English
When a dispute arises and one responds to the other, it is like a rope falling into an abyss; both will fall into hell. Whoever prolongs the dispute wins; if both prolong it, victory is certain. Even if the dispute is won, it turns into defeat. Having done so, if the samaya of the body is broken, the method of restoration is: go to the presence of the guru or friend to whom the transgression was committed, offer food or wealth according to one's means, or offer something that pleases the object of confession, and with a very remorseful heart, express in words the wrong that was done and confess it. From then on, do not transgress the samaya and keep it well. As it is said in the arrangement of samayas: "Confess with a completely pure mind, confess with words that do not conform to reality, and because there is no self-nature, ask for forgiveness." So it is said. Secondly, if that person is not there, the method of restoration is to confess to his guru: If the object of confession, whether guru or friend, has died or is not in the same place, because there are too many obstacles on the road and it is impossible to travel, then confess in the presence of the guru of the one whose samaya was broken. Confess as before, offer food and wealth according to your means to please them, then express in words the wrong that was done and confess, and vow not to do it again. As it is said in the arrangement of samayas: "Even if you confess in this way, the guru and other fellow practitioners, remembering the wrong that was done, and having generated remorse, from then on vow to guard, and quickly eliminate the obstacles." So it is said. Thirdly, if that person is also not there, restore it by offering and giving to a hundred equal people: If the guru of that person has died and is not there, then confess to a hundred people who have the same thoughts as the one whose samaya was broken. As it is said in the arrangement of samayas: "If his guru is not present, then to a hundred people equal to him, confess as before." So it is said. Fourthly, if those hundred people cannot be found, restore it by making a fire offering to three equal people: If those hundred people cannot be found, then invite three people who have the same thoughts as the one whose samaya was broken in terms of view, conduct, and meditation, namely the Vajra King, and the workers, and build a peaceful fire offering altar, first offering, praising, and reciting to the root mandala until the tsok offering is finished, and then purifying the altar, etc.
Chinese
供养土地并加持后，在火炉中央，将布施神灵的腹中，观想为与所违犯的焚烧神灵和意念中的坛城本尊无二无别，将食物、财富等一切资具准备圆满，作为供品献上。并且首先迎请智慧尊，融入无二无别。共同供养完毕后，献上寂静的供品，念诵本尊的咒语尾音和其自身的秘密名称等，加上“与其誓言违犯者，息增怀诛，梭哈！”。依次向坛城诸尊献上焚烧供品的供养，并如续部中所说，广行赞颂等，实践七次或二十一次。或者直到出现弥补贪染违犯的征兆为止。出现征兆后，将上述行为，献给作为忏悔见证的三位金刚上师。此外，在誓言仪轨中说：如果仍然没有获得（成就），就垒起焚烧火炉，迎请三个与（本尊）同等者，陈设各种供品。这三者也作为见证人。上师等道友们，迎请秘密名称等，如仪轨般进行焚烧供养。如法供养坛城本尊。进行符合仪轨的祭祀。那时，在获得成就之时，也将上述的供养，献给三位见证人。以此也完全忏悔了。像这样进行七次。如此行持，就能圆满。道友等也是如此。如是说。出自法主的誓言海。忏悔违犯的方法是：出自文殊幻化网。金刚持谛听。我将宣说圆满的仪轨。一位圆满三位上师，具备七种加行的，如果发生了根本堕罪，是产生痛苦的根源。即使自己的想法圆满，如果没有得到上师的允许，首先是痛苦的苦行，然后献上所有财产，之后才能成就允许。灌顶仪轨进行七次。转法轮二十一次。焚烧供养七十万次。念诵秘密真言五百万次。第五，顺便说一下，忏悔的对象自己也
English
Having blessed the ground offering, in the center of the hearth, visualize the deity of offering within the belly, inseparable from the deity of burning that was violated and the mandala deity in mind, and prepare all food, wealth, and resources completely as offerings. Furthermore, first invite the wisdom being and merge it without duality. After completing the common offering, offer peaceful offerings, recite the mantra ending of the deity and their own secret name, adding "Śāntiṃ kuru ye svāhā!" to those who have broken their vows. Offer the burnt offering to the mandala deities in order, and extensively practice praises etc., as stated in the tantras, seven or twenty-one times. Or until a sign of atonement for the defilement appears. Once the sign appears, offer the aforementioned practices to the three vajra masters who are witnesses to