English
11. Strong attachment and hatred are the cause of the decline of the Bodhicitta vow. 12. Easily showing off both Dharma and worldly merits to others is the cause of the decline of the mind vow. 13. Not keeping secrets well, whether good or bad, such as secret advice, is the cause of the decline of the mind vow. 14. Weak diligence and strong laziness are close to being the cause of the decline of speech and body Bodhicitta. 15. Being overly concerned with cleanliness and impurity is the cause of the decline of voluntary actions. 16. Fabricating faults in the Lama and Dharma brothers, etc., when there are none, and denying merits when they exist, is close to the decline of the body vow. 17. Spying on the behavior of Dharma friends by means, and proclaiming how they practice and what faults they have, is the cause of the decline of the body. 18. Wishing for the increase of one's own family, descendants, and wealth in Samsara, and striving for it, is the cause of the decline of everything. 19. Not staying alone in a solitary place is the cause of the decline of everything. 20. Liking to gather in places where there are many people is the cause of the decline of everything. Third, what will decline if not abandoned: If the above twenty items are not abandoned, they will become the cause of the decline of all the root and branch vows. Fifth, the early signs of decline, in two parts, the first is a brief explanation: The early signs of the decline of vows will appear in this life, as follows. A detailed explanation in three parts, the first being that the faults of decline appear in this life, which is a sign of falling into the lower realms in the next life: The early sign of the decline of the body is the appearance on the body of diseases that others dislike, such as leprosy, eye diseases, pustules, etc. The early sign of the decline of speech is that using speech to defend enemies and obstacles leads to failure, enemies have no power, obstacles have no blessings, and separation from satisfactory retinues and enjoyments. Even if one is not at fault, one will be slandered by others' evil words. The early sign of the decline of the mind is that the things one starts to do have no results, cannot be accomplished, and various undesirable things happen. Second, even if there is a decline without signs, the fall in the next life will be more serious, and the suffering will be longer.
Chinese
如果对于破戒者来说，破戒的早期征兆在此生中没有显现，看起来好像很好，那是不行的。因为以前安乐的业果在此生中耗尽，来世将难以从长久痛苦的恶趣中解脱。第三，如果没有破戒而出现征兆，这是因为前世的恶业之果通过行善的力量而显现，如果努力进行弥补和恢复，来世就不会遭受恶趣之苦。如果未破戒而出现如上所述的破戒征兆，那是因为前世破戒的异熟业果存在，而今生努力守护誓言的力量使恶业耗尽的征兆，因此要弥补破戒，努力进行恢复誓言的行动，那么来世就不会遭受三恶趣的痛苦。༈。第六个总义是揭示破戒的过患，分为两部分，第一部分是简要说明：详细阐述破戒的过患如下。第二部分是详细阐述，分为两部分，第一部分是根本破戒的过患，分为两部分，第一部分是具体破戒的四种过患。第一，菩萨誓言破戒的过患：如果菩提心的誓言，生起次第和圆满次第的意义破损，即使积累了无数劫的世间善业，除了获得天人的安乐果报之外，也不会修学生起次第和圆满次第的意义。如果加以诽谤，那么获得遍知佛陀的根本基础将不复存在。因此，来世将堕入三界轮回之中，无法获得成佛的果位。《誓言品》中说：如果始终不违背誓言，并具有忏悔之心，即使破戒也能恢复。如果内心没有忏悔之心，那就超出了弥补的范围。如此说。第二，身的誓言：如果身的誓言对上师和道友破损，来世将遭受他人厌恶的麻风病、眼病、痘疹等巨大痛苦。如果寿命未尽而夭折，会遇到许多死亡等突发障碍。如果罪业严重，将堕入金刚地狱无数劫，无法体验片刻的安乐，将被彻底剥夺。金刚地狱被认为是无间地狱，以及村庄和寺庙。第三，语：语的誓言
English
