English
Although the methods of guarding differ, what is common are the vows of the five families, both general and specific, as they appear extensively in the traditions of the New and Old Kadam and Terma. For those who have entered the common Mantrayana path of the New and Old schools, the root vows are famously fixed at fourteen root downfalls. Regarding the gross branch downfalls, as stated in the "Definitive Analysis of the Three Vows" by the great Ngari Pandit Pema Wangyal: "Without maturing empowerment and vows, do not rely on a consort; during the Ganachakra, quarrel with body and speech; without permission, take nectar from a consort by force; do not reveal secret mantras to worthy disciples; teach other doctrines to those who ask for Dharma with faith; reside among Shravakas for more than seven days; boast of being a mantra practitioner without yogic wisdom; explain to unworthy vessels—these are eight branch downfalls." And so on, eight in total. Also, from the same text: "Without having done approach and so forth, engage in the activity of great empowerment; show bodily mudras to those who favor external teachings; unnecessarily transgress the precepts of the two vows." And so on, even the subtle ones should be guarded. In particular, in the tradition of our own Early Translation school, the root vows of the body, speech, and mind of the lama are divided into nine each, making twenty-seven. Among the twenty-five branch vows: union and liberation, taking what is not given, lying, idle talk—these five are especially to be done. Desire, hatred, delusion, pride, jealousy—these five poisons are not to be abandoned but taken as the path, therefore they are the five vows not to be abandoned. Excrement, urine, blood, meat, bodhichitta—these are the five vows to be accepted and not abandoned. The five aggregates, five elements, five objects, five senses—these are the five vows to be known as deities. The Tathagata family, Vajra family, Ratna family, Padma family, Karma family—these are the five vows to be accomplished. These twenty-five vows, the abandonments and acceptances, should be decided upon through hearing and thinking, and practiced through meditation. If summarizing the meaning, as stated in the "Definitive Analysis of the Three Vows": "Such numerous presentations of vows, without exception, include the root and branches here. In short, if one knows one's own body as the three vajras, then a hundred thousand categories of mantra vows are included." As it is said, if one knows the three doors as the three vajras, and cultivates this in all activities, then one can guard the vows without impairment. This is the concluding advice.
Chinese
发生破损的方式是：由于没有闻思的过失，不了解堕落的界限；对上师、本尊等不恭敬；不谨慎行事；以及烦恼众多，这些被称为产生堕落的四扇门。它们的对治方法是，对于经续中值得学习的闻思的诤论，应当学习；对一切众生生起清净观和恭敬心；恒常依止正念和正知的对治；以及对于自相续中任何强烈和粗大的烦恼，都应以强烈的精进努力对治。在上述产生堕落的四扇门之上，加上健忘和不清晰的记忆，就被称为破誓言的六个原因。依靠这些原因，是否破誓言，日夜六时都要好好观察自相续，如果超过了六分之一的时间，就叫做超过了时间。超过一天，就叫做违犯。超过一个月，就叫做破损。超过一年，就叫做过去。超过两年，就叫做断裂。然而，正如无垢忏悔续的开篇所说，密咒的誓言就像金银一样可以修复。那么，修复的方法是什么呢？那就是从内心深处以忏悔心积累，就可以修复。随着时间推移，罪过会越来越重。如果超过三年，那么这些也无法修复，因此今生会遭受各种不如意的痛苦折磨，一旦今生的显现消失，立即就会堕入金刚地狱，永远无法从中解脱，必须体验无法忍受的痛苦。因此，修复誓言的方法非常重要。正如邬金大师在《秘密真言道次第》中所说：受持平等、后得、食用、执持、守护这五种誓言。也就是说，首先获得宝瓶灌顶及其眷属的平等誓言是修持生起次第；后得的誓言是不离本尊，身语不混同于凡俗；食用的誓言是享用五肉和五甘露；执持的誓言是金刚铃；守护的誓言是不离内外一切显现为本尊和宫殿的觉知。这些是过去、破损、违犯、断裂
English
The ways in which deterioration occurs are: not knowing the limits of transgression due to the fault of not having studied and contemplated; disrespect towards the lama, deities, etc.; acting carelessly; and having many afflictions. These are called the four doors through which downfalls occur. The remedies for these are to study those topics in the sutras and tantras that are worthy of study through hearing, thinking, and debating; to generate pure perception and respect towards all; to constantly rely on the remedies of mindfulness and awareness; and to diligently apply strong effort as a remedy for whichever affliction is most powerful and coarse in one's own mindstream. Adding great forgetfulness and unclear memory to the above four doors through which downfalls occur is said to be the six causes of breaking vows. Based on these causes, whether or not the vows have been broken, one should carefully examine one's own mindstream six times day and night. If more than one-sixth of a session has passed, it is called exceeding the time limit. If more than one day has passed, it is called a violation. If more than one month has