the confession. Furthermore, it is said in the vow arrangement: If it is still not obtained (accomplishment), build up the burning hearth, invite three equals to (the deity), and arrange various offerings. These three are also to be witnesses. The guru and other dharma friends, invite the secret names etc., and perform the burnt offering according to the ritual. Offer the mandala deity properly. Perform the ritual of departing according to the scripture. At that time, when accomplishment is attained, also offer the aforementioned offerings to the three witnesses. By this, one is also completely confessed. Do this seven times in this way. By acting in this way, it will be fulfilled. Dharma friends etc. are also like that. Thus it is said. From the Ocean of Vows of the Dharma Lord. The method of confessing transgressions is: From the Manjushri Magical Net. Vajradhara, listen carefully. I will explain the ritual of fulfillment. One who completes three masters in one, possessing seven applications, if a root downfall occurs, it is the root of generating suffering. Even if one's own intention is complete, if the guru does not grant permission, first is the painful asceticism of suffering, then offer all possessions, and afterwards permission will be accomplished. Perform the empowerment ritual seven times. Turn the wheel of Dharma twenty-one times. Perform burnt offerings seven hundred thousand times. Recite secret mantras five million times. Fifth, by the way, the object of confession also by oneself
Chinese
如果忏悔不被接受，则会堕落：如果忏悔的对象，那个破戒者以身语意三门恭敬地忏悔也不接受，那罪过非常大，因为两者都会堕入金刚地狱，因此忏悔的对象和忏悔者双方都应敦促，迅速通过清净罪业来消除它。如《誓言汇编》中所说：如果不能从中清净，两者都会堕入金刚地狱，在那里痛苦难以忍受，因此必须清净。如是即使罪业得以清净，也不是说从今以后不会再犯。即使那样清净之后，对于想要忏悔的人，也应用头顶礼其足，以后两人要合为一体。如是说。第三，语言的弥补方法：对于语言的誓言，如果由于没有进行三种真言、四种手印的修习和念诵而破损，那么弥补的方法是：自己的身语意三门，身体是本尊的身，语言是语，意是意，在那之中，不仅仅是口头上的，而是要真正通过观察来了解，通过修习来使智慧增长，那么那些破损的手印就能得以弥补。如《誓言汇编》中所说：身体的动静是大手印的自性，语言的念诵是念诵的精华，心的所有念头都是禅定的自性。如是说。弥补三种真言的破损：仅仅为了念诵成就佛果，像念诵两百遍那样，通过重复一遍错误来消除破损，另外，通过扬、普巴、药物三种大的修法，所有真言和手印的破损都能得以弥补。第四，意之弥补方法：对于意的誓言，如果破损了十种秘密，那么弥补的方法是：通过观察，当六道众生显现时，如果心性显明并证悟为自显现，那么在自性之中没有言说，像那样不执着于显现和心识的差异，并且在证悟无分别之义时没有违越和破损，进入禅定的境界中修习，不散乱地使之习惯并融入心中，以此来弥补。如《誓言汇编》中所说：如同虚空没有宽窄一样，当心识转变为法性时，舍弃世间的习气，无论说什么，都是容器
English
If confession is not accepted, it is shown that one will fall: If the object of confession, the one who has broken the precepts, confesses with reverence through the three doors of body, speech, and mind, but it is not accepted, then the fault is very great, because both will fall into the Vajra Hell. Therefore, both the object of confession and the confessor should urge each other to quickly purify the faults and eliminate them. As it is said in the "Compilation of Vows": If it is not purified from this, both will be born in the Vajra Hell, where suffering is unbearable, so it must be purified. Even if the faults are purified in this way, it does not mean that one will not commit them again from now on. Even after such purification, for the one who wants to confess, one should take his feet with the crown of his head, and from then on, the two should become one. So it is said. Third, the method of replenishing speech: For the vows of speech, if they are broken due to not practicing the three mantras and four mudras, the method of replenishing is: the three doors of one's own body, speech, and mind, the body is the body of the deity, the speech is speech, and the mind is mind, in that, not just verbally, but truly knowing through observation and increasing wisdom through practice, then those broken mudras can be replenished. As it is said in the "Compilation of Vows": The movement of the body is the nature of the great mudra, the recitation of speech is the essence of recitation, and all the thoughts of the mind are the nature of samadhi. So it is said. Replenishing the broken three mantras: Just to achieve Buddhahood by recitation, like reciting two hundred times, eliminating the brokenness by repeating one mistake, and also, through the three great practices of Yang, Phurba, and