English
arises from empowerment. Then, the six clairvoyances that manifest the activities of body, speech, and mind appear, perfecting all the wisdom of the Buddhas. Because the six clairvoyances of pure seeing of the actual body manifest, all the bodies of the Buddhas are seen, and one's own is also attained. Because the six clairvoyances of the appearance of the body manifest, one engages in the infinite collection of light. Because the six clairvoyances of the actual speech manifest, one engages in sixty tones of speech. Because of the six clairvoyances of the appearance of speech, one engages in various sounds. Because of the six clairvoyances of the actual mind, one engages in all samadhis. Because of the six clairvoyances of the appearance of the mind, one knows the minds of others. Thus, these thirty arise from knowing the thirty-two deities of empowerment. Then, the six clairvoyances of pure seeing of the nature of reality manifest, and at this time one dwells without differentiation in the intention of the nature of reality. Because the six clairvoyances of taming the mind manifest, one knows the nature of the mind. The six clairvoyances of purifying the mind know the root. The six clairvoyances of pacifying the mind know the characteristic of no-mind. The six clairvoyances of purifying the mind know the unchanging. The six clairvoyances of the non-reverting mind know the three realms as nameless. The six clairvoyances of transcending the mind purify the knower and the aggregates, and realize non-reversion. Thus, these thirty arise from knowing the distinctions of the emanations of empowerment. Thus, the one hundred and eighty clairvoyances of pure seeing arise from mere seeing of faith. If divided further, the four of faith have forty-five, which become the qualities of the five, arising from obtaining the empowerment of elaboration. By this extension, the clairvoyance of pure hearing also becomes one hundred and eighty, and the qualities of the four wisdoms enter into it as before. These arise from the empowerment of non-elaboration. The one hundred and eighty of pure contemplation arise from knowing the meaning of the object to be transformed, ye shes○ཕsu dag pa, etc. The one hundred and eighty of pure experiencing arise from knowing the nature of decisiveness. The one hundred and eighty of pure awareness arise from knowing the sutras, and these three classes arise from the empowerment of extreme non-elaboration. The one hundred and eighty clairvoyances of pure dharma are extremely non-elaborate.
Chinese