passed, it is called a deterioration. If more than one year has passed, it is called a passing. If more than two years have passed, it is called a rupture. However, as stated in the introduction to the Stainless Confession Tantra, the vows of mantra can be restored like gold and silver that has been melted down. So, what is the method of restoration? It is that they can be restored if accumulated with remorse from the depths of one's heart. The fault becomes heavier as sessions, days, months, years, etc., pass. If three years have passed, then these cannot be restored, and therefore, having been afflicted by various undesirable sufferings in this life, as soon as the appearances of this life fade, one will immediately fall into the Vajra Hell, a place from which one will never be able to escape, and one will have to experience unbearable suffering. Therefore, the method of restoring vows is very important. As the great Orgyen said in the Secret Mantra Path Gradation: "Offer the five vows of sameness, subsequent, eating, holding, and guarding." That is, the first vow of sameness, having obtained the vase empowerment and its retinue, is to meditate on the generation stage. The subsequent vow is to not be separated from the deity and not confuse body and speech with the mundane. The vow of eating is to enjoy the five meats and five elixirs. The vow of holding is the vajra and bell. The vow of guarding is to not be separated from the awareness that all appearances, internal and external, are deities and the palace. These are past, deteriorated, violated, ruptured
Chinese
以及，以拙火之火观想焚烧，观修无所缘，于道之时期，四或六座中受灌顶，于聚集之会众中不隐瞒而陈述，于特殊所依之跟前高声忏悔，献曼扎，建造身语意之所依，以食肉空行之瑜伽等火供，布施内外密之食子，念诵密咒并修禅定，救护人畜之生命，读诵佛陀之语，于上师跟前或自己建造坛城而受自入，于吉祥之时念诵百字明，念诵三蕴经，观修金刚萨埵幻化网，即吉祥秘密藏，以及幻化上师等中所说的微细脉之瑜伽，以及从大象极喜续中所说的瑜伽总忏悔，或那落迦东竹的修供续部念诵等各种忏悔之方法，以不与罪堕共眠而恢复并再次守护。如是守护这些誓言不令其退失，并用于道上，迅速者于此生虹身光蕴大解脱，或临终中阴现前佛陀之果位之殊胜成就，以及八大成就者和八自在之功德等共同之成就将会成就。长远者亦从十六世起现前菩提果，因此说，届时十六世之内，五身自然圆满。总之，于究竟之状态中，《幻化秘密藏》中说：若于无上乘极为了解，烦恼诸业皆可享用，行持之后亦成善妙之聚，戒律誓言极圆满。此乃所说之意。绒宗·确吉桑布的《宝性论释》中说：若具足密咒金刚乘之誓言，则不为五烦恼和五欲所染污，且声闻和菩萨藏中所说的所有戒律和誓言也都会聚集并变得圆满。
English
And, burning with the fire of fierce fire visualization, meditating on the non-objective, receiving empowerment in four or six sessions during the path, confessing without concealing in the midst of the assembled gathering, confessing loudly in front of a special support, offering mandalas, building supports for body, speech, and mind, purifying with fire through the yoga of flesh-eating dakinis, offering outer, inner, and secret tormas, reciting mantras and meditating on samadhi, saving the lives of humans and animals, reading the words of the Buddha, constructing mandalas in front of the lama or oneself and receiving self-entry, reciting the Hundred Syllable Mantra at auspicious times, reciting the Sutra of the Three Heaps, visualizing the Vajrasattva Illusion Net, that is, the glorious Secret Essence, and the subtle channel yoga spoken of in the Illusion Lama, etc., and the general confession yoga spoken of in the Elephant's Great Joy Tantra, or the sadhana offering recitation of Naraka Dongtruk, etc., various methods of confession, restoring and protecting again by not sleeping with transgressions. Thus, protecting these vows without degeneration and using them on the path, the fastest will be completely liberated into the great rainbow body of light in this life, or at the time of death, the supreme accomplishment of manifesting the state of Buddhahood in the bardo, and the common accomplishments such as the eight great siddhas and the eight qualities of power will be accomplished. Even the longest will manifest enlightenment from sixteen lifetimes onwards, therefore it is said, at that time, within sixteen lifetimes, the five bodies will be spontaneously perfected. In short, in the ultimate state, in the Secret Essence of Illusion, it is said: If one is very certain in the Unsurpassed Vehicle, then all afflictions and actions can be enjoyed, and after practicing, it becomes a gathering of goodness, and the vows of discipline are extremely perfect. This is the meaning of what was said. Rongzom Chökyi Zangpo's commentary on the Ratnagotravibhāga states: If one possesses the vows of the Secret Mantra Vajrayana, then one will not be defiled by the five afflictions and the faults of indulging in the five desires, and all the disciplines and vows spoken of in the Hearer and Bodhisattva collections will also be gathered and become perfect.
