Chinese
之后是誓言，即如来等的教诲。对这些造成损害的，被称为堕落。像这样通过灌顶恢复后，也要对之前的事情感到后悔，并且下定决心以后永远不再做，必须要有这样的戒律。如果没有这样，即使之前的戒律已经失去，如果认为重新获得也不会有什么问题，那是绝对不行的。如《时轮大疏》中所说：“为了清净任何已经发生的根本堕落，应该再次进入这个坛城。”这里指的是，当一个人处于七灌顶或者瓶灌顶和秘密灌顶的状态时，如果发生了根本堕落，那么为了清净它，应该绘制这个坛城，为了不再犯同样的错误，应该再次进入坛城等等。之后，获得允许后，再次进入集会，这意味着在种姓的中心，之前作为长子的名字，会变得更小，会变得更年轻，为了不再犯同样的错误，如来的决定是，弟子们不应该怀疑。因此，强调了以后不再犯的戒律之心，并这样说道。如果戒律已经失去，然后重新恢复，据说必须坐在比之前的学法位置更低的地方。《时轮灌顶次第》的解释中也说：“这适用于那些承诺以后不再犯的人，不适用于那些没有守护戒律之心的人。例如，如果有人被毒药所伤，一些医生为了解毒，会给他灌下药物，但这就像他像以前一样继续吃毒药一样。”这是比丘达日迦巴所说的。这些在根本堕落的详细解释中已经说过了。关于如何进行持续的自我进入，在《鬘论》中说：“通过持续地进行本尊瑜伽，以智慧和方便合一的自己所喜爱的本尊的结合，观想意之自性的坛城。” 《坛城自在》中说，从水灌顶等开始，直到秘密、智慧、般若智慧和第四灌顶的终极，以及呼吸的终极，都应该接受。因此，即使不依赖彩粉和画像，也可以在禅定的坛城中进行。第三是，之后为了平息仪式中遗漏或过多的过失，进行寂静的加持。
English
After that, the vows are the teachings of the Tathagata and so on. What harms these are called downfalls. In this way, after being restored by empowerment, one must also regret the previous actions and be determined never to do them again in the future, and there must be such precepts. If there is no such thing, even if the previous precepts have been lost, if one thinks that there will be no problem in regaining them, that is absolutely not allowed. As it says in the Great Commentary on the Kalachakra, "In order to purify any fundamental downfalls that have occurred, one should enter this mandala again." This refers to the fact that when a person is in the state of the seven empowerments or the vase and secret empowerments, if a fundamental downfall occurs, then in order to purify it, this mandala should be drawn, and in order not to make the same mistake again, one should enter the mandala again, and so on. After that, having obtained permission, one should enter the assembly again, which means that in the center of the lineage, the name that was previously the eldest son will become smaller, will become younger, and for the sake of not making the same mistake again, the Tathagata's decision is that the disciples should not doubt. Therefore, the mind of the precepts of not committing the same mistake again in the future is emphasized, and it is said in this way. If the precepts have been lost and then restored, it is said that one must sit in a lower position than the previous position of learning. The explanation of the Kalachakra Empowerment Sequence also says, "This applies to those who promise not to commit the same mistake again in the future, and does not apply to those who do not have the mind to protect the precepts. For example, if someone is injured by poison, some doctors will pour medicine on him to detoxify him, but this is like him continuing to eat poison as before." This is what the monk Darika said. These have been said in detail in the detailed explanation of the fundamental downfalls. Regarding how to perform continuous self-entry, it says in the Garland Treatise, "By continuously performing the deity yoga, with the union of wisdom and skillful means of one's own beloved deity, contemplate the mandala of the nature of mind." The Mandala Empowerment says that from the water empowerment and so on, up to the ultimate of the secret, wisdom, prajna wisdom, and fourth empowerments, and the ultimate of breathing, should be accepted. Therefore, even if one does not rely on colored powders and painted images, one can perform it in the mandala of meditation. The third is that, after that, in order to pacify the faults of omissions or excesses in the ritual, a peaceful blessing is performed.