所有誓言，经和广大篇中都有记载。所依是金刚上师和弟子道友，其中说到：不可思议的誓言，归纳为两种，即上师和弟子，是守护誓言之因，这是众所周知的。守护之因是上师，守护者是弟子。道友确定为四种，其中说到：金刚兄弟以四种方式来阐述，即共同的、亲近的、混合的和坛城宝瓶混合的。所有进入教法者，特别是进入密咒者，都是共同的道友。同一法脉者，是亲近的道友。由同一位上师摄受者，是混合的道友。在同一个坛城中，用同一盏灯、同一个宝瓶，在同一时间接受灌顶者，是极其混合的道友。这些也要通过七种原因来了解其重要性。对于上师，所有人都尊为上师的是共同的上师，自己修持佛法时引导的上师，给予誓言和戒律的灌顶上师，传授口诀的传承上师，共有四种。其中说到：上师也有四种，即共同的、引导的、誓言灌顶的和口诀传承的上师。上师和弟子的定义是：其中，定义是这样的：为了将不了解的转化为了解而学习，将大圆满的意义结合起来的是上师。弟子的定义是这样的：不散乱地听闻而学习，成为口诀之器皿的是弟子。像这样有意义的上师和弟子，安住在真实的地上，如果具有誓言，就是这样。守护誓言的利益是：其中说到：如实安住于誓言戒律，凡是安住于誓言者，所有想法都将圆满。又如幻化经中说：凡是安住于殊胜誓言者，殊胜者和殊胜者们，以慈悲和兄弟情谊加持。违犯誓言的过患是：自生经中说：如果违犯，两者都会烧毁。如果身体的誓言违犯了，将在金刚地狱中燃烧，转生到呼喊求救之处。上师
English
All the vows are mentioned in the Sutras and the extensive texts. The basis is the Vajra Master and the disciples, Dharma brothers and sisters. It is said therein: The inconceivable vows are summarized into two types, namely the master and the disciple, which are the cause of guarding the vows. This is well known. The cause of guarding is the master, and the one who guards is the disciple. Dharma brothers and sisters are determined to be four types. It is said therein: Vajra brothers are explained in four ways, namely common, close, mixed, and mandala vase mixed. All those who enter the Dharma, especially those who enter the secret mantra, are common Dharma brothers and sisters. Those of the same Dharma lineage are close Dharma brothers and sisters. Those who are gathered by the same lama are mixed Dharma brothers and sisters. Those who receive empowerment in the same mandala, with the same lamp, the same vase, at the same time, are extremely mixed Dharma brothers and sisters. These should also be understood as important through seven reasons. For the master, the one who is respected as the master by all is the common master, the master who guides when one practices the Dharma, the empowerment master who gives vows and precepts, and the lineage master who transmits oral instructions, there are four types. It is said therein: There are also four types of masters, namely common, guiding, vow empowerment, and oral instruction lineage masters. The definitions of master and disciple are also: Among them, the definition is like this: To learn in order to transform the unknown into the known, the one who combines the meaning of Dzogchen is the master. The definition of the disciple is like this: To learn by listening without distraction, the one who becomes a vessel for oral instructions is the disciple. Like this, meaningful master and disciple, abide on the true ground, if they have vows, it is like that. The benefits of guarding the vows are: It is said therein: Abiding in the vow precepts as they are, whoever abides in the vows, all thoughts will be fulfilled. Also, as it is said in the Mayajala Tantra: Whoever abides in the supreme vow, the supreme ones and the supreme ones, bless with compassion and brotherhood. The faults of breaking the vows are: It is said in the Rangshar: If broken, both will be burned. If the body's vow is broken, it will burn in the Vajra Hell, and be reborn in a place of crying for help. The master
