Chinese
在长官的场合，对身体进行诅咒和使用粗暴的手段，不尊重母亲，说坏话和邪恶的言语，诽谤身体和诅咒内心，盗用教言，没有依据地进行欺骗。还有，对于朋友，瑜伽士之间发生争斗时，一方用同样的方式反击，就像小牛被拴在一起掉入悬崖一样，双方都会堕入地狱。谁先动手，谁就获胜。如果双方都动手，那么获胜者，即使在争斗中获胜，也像是失败了一样。因此，如果像现在这样出现了堕落的事物，就去往堕落者那里。也就是说，去往六位导师中哪一位堕落，或者哪位朋友兄弟堕落的地方，在他的面前，忏悔的方法是：献上财物、食物和财富以取悦对方。就像《普贤集密意续》中所说的珍宝，或者像《秘密藏续》中所说的：献上王位和自己的身体等等。以及根据自己的能力或为了取悦对方而献上各种食物。然后，用语言忏悔所犯的错误。也就是说，对于自己所犯的错误，带着悔恨的心情，用清晰的语言进行忏悔，而不是像不情愿和不相信那样。因此，如果现在犯了错，就说没犯错，或者说忏悔就是了，这样是不清净的。像这样忏悔之后，将来要好好地持守不再违犯的誓言。正如在誓言的安排中所说：以完全清净的思想坦白，用不符合实际的言语离开，祈求宽恕，因为本性是空性的。如果那位不在，那么弥补其导师的方法是：如果死亡或中断了，也就是说，如果无论哪一方，死亡而逝世，或者中断了，也就是中间被非常大的障碍阻断，或者被凶猛的野兽阻断，或者被不同的国家阻断，以至于无法前往，那么，如果能够找到这两方的导师，那么，在那时，就像之前一样，也就是说，去往任何一方，首先用财物和食物取悦对方，然后清晰地忏悔所犯的错误，将来好好地持守誓言，这就叫做忏悔。无论哪一方，都应该迅速地给予清净。
English
In the presence of an official, cursing the body and using harsh means, disrespecting the mother, speaking ill and evil words, slandering the body and cursing the heart, stealing teachings, and deceiving without basis. Also, regarding friends, when yogis engage in disputes, if one retaliates in the same way, like calves tied together falling into a cliff, both will fall into hell. Whoever initiates the fight wins. If both initiate, then the winner, even if victorious in the dispute, is like a loser. Therefore, if a fallen thing appears as it does now, go to the one who has fallen. That is, go before the six teachers who have fallen, or the friend or brother who has fallen, and the method of confession is: Offer wealth, food, and possessions to please them. Like the jewel mentioned in the 'All-Gathering Awareness Tantra,' or as mentioned in the 'Secret Essence Tantra': Offer the kingdom and one's own body, etc. And offer various foods according to one's ability or to please the other. Then, confess the committed wrong in words. That is, with a remorseful heart, confess the committed wrong with clear words, not like being unwilling and unbelieving. Therefore, if one has committed a wrong now, saying that one has not committed a wrong, or saying that confession is enough, is impure. After confessing in this way, in the future, one should properly keep the vows not to transgress them again. As it is said in the arrangement of vows: Confess with a completely pure mind, depart with words that do not conform to reality, and ask for forgiveness, because the nature is emptiness. If that one is not present, then the method of making amends to their teacher is: If death or interruption has occurred, that is, if either party has died, or if there is an interruption, that is, an obstruction by a very great obstacle, or an obstruction by fierce beasts, or an obstruction by different countries, so that it is impossible to go, then, if one can find the teacher of either of these two parties, then, at that time, just as before, that is, go to whichever party it is, first please them with wealth and food, then clearly confess the committed wrong, and in the future properly keep the vows, this is called confession. Whichever party it is, one should quickly grant purification.
