合，与金刚兄弟的生命分离， 未忏悔而过了三年，就成了失败。 此处的失败与第一种情况相同， 根本是说时间过久的失败是相似的。 如果依于第四种堕罪， 自己对其他有情行结合， 并且生起了实事， 如果不忏悔就死去，就称为失败。 还有，别人如法地对自己忏悔， 自己没有接受就自己死了，也称为失败。 就像在第四种堕罪的论典中所说的那样， 对他人行结合，生起了实事，未忏悔等等。 对于其他的堕罪，没有宣说会变成失败。 堕罪有三种： 圆满结合的堕罪， 诽谤上师的堕罪， 摄为一类的堕罪。 其中第一种是， 如果依于第一种堕罪， 通过七种结合的方式，与金刚上师的生命分离，过了三年。 就像所说的那样， 不具足三一，但具足七种结合，就会变成堕罪。
English
Also, those who possess the seven qualities, such as having lineage. Homage to the noble gurus. Regarding these transgressions and so forth, explanations have been given like an ocean. Now, in accordance with this treatise, I will write down the meaning like a drop of water. The vows related to empowerment are, as the guru says, the root vows and so on. Generally, this extensive commentary on the root transgressions has three translations. The earlier translation is taught based on Gya Tsen Sengma. Failure is of two types: failure that exceeds the limit and failure that is categorized. The first is when, possessing the seven unions, one separates from the life of the Vajra master, and after three years have passed without confession, it becomes failure. As it is said in the treatise that explains the first transgression, 'If one possesses those unions and separates from life, it is exceeding the limit and failure.' Exceeding the limit also means that three years have passed, which will be clarified below. Others say that one should not call failure the transgression of confession that has passed its time. That is good. Failure that is categorized is of two types: based on the third transgression and based on the fourth transgression. The first is when, possessing the seven unions, one separates from the life of a Vajra brother, and after three years have passed without confession, it becomes failure. This failure is similar to the first case, and it is said that the root failure is similar to the failure of passing time. If based on the fourth transgression, if one engages in union with another sentient being, and the actual basis arises, if one dies without confessing it, it is called failure. Also, if another confesses to oneself properly, and one does not accept it and dies, it is called failure. As it is said in the treatise on the fourth transgression, 'Engaging in union with another, the actual basis arises, without confessing,' and so on. For the other transgressions, it is not explained that they will become failure. Transgressions are of three types: transgression of complete union, transgression of disparaging superiors, and transgression of categorization. The first is when, if based on the first transgression, through the means of the seven unions, one separates from the life of the Vajra master and three years have passed. As it is said, 'Not possessing the three-one, but possessing the seven unions, it will become a transgression.'
Chinese
等等。第二根本堕等的圆满行为也是具足七支的行为。轻毁上师的堕落，是指在破戒忏悔的残余中，安住于具足堕落的状态。如同所说：如果之后忏悔，则会成为堕落。堕落是指从生活中分离，并在忏悔的限度下产生。这样说过。此堕落发生在第一根本堕上，并应用于其他堕落。归纳而言，由于具足七支，所以是杀害普通人。如同所说：人被归纳于堕落之中。重罪是指通常未经忏悔而过了三年。粗罪有八种：行为未圆满的粗罪，主要支分的粗罪，中等烦恼引起的粗罪，依赖中等境所生的粗罪，以清净心对不清净境所生的粗罪，支分不全的粗罪，支分粗罪，以及粗罪的粗罪。其中第一种是，有些人通过七支的行为，做了使金刚上师或金刚寿命分离的事，但如果他没有与生活分离，则此事未完成，因此行为未圆满，是为粗罪。这发生在第一和第三堕落上。如同第一堕落中所说：如果未与生活分离，则不会成为堕落，而是粗罪。这样说过。第三堕落中说：行为未圆满是粗罪。主要支分的粗罪是指仅仅生起烦恼所引发的念头。这直接对应于第二堕落。主要支分是粗罪。这样说，发生在第十四和第十五条中。中等烦恼引起的粗罪是指，在不具备九种恼害心的情况下，对其他有情突然生起强烈的嗔恨心。这发生在第四堕落上。也就是，内心骚动是粗罪。这样说过。依赖中等境所生的粗罪是指，轻毁大乘经藏。这发生在第六堕落上。如同所说：