English
Once the relationship between guru and disciple is established, due to the influence of thought and action, faults can become nine types of varying severity. Possessing one, two, or three, there are twenty-seven. That is, in the tantras from which the nine vehicles of Vajrayana arise, it is said: Regarding the guru, know that there are nine types. Know the characteristics of transgressions. Not acting with the body is minor. Even if committed, not knowing is moderate. Even if committed, not confessing is major. The manner of acting with speech is also: If not certain and mistaken, it is minor. Determining and doing wrong is moderate. Exceeding the limit is a major action. The characteristic of the yogi's mind is: A sequence of extreme severity. Examine the three actions of the mind. Therefore, the differences of body, speech, and mind, and these three, the reality, basis, completion, and non-completion of the action, will produce many differences. Similarly, the differences in empowerment also speak of severity. Vase, secret, wisdom, and, know the fourth sequence. Appearing in the tantras, hearing the tantras and oral instructions also change according to that sequence, thus becoming many. Then, the differences of severity are stated: Root downfall and, the downfall itself, gross, and, minor offenses and the appearance of innocence, these five. The difference between the first two, along with stating their characteristics, is: Manjushri Friend said: Possessing three ones, possessing seven actions, one falls into transgression: The thought provoked by afflictions and, knowing it there and, not combining the actions of body and speech and, severing sustenance and, knowing but not regretting and, being pleased with it and, not being deluded oneself. Thus, through seven, severing actual sustenance, time passes and not confessing is a root downfall, that is, exceeding the limit. If confession is not done after it occurs, it is a downfall. Without severing sustenance, possessing the first three thoughts and actions is a gross offense. Without the other six limbs, initiating the actions of body, mind, and speech is a minor offense. Thus it is said. Why is the root downfall spoken of here in accordance with the Shravakas? Entering the improper conduct of those with wrong views and not confessing, and entering external doctrines and turning one's back, that will certainly experience the Vajra Hell. Thus it is said. Its certainty is also mentioned many times in the Yoga Tantras: Do not slander the teacher, because this is all the Buddhas.
Chinese
如我一般。 与佛等同的上师。 对于导师有所诽谤， 因此即是诽谤一切佛。 恒常获得痛苦， 疫病与毒药及地毒， 空行母等所加害， 鬼神与邪引凶暴者， 杀害后众生堕地狱。 因此以一切精勤， 金刚上师智慧大， 善根切莫作损耗， 对于上师常恭敬， 顺应之后汝应施。 如是说。于《续部上师释》中，以憎恨佛法即是邪见之因故，具邪见者永不超脱痛苦轮回，如是宣说。于《上师功德受持续》中，对上师嗔怒一瞬间，摧毁于劫中所积之善根，于尔许劫中于地狱等处，生起猛烈痛苦之感受。如是说故，安立为等同于堕罪。第二，金刚地狱之痛苦的程度是，将十八种普通地狱的所有痛苦全部加在一起，也无法比得上金刚地狱之痛苦的百万分之一，是无法比拟的。第三，往昔已于佛之教法退失者，以其悲悯亦无法利益之，对于此，贤劫千佛之光芒，以及处于地道之菩萨，恒常行持解除彼等痛苦之事业，然亦无法利益彼等，以其往昔违背佛之教法之故，无论作何饶益，皆如损害一般显现。第四，处于金刚地狱之时限是，于千亿劫等无量劫中，此等退失者亦无法从此痛苦中解脱。彼等地狱世界毁灭后，复转移至他方世界之地狱中，于转移之际亦无安乐，仅于弹指顷刻间便已到达。又，金刚地狱之寿命是，于《法主誓言海》中，凡违越誓言者，将堕入金刚地狱。于《菩提心释》中，金刚地狱是位于下方风轮之中，虚空之风以金刚自性之雨而安住。于此，妙音
English
Like me. The Lama who is equal to the Buddha. Whoever slanders the teacher, Therefore, it is slandering all the Buddhas. Constantly receiving suffering, Epidemics, poisons, and earth poisons, The Dakinis and others harm, Evil spirits and fierce heretics, Having killed sentient beings, they fall into hell. Therefore, with all diligence, The Vajra Master is of great wisdom. Do not diminish the roots of virtue, Always be respectful to the Lama, Afterwards, you should give accordingly. Thus it is said. In the commentary on the Root Tantra, it is said that hating the Dharma is the cause of wrong views, therefore, those with wrong views will never escape suffering. In the Tantra of Holding the Qualities of the Lama, it says, "Anger towards the Lama for a moment destroys the virtue accumulated over eons, and for that many eons, intense suffering is felt in hell and other places." Therefore, it is established as being similar to defeat. Secondly, the extent of the suffering of Vajra Hell is such that even if all the sufferings of the eighteen ordinary hells are combined, they cannot compare to even one millionth of the suffering of Vajra Hell; it is incomparable. Thirdly, those who have previously degenerated from the Buddha's teachings cannot be helped by compassion. For them, the rays of light of the thousand Buddhas of this fortunate eon, and the Bodhisattvas who abide on the grounds and paths, constantly perform the work of relieving their suffering, but they are of no benefit to them because they have previously