Chinese
如果那样不做，两者都会堕落。在《誓言次第》中说：如果那样忏悔，导师等道友们，对于所犯的过失忆念，生起后悔之心后，发誓以后不再犯，立即祈请梵天。又，《誓言之续》中说：如果未弥补所失，上师导师道友姐妹等，因缘而去世，那么他的导师在世时，如前一样忏悔。向一百个同等者忏悔：如果没有，就向一百个同等者忏悔。意思是说，如果那位导师也去世了，就寻找任何两个地方，寻找一百个想法相同的人。即使找不到一百个相同的，也要计算替代物：十万个声闻的偈颂，与一个菩萨乘的偈颂相等，同样地，十万个偈颂，与一个外密的偈颂相等，同样地，十万个偈颂，与一个内密的偈颂相等。像这样凑足一百个，按照所说的忏悔方法，正行和后续行为都要修持。又，《誓言次第》中说：如果他的导师不在世，就向一百个与他同等的人，那时如前一样行事。如果没有找到，就做火供：那也没有找到，等等。意思是说，如果连一百个同等的人也没有找到，那么与所失之境相同，见修行三者相同的三者，从迎请处迎请。三者的必要是：一个是金刚国王，只做三摩地收放之业；一个是金刚王位继承者，掌管三摩地和事业二者；一个是事业者，做所有事业和事业安排。火供火坛，意思是说，能成办一切事业的火供，也就是供养火神仙人和在坛城本尊上焚烧，从无基之基中，此处建造寂静之法圆形，颜色白色等符合特征，与寂静的特点之法，以及相符的供品和焚烧物等安住于观想，祈愿寂静。
English
If that is not done, both will fall. In the Arrangement of Vows, it says: If one confesses in that way, the teacher and other Dharma friends, remembering what they have transgressed, and having generated regret, should vow not to repeat it in the future, and immediately request Brahma. Also, in the Tantra of Vows, it says: If the loss is not compensated, and the lama, teacher, Dharma friends, sisters, etc., have passed away due to circumstances, then if their teacher is still alive, one should confess as before. Confessing to a hundred equals: If there are none, confess to a hundred equals. This means that if that teacher has also passed away, one should search in either of the two places, and find a hundred people with the same thoughts. Even if one cannot find a hundred identical ones, one should calculate the substitutes: a hundred thousand verses of the Hearers are equal to one verse of the Bodhisattva Vehicle, and similarly, a hundred thousand verses are equal to one verse of the Outer Tantra, and similarly, a hundred thousand verses are equal to one verse of the Inner Tantra. Having completed a hundred in this way, one should practice the method of confession as described, the main practice, and the subsequent actions. Also, in the Arrangement of Vows, it says: If their teacher is not alive, then to a hundred equals, at that time, act as before. If that is not found, then perform a fire offering: If that is also not found, etc. This means that if even a hundred equals are not found, then that which is the same as the place of loss, the three that are the same in view, conduct, and meditation, are invited from the place of invitation. The necessity of the three is: one is the Vajra King, who only performs the activity of Samadhi's emanation and absorption; one is the Vajra Regent, who manages both Samadhi and activity; one is the worker, who does all activities and activity arrangements. Fire offering fire altar, meaning the fire offering that accomplishes all activities, that is, offering to the fire god sage and burning on the mandala deity's basis, from the basis of no basis, here build the peaceful method round, color white, etc., in accordance with the characteristics, and the qualities of the peaceful characteristics, and the corresponding offering substances and burning substances, etc., abide in contemplation, and pray for peace.
Chinese
然后堆积木柴，自己做好业力本尊瑜伽的准备，按照仪轨点燃火，生起寂静的火神，融入智慧尊，首先献供，然后供奉焚烧物，以寂静的咒语。在那里，将火神视为火的自性，在其中，坛城本尊，如果是上师，则为接受灌顶的坛城，或者本尊降临的坛城，或者上师自己的意修本尊。如果是朋友，则是接受灌顶的共同坛城，或者是朋友的本尊。将这些在本尊的火焰中，生起誓言的坛城。迎请，即迎请智慧尊并融入。然后按照仪轨献上供品。再次迎请，即无论所违犯的对象是什么，都反复迎请并融入坛城。以“物”之名，按照证悟的次第供奉焚烧物，供奉的咒语是，以秘密名称等，在智慧本尊咒语之后，加上“我某某”的秘密名称，以及“誓言违犯，息怒，作，梭哈”。这是总结的意思，即依次供养。或者在火供的时候，迎请上师和朋友，无论如何，通过秘密名称的方式等等，迎请世间人所知的名字。以“供养”之名，对此按照仪轨进行火供的供养。完成之后，也进行火神的仪轨，通常火供七次或二十一次等完成之后，如上所述的物品，即第一次忏悔方法时所说的财物食物等。最初三个，即开头所说的三个平等。或者说“根基”，即刚刚说的忏悔的见证者三位导师。为了让他们高兴而供养。就像誓言安排中所说的那样，如果仍然没有得到，那么建造最好的火供炉，邀请与此相同的三个，陈设各种供品。也将这三个作为见证者。上师等道友们，迎请秘密名称等，按照仪轨进行火供供养。按照仪轨对坛城本尊进行供养。请安住，请返回。
English
Then pile up the firewood, and prepare yourself for the yoga of the karma deity. Light the fire according to the ritual, generate the peaceful fire god, and dissolve the wisdom being. First, offer the offerings, and then offer the burnt offerings, with the peaceful mantra. There, the mandala deity is said to be in the nature of fire, and if the place is a lama, it is the mandala of empowerment, or the mandala of the yidam, or the yidam of the lama himself. If it is a friend, it is the common mandala of empowerment, or the yidam of the friend. In the fire, generate the mandala of samaya. Inviting means inviting the wisdom being and dissolving it. Then offer the offerings according to the scriptures. Again, inviting means whatever the object of the violation is, repeatedly invite and dissolve it into the mandala. In the name of "substance," offer the burnt offerings according to the order of realization. The mantra of offering is, with the secret name, etc., after the mantra of the wisdom deity, add the secret name of "I, so-and-so," and "Samaya violation, pacify, do, svaha." This is the meaning of summary, that is, to offer in order. Or, at the time of the fire offering, invite the lama and the friend, in whatever way, through the secret name, etc., invite the name known to the world. In the name of "offering," perform the fire offering according to the ritual. After that is finished, also perform the rituals of the fire god. Generally, after the fire offering is finished seven or twenty-one times, the items mentioned above, that is, the wealth and food mentioned in the first method of confession. The first three are the three equalities mentioned at the beginning. Or, "basis" means the three teachers who are the witnesses of confession just mentioned. Offer them to please them. As it is said in the arrangement of vows, if it is still not obtained, then build the best fire offering stove, invite the three equal to it, and arrange various offerings. Also, place these three as witnesses. Invite the secret names of the lama and other brothers, etc., and perform the fire offering according to the ritual. Perform the offering to the mandala deity according to the ritual. Please abide, please return.