Chinese
因为没有说可以放纵地行事，所以对于那些具有誓言和戒律、了解允许和禁止界限的人来说，即使他们巧妙地运用方法，也不会被罪过沾染。总而言之，你们这些金刚乘的弟子必须正确地修持这些教诲。格蓝敦写了《经部的灌顶次第》，雍敦写了《幻化寂静的灌顶次第》，其中说：将上师的足或手放在弟子的头顶上，从今天起，你就是我的金刚萨埵，你必须按照我所吩咐的去做。如是说后，将足或手放在弟子的头顶上。弟子应重复三次以下回答：对于上师金刚国王，我怀着虔诚和敬意，将以身语意三门努力接受如您所吩咐的。以及，按照其他地方所说，主尊如何，从今天开始等等，如果愿意也可以说。格蓝敦说：这里要做灌顶恢复的仪式。关于这一点，雍敦大师的灌顶次第中这样说：在主尊面前堆积具有加持的十八种灌顶物品。如是说，从瓶灌顶到长寿灌顶的所有灌顶物品都应完整地堆积在面前，或者，如果所有灌顶物品都在那个房间里也可以。上面的延续：观想主尊为普贤王如来，从其心间的吽字发出光芒，依次将灌顶物品显现为先前加持过的本尊。如是说，例如，像观想头饰为宝生佛那样，再次将各个本尊显现出来。上面的延续：吽字，主尊将各自的灌顶物品接触到受灌顶者的位置，融化成光，融入各自相应的因中，想着比以前的能力更强大。如是说，例如，将具有宝生佛加持的头饰接触到受灌顶者的头顶，融化成光，融入相应的因，即八识聚，想着生起五种智慧的能力，可以用这样的例子来表示，详细的可以参考《幻化灌顶次第》。上面的延续：所有灌顶物品的加持完成后，再次
English
Because it was not said to act wantonly, for those who possess vows and precepts and know the boundaries of what is allowed and forbidden, even if they skillfully employ methods, they will not be stained by faults. In short, you Vajra disciples must correctly practice these teachings. Glen Dun wrote the "Initiation Sequence of the Sutra," and Yungton wrote the "Initiation Sequence of Illusionary Peaceful," which says: Place the guru's foot or hand on the disciple's head. From today onwards, you are my Vajrasattva. You must do as I command. Having said this, place the foot or hand on the disciple's head. The disciple should repeat the following answer three times: To the guru, the Vajra King, with faith, devotion, and respect, I will diligently accept with body, speech, and mind as you command. And, as it says elsewhere, "How is the chief deity?" and "Starting from today," etc., can also be said if desired. Glen Dun said: Here, the ritual of restoring the initiation should be performed. Regarding this, the Yungton Great's initiation sequence says this: In front of the lord, accumulate the eighteen initiation substances that possess blessings. As it says, all the initiation substances from the vase initiation to the longevity initiation should be completely accumulated in front, or it is also sufficient if all the initiation substances are in that room. The continuation from above: Visualize the lord as Samantabhadra, from the Hum syllable in his heart, light radiates, gradually manifesting the initiation substances as the deities that were previously blessed. As it says, for example, like visualizing the crown as Ratnasambhava, again manifest each deity separately. The continuation from above: The Hum syllable, the lord touches each of the initiation substances to the places of the recipients, dissolving into light, merging into their respective corresponding causes, thinking that the power is even greater than before. As it says, for example, touching the crown with the blessing of Ratnasambhava to the recipient's head, dissolving into light, merging into the corresponding cause, the eight consciousness aggregates, thinking that the power of the five wisdoms arises, can be represented by such an example, and for details, refer to the "Illusionary Initiation Sequence." The continuation from above: Once the blessing of all the initiation substances has been completed, again