Chinese
被愚痴所困扰， 在世间，黑暗众生的身体， 夺取一百五十条性命后， 成为恶鬼凶猛的出生地。 无论哪个神殿运送， 都是罗刹女身体的出生地。 普通旁生的身体是空虚的， 总是会被武器击打。 那之后是零散的地狱。 如是说。 其他果报在经和续中多有阐述。 身之分类的誓言中，超过七次则忏悔的所依衰损，对于那些殊胜者，超过两次则忏悔的所依衰损。 誓言善加分别中，名为第六住处，是身之誓言的开示部分，第一部分圆满。 从秘密真言灌顶续部中所说， 殊胜的誓言善加阐述， 从无二方便中，殊胜过失的缺失， 无有违背地成为殊胜之源。 瑜伽道行者们，应如是信解并接受。 吉祥太阳十万庄严续部中， 语之誓言的差别确定区分后， 为了守护五救护者的瑜伽道， 虽然分类陈设不可思议， 但必定归纳为十二守护界限。 从外、内、秘密三者中， 三三区分则变为九种。 根本有三，总共只有十二。 如是，依靠安住、获得和衰损的过失，应从身的章节中了解。 语之誓言中，应断除语言的罪恶和不善。 其中，语之外誓言是不说谎，如是《清净轮积聚》中说： “对于咒语有信心的行为， 即使对于普通的众生， 也以自己的意愿， 喜欢说虚假的语言， 念诵咒语的能力不会产生， 对他人说也不庄严。 自己使自己衰败， 会被其他众生吐舌。 未来世会成为麻风病人的身体， 在北方感受。 那之后，恶趣的痛苦， 也会感受各种各样。” 其中，内在的誓言是不说离间语，又是那部经中说： “进入咒语的任何补特伽罗， 他人二者之
English
Being seized by foolishness, In the world, the bodies of dark beings, After taking one hundred and fifty lives, Become the fierce birthplace of evil spirits. No matter which temple transports them, It is the birthplace of a Rakshasa woman's body. The bodies of ordinary animals are empty, They will always be struck by weapons. After that, it is scattered hell. Thus it is said. Other retributions are extensively explained in the Sutras and Tantras. From the vows of the body's categories, if one exceeds seven times, the basis for confession is impaired; for those who are supreme, if one exceeds twice, the basis for confession is impaired. In "Vows Well Distinguished," called the Sixth Abiding Place, it is the section on the vows of the body, the first part is complete. From what is said in the Tantra of Secret Mantra Empowerment, The supreme vows are well explained, From the non-dual means, the defects of supreme faults, Without contradiction, may it become the source of the supreme. Those who go on the path of Yoga should have faith in this way and accept it. In the Tantra Adorned with a Hundred Thousand Auspicious Suns, After distinguishing the specific vows of speech, In order to uphold the Yoga path of the five protectors, Although the categories are arranged in an inconceivable way, If necessarily summarized, there are twelve boundaries to protect. From the three, outer, inner, and secret, If divided from the three threes, they become nine. There are three roots, only twelve in total. Thus, the faults of abiding, obtaining, and declining should be understood from the chapter on the body. In the vows of speech, one should abandon the sins and non-virtues of speech. Among them, the outer vow of speech is not to lie, as it is said in "Accumulation of Pure Wheels": "With the practice of having faith in mantras, Even to ordinary beings, With one's own will, Being always happy to speak false words, The ability to recite mantras will not arise, Speaking to others is not dignified. One's own self is impaired, Other beings will stick out their tongues. In the future, one will become a leper's body, Experiencing it in the northern direction. After that, the suffering of the lower realms, Will also experience various kinds." Among them, the inner vow is not to speak divisive words, and again that same scripture says: "Any individual who has entered the mantra, Between two others,"
Chinese
不要说细微的恶语。说法者眷属不聚集，所做之事都将颠倒，不考察之人都会变成敌人，身体会被刀剑刺伤，死后会转生为有爪子的身体，之后逐渐感受恶趣之苦。 也就是说，作为此处的秘密誓言，不要说断绝他人希望的话语。 又是从那里说到， 总是说断绝希望的话语，是前世的业和后世的征兆，众生失去慈爱，朋友也憎恨，佛法的言辞也会变得混乱，死后会转生为恶名昭彰的身体，之后会在三恶道中轮回。 因此，如果以掺杂佛法的方式说这些真实的罪恶，那么异熟果报会增长七倍。 如果自己以极大的欲望来说，那么会比前面的那些增长两倍。 即使是自然守护，也想说，如果明知而不能控制，那么要知道这是先前所作之业的异熟果报。 也就是说，进入密咒之门的人只是自然而然，受过灌顶的人说了会增长两倍，进入见修行的人会增长五倍。 如果说法之人说了，那么会增长七倍。 语之内的三昧耶，出自《三昧耶分别经》： 持咒者安住于律仪，对于说法者和修法者，以及禅修佛法之人，如果捏造和诽谤，辱骂和贬低，那么他人的信心会丧失，自己的律仪会丧失，自己的佛法会遗忘，心意和智慧会变得混乱。 又是从那里说到， 在生起“萨(sa，梵文种子字)”的时候，如果“玛(ma，梵文种子字)”没有损坏，那么一切悉地都会赐予。 如果“亚(ya，梵文种子字)”损坏了，就会变成“亚斯(yas)”。 又是从那里说到， 誓言的意思是束缚，如果解开了，就是违犯，如果超越了它，就无法恢复。 如果超越了誓言，就会感受火的痛苦。 或者是守护誓言本身，从身语意等方面，谁超越了就会被焚烧，在数百万劫中。 由此可知。 秘密之三是： 语之秘密的外在是： 不要用言语诽谤金刚兄弟姐妹，不要辱骂和诽谤。 应当听闻如是所说的言辞。 秘密之内的： 上师的