Chinese
应进行忏悔的仪式。那时，当罪行被记录下来时，应将上述的功德供养给三位证人。让他们也完全地陈述。像这样重复七次。这样做就能补救。同门等等也应如此。如此说。三位证人也应给予清净的誓言，这非常重要。上师迅速给予清净誓言是：如果他不恭敬地接受（忏悔）。意思是，即使违犯者以痛苦的心情接受忏悔，但如果上师，由于受到欲望的支配，不恭敬地接受忏悔，如果怀有强烈的嗔恨心，那罪过就非常大。一般来说，大乘的教义是不放弃任何众生，而是以慈爱和悲悯来对待他们。而密咒则更加善巧方便，无论如何都要致力于利益他人。因此，“两者”指的是，上师不接受忏悔，以及违犯者自身的污垢没有被清除，罪过是相同的。因此，两者都会堕入金刚地狱。由于罪过更大，上师更应迅速地从自身方面给予清净，并且也要为他人寻求清净。正如誓言中所说：“如果未寻求清净，两者都将生于金刚地狱。在那里，痛苦无法忍受。因此，应寻求清净。” 即使这样罪过被清净之后，也不应像现在罪过已经清净，所以不属于我之类的话，而应比以前更加亲近，怀有同情心，并在服侍上更加努力。正如经文所说：“即使获得了清净，如果有人想要离开，应以头顶礼其足，以后两人应合为一体。” 语言的补救方法是：语言的誓言等等。也就是说，语言的誓言是：三咒和四手印。如果上等或中等的瑜伽士错过了时间，就会变成违犯。之所以会变成那样，是因为心识受到了执着和分别的影响。如果上师没有传承，并且不精通口诀，那么瑜伽士的证悟和见地就会很小，并且没有将语言的誓言铭记于心。补救的方法是：作为一切好坏之源的身语意三门，是天尊的身语意。
English
The ritual of confession should be performed. At that time, when the offense has been recorded, the aforementioned merits should be offered to the three witnesses. Let them also fully state it. Repeat this seven times. By doing so, it will be remedied. Fellow practitioners and so on should also do likewise. Thus it is said. It is also important for the three witnesses to grant pure vows. The master should quickly grant pure vows, saying: If he does not respectfully accept (the confession). It means that even if the offender accepts confession with a painful heart, if the master, being dominated by desire, does not respectfully accept the confession, if he harbors strong hatred, then the offense is very great. In general, the teachings of the Mahayana do not abandon any sentient beings, but treat them with love and compassion. And the secret mantra is even more skillful and expedient, and in any case, one should devote oneself to benefiting others. Therefore, "both" refers to the fact that the master does not accept the confession, and that the offender's own defilements have not been cleared, the offenses are the same. Therefore, both will fall into the Vajra Hell. Because the offense is greater, the master should quickly grant purification from his own side, and also seek purification for others. As it is said in the vows: "If purification is not sought, both will be born in the Vajra Hell. There, suffering is unbearable. Therefore, purification should be sought." Even after the offense has been purified in this way, one should not say things like, "Now the offense has been purified, so it does not belong to me," but should be closer than before, have compassion, and work harder in service. As the scripture says: "Even if one has obtained purification, if one wants to leave, one should bow at his feet with one's head, and from then on the two should become one." The remedy for speech is: the vows of speech, and so on. That is to say, the vows of speech are: the three mantras and the four mudras. If a superior or intermediate yogi misses the time, it becomes a transgression. The reason it becomes like that is because the mind is affected by attachment and discrimination. If the master does not have the lineage and is not proficient in the oral instructions, then the yogi's realization and view will be small, and he has not inscribed the vows of speech in his heart. The remedy is: the three doors of body, speech, and mind, which are the source of all good and bad, are the body, speech, and mind of the deity.