Chinese
为了焚烧和使诸神满足，应进行广大的火供。如果这些实际上没有完成，那么用意念也可以，正如先前所说，在《光鬘经》中也说：“或者一切都用意念。”因此，要用意念进行火供。然后，自己供养坛城，并让所有弟子等按照各自的能力，向如来等献上供品。让进入其中的人们也以供奉于坛城的食物、饮料和酒等使之满足。与他们一起，夜晚不要睡觉，以歌舞等和菩提心的证悟来真实地供养。然后说：“你们不要对任何人说起这次进入。”然后：应向弟子索取供养，弟子也应恭敬地奉献。珍贵的、令人满意的妻子，自己的身体和土地，总之，像那样的行为，如何能使上师欢喜就去做。上师欢喜，则成就实现，佛陀说，否则不然。上师是无上的作者，胜过供养金刚萨埵，他没有做功德吗？没有做苦行吗？如是说。在此，使上师欢喜是缘起的关键，在许多印度论典中都有说到，而且布施的田地也是无上的，如《心要略集》中所说：在佛田等所有田地中，特别要行布施。两千个平民也比得上一个清净的婆罗门。两千个婆罗门，比得上一个比丘。两千个比丘，比得上一个无尘者。两千个无尘者，比得上一个具有智慧者。两千个具有智慧者，比得上一个阿阇黎。如是做了布施的田地后，有智慧者应恒常布施。在瑜伽根本法中说：在良田中播种。如是说，拉瓦巴和黑行者也如是说。然后，安置好弟子们，在外面做方位食子和供养等，进入里面后，向坛城顶礼，向主尊献上供水等，然后回向善根。然后，
English
In order to burn and satisfy the gods, a vast fire offering should be performed. If these are not actually accomplished, then it is also acceptable with intention, as previously stated, and it is also said in the "Garland of Light Sutra": "Or everything is with intention." Therefore, one should perform the fire offering with intention. Then, one should offer to the mandala oneself, and have all the disciples, etc., offer according to their abilities to the Tathagatas, etc. Those who have entered therein should also be satisfied with the food, drinks, and alcohol, etc., offered to the mandala. Together with them, one should not sleep at night, but truly offer with songs, dances, etc., and the realization of bodhicitta. Then say, "You should not speak to anyone about this entry." Then: One should ask for offerings from the disciple, and the disciple should also respectfully offer. A precious, pleasing wife, one's own body and land, in short, such actions, one should do whatever makes the guru happy. If the guru is pleased, then accomplishment is achieved, the Buddha said, otherwise not. The guru is the supreme agent, surpassing the offering to Vajrasattva, has he not made merit? Has he not done asceticism? Thus it is said. Here, pleasing the guru is the key to dependent origination, as stated in many Indian treatises, and the field of giving is also supreme, as stated in the "Essence Condensed Sutra": Among all fields, such as the Buddha field, one should especially practice giving. Two thousand commoners are equal to one pure Brahmin. Two thousand Brahmins are equal to one Bhikshu. Two thousand Bhikshus are equal to one who is without dust. Two thousand who are without dust are equal to one who