English
Do not speak subtle evil words. The Dharma speaker's retinue will not gather, whatever is done will be reversed, those who do not investigate will become enemies, the body will be stabbed by swords, after death one will be reborn with a clawed body, and then gradually experience the suffering of the lower realms. That is to say, as a secret samaya here, one should not speak words that cut off the hopes of others. Again, from that very source, it is said, "Always speaking words that cut off hope is a sign of past karma and future consequences, beings lose love, even friends hate, and the words of the Dharma become confused, after death one will be reborn with a notorious body, and then one will wander in the three lower realms." Therefore, if these true sins are spoken in a way that mixes with the Dharma, then the ripening result will increase sevenfold. If one speaks with great desire, then it will increase twofold compared to the previous ones. Even if it is naturally guarded, one still wants to speak, and if one is not mindful and does not control oneself, then one should know that this is the ripening result of the karma done previously. That is to say, for those who have entered the gate of mantra, it is only natural. If those who have received empowerment speak, then it will increase twofold. For those who have entered the view and meditation, it will increase fivefold. If a Dharma speaker speaks, then it will increase sevenfold. The three samayas within speech are from the Tantra of Differentiating Samayas: "The mantra practitioner abiding in vows, towards those who speak the Dharma, practice the Dharma, and meditate on the Dharma, if they fabricate and slander, revile and denigrate, then the faith of others will be lost, their own vows will be lost, their own Dharma will be forgotten, and their mind and wisdom will become confused." Again, from that very source: "When generating 'sa' (ས་, sa, seed syllable), if 'ma' (མ་, ma, seed syllable) is not damaged, then all siddhis will be granted. If 'ya' (ཡ་, ya, seed syllable) is damaged, it will become 'yas'." Again, from that very source: "Samaya means binding, if it is released, it is a transgression, if it is transgressed, it cannot be restored. If the word is transgressed, one will experience the suffering of fire. Or it is the protection of the samaya itself, from body, speech, and mind, whoever transgresses will be burned, for hundreds of millions of kalpas." This is known from this. The three secrets are: The outer secret of speech is: Do not verbally slander Vajra brothers and sisters, do not revile or slander. One should listen to the words as they are spoken. The inner secret: The Guru's
Chinese
眷属和近处，秘密中的秘密是上师。如是，在《双运手印续》中说：金刚兄弟和姐妹，如果用言语辱骂或违背誓言，数百万亿劫中，特别是三恶道的，难以忍受的剧烈痛苦，那个人会经历，从前到后，直到现在，会依次经历，因为之前所做，此生中，从中间到最后会经历，或者在早年的时候做，刚出生就会经历。对此所做的道路的尽头是，生命的尽头是语言的行为，眷属和他人之舌的堕落，以及突然的诽谤中断。上师的儿子和妻子，以及任何亲近的人，如果违背教言和誓言，比之前的罪过加倍。或者，对于上师的差别，根本和支分的，口头念诵，口头说出，以及诽谤和随意的言语，比之前的罪过增加九千倍，不可穷尽的成熟，依次以对上师的尊重来消除，立即就会经历。因此，不应该用言语诽谤金刚兄弟姐妹，也不应该诽谤其他法和人。和上师的近处之人也和之前一样。如果违背上师的教言，就等同于背弃了所有佛的教诲。如果破坏上师的教言，就是其中的两份。如果违背教言，就会产生两千倍的成熟。如是，在《金刚日誓言续》中说：一般来说，从誓言的差别中，对于时间的差别确定区分，任何违背誓言和作恶的行为，如果在几天之内，向所缘境忏悔，就能恢复原状。如果违犯，在一个月之内，以强烈的后悔忏悔。如果违背誓言，在一年之内，没有中断地忏悔。如果超过两年或三年，就叫做誓言破裂，如果非常严重，还可以恢复。如果超过三年，就无法恢复，如果接受，双方都会烧毁，一定会遭受地狱的痛苦，只能持续不断地实行。如果违背，就通过僧众的法轮忏悔。如果违犯，就用自己的财物补偿。如果违越，就用儿子和妻子，以及近处之人的身语意和财物
