English
At the time of the Tsog wheel, fighting, Mixed ordinary behavior with frivolous jokes. Knowingly asking the qualified for the sacred Dharma, Turning away from accusations that contradict it. Those who despise the view and practice of mantra and awaken experience, Stayed in the Sravaka for seven days. Without knowing the ritual of that very mantra lineage, Accompanied by arrogance and lies in holding the Vajra. Even if you have received empowerment, if you do not have faith in the mantra, Again, explain the secret to the doubter. As collected by Nagarjuna, as well as the heroes, Lakshminkara has a different meaning from that. Giving empowerment without purifying the retreat, Hurrying to consecrate, perform fire offerings, and gather disciples. Other than the Tsog wheel, afternoon meals, etc., Unnecessarily transgressing the vows of individual liberation and Bodhisattva, Self-deprecation is the cause of robbing accomplishments, One should also examine the gross ones that are said. Thus, the common of the unsurpassed yoga, The fourteen root downfalls are collected by Bhavyalila. This is widespread and well-known to all, Otherwise, the self-nature of the four tantra divisions, The definite number of fourteen, the wheel of time, etc., It is clearly stated in the general tantra, Abhisamayalankara, etc. A yogi is easy to die or give up his life, If you do not always keep your vows, A person who practices mantra will go to the lower realms, There is no third place to go other than the two Buddhas. Therefore, if you fall, you must denounce yourself, Immediately strive for a way to remedy it. In particular, the first root downfall is very serious, Offer the guru's reverence and the three wheels in complete purity. Repeat the empowerment and re-enter the vows, Take the self-entry of non-abiding many times. Likewise, have shame and embarrassment for others, If there is no guru, in front of those who hold the mantra vows, With humility in body and speech, state your own name, Saying that the discipline of the Vajrayana and, Because of the transgressions that have occurred, this and this, If you hide it, you will not be able to stay in peace. Without hiding, confess well, and the object of confession, Say whether you see it as a fault or you see it yourself. Ask if the object will restrain you from now on. Accept it with the crown of your head as in the Dharma and discipline. Say these words three times and do it skillfully. If you delay the remedy, every day, The increase will go up, and as an antidote to that, Complete with the four powers.
Chinese
以一百一十一种方式恒常忏悔。 十四种青色计数所说的忏悔词句。 特别是，关于经、幻、心三者的宗义， 总的来说，在经部中，身、语、意金刚的， 守护、行持、悦意不舍弃， 以及通过了知所知而修习的区分，共有二十八种。 幻化根本誓言有五种， 支分有十种，在根本方面， 不舍弃金刚上师，恭敬承侍亲近， 不断绝咒语和手印， 对于进入正道者给予慈爱。 不向他人宣扬秘密之义。 支分誓言归纳为两个部分。 第一部分是不舍弃五种烦恼。 自性了知的烦恼即是如是性。 被方便所摄持，如同孔雀吞食毒药一般。 从一开始就了知五种部族，从而转变为五种智慧。 第二部分是五种大甘露。 确定为应取之物，在法性游戏中取用。 通过了知五部自性而取用。 因为是成就悉地的誓言物而取用。 空行聚集并且悉地临近而取用。 因为是所有佛陀的行仪而取用。 支分差别确定为两百之数， 全知荣波（荣松却扎，1350-1451）的观点归纳为二十种。 在心部方面，无和唯一， 以及杂乱和任运成就之名。 守护、界限分离，以及不可思议的违越之物， 以自性的安住方式，以誓言的束缚来束缚。 本来无有违犯，是金刚国王的观点。 为了让入道者清净自相续， 如果违犯，则需要修复，如同珍宝宝瓶一般。 誓言的各种安立的宗义是， 根本在于上师的身语意三者上， 外内秘密誓言各有三组。 断命、不行不净行、偷盗要断除。 诽谤父母、兄弟姐妹、自身、任何法。 跨越上师的影子，虐待佛母，殴打兄弟姐妹。 语的三者是，妄语、离间语、恶语要断除。 不恭敬说法者、义理之心、实相禅修。 不轻蔑上师的佛母和兄弟姐妹的言语。 意的三者是，意的三种（贪嗔痴）以及， 行为、禅修和见解的邪见要断除。 上师、道友，观修、共修都要放在心上。 成为方便之主的二十五种支分。 未经给予而取用，妄语和玩笑之语。 应行持的五种是，通过了知允许和禁止而行持。 贪欲ཞ
English
Always confess in one hundred and eleven ways. The confessional words spoken in the fourteen blue counts. In particular, regarding the tenets of the three, Sutra, Illusion, and Mind, In general, in the Sutra section, the body, speech, and mind vajras, Guarding, practicing, pleasing, and not abandoning, And the distinction of accomplishing knowledge of the knowable, there are twenty-eight in total. The root vows of illusion are five, The branches are explained as ten. In the root aspect, Do not abandon the Vajra Master, respect, serve, and attend. Do not interrupt the mantra and mudra, Give love to those who have entered the correct path. Do not proclaim secret meanings to others. The branch vows are summarized into two categories. The first category is not to abandon the five afflictions. The affliction of knowing self-nature is suchness itself. Being seized by skillful means is like a peacock eating poison. From the beginning, knowing the five families transforms them into five wisdoms. The second category is the five great nectars. Determined as things to be taken, take them in the play of dharmata. Take them by knowing the self-nature of the five families. Take them because they are the vow substances for accomplishing siddhis. Take them because the dakinis gather and siddhis are near. Take them because they are the conduct of all Buddhas. The distinctions of the parts are determined to be two hundred in number, The view of Kunzig Rongpo (Rongzom Chokyi Zangpo, 