Tibetan
་ཉམས་ན་སྦྱང་ཐབས་མེད། །གཉིས་ཀ་ངུ་འབོད་ཆེན་པོར་སྐྱེ། །སློབ་མས་ཉམས་ན་སྦྱང་ཐབས་ཡོད། །གསང་བའི་དམ་ཚིག་ཉམས་གྱུར་ན། །སྣང་བ་འགགས་པར་འགྱུར་བ་དང༌། །མུན་རྡུལ་ཆེན་པོའི་གནས་སུ་སྐྱེ། །དེ་ནས་འཐོན་པར་གྱུར་ནས་ཀྱང༌། །ལྐུགས་པ་དག་ཏུ་སྐྱེ་བར་འགྱུར། །ཐུགས་ཀྱི་དམ་ཚིག་ཉམས་གྱུར་ན། །ཡིད་འཁྲུགས་ཆེན་པོའི་གནས་སུ་སྐྱེ། །རྟག་ཏུ་རྩོད་པ་རྒྱུན་མི་འཆད། །འཐབ་དང་སྡུག་བསྔལ་ཆེན་པོ་དང༌། །ཡང་ན་དྲན་པ་མེད་པར་འགྱུར། །ཡང་ན་དྲན་པ་རེངས་པར་འགྱུར། །སྨྱོ་འབོག་ནད་ཀྱིས་ཐེབས་པར་འགྱུར། །ཐ་མ་ངུ་འབོད་གནས་སུ་སྐྱེ། །ཞེས་པ་དང༌། དམ་ཚིག་ཉམས་པའི་སྔ་ལྟས་སུ། །མི་བདེ་རྣམ་པ་སྣ་ཚོགས་འབྱུང༌། །ཡམས་དང་འཚེ་བའི་ནད་རྣམས་དང༌། །རིམས་ནད་སྣ་ཚོགས་འབྱུང་བར་འགྱུར། །གདོན་དང་ལོག་འདྲེན་རྣམས་ཀྱིས་ཀྱང༌། །བསད་ནས་སེམས་ཅན་དམྱལ་བར་འགྲོ། །མིག་གིས་གཟུགས་མི་མཐོང་བར་འགྱུར། །རྣ་བ་འོན་ཅིང་ལས་མི་འགྲུབ། །མཛེ་དང་ཤུ་བའི་ནད་རྣམས་འབྱུང༌། །ཆོམ་རྐུན་རྒྱལ་པོའི་ཆད་པ་འབྱུང༌། །གཞན་ལ་མེད་པའི་རིམས་ནད་འབྱུང༌། །བུ་དང་ཆུང་མ་འཆི་བར་སྟོན། །ཡུལ་རྣམས་ཐམས་ཅད་དགྲར་ལྡང་ཞིང༌། །བྱས་པ་དོན་མེད་ཆེན་པོར་འགྱུར། །ཅེས་སོ། །ཉམས་ན་བསྐང་ཐབས་ལ་གསུམ་ལས། དང་པོའི་སྐུའི་ཉམས་ན་བསྐང་བའི་ཐབས་ནི། ཡང་དེ་ཉིད་ལས། གསུང་རབ་རྒྱ་ཆེན་བཀླག་པ་དང༌། །ཚོགས་ཀྱི་འཁོར་ལོ་རྒྱ་ཆེན་བསྐོར། །འཁོར་གསུམ་ཡང་དག་བྱ་བར་གསུངས། །ཞེས་སོ། །གསུང་ཡང་དེ་○ཕལས། དེ་ཡང་སྦྱང་ཐབས་འདི་ལྟ་སྟེ། །མར་མེ་བརྒྱ་རྩའི་ཆོ་ག་དང༌། །སྤང་སྐོང་བརྒྱ་རྩ་གདོན་པ་དང༌། །བཤགས་པ་རྣམ་པ་སྣ་ཚོགས་བྱ། །དེས་ནི་བྱང་བའི་ཡོན་ཏན་མཐོང༌། །ཞེས་སོ། །སྤང་སྐོང་ནི་ན་རག་རྒྱུན་བཤགས་སོ། །ཐུགས་ཀྱང་དེ་ཉིད་ལས། དེ་ཡང་སྦྱང་ཐབས་འདི་ལྟ་སྟེ། །སློབ་དཔོན་མཉེས་པའི་རྫས་ཀྱིས་མཆོད། །འབྱོར་ཚོགས་ཅི་ཡོད་འཕགས་པ་མཆོད། །དེ་ལྟར་བཤགས་པ་བྱས་གྱུར་ན། །བསམ་པ་ཐམས་ཅད་འགྲུབ་པར་འགྱུར། །འདོད་པ་ཐམས་ཅད་སྐོང་བར་འགྱུར། །བྱ་བ་ཐམས་ཅད་རྫོགས་པར་འགྱུར། །ཅེས་སོ། །བསྲུང་ཐབས་ནི། སྐྱོན་ཡོན་མཐོང་ནས་དྲན་པ་དང་ཤེས་བཞིན་དག་པས་རྒྱུད་སྡོམ་པ་སྟེ། དེ་ཉིད་ལས། དམ་ཚིག་ལ་ནི་ཇི་བཞིན་གནས། །བསྐལ་པ་ཞིག་ཀྱང་མི་གཏོང་ན། །དམ་ཚིག་ཆེན་པོའི་བསྲུང་ཐབས་སོ། །ཞེས་སོ། །དེའང་སློབ་དཔོན་གྱིས་རྒྱུད་དང་དམ་ཚིག་གི་རིམ་པ་ཤེས་པས་ཤེས་པ་བཅུས་བསྲུངས་ལ་སློབ་མས་མི་ཤེས
Chinese
如果誓言失坏则没有弥补的方法，师徒二人都将堕入大哭喊处。如果是弟子失坏誓言，还有弥补的方法。如果秘密誓言失坏，显现将会中断，并且会转生到大黑暗尘土之处。即使从那里出来，也会转生成为哑巴。如果意之誓言失坏，将会转生到心意极度混乱之处，争论将永不停止，会有争斗和巨大痛苦，或者会失去记忆，或者记忆变得僵化，会被疯狂癫痫之疾病侵袭，最终会转生到哭喊之处。如是说。誓言失坏的预兆是，会出现各种不适，会出现瘟疫和伤害之疾病，以及各种传染病。邪魔和邪恶之鬼也会杀害众生，使之堕入地狱。眼睛将无法看见事物，耳朵会失聪，事业无法成就，会出现麻风和疥疮等疾病，会受到盗贼和国王的惩罚，会出现他人没有的传染病，预示着儿子和妻子将会死亡，所有地方都会与敌人对抗，所做之事将变得毫无意义。如是说。如果失坏，弥补的方法有三种，首先是身体失坏的弥补方法。还是在那部经典中说：应当念诵广大的经文，转动广大的会供轮，说是应当如实地进行三轮。如是说。语的方面，也是在那○ཕ中说：弥补的方法是这样，进行百盏灯的仪式，进行百次舍弃和弥补，进行各种忏悔，这样就能见到清净的功德。如是说。舍弃和弥补就是那落迦的持续忏悔。意的方面，也是在那部经典中说：弥补的方法是这样，用令上师欢喜的物品供养，用所有财富供养圣者，如果这样进行忏悔，所有愿望都会实现，所有欲望都会满足，所有行为都会圆满。如是说。守护的方法是：见到缺点和优点后，以正念和正知来约束自相续，在那部经典中说：对于誓言如实安住，即使经历劫难也不放弃，这是守护大誓言的方法。如是说。这是因为上师知道相续和誓言的次第，所以用十种智慧来守护，而弟子不知道。
English
