English
Thinking that lice, frogs, snakes, and other creatures flow out from the pores and other places, like water flowing from a crystal container, combine this with the key point of washing away sins and obscurations. Afterwards, visualize your own body becoming clear like crystal, filled with nectar, like a crystal vessel filled with milk. It is said that even through the door of dependent arising of visualization alone, sins and obscurations can be purified to the utmost. Finally, call out the name of "Protector" with intense longing, saying, "I am ignorant and deluded." After confessing with words of regret, dissolve Vajrasattva into light and absorb it into yourself, and rest in a state of non-conceptualization of the three spheres. Furthermore, confession is the antidote for purifying sins and obscurations. If you hide and conceal the wrongs you have accumulated, it is like watering and fertilizing the seeds of sin, which will only increase them. If you recognize the fault and do not hide it, but proclaim it, its power will diminish and it will never increase. Therefore, to speak without concealing before the object of confession is to confess. To acknowledge the karma you have accumulated as a fault with strong remorse is to repent. To abandon shame and embarrassment because of your own faults and to sincerely pray for purification through honest speech is the essence of the meaning of confession. Moreover, all confessions must be complete with the four powers. In the Sutra of the Four Dharmas, it says: Maitreya, if a Bodhisattva possesses four qualities, he will overcome all sins committed and accumulated. What are the four? They are the power of destroying the active force, the power of applying the antidote, the power of restraint, and the power of reliance. The meaning of what is said here must also be complete. The power of reliance has two aspects: the object of confession is the guru Vajrasattva, the embodiment of all Buddhas; the reliance of one's own mindstream is refuge and bodhicitta, and the meaning of the mantra that prays for the purification of one's own and others' sins and obscurations. The power of applying the antidote is to visualize the deity, recite mantras, and visualize the washing away of sins and obscurations. The power of destruction is to generate a strong feeling of regret for the wrongs committed, like being poisoned. The power of restraint is to
Chinese
因此，就是即使面临生命危险也不去做，守护誓言的心。而且，如果没有后悔，忏悔之心也不会生起；一旦生起强烈的后悔，守护誓言的心也会自然而然地产生。因此，在没有出现罪障清净的征兆之前，要努力忏悔。征兆是：在梦境中多次出现飞向天空、洗澡、渡过大河、穿白衣、身体流脓血、呕吐谷物等景象；实际上，觉性比以前更加清明，专注更加清晰；身体轻盈；信心、出离心、慈悲心等自然而然地在心中生起；懒惰、昏沉、贪嗔等减少，就是罪障清净的殊胜征兆。像这样，精勤念诵的功德，如《噶举自生》的教证中所引用的，以及《无垢忏悔续》中所说：『如果每天念诵一百零八遍，就能弥补所有的过失，从恶趣堕落的业障中解脱。今生也会被诸佛菩萨视为圣子而守护救护，死后也会毫无疑问地成为善逝的嫡子。』等等。其他的利益还有，经中说：『无论谁造作了罪业，如果以善行来遮盖，就像无云的日月一样，在这个世间一切都会显现。』如此等等。这样的誓言次第非常细微而深奥，对于凡夫俗子来说，即使是短暂的一瞬间，烦恼的分别念也是无边无际的，过患和罪堕也随之积累，这是规律，所以要经常精勤于忏悔和净除。因为有觉察到的和没有觉察到的无量罪堕。然而，在口头念诵百字明和忏悔续等时，看到有些人会嘲笑说：『只是空谈而已，忏悔有什么用？』等等，这些人怎么能理解金刚乘道的组成部分呢？他们完全不明白善恶的利益和过患，这是他们的过失。怙主弥勒菩萨说：『因为邪道的尽头是无尽的，所以不应在此宣扬。』就是这个意思。在这种情况下，有些人被愚痴的黑暗所蒙蔽，誓
English
Therefore, it is the mind of vowing not to do even if life is at stake. Moreover, if there is no regret, the mind of confession will not arise; once a strong regret arises, the mind of vow will naturally arise. Therefore, until the signs of purification of sins and obscurations appear, one should strive to confess. The signs are: flying in the sky, taking a bath, crossing a great river, wearing white clothes, pus and blood flowing from the body, vomiting grains, etc., appearing repeatedly in dreams; in reality, awareness is clearer than before, and focus is clearer; the body is light; faith, renunciation, compassion, etc., arise effortlessly in the mind; laziness, drowsiness, attachment, hatred, etc., decrease, which are the supreme signs of purification of sins and obscurations. Like this, the merit of diligent recitation is also quoted in the Kagye Rangshar's Lung Gong, and also in the Stainless Confession Tantra: 'If you recite these one hundred and eight times at one time, you will make up for all the deficiencies, and you will be liberated from the obscurations of the karma of falling into the lower realms. In this life, you will be regarded as the holy son of the Tathagatas and will be protected and saved. After death, you will undoubtedly become the eldest son of the Sugatas.' And so on. Other benefits are also