If, for those who have broken their vows, the early signs of breaking the vows do not appear in this life and seem to be good, that is not acceptable. Because the fruits of past happiness are exhausted in this life, it will be difficult to escape from the suffering of the lower realms in the future. Third, if signs appear without breaking the vows, it is because the results of past evil deeds are manifested through the power of virtuous actions. If one strives to make amends and restore the vows, one will not experience the suffering of the lower realms in the future. If signs of breaking the vows appear as described above without breaking the vows, it is a sign that the karmic residue of breaking vows in previous lives exists, and the power of diligently guarding the vows in this life will exhaust the evil karma. Therefore, one should make amends for breaking the vows and strive to restore the vows, so that one will not experience the suffering of the three lower realms in the future. ༈. The sixth general topic is to reveal the faults of breaking vows, which is divided into two parts. The first part is a brief explanation: A detailed explanation of the faults of breaking vows is as follows. The second part is a detailed explanation, divided into two parts. The first part is the fault of breaking the root vows, divided into two parts. The first part is the four specific faults of breaking vows. First, the fault of breaking the Bodhisattva vows: If the meaning of the Bodhisattva's vows, the generation stage and the completion stage, is damaged, even if one accumulates countless eons of worldly virtuous deeds, one will not practice the meaning of the generation stage and the completion stage, except for obtaining the happiness of gods and humans. If one slanders them, the fundamental basis for attaining the omniscient Buddha will no longer exist. Therefore, in the future, one will fall into the cycle of the three realms and will not be able to attain the fruit of Buddhahood. The Vow Chapter states: If one never violates the vows and has a repentant heart, even if one breaks the vows, one can be restored. If one does not have a repentant heart from the bottom of one's heart, it is beyond the scope of making amends. So it is said. Second, the vows of the body: If the vows of the body are broken with regard to the guru and fellow practitioners, in the future one will suffer great pain from leprosy, eye diseases, smallpox, and other diseases that others despise. If one dies prematurely before the end of one's lifespan, one will encounter many sudden obstacles such as death. If the sins are serious, one will fall into the Vajra Hell for countless eons, unable to experience even a moment of happiness, and will be completely deprived. Vajra Hell is considered to be the Avici Hell, as well as villages and monasteries. Third, speech: The vows of speech
Chinese
如果三真言和四手印衰损，来世邪魔无碍而来，制造各种障碍，突然出现许多敌人和疾病的因缘，以及入室盗窃、意外死亡的邪祟作伴，所修之法会变得没有加持，如果堕罪严重，会在两个劫中堕入金刚地狱。那么，持名部三者不修三真言和四手印而衰损，那些会发生吗？如果在语之誓言衰损之上，又造作各种不善业，就会感受今生来世的痛苦。仅仅是语之誓言衰损，无论修何种共同殊胜的成就之法，果报都不会按时出现，昆桑嘉瓦如是说。第四，意之誓言衰损的过患是：如果意之誓言从十个秘密中衰损，来世会因为没有心的记忆而发疯，说出不知所云的胡话，五根衰败而无法进入对境，此外，身语行为不检点，心神迷乱而迟钝，口不能言语而转生为哑巴。如果转生为人，无论何种共同殊胜的成就，都会因为泄露秘密的过失而修持没有验相，来世堕罪严重，特别是舌头变成五百由旬长，用五百个燃烧的铁犁耕地等等，据说会在金刚地狱中住三大劫。第二，总的来说，一切根本衰损而堕入金刚地狱的过患，五者中的第一个是真实的过患：总的来说，一切根本誓言都衰损，甚至连一个都无法守护的那些人，如果不努力去弥补，来世那些誓言衰损者会堕入金刚地狱。因为背离密咒金刚乘的人会生在那里，所以称为金刚地狱。仁波切说：上师金刚阿阇黎，密咒金刚乘，违背和颠倒其意义就是金刚地狱。法主誓言海中说：对具三之上师，以具二之结合而誓言衰损，即堕入金刚地狱。
