English
Ngari Panchen Pema Wangyal said: In short, if you know your own three vajras, then you have gathered millions of billions of mantra vows. Also, in the Guhyagarbha it says: The so-called vow, vow, is not something that exists elsewhere, your own mind is the vow. Also, in the Kunjed it says: Emaho Kunjed Gyalpo, my vow is, like unborn space, beyond direction, without duality of guarding and not guarding, it is the realization of the vow of Kunjed Gyalpo. Thus. Fourth, the way to protect is: In general, it is said that there are four doors through which common transgressions of sutra and tantra arise, that is, in the Vinaya Samgraha it says: There are four causes of transgression, namely: ignorance, carelessness, many afflictions, and disrespect. As it is said, although one wants to learn what to abandon and adopt, one does not know the boundaries of what to abandon and adopt for each transgression; even if one knows, one does not trust the lama and the place of admonishment, and does not engage in it with disrespect; in general, although one has faith and respect, one does not see the place of fault, or even if one sees it, one does not rely on the antidote of mindfulness, and is controlled by carelessness, and becomes negligent of caution; even if one has a little caution, one's mind is controlled by many afflictions because the three poisons are strong, and afflictions increase, these are the four. On top of that, adding the forgetful who do not keep the meaning of what should be protected in mind, and the unclear memory of those who are ignorant and have no memory, there are six causes of vows being broken. Also, in the Dakini Samvara Tantra it says: Ignorance, carelessness, many afflictions, and disrespect. As it is said, although one wants to learn what to abandon and adopt, one does not know the boundaries of what to abandon and adopt for each transgression; even if one knows, one does not trust the lama and the place of admonishment, and does not engage in it with disrespect; in general, although one has faith and respect, one does not see the place of fault, or even if one sees it, one does not rely on the antidote of mindfulness, and is controlled by carelessness, and becomes negligent of caution; even if one has a little caution, one's mind is controlled by many afflictions because the three poisons are strong, and afflictions increase, these are the four. On top of that, adding the forgetful who do not keep the meaning of what should be protected in mind, and those who are ignorant
Chinese
加上无明的失念和不清晰的记忆，被认为是六种破坏誓言的原因。空行母律经中说：无知和放逸，烦恼多和不恭敬，遗忘和记忆不清晰，这六种是誓言破坏的原因。因此，要依靠与堕落之门相对应的对治法来守护。也就是说，对于不了解堕落的界限、取舍的对治法，要好好学习应学之处，从而了解取舍；对于不恭敬的对治法，要以信心考察、分析上师和上师所教导的、以及经论中所说的所有应学之处，并对利益生起欢喜等，从而生起恭敬；对于放逸的对治法，要像在敌人危险的地方谨慎一样，因害怕过患而收摄心，恒常保持谨慎；对于烦恼的对治法，要修安忍等，对治生起烦恼之因，并断除一切烦恼，使其无根无基；对于遗忘的对治法，要用正念的铁钩策励，日夜不忘允许和禁止的差别，并忆念于心，对于违背之处立即忏悔和精进于律仪；对于记忆不清晰的对治法，要以正念和智慧的眼力，恒常精进于了解和辨别取舍，通过观察是否违越誓言等方式，努力于各自的对治法。总之，如果身语意的所有行为与誓言相违，则舍弃；如果不相违，则修持，通过这种方式恒常守护自心。也就是说，如果誓言有所破坏，则认为自己很糟糕，依靠自己，对根本和支分的罪过都心怀畏惧，即知惭；上师、本尊、空行母等无漏具有智慧之眼者，无碍地照见隐蔽之处，因此感到羞愧；愚昧的众生也会根据行为的方式，通过见、闻、疑三种方式感到羞愧，从而成为被呵责的对象，因此依靠他人来守护，即有愧，从而畏惧破坏的过患；通过对守护的利益生起欢喜的方式，即使面临生命危险，也要恒常精进于誓言的守护。律仪生起经中说：如果成就
English