possesses wisdom. Two thousand who possess wisdom are equal to one Acharya. Having thus made the field of giving, the wise should always give. In the root teachings of yoga, it is said: Sow the seed in a good field. Thus it is said, and Lavapa and Krishnacharya also said the same. Then, having settled the disciples, one should make directional tormas and offerings, etc., outside, and having entered inside, one should prostrate to the mandala, offer offering water, etc., to the main deity, and then dedicate the merit. Then,
Tibetan
དཀྱིལ་འཁོར་ལན་གསུམ་བསྐོར་ལ་བཅོམ་ལྡན་འདས་ལ་ ཕྱོགས་པས་ཤར་སྒོར་འདུག་སྟེ་ཆད་ལྷག་གི་ཉེས་པ་ཞི་བར་བྱ་བ་ལ་དམིགས་ནས་ཡི་གེ་བརྒྱ་པ་ལན་གསུམ་བརྗོད་དོ། །དེ་ནས་མེ་ཏོག་དང་བཅས་པའི་ཐལ་མོ་སྙིང་ཁར་སྦྱར་ལ་མ་ཚང་བ་ལ་སོགས་པའི་ཉེས་པ་ཞི་བར་བྱ་བའི་ཕྱིར་བཟོད་པར་གསོལ་ཏེ། གང་ཡང་བདག་བློ་རྨོངས་པ་ཡིས། །ཉེས་བྱས་ཅུང་ཟད་གང་བགྱིས་པ། །གང་ཕྱིར་ལུས་ཅན་སྐྱབས་ཡིན་ཕྱིར། །མགོན་ཁྱེད་དེ་ཀུན་བཟོད་པར་མཛོད། །མ་རྙེད་ཡོངས་སུ་མ་ཤེས་དང༌། །གང་ཡང་ནུས་པ་མ་མཆིས་པས། །འདིར་ནི་བྱ་བ་གང་བགྱིས་པ། །དེ་ཀུན་གཙོ་བོས་བཟོད་མཛད་རིགས། །ཞེས་བརྗོད་ཅིང་མངོན་པར་འདོད་པའི་དོན་འགྲུབ་པར་གསོལ་བ་གདབ་བོ། །དེ་ནས། ༀ་ཁྱེད་ཀྱིས་སེམས་ཅན་དོན་ཀུན་མཛད། །རྗེས་སུ་མཐུན་པའི་དངོས་གྲུབ་བསྩལ། །སངས་རྒྱས་ཡུལ་དུ་གཤེགས་ནས་ཀྱང༌། །སླར་ཡང་འབྱོན་པར་མཛད་དུ་གསོལ། །ཞེས་པ་དང༌། ༀ་ཨཱཿ ཧཱུཾ་བཛྲ་མུཿ ཞེས་བྱ་བས་ཡེ་ཤེས་པའི་དཀྱིལ་འཁོར་གཤེགས་སུ་གསོལ་ནས་རང་གིས་སྤྲུལ་པའི་དམ་ཚིག་པའི་དཀྱིལ་འཁོར་རང་ཉིད་ལ་བསྟིམ་མོ། །སངས་རྒྱས་ཀྱི་ཡུལ་ནི། སེམས་ཅན་གྱི་དོན་དང་ཆོས་ཀྱི་དབྱིངས་ལ་ཀུན་སྙིང་གིས་བཤད་དོ། །དེ་ནས། ༀ་ཨ་ཀཱ་རོ་མུ་ཁ་སརྦ་དྷརྨཱ་ཎཱཾ་ཨ་དྱཱ་ནུད་པནྣ་ཏྭཏ་ༀ་ཨཱཿ ཧཱུཾ་ཕཊ་སྭཱ་ཧཱ་ༀ་ཨཱཿ ཧཱུཾ་མུཿ ཞེས་འདོན་ཅིང་ཆོས་ཐམས་ཅད་སྐྱེ་བ་མེད་པར་མོས་པས་གཡོན་པས་དྲིལ་བུ་དཀྲོལ་ཞིང་ལག་པ་གཡས་ཀྱི་རྡོ་རྗེས་ཤར་སྒོ་ནས་བརྩམས་ཏེ་ ཚངས་ཐིག་གི་ལམ་ནས་གཙོ་བོའི་གནས་ཀྱི་བར་དུ་དབྱི་ཞིང་རང་གི་མགོ་བོ་ལ་རྡུལ་ཚོན་ཅུང་ཟད་ཙམ་བླུགས་ནས་པདྨ་ལ་སོགས་པ་རྣམས་དབྱི་བར་བྱའོ། །དེ་ནས་སྒོ་རྣམས་དང་ཟུར་རྣམས་ལག་པའི་རྡོ་རྗེའི་རྩེ་མོས་གཞིག་པར་བྱའོ། །བླ་མ་རྣམས་སྔོན་ལ་ལྷ་མཚན་རྣམས་བསྡུས་ནས་དེ་ནས་རྡོ་རྗེས་འཇིག་པ་མཛད་དོ། །དེ་ནས། ༀ་བཛྲ་ཀཱི་ལ་ཨུད་ཀཱི་ལ་ཡ་སརྦ་ཀཱི་ལཱན་བཛྲ་དྷ་ར་ཨཱ་ཛྙཱ་པ་ཡ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ་ཧོཿ ཞེས་བྱ་བ་ཧཱུཾ་བཞི་པའི་སྔགས་བརྗོད་ལ་ཕུར་པ་རྣམས་གདོན་ཏེ་གཞུང་གཞན་ནས་སུམྦྷ་ནི་ལ་ཧཱུཾ་བཞི་པར་བྱས་པ་དང་མི་འདྲའོ། །དེ་ནས། །ༀ་རུ་རུ་སྥུ་རུ་ཛྭ་ལ་ཏིཥྛ་སིདྡྷ་ལོ་ཙ་ནེ་སརྦ་ཨརྠ་སཱ་དྷ་ནི་སྭཱ་ཧཱ་ཞེས་བྱ་བ་འོ་མ་ལ་བརྒྱ་རྩ་བརྒྱད་བཟླས་པས་ཕུར་བུ་རྣམས་བཀྲུ་བར་བྱའོ། །སྔགས་དེས་བཟླས་ནས་འཁྲུ་བ་ནི། །གསང་འདུས་ལས་སྔགས་དེས་ཤི་བ་གསོ་བར་གསུངས་པས་བགེགས་རྣམས་ཉམས་པར་བྱས་པ་སླར་གསོ་བའི་དོན་ཏོ། །