If the vows are broken, there is no way to remedy them, and both the teacher and the disciple will be reborn in a place of great weeping. If the disciple breaks the vows, there is still a way to remedy them. If the secret vows are broken, appearances will cease, and one will be reborn in a place of great dark dust. Even if one emerges from there, one will be reborn as a mute. If the vows of mind are broken, one will be reborn in a place of extreme mental confusion, arguments will never cease, there will be fighting and great suffering, or one will lose memory, or memory will become rigid, and one will be afflicted by madness and epilepsy, and ultimately one will be reborn in a place of weeping. Thus it is said. The omens of broken vows are that various discomforts will arise, there will be plagues and diseases of harm, and various infectious diseases will arise. Demons and evil spirits will also kill sentient beings, causing them to fall into hell. The eyes will not be able to see things, the ears will become deaf, activities will not be accomplished, diseases such as leprosy and scabies will arise, one will be punished by thieves and kings, infectious diseases that others do not have will arise, indicating that sons and wives will die, all places will be in conflict with enemies, and what is done will become meaningless. Thus it is said. If broken, there are three ways to remedy them, first is the method of remedying the broken vows of body. Again, it is said in that same scripture: One should recite vast scriptures, turn vast ganachakra feasts, it is said that the three wheels should be performed correctly. Thus it is said. Regarding speech, it is also said in that ○ཕ: The method of remedy is like this, perform the ritual of a hundred lamps, perform a hundred abandonments and remedies, perform various confessions, in this way one can see the merits of purification. Thus it is said. Abandonment and remedy is the continuous confession of Naraka. Regarding mind, it is also said in that same scripture: The method of remedy is like this, offer with objects that please the guru, offer to the noble ones with all wealth, if one confesses in this way, all wishes will be fulfilled, all desires will be satisfied, all actions will be perfected. Thus it is said. The method of guarding is: after seeing the faults and merits, to restrain one's own mindstream with mindfulness and awareness, it is said in that same scripture: To abide in the vows as they are, not abandoning them even after eons, this is the method of guarding the great vows. Thus it is said. This is because the guru knows the order of the mindstream and the vows, so he guards with the ten knowledges, while the disciple does not know.