English
Retinue and vicinity, the secret of secrets is the lama. Thus, in the Tantra of Twofold Union Mudra, it says: To Vajra brothers and sisters, if one speaks abusively or breaks vows, for hundreds of millions of kalpas, especially the three lower realms, unbearable and intense suffering, that person will experience, from past to future, until the present, will experience in sequence, because of what was done before, in this life, from the middle to the end will be experienced, or if done in the early years, will be experienced immediately after birth. The end of the path done in this is, the end of life is the action of speech, the fall of the tongues of retinue and others, and the sudden interruption of slander. The lama's son and wife, and whoever is close, if they transgress the command and the vow, it is twice as much as the previous sin. Or, for the distinction of the lama, the root and the branches, verbal recitation, verbal utterance, and slander and arbitrary words, are nine thousand times more than the previous sin, inexhaustible ripening, gradually eliminated by the respect for the lama, will be experienced immediately. Therefore, one should not verbally slander Vajra brothers and sisters, nor should one slander other Dharma and people. Those near the lama are also the same as before. If one breaks the lama's command, it is the same as turning one's back on all the Buddha's teachings. If one breaks the lama's command, it is two parts of it. If one transgresses the command, there will be a ripening of two thousand times. Thus, in the Tantra of Vajra Sun Vow, it says: In general, from the difference of vows, the difference for the time is definitely distinguished, whatever transgression of vows and evil deeds, if within a few days, one confesses to the object of focus, one can restore it to its original state. If one violates, within a month, one confesses with strong regret. If one breaks the vow, within a year, one confesses without interruption. If it exceeds two or three years, it is called a broken vow, if it is very serious, it can still be restored. If it exceeds three years, it cannot be restored, if accepted, both will be burned, one will definitely suffer the pain of hell, one can only continuously practice. If one violates, one confesses through the wheel of the assembly. If one violates, one compensates with one's own property. If one transgresses, one uses one's son and wife, and the body, speech, and mind and property of those nearby
Chinese
以血来满足。以头发自身的生命来满足。如果从那之后又变了，就被称为誓言破损，是无法恢复的。如是说。誓言的种类是不可思议的。那又在《大布置》中说：上师和亲近的眷属，金刚兄弟姐妹，哪怕一句恶语，也不要用暗示或实物来表达。如果梦中也说出来，也要用心忏悔。如果是真实或恶意所为，如果因不记得而犯错，即使已经发生也不忏悔，向下看就会堕入地狱。如是说。那些等等，不要与他人结伙、串通、勾结，也不要依赖他人行事。又在《宝轮次第增上续》中说：如果违越了身之誓言，就与佛身之语脱节。如此，三界众生，与其同时断绝生命，不如违犯根本堕罪罪业无边。同样，如果语言破损，佛语之词就不存在。三界一切众生的舌根，如果同时被割断，此罪业也无边。如果心意也破损，充满三界的禅定者，安住于善的僧侣们，同时扰乱他们的心，使他们心生厌烦，这些罪业会大大增长。所有这些罪业的种类，是无法言说的。如是说。如果无意中，或者因不记得，或者被疾病扰乱，或者被邪魔控制，或者在梦中也对上师的身语意做了错事，在那之后不忏悔，就会变成大罪。如是，又在《吉祥虚空尽续》中说：如果不是怀着恶意，而是因记忆丧失的梦境，或者无意中造作的恶行，就观想上师进行忏悔。身体的罪过用身体，语言和心意也是如此。这样也会感受无间地狱的痛苦。如是说。《誓言分别》中，确定为五种结合。语言的誓言的分别第二部分圆满了。顶礼极善安住之怙主。如诸密续中所说，誓言的种类虽然说了很多，但为了明确地归纳和分别，