Chinese
围绕坛城三匝后，向薄伽梵（bhagavan） 朝向东方而坐，为了平息缺漏的过失，念诵百字明三遍。然后将带着鲜花的花瓣合于心口，为了平息不圆满等的过失而祈请宽恕：无论我因愚昧 所造的任何罪过，因您是众生的救护者，祈请怙主您宽恕这一切。未曾获得、完全不知晓，以及任何无能为力之事，在此所作的任何行为，祈请主尊宽恕这一切。如此念诵，并祈愿所希求之事得以成就。然后：嗡，您成办一切众生的利益，赐予随顺的成就，从佛土逝去后，祈请再次降临。如此念诵，以及嗡 阿 吽 班匝 穆（藏文：ༀ་ཨཱཿ ཧཱུཾ་བཛྲ་མུཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ vajra muḥ，汉语字面意思：嗡 啊 吽 金刚 穆），以此祈请智慧尊坛城返回，然后将自己所化现的三昧耶尊坛城融入自身。佛土即是：众生的利益和法界，由一切心（kunsnying）所说。然后：嗡 阿 嘎 罗 穆 卡 萨 瓦 达 玛 喃 阿 迪 亚 努 达 帕 纳 瓦 塔 嗡 阿 吽 啪 梭 哈 嗡 阿 吽 穆（藏文：ༀ་ཨ་ཀཱ་རོ་མུ་ཁ་སརྦ་དྷརྨཱ་ཎཱཾ་ཨ་དྱཱ་ནུད་པནྣ་ཏྭཏ་ༀ་ཨཱཿ ཧཱུཾ་ཕཊ་སྭཱ་ཧཱ་ༀ་ཨཱཿ ཧཱུཾ་མུཿ，梵文天城体：，梵文罗马拟音：oṃ akāro mukha sarva dharmāṇāṃ adyānudpannatvat oṃ āḥ hūṃ phaṭ svāhā oṃ āḥ hūṃ muḥ，汉语字面意思：嗡 阿 嘎 罗 穆 卡 一切 法 阿 迪 亚 努 达 帕 纳 瓦 塔 嗡 阿 吽 啪 梭 哈 嗡 阿 吽 穆），如此念诵，并以一切法无生之信解，左手摇铃，右手金刚杵从东门开始， 沿着梵线之路到达主尊的位置，擦拭，并在自己的头顶上撒上少许彩粉，然后擦拭莲花等。然后用手的金刚杵尖端摧毁门和角落。上师们首先收摄本尊的标识，然后用金刚杵进行摧毁。然后：嗡 班匝 几 拉 额 几 拉 亚 萨 瓦 几 蓝 班匝 达 Ra 阿 嘉 巴 亚 吽 吽 吽 吽 啪 吼（藏文：ༀ་བཛྲ་ཀཱི་ལ་ཨུད་ཀཱི་ལ་ཡ་སརྦ་ཀཱི་ལཱན་བཛྲ་དྷ་ར་ཨཱ་ཛྙཱ་པ་ཡ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ་ཧོཿ，梵文天城体：，梵文罗马拟音：oṃ vajra kīla ud kīla ya sarva kīlān vajra dhara ājñāpaya hūṃ hūṃ hūṃ hūṃ phaṭ hoḥ，汉语字面意思：嗡 金刚 橛 额 橛 亚 一切 橛 金刚 持 敕令 吽 吽 吽 吽 啪 吼），念诵此四吽之咒，取出橛，这与其它论典中将松巴尼（sumbhani）作为四吽不同。然后：嗡 汝 汝 斯普 汝 兹 瓦 拉 迪 斯 塔 悉 达 洛 匝 涅 萨 瓦 阿 塔 萨 达 涅 梭 哈（藏文：ༀ་རུ་རུ་སྥུ་རུ་ཛྭ་ལ་ཏིཥྛ་སིདྡྷ་ལོ་ཙ་ནེ་སརྦ་ཨརྠ་སཱ་དྷ་ནི་སྭཱ་ཧཱ་，梵文天城体：，梵文罗马拟音：oṃ ru ru sphuru jvala tiṣṭha siddha locane sarva artha sādhani svāhā，汉语字面意思：嗡 汝 汝 斯普 汝 兹 瓦 拉 迪 斯 塔 悉 达 洛 匝 涅 一切 义 成就 梭 哈），以此咒念诵一百零八遍，清洗橛。以该咒念诵后清洗，在《密集金刚》中说以此咒可以起死回生，因此是为了恢复被消灭的魔障。
English
After circumambulating the mandala three times, to the Bhagavan, Facing the east and sitting down, in order to pacify the faults of deficiency and excess, recite the Hundred Syllable Mantra three times. Then, with flower petals in hand, join the palms at the heart, and to pacify the faults such as incompleteness, request forgiveness: Whatever misdeeds I have done through the ignorance of my mind, since you are the protector of sentient beings, please, O Lord, forgive all of that. What was not found, not fully known, and whatever was beyond my ability, whatever actions were done here, may the chief one forgive all of that. Thus reciting, pray for the accomplishment of the desired purpose. Then: Om, you accomplish all the purposes of sentient beings, bestow attainments