English
Since it is known to be without existence, therefore, for all sentient beings' respective languages and thoughts, the sound of Dharma teachings that are in accordance with them, although they are all kinds of sounds, but without attachment, is sound, and showing all kinds of emanation mandalas, with the fragrance of beautiful reputation pervading the three realms, this is fragrance, and being satisfied like experiencing the great bliss of melting and sweet taste, this is taste, and obtaining like the supreme bliss of coemergent union nature and perfect touch, this is the offering of desirable objects of touch. Realizing the wisdom of indivisible bliss and emptiness, and through all kinds of emanations making beings believe and teaching the Dharma, this is the offering of the true meaning of the five desirable objects. The third is distinction etc., wherein, with the word "distinction", it shows that among the previous ones, what is particularly important is, which of the previously mentioned ones is included in? In the true meaning of fragrance and flowers. It is the inner body. Self-nature arises from its essence. Honey is urine, cinnabar is dust, camphor is liquid, and red sandalwood is great flesh, that is, their essence, and the word "mixture", although the basis is the same, refers to pine. Vajra all signs are blessed by the sign of Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) etc. The grossness of skillful means, that is, the edge of vajra wisdom, that is, the peace arising from the equal union of the lotus, the bodhicitta is drunk and tasted by the vajra boy, the essence of one's own body, the bindu, thereby becoming enlightened, the five aggregates and the bodhicitta, that is, all six senses are offered with bliss, that is, with the essence of the five amṛtas of myself and the mudrā, accomplishing the special great bliss, this is the true meaning of peaceful drinking. This directly shows the blessing of inner offering, the way to practice and the benefits. The hidden meaning is, guiding the five essences of skillful means and wisdom to the central channel, and dissolving them into the crown of the head, the wisdom itself arising from this, is the offering to myself and the deity generated in front. The third is summarizing the meaning, in short etc., the so-called all world realms, refers to all pure and impure world realms. The third is confession, divided into two parts: general meaning and branch meaning, the first part includes the recognition of the four powers, the way to confess through the four powers, the way to purify through confession. In the first part
Chinese
遣责的力量是，对先前所做之事深感后悔。对治行持的力量是，为了罪业穷尽而寻求善行的军队。对此，依靠甚深经续，以信解空性而闻思，念诵陀罗尼真言，建造佛像，持名，做供养，这六者非常重要。不再重犯的力量是，今后守护誓言之心。所依的力量是，修皈依、发心。那么，如果四力不圆满就不能忏悔吗？如果这样问，各自也能稍微起作用，但要消除业和罪恶的强大力量，就必须四力齐全。第二点如支分之义的章节中所说。第三点是，业力强大的，延长其时间；中等的，使成熟从大变小，从中等变成小；微小的，使其不能产生果报。种子若非见到真谛，否则无法逆转。第二，总的忏悔一切罪业，以及特别忏悔密咒的堕罪。第一点有时间的差别，发心的差别，本体的差别，如何忏悔的方式，忏悔对象的分类，共五点。第一点是轮回等。第二点是三毒等，显示烦恼众多是堕落的根本。第三点是身语等。第四点是一切等。第五点分为两类，第一类是罪过的起因的分类，如无知等，其中无知是不知堕落和非堕落之处。不恭敬是由于对业果的信心不足的过失，轻视罪过或堕落，对业果等法不恭敬，以及对导师不恭敬，不听从他的教诲。放逸是由于正念和正知不足，在遇到对境和因缘时，不由自主地陷入不应做之事，即不约束。这样有三种，加上前面所说的烦恼众多，共有四种原因。其中烦恼众多是，烦恼非常强烈。第二，应忏悔的罪过分为两种：自性和俱生。自性的罪过是，无论哪个有情造作都会变成罪过的，如十不善业。俱生的罪
English
The power of denunciation is to deeply regret what was done before. The power of remedial action is to seek an army of virtue for the purpose of exhausting sins. For this, relying on profound sutras and tantras, studying and contemplating with faith in emptiness, reciting dharani mantras, building Buddha images, holding names, and making offerings, these six are very important. The power of non-repetition is to keep the vow from now on. The power of reliance is to cultivate refuge and bodhicitta. So, if the four powers are not complete, can't one confess? If you ask this, each can also play a slight role, but to eliminate the great power of karma and sin, all four must be complete. The second point is as stated in the chapter on the meaning of the limbs. The third is that those with strong karma extend their time; those with medium karma make the maturation change from large to small, from medium to small; those with small karma make it unable to produce results. The seed cannot be reversed unless the truth is seen. Secondly, generally confess all sins, and especially confess the downfalls of mantra. The first point has differences in time, differences in motivation, differences in essence, how to confess, and classification of objects of confession, a total of five points. The first point is samsara, etc. The second point is the three poisons, etc., showing that many afflictions are the root of falling. The third point is body, speech, etc. The fourth point is everything, etc. The fifth point is divided into two categories, the first category is the classification of the causes of sins, such as