Adding unclear memory and lack of mindfulness, these are considered the six causes of breaking vows. The Tantra of the Vows of the Dakinis states: Ignorance and carelessness, much affliction and disrespect, forgetfulness and unclear memory, these six are the causes of breaking vows. Therefore, one must guard against the occurrence of downfalls by relying on the corresponding antidotes for each door. That is, as an antidote to not knowing the boundaries of downfalls and what to accept and reject, one should thoroughly study what should be learned in order to know what to accept and reject. As an antidote to disrespect, one should examine and analyze with faith all the teachings of the guru and what is taught in the scriptures, and generate respect by taking delight in the benefits, etc. As an antidote to carelessness, one should be vigilant at all times, like being cautious in a place of great danger from enemies, by restraining the mind out of fear of faults. As an antidote to afflictions, one should cultivate patience, etc., and purify the causes of afflictions by relying on those antidotes, and eradicate all afflictions so that they have no root or basis. As an antidote to forgetfulness, one should urge oneself with the iron hook of mindfulness, not forgetting the distinction between what is permitted and forbidden day and night, and keeping it in mind, one should immediately confess transgressions and strive in the vows. As an antidote to unclear memory, one should constantly strive to understand and discern what to accept and reject with the eye of mindfulness and wisdom, and by examining whether one has transgressed the vows, etc., one should engage in one's own antidote. In short, if all actions of body, speech, and mind contradict the vows, one should abandon them; if they do not contradict, one should practice them, and by constantly guarding one's mind in this way, one should strive. That is, if a vow is broken, one should think, "I am bad," and relying on oneself, one should fear even the slightest fault of the root and branches, that is, to know shame; the gurus, yidams, dakinis, and others who possess the unobstructed, all-knowing eye, see hidden things without obstruction, so one should feel ashamed; even ignorant beings will feel ashamed based on the manner of conduct, through seeing, hearing, and suspecting, and thus become objects of blame, so one should guard oneself by relying on others, that is, to have shame, and thus fear the faults of breaking vows; through generating joy in the benefits of guarding, even if one's life is at stake, one should always strive to guard the vows. The Sutra of the Origin of Vows states: If accomplishment
Chinese
如果想要殊胜，即使舍弃生命也很容易。即使死亡的时刻到来也很容易，要恒常守护誓言。如《教诫国王经》中所说：我舍弃财物而保全身体，舍弃财物和身体而保全性命，财物、身体以及性命等，全部舍弃而在此守护佛法。就像这样。总的来说，别解脱戒律是从细微处难以守护的方面，相比之下，菩萨戒，以及比那更甚的密咒戒，多数密咒戒律的示现者和眷属的上师们也似乎都这样认为，原因是密法的灌顶，受灌顶者和施灌顶者双方都争先恐后，无论得到什么灌顶都接受，但这些实在是三乘的要点颠倒了。班禅乔沃杰说：我没有犯过别解脱戒的过失，菩萨戒的过失犯过一点点，比那更甚的持明密咒戒的过失，犯过一些。还有，多扎寺的殊胜化身丹巴仁增白玛成列的自述传记中说，对于别解脱戒，没有沾染波罗夷、僧残、堕罪、恶作等重罪，是很好地认识和观察自相续的方式。而且，没有像持戒清净者的傲慢之心，相比之下，大乘菩萨的学处非常困难，因此努力奉行如《虚空藏经》和《二十戒经》等中所说的应取应舍之处。主要因为金刚乘的罪过细微而深奥，所以似乎誓言的罪过像雨一样降临，即使立即忏悔和受戒，现在仅仅守护瓶灌顶的后续戒律或誓言也做不到，其他的就成了彻底放任自流的状态。然而，有些人认为仅仅是律藏难以奉行，对于菩萨戒和密咒戒，跳过去的人反而很多。因此，莲花生大师说：不修持甚深密咒的本分，却享用食物的福分，这确定是金刚语。如果问什么是本分，首先从四灌顶的誓言开始
English
If you want the supreme, it is easy even to give up your life. Even when the time of death arrives, it is easy, always keep the vows. As it says in the Sutra Admonishing the King: I give up wealth to protect the