that are in accordance, even after departing to the Buddha-field, please cause to come again. Reciting thus, and Om Ah Hum Vajra Muh (藏文：ༀ་ཨཱཿ ཧཱུཾ་བཛྲ་མུཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ vajra muḥ，汉语字面意思：嗡 啊 吽 金刚 穆), with this, request the wisdom mandala to depart, and then dissolve the samaya-being mandala that you have emanated into yourself. The Buddha-field is: the benefit of sentient beings and the sphere of dharma, as explained by Kunsnying. Then: Om Akaro Mukha Sarva Dharmanam Adya Nudpannatvat Om Ah Hum Phat Svaha Om Ah Hum Muh (藏文：ༀ་ཨ་ཀཱ་རོ་མུ་ཁ་སརྦ་དྷརྨཱ་ཎཱཾ་ཨ་དྱཱ་ནུད་པནྣ་ཏྭཏ་ༀ་ཨཱཿ ཧཱུཾ་ཕཊ་སྭཱ་ཧཱ་ༀ་ཨཱཿ ཧཱུཾ་མུཿ，梵文天城体：，梵文罗马拟音：oṃ akāro mukha sarva dharmāṇāṃ adyānudpannatvat oṃ āḥ hūṃ phaṭ svāhā oṃ āḥ hūṃ muḥ，汉语字面意思：嗡 阿 嘎 罗 穆 卡 一切 法 阿 迪 亚 努 达 帕 纳 瓦 塔 嗡 阿 吽 啪 梭 哈 嗡 阿 吽 穆), reciting thus, and with the conviction that all dharmas are unborn, ring the bell with the left hand, and with the vajra in the right hand, starting from the east gate, wipe along the path of the Brahma-sutra up to the position of the main deity, and sprinkle a little colored powder on one's own head, and then wipe the lotus and so forth. Then, destroy the doors and corners with the tip of the vajra in the hand. The lamas first gather the signs of the deities, and then destroy with the vajra. Then: Om Vajra Kila Ud Kilaya Sarva Kilan Vajra Dhara Ajnapaya Hum Hum Hum Hum Phat Hoh (藏文：ༀ་བཛྲ་ཀཱི་ལ་ཨུད་ཀཱི་ལ་ཡ་སརྦ་ཀཱི་ལཱན་བཛྲ་དྷ་ར་ཨཱ་ཛྙཱ་པ་ཡ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ་ཧོཿ，梵文天城体：，梵文罗马拟音：oṃ vajra kīla ud kīla ya sarva kīlān vajra dhara ājñāpaya hūṃ hūṃ hūṃ hūṃ phaṭ hoḥ，汉语字面意思：嗡 金刚 橛 额 橛 亚 一切 橛 金刚 持 敕令 吽 吽 吽 吽 啪 吼), reciting this mantra of four Hums, remove the kīlas, which is different from other texts where Sumbhani is made into four Hums. Then: Om Ruru Sphuru Jvala Tistha Siddha Locane Sarva Artha Sadhani Svaha (藏文：ༀ་རུ་རུ་སྥུ་རུ་ཛྭ་ལ་ཏིཥྛ་སིདྡྷ་ལོ་ཙ་ནེ་སརྦ་ཨརྠ་སཱ་དྷ་ནི་སྭཱ་ཧཱ་，梵文天城体：，梵文罗马拟音：oṃ ru ru sphuru jvala tiṣṭha siddha locane sarva artha sādhani svāhā，汉语字面意思：嗡 汝 汝 斯普 汝 兹 瓦 拉 迪 斯 塔 悉 达 洛 匝 涅 一切 义 成就 梭 哈), recite this mantra one hundred and eight times over milk, and wash the kīlas. Washing after reciting that mantra is: in the Guhyasamaja it is said that this mantra can revive the dead, therefore it is to restore the obstacles that have been destroyed.