English
If the three mantras and four mudras are damaged, in the next life, the demons will come without hindrance, creating various obstacles, and suddenly there will be many causes for enemies and diseases, as well as the companionship of evil spirits who cause burglaries and accidental deaths. The Dharma that is practiced will become without blessings, and if the transgressions are serious, one will fall into the Vajra Hell for two kalpas. So, if the three divisions of names do not cultivate the three mantras and four mudras, will those damages occur? If one commits various non-virtuous deeds on top of the decay of the vow of speech, one will experience suffering in this life and the next. Merely the decay of the vow of speech will delay the fruition of whatever common and supreme means of accomplishment one practices, as the Victorious Kunzang said. Fourth, the fault of the decay of the vow of mind is: If the vow of mind decays from the ten secrets, in the next life, one will be insane due to the lack of mental memory, and will speak nonsensical babble, and the five senses will be impaired and unable to engage with objects. Furthermore, one's bodily and verbal conduct will be immoral, one's mind will be intoxicated and dull, and one will be born as a mute because one cannot understand speech. If one is born as a human, no matter what common or supreme accomplishment one achieves, one's practice will be without signs due to the fault of revealing secrets, and the transgressions in the next life will be severe. In particular, it is said that one's tongue will become five hundred yojanas long, and one will plow the land with five hundred burning iron plows, and will remain in the Vajra Hell for three great kalpas. Second, in general, the fault of falling into the Vajra Hell when all the roots are decayed, the first of the five is the actual fault: In general, all the root vows are decayed, and those who cannot keep even one of them, if they do not strive to remedy them, those whose vows are decayed will fall into the Vajra Hell in the next life. Because those who deviate from the secret mantra Vajrayana are born there, it is called the Vajra Hell. Rinpoche said: The Lama Vajra Acharya, the secret mantra Vajrayana, deviating and reversing its meaning is the Vajra Hell. In the Dharma Lord's Ocean of Vows it is said: To the Lama who possesses the three, the vows are decayed through the union of the two, and one falls into the Vajra Hell.
Chinese
一旦获得上师和弟子的关系，由于思想和行为的影响，过失会变成轻重九种。具备一二三种，就是二十七种。也就是在金刚乘九乘的续部中说：对于上师要知道有九种。要知道堕罪的特征。身体上不实行是小的。即使犯了也不知道是中等的。即使犯了也不忏悔是大的。语言上行为的方式也是，没有确定而错误是小的。确定后做错事是中等的。超出限度是大的行为。瑜伽士心的特征是，极其严重的次第。要考察心的三种行为。因此，身体、语言和意念的差别，以及这三者，行为的真实、基础、完成和未完成，会产生多种差别。同样，通过灌顶的差别，也说了轻重。宝瓶、秘密、智慧和，要知道第四种次第。续部中出现，听闻续部和口诀也按照那个次第变化，因此会变得很多。那么，讲述轻重的差别：断根本罪和，堕罪本身，粗罪和，小罪以及无罪的显现这五种。第一个和第二个的差别，以及讲述它们的特征是：文殊友说：具备三一，具备七种行为而堕罪：由烦恼所引发的思想和，对此知晓和，身体语言的行为不合计和，断绝供养和，知道却不后悔和，对此心生欢喜和，自己没有迷惑。这样，通过七种断绝真实的供养，时间过去却没有忏悔就是断根本罪，也就是超出限度。如果未做之后产生的忏悔就是堕罪。没有断绝供养，具备最初三种思想行为就是粗罪。没有其他六支，开始身体、心和语言的行为就是小罪。这样说了。为什么这里和声闻乘，一样讲述断根本罪呢？进入邪见者的不如法行为而不忏悔，以及进入外道法而背离，那必定会感受金刚地狱。这样说。它的确定也是在瑜伽续部中多次提到：不要诽谤上师，因为这是所有佛