Medicine, all the broken mantras and mudras can be replenished. Fourth, the method of replenishing the mind: For the vows of the mind, if the ten secrets are broken, then the method of replenishing is: through observation, when sentient beings of the six realms appear, if the nature of mind is clear and realized as self-appearance, then there is no speech in self-nature, and like that, not clinging to the difference between appearance and mind, and when realizing the meaning of non-duality, there is no transgression or breakage, entering the state of samadhi and practicing, without distraction, make it familiar and integrated into the mind, thereby replenishing it. As it is said in the "Compilation of Vows": Just as there is no width or narrowness in the sky, when the mind transforms into the nature of reality, abandoning the habits of the world, no matter what is said, it is a container
Chinese
并且认识到没有不具备的，以无守之自性之瑜伽士，法性超越言词文字。如是。接受如是大菩萨之口诀，令其通达。圆满意之誓言。于如是者，莫令散乱。意之誓言不衰损。于此义莫令变异。意之誓言不违越。如是。第二，支分之圆满方便是：共同与不共同之支分誓言若衰损，则圆满之方便是，圆满根本则支分自然圆满，然特别是五种受用等，何者衰损，则修持彼之义而恢复，以一百零八大荟供轮圆满所衰损。第三，从圆满之功德方面作总结是：若如是修持以上所说之根本支分誓言衰损之圆满方便，则将得以圆满。功德是，先兆是，此生之痛苦将不生起，由此，来世成熟之果，恶趣则完全没有。༈。第九总义，譬喻之表示有二，第一，略示是：以不违越无上玛哈之所守护，以下至誓言瑜伽衡量，显示彼大者之好坏大之譬喻是，如是。第二，广说是十一，第一，一切功德之基，以誓言执持之譬喻是：譬如，于土地上，众生草木等一切皆依赖彼而生起一般，誓言之自性亦与之相同，故五道与，由此生起之果之诸法一切功德是，若无此誓言，则从根本上不会转变。第二，守护能与不能之好坏大之譬喻是：譬如，于敌与自己之边界，若有一坚固之城堡，自己一方获得则利益大，若落入敌方则危险大一般，誓言之自性亦与之相同，此誓言守护能与不能，从守护则好之功德，此生即可获得成佛之果，若不守护，则罪过之大势力将使堕入金刚地狱。第三，守护之功德，殊胜共同之成就生
English
And having recognized that there is nothing that is not possessed, the yogi of the nature of unprotectable, the Dharma nature transcends words and letters. Thus. Receive the instructions of such a great Bodhisattva, and let it be understood. Fulfill the vow of the mind. Do not be distracted by such things. The vow of the mind does not diminish. Do not change the meaning of this. The vow of the mind is not transgressed. Thus. Second, the means of fulfilling the branches is: If the common and uncommon branch vows are broken, the means of fulfilling them is: Fulfilling the root will naturally fulfill the branches. However, especially the five uses, etc., whichever is broken, then practice its meaning and restore it, and fulfill what is broken with one hundred and eight great assembly wheels. Third, summarizing from the aspect of the merits of fulfillment is: If one practices the means of fulfilling the broken root and branch vows as described above, then it will be fulfilled. The merit is that the early signs are that the sufferings of this life will not arise, and therefore, the fruit that ripens in the future, the lower realms, will be completely absent. ༈. The ninth general meaning, the representation of metaphors has two parts, the first is the brief indication: By not transgressing the protector of the unsurpassed Maha, measuring down to the vow yoga, showing the metaphor of the greatness of good and bad of that great one is, thus. Second, the detailed explanation is eleven, the first, the basis of all qualities, the metaphor of holding the vow is: For example, on the earth, all beings, plants, etc., all arise depending on it, the nature of the vow is also the same, so the five paths and, all the qualities of the Dharma of the fruit arising from it are, if there is no this vow, then it will not change from the root. Second, the metaphor of the greatness of good and bad of being able to protect and not being able to protect is: For example, on the border between the enemy and oneself, if there is a strong castle, it is a great benefit if one's own side obtains it, and it is a great danger if it falls into the enemy's hands, the nature of the vow is also the same, this vow is able to protect and not able to protect, from protecting, the merit of goodness, one can obtain the fruit of Buddhahood in this life, if one does not protect, then the great power of sin will cause one to fall into the Vajra Hell. Third, the merit of protection, the attainment of supreme common siddhis arises.