mentioned in the sutra: 'Whoever has committed sinful deeds, if they are covered by virtuous deeds, like the sun and moon without clouds, everything will be clear in this world.' And so on. Such a sequence of vows is subtle and profound. For ordinary people, even for a brief moment, the conceptualizations of afflictions are endless, and faults and transgressions are accumulated following them. This is the rule, so one must always be diligent in confession and purification. Because there are countless sins and transgressions, both noticed and unnoticed. However, when reciting the Hundred Syllable Mantra and the Confession Tantra, etc., some people are seen to ridicule, saying, 'It's just empty talk, what's the use of confession?' etc. How can these people understand the components of the Vajrayana path? They completely do not understand the benefits and harms of good and evil, which is their fault. Lord Maitreya said: 'Because the end of the wrong path is endless, it should not be promoted here.' That is the meaning. In this situation, some people are obscured by the darkness of ignorance and delusion, vow
Chinese
对于“དམ་ཚིག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”这个词是什么，以及它代表什么，人们并不清楚。有些人只知道“དམ་ཚིག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”意味着需要遵守某些东西，但他们不了解需要守护的对象、守护的行为、守护者、守护的方式以及相关的利益和风险。他们就像在雾中迷失方向的人一样。有些人对需要守护的对象略有了解，但他们没有像应有的那样接受或拒绝它们。他们漫不经心地分心，轻视自己的意识，不重视因果关系。当誓言被破坏或违背时，他们甚至没有悔恨之心，更不用说通过直接或间接的方法努力忏悔了。他们只是随意地放弃了。有些人并没有因为上师的恩情大小而去守护誓言，而是根据上师的力量和权威来守护誓言，以顺应上师的方式来守护誓言。简而言之，符合正道的行为很少见。无论如何，能够区分上师的誓言的允许和禁止，以及学生仅仅有守护誓言的意愿，这两者都像白天的星星一样罕见，这真是令人悲伤的事情。原因是密宗的根本是灌顶，灌顶的根本是誓言。虽然每个人都像流水一样地说“灌顶的例子就在手边”，但有多少人真正理解并实践它呢？公正和有知识的人应该思考一下。我是否因为嫉妒、傲慢、自大、轻蔑或竞争而讽刺？通过这些来理解。此外，最初，人们没有任何分析或调查，只是被名声所动，或者需要灌顶的原因，获得的好处，没有获得的坏处等等，他们一无所知。无论谁拿着宝瓶，他们都会像奴隶一样鞠躬。如果他们有机会在阅读经文时听经，他们就会这样做。但此后，他们认为上师所做的一切都是好的，所说的一切都是真理，更不用说通过三种方式来服侍上师了。后来，他们陷入各种批评，变得漠不关心，最终因违反誓言而堕落。这种影响导致疾病、瘟疫、冲突、争吵、冰雹、霜冻、饥荒、干旱等不幸事件像雨水一样降临到所有地区。这是通过证据和显现来证实的。
English
People are unclear about what "damtsik" (དམ་ཚིག་, , , vow/commitment) is and what it represents. Some only know that "damtsik" (དམ་ཚིག་, , , vow/commitment) means that something needs to be kept, but they do not understand the object to be guarded, the act of guarding, the guardian, the way of guarding, and the related benefits and risks. They are like people wandering lost in the fog. Some have a slight understanding of the objects to be guarded, but they do not accept or reject them as they should. They are carelessly distracted, despise their own awareness, and do not value cause and effect. When vows are broken or violated, they do not even have a sense of regret, let alone make efforts to confess through direct or indirect means. They simply abandon them casually. Some do not keep vows because of the magnitude of the guru's kindness, but rather keep vows based on the guru's power and authority, keeping vows in a way that conforms to the guru. In short, behavior that conforms to the right path is rare. In any case, the fact that both the guru who can distinguish the permission and prohibition of vows and the student who only has the intention to keep vows are as rare as stars in the daytime is truly a sad thing. The reason is that the root of tantra is empowerment, and the root of empowerment is the vow. Although everyone says "the example of empowerment is at hand" like flowing water, how many people truly understand and practice it? Impartial and knowledgeable people should think about it. Am I being sarcastic because of jealousy, arrogance, self-importance, contempt, or competition? Understand through these. Furthermore, initially, people have no analysis or investigation, but are only moved by fame, or the reason why empowerment is needed, the benefits of obtaining it, the disadvantages of not obtaining it, etc., they know nothing. Whoever holds the vase, they bow like slaves. If they have the opportunity to listen to the scriptures while reading, they will do so. But thereafter, they think that everything the guru does is good, and everything he says is the truth, let alone serving the guru in three ways. Later, they fall into various criticisms, become indifferent, and eventually fall due to breaking vows. This influence causes diseases, plagues, conflicts, quarrels, hail, frost, famine, drought, and other unfortunate events to fall like rain in all regions. This is confirmed by evidence and manifestation.