ignorance, etc., of which ignorance is not knowing the place of falling and non-falling. Disrespect is due to the fault of insufficient faith in karma and its results, despising sins or downfalls, disrespecting karma and its results, etc., and disrespecting the teacher, not listening to his teachings. Carelessness is due to insufficient mindfulness and awareness, and when encountering objects and conditions, involuntarily falling into things that should not be done, that is, not restraining. There are three such things, plus the previously mentioned many afflictions, there are four reasons in total. Among them, many afflictions are that the afflictions are very strong. Second, the sins to be confessed are divided into two types: nature and co-born. The sins of nature are those that become sins no matter which sentient being commits them, such as the ten non-virtuous deeds. The co-born
Chinese
也就是说，对于诸佛所说的三律仪的学处，各自获得三律仪者，如果违越，则会犯违越制定的罪过。因此，假设已经受持了全部三律仪，那么对于别解脱的粗细学处，以及菩萨的根本堕和粗堕及罪犯，还有下面将要出现的密咒学处，自己违越了。因为这里是菩萨修心法的特点，所以对于其他众生所做的一切不善行，也只能用心忏悔。第二，讲述了未舍弃应舍弃的誓言的堕落，未成办应成办的堕落，以及未圆满者将过失归于传承。第一，总义是堕落的支分、堕落的分类和归纳、顺序、必须守护的原因、不发生的方便、发生后的补救、出自哪部续，共有七个方面。第一，必须具备五个支分，这五个支分是：所依的支分、对境的支分、意乐的支分、加行的支分、究竟的支分。第一是，必须是已经获得且未失坏密咒中的誓言，并且自性安住的。即使没有获得密咒的律仪，也可能会犯过失，但是没有制定相关的规定。对于誓言已失坏者，如果再次做这些，罪过虽然非常大，但是因为律仪已经失坏，所以对于这二者不会成为根本堕。对于自性不安住的，也很难生起不颠倒的认识，而且因为没有故意的想法，所以真正的堕落都不会圆满。第二是，从金刚阿阇黎到无女之间，以及从未经调伏的明妃到坛城的事业之间，各自对应。第三，有发心和认识两种，其中第一种有两种。本体是上面所说的四种堕落之因中的任何一种。特别是，在各自堕落的加行之时，没有羞耻心；在正行之时，没有对治；在后行之时，没有后悔，这三者，或者想要一再地做，并且喜欢，不后悔，不改正，具备这四种特征。因此，故意思考具备四种特征吗？
English
That is to say, regarding the precepts of the three vows taught by the Buddhas, those who have obtained the three vows will be guilty of violating the precepts if they transgress. Therefore, assuming that all three vows have been taken, then with regard to the coarse and fine precepts of individual liberation, as well as the root downfalls of Bodhisattvas, the gross downfalls and offenses, and the tantric precepts that will appear below, one has transgressed oneself. Because this is the special feature of Bodhisattva mind training, all the misdeeds committed by other sentient beings can only be confessed with the mind. Secondly, it explains the downfall of not abandoning the vows that should be abandoned, the downfall of not accomplishing what should be accomplished, and the imputation of faults to the lineage by those who are incomplete. First, the general meaning is the limbs of the downfalls, the classification and summary of the downfalls, the order, the reasons why they must be protected, the means of preventing them from occurring, the remedies if they occur, and from which tantra they are explained, totaling seven aspects. First, five limbs must be complete, and these five limbs are: the limb of the basis, the limb of the object, the limb of intention, the limb of action, and the limb of the ultimate. The first is that one must have a samaya in the secret mantra that has been obtained and not broken, and that knowledge abides naturally. Even if one has not obtained the vows of mantra, it is possible to commit an offense, but no regulations have been made regarding it. For those whose vows have been broken, although the sin is very great if they do these things again, because the vows have already been broken, these two will not become root downfalls. For those who do not abide naturally in knowledge, it is difficult to generate undistorted recognition, and because there is no intentional thought, the actual downfalls will not be completed. The second is that from the Vajra Acharya to the womanless, and from the untamed consort to the activities of the mandala, each corresponds separately. Third, there are two types: intention and recognition. The first has two types. The essence is any of the four causes of downfall mentioned above. In particular, at the time of the action of each downfall, there is no shame; at the time of the actual action, there is no antidote; at the time of the subsequent action, there is no regret, these three, or wanting to do it again and again, and being happy, not regretting, and not correcting, possessing these four characteristics. Therefore, is intentionally thinking possessing four characteristics?
Chinese
三者具足，即是能从各方面引发根本堕罪的差别，这样就确定了。其中，无惭愧是指不认为依靠这个会产生过失。不被对治所胜是指想做的念头没有断绝。没有后悔是指在刚做完的瞬间，对于所做之事没有产生后悔，如果出现这种情况，比如早上犯了堕罪，晚上才产生后悔，就不能算是根本堕罪。一再地做是指想做的念头一再产生，直到未做之前，想做的念头都没有消失。喜欢做是指能够做到时内心感到满足。不后悔是指不把那个堕罪看作过错。不思补救是指在刚做完的时候，没有想去补救的顾忌。总的来说，这些差别适用于这里所说的所有堕罪，但是，要成为根本堕罪，不一定需要全部具足，比如没有后悔和不思补救，但如果是杀害金刚兄弟和上师等情况。此外，身语的某些行为也有类似的情况。虽然这些罪过非常严重，但因为不具备所有支分，所以不能得到真正根本堕罪的名称吗？这里主要是意（心）的教诫，因此不完全依赖于是否具备细微的支分，而是因为具备了所有的主要意义。因此，必须详细了解所有差别都必须具备和每个差别都可以的区别。第二，认识是指对那个事物认识清楚，没有错乱。第四，加行的支分是指做那个事情，从轻蔑和辱骂到进入坛城的事业之间。第五，究竟是指做到这个和这个的时候，就成为根本堕罪的那些时候，比如轻蔑他人被他人理解，以及完成坛城的一项事业之间。第二，分为分类、归纳和边际分析三种，第一种是：在这个金刚乘中，需要守护的誓言非常多，但是，如果对堕罪进行分类，只有根本堕罪和粗堕罪两种分类，因此，分为根本堕罪和包括同类粗堕罪两种，粗堕罪也是根本堕罪意义上的支分。其中，根本堕