1042-1136) summarizes them into twenty. In the Mind section, non-existence and uniqueness, And the names of confusion and spontaneous accomplishment. Guarding, separation of boundaries, and the inconceivable things to be transgressed, With the abiding manner of self-nature, bound by the bond of vows. Originally without transgression, it is the view of the Vajra King. In order for those who have entered the path to purify their own continuums, If there is transgression, it needs to be repaired, like a precious vase. The tenets of the various establishments of vows are, The root lies in the three of the Guru's body, speech, and mind, The outer, inner, and secret vows each have three sets. Cutting off life, not engaging in impure conduct, and stealing must be abandoned. Slandering parents, siblings, oneself, any Dharma. Stepping over the Guru's shadow, mistreating the consort, beating siblings. The three of speech are, lying, divisive speech, and harsh speech must be abandoned. Not respecting those who speak Dharma, the mind of meaning, and the meditation of reality. Not despising the words of the Guru's consort and siblings. The three of mind are, the three of mind (greed, hatred, delusion) and, Wrong views of behavior, meditation, and view must be abandoned. The Guru, Dharma friends, contemplation, and common practice must all be kept in mind. The twenty-five branches that have become the lord of skillful means. Taking what has not been given, lying and joking words. The five to be practiced are, practicing by knowing what is allowed and forbidden. Greed ཞ
Chinese
嗔恨等五种烦恼，不舍弃五种是与自续派相违背的。大便、小便、血肉精液，接受五种是断除清净与不净的二取分别。五蕴、生处、根、颜色、本尊，所知五种以智慧力行持。金刚、珍宝、莲花、事业，如是四种，所成办五种以证悟、串习、威力而成就。这些是三昧耶明示的密意。如是时轮二十五种行仪，密集、佛陀合修、月密等，先前和后来转变的续部，总义所摄五部之总持，佛陀瑜伽、发愿入行、戒律三者，不动金刚铃、手印、上师摄持，宝生法财、无畏布施慈爱，无量光三乘执持宣说诸法，不空供养赞颂事业一切恭敬。特别是无上五部之总持，金刚部类中，于生命作损害，除了十地之外，于中脉杀风心。珍宝部类中，不予取是，具相明咒和无福众生之财物，圆满菩提以自力威力而取。莲花部类中，以鹿眼女供养，恒时享用空性之妇女，依止事业法、三昧耶、大手印。事业部类中，于事物和处所之，欲妙如幻而享用。彼之支分，词句之隐义是，未度化度化等与菩提道共同，不轻蔑天与非天秘密者，手印、坐骑、武器、表相，不应诽谤二者是直示，秘密夜叉手印身像圆满，坐骑上师之座垫和坐骑等，武器为天神所造之物，表相手印本尊和上师，以及佛塔践踏影子是诽谤之语。如是供品陈旧称为下品，手印之形相也禁止食用。特别是杀生和不予取等，直示本身和密意经文，若不分辨，持咒者将堕落。总之，未了悟隐义之秘密，于隐藏之秘密中显现寻觅，一切应远离。每日杀婆罗门和行无间罪，因咒誓是生起之所依，故当保密。
English
Five afflictions such as hatred, not abandoning five is contrary to the Svātantrika. Excrement, urine, flesh, blood, and semen, accepting five is severing the dualistic thoughts of purity and impurity. The five aggregates, birthplaces, faculties, colors, and deities, the five objects of knowledge are practiced with the power of wisdom. Vajra, Ratna, Padma, and Karma, likewise, the five to be accomplished are achieved through realization, habituation, and power. These are the intentions of the clear exposition of samaya. Likewise, the twenty-five practices of the Kālacakra, Guhyasamāja, Buddha Samayoga, Candra Guhya, etc., the tantras that transform before and after, the general meaning is the summary of the five families, Buddha Yoga, aspiration, entry, and the three vows, Akṣobhya Vajra Bell, Mudrā, and Guru are held. Ratnasambhava Dharma wealth, fearlessness, loving-kindness are given. Amitābha holds the three vehicles and explains the Dharma. Amoghasiddhi offers praise and respects all activities. In particular, the supreme summary of the five families is that in the Vajra family, harming life, other than the ten bhūmis, kills the wind-mind in the central channel. In the Ratna family, taking what is not given is the wealth of qualified mantras and the unfortunate beings, perfect enlightenment is taken by one's own power and strength. In the Padma family, offering to deer-eyed women, constantly enjoying the women of emptiness, relying on Karma Dharma, Samaya, and Mahāmudrā. In the Karma family, the desirable qualities of objects and places are enjoyed like illusions. Its branches, the hidden meaning of words, such as those who have not been tamed are tamed, are common with the Bodhisattva path, do not despise gods and non-gods, secrets, Mudrā, vehicles, weapons, and signs, the two that should not be slandered are directly shown, secret Yakṣas, Mudrā, complete body image, vehicles such as the Guru's seat and mount, weapons are things made for the sake of the gods, signs are hand symbols, deities and Gurus, and the words of slander are stepping on the shadow of the stupa. Likewise, old offerings are called inferior, and the forms of hand symbols are also forbidden to be eaten. In particular, killing and taking what is not given, etc., the direct teaching itself and the intention of the scriptures, if the distinctions are not distinguished, the mantra practitioner will fall downwards. In short, without realizing the secret of the hidden meaning, one should avoid seeking manifestation in the hidden secret. Killing Brahmins daily and committing uninterrupted sins, because the mantra vow is the basis for arising, it should be kept secret.