Chinese
而且有些人，既没有考察上师的法相，也不了解誓言的利害，就与上师平起平坐。有些人希望与上师平等，只顾自己的立场。对于看不见的现象，又有什么可以衡量的呢？所以有些人就采取了放任的态度。以前的圣人们，都是如何守护自己上师的誓言的呢？现在也是，我唯一的皈依处，确凿无疑的持金刚者，伟大的持明者，嘉瓦仁波切，策旺诺布等等大德，依止自己的上师，不论地位高低，都起身迎接，恭敬供养，赞叹功德等等，这些事迹虽然超出了我们凡夫的思维范围。但是，有多少通过灌顶和讲法的方式来转变众生的心，又有多少人根本不相信上师的传记，也不放在心上。除非是自生誓言自然违犯，否则不会舍弃对上师和因果的尊重。忆念上师的传记，全身的汗毛都竖起来，感动得流下眼泪，这种情况偶尔也会发生，并且常常有全心全意投入的念头，这样的人也算是有誓言的人吧。这些没有隐藏在我心中的想法，诸佛菩萨都是知道的。这些都是来自于上师您无量的恩德和加持。我只是顺便说一下自己的情况，就像这里看到的颜色一样。虽然我用各种直率的语言来表达，但我衷心祈祷，这些话不会成为那些反过来指责自己过错的人的根源。希望所有人都理解。如此，誓言的种类如大海般浩瀚，虽然很难完全理解其中深刻的含义，但通过密续及其注释，以及上师的口诀，凭借我过去修习的力量，我稍微谈论了一下。然而，现在末法时代的瑜伽士，大多数上师都被世俗的琐事所迷惑。被外在的表象和中等的智慧，以及虚幻的迷雾所迷惑。为了今生的欲望和名利而奔波。对于密续和窍诀的要点，没有通过听闻和思考来确定。
English
Moreover, some do not even examine the qualities of the lama, nor do they understand the benefits and dangers of samaya, yet they are equal in status to the lama. Some hope to be equal, focusing solely on their own position. What measure is there for unseen phenomena? Thus, some remain indifferent. How did the noble beings of the past uphold their vows to their lamas? Even now, my sole refuge, the certain Vajradhara, the great vidyadhara, Gyalwa Rinpoche, Tsewang Norbu, and other great beings, relying on their lamas, regardless of status, would rise to greet them, showing respect, making offerings, and praising their qualities. These stories are beyond the realm of our ordinary minds. However, considering how many transform beings' minds through empowerment and teachings, and how many do not trust in the lamas' biographies or take them to heart, unless the self-arisen samaya is naturally broken, they would not abandon respect for the lama and cause and effect. Remembering the lama's biography, the hairs on the body stand on end, and tears of devotion flow. This happens occasionally, and the thought of dedicating heart, mind, and soul is constant. Such a person might be considered to have some samaya. These thoughts, not hidden in my mind, are known to all the Buddhas and Bodhisattvas. I believe these all arise from the immeasurable kindness and blessings of the lama. I am just mentioning my own situation in passing, like the colors seen here. Although I express myself with various straightforward words, I sincerely pray that these words do not become a source of blame for those who turn around and criticize their own faults. May everyone understand. Thus, the categories of samaya are like a vast ocean, and although it is difficult to fully understand their profound meaning, through the tantras and their commentaries, and the instructions of the lama, by the power of my past practice, I have spoken a little about them. However, nowadays, most lamas of degenerate times are carried away by worldly distractions, deluded by external appearances and mediocre intelligence, and the illusory mists. They strive for the desires and fame of this life. They have not determined the essential points of the tantras and instructions through hearing and thinking.