turned away from the Buddha's teachings. No matter what benefit is done, it appears as harm. Fourthly, the duration of stay in Vajra Hell is such that even after countless eons, such as billions of eons, those who have degenerated will not be liberated from this suffering. When that hell world is destroyed, they are transferred to the hells of another world. Even during the transfer, there is no happiness; they arrive in the time it takes to snap one's fingers. Furthermore, the lifespan of Vajra Hell is described in the Ocean of Samaya of the Dharma Lord: "Whoever violates the samaya will go to Vajra Hell." In the commentary on the Bodhicitta, it is explained that Vajra Hell is located in the center of the lower wind mandala, where the wind of space abides as rain with the nature of Vajra. There, Gentle Voice
Chinese
吉祥幻化网续部中说：对于圆满获得灌顶的上师，愚昧的弟子，以实修之究竟，如果根本支分誓言已失坏，有智慧的弟子应当忏悔。如果未忏悔，时机已到，外面的大海洋，其水能被头发滴尽，那样的程度将感受痛苦，被称为金刚地狱。如是说。第五，因为那样危险，所以特别教诫要努力守护，誓言失坏是重罪，因此对于所守护的，要非常努力地守护。第二，关于支分誓言失坏的过患，分二，首先是总说：如果共同和不共同的支分誓言失坏，其过患是。第二是广说，分三，第一是不修行的过患：如果不修持共同的支分，食物、财富、受用等不会增多，会被众人轻视且贫穷。特别是，如果不守护特殊支分的誓言，认为自己是大乘密宗，因此众人会对其进行评判。为了自己的利益，自愿不舍弃，闻思修等被抛弃，即使特意修持共同和殊胜的成就，也不会迅速成就，成就的时间会非常长。为了他人的利益，舍弃五种行为，度化众生的方式如各自的场合中所说，不会成就而被抛弃。第二，见行不一致的过患：见解没有证悟真谛无别，行为即使做了结合解脱等，也成了下堕之因，会堕入恶趣。行为停留在外道的行为上，无法发挥力量。见解证悟了内道的见解，由于见行不混合的过患，无论修持哪个密法，都难以在此生获得加持的成就，需要经历无数劫。第三，共同失坏的过患：总的来说，支分誓言失坏，守护神和护法会离开且不守护。特别是，特殊支分失坏，会远离甚深法性平等性。如果擅自使用结合解脱等，会在劫中感受三恶道的痛苦。支分的誓
English
In the glorious Magical Net Tantra, it says: For the master who has fully received empowerment, if a foolish disciple, through the ultimate of actual practice, has broken the root and branch vows, a wise disciple should confess. If they do not confess and the time comes, the suffering they will experience will be to the extent that the water of the great outer ocean could be exhausted by a hair, and they will be known as being in the Vajra Hell. Thus it is said. Fifth, because it is so dangerous, it is especially advised to diligently protect the vows, as breaking them is a great offense. Therefore, one should very diligently protect what is to be protected. Second, regarding the faults of breaking the branch vows, there are two parts. First, the general statement: If the common and uncommon branch vows are broken, the faults are as follows. Second, the detailed explanation, in three parts. First, the fault of not practicing: If one does not practice the common branches, food, wealth, and enjoyment will not increase, one will be disrespected by all and be poor. In particular, if one does not keep the vows of the special branches, thinking that one is Mahayana Secret Mantra, everyone will judge them. For one's own benefit, not voluntarily abandoning, the activities of hearing, thinking, and meditating are abandoned, and even if one deliberately strives for common and supreme accomplishments, they will not be quickly achieved, and the time for achievement will be very long. For the benefit of others, abandoning the five activities, the methods of taming beings, as explained in each respective context, will not be accomplished and will be abandoned. Second, the fault of view and conduct not being compatible: If one does not realize the inseparability of truth in view, and even if one performs practices such as union and liberation, it becomes a cause for falling into the lower realms. Remaining in the conduct of external vehicles, one cannot exert power. Having realized the view of the inner teachings, due to the fault of view and conduct not being mixed, it is difficult to achieve the blessings of accomplishment in this life through any secret mantra, and it will take countless eons. Third, the fault of general transgression: In general, when the branch vows are broken, the protecting deities and Dharma protectors will depart and not protect. In particular, when the special branches are broken, one will be far from the profound Dharma nature of equality. If one uses union and liberation etc. for oneself, one will experience the suffering of the three lower realms for an eon. The branch vows
Chinese
不守护誓言的瑜伽士，因行为缺乏滋润，会变得干枯，无法获得果实。 接下来，关于不违背七种总义的功德，首先是三者的概要：对于法性自然未加修饰的实相，凭借自证智慧的瑜伽士，比下等者更能衡量其伟大之处。 其次是详细解释，分为两部分，第一部分是根本的功德。 其中分为三部分，第一部分是共同展示菩提心和身的功德：如果能像经中所说的那样守护菩提心和身的誓言而不违背，那么身体少病，具备令人喜悦的特征，并且在劫中不会遭受三恶道的痛苦。 如果心能安住于生起次第和圆满次第的意义，那么即使没有守护共同的守护誓言的过失，也能得以清净。 三界中的所有世间主眷都会敬奉他，诸佛视他为子，菩萨视他为兄弟，并给予加持。 在所有生世中，都能掌握大乘经典的意义，并成为其主人。 第二部分是语的功德：不违背语的誓言的功德是，由于令智慧本尊欢喜，远离障碍，自己的种姓得以繁衍，修持咒语、手印、禅定和念诵的人，自身具备能力和威力，获得不可思议的加持，无论何时修持四种利他事业，都能毫无阻碍地成就。 简而言之，所有所想之事都能毫不费力地成就。 此外，誓言圆满的四种象征是：受到众人敬奉并获得名声；出现悦意之事并实现愿望；护法聚集且力量强大；生起神通且智慧显现，这些都将圆满。 第三部分是意的功德：不违背意的誓言的功德是，对于佛法不厌倦，没有疲劳和困倦。 因为能够保守秘密，所以成为生起次第和圆满次第诀窍的容器，获得殊胜和共同成就没有障碍且迅速临近。 并且精通难以理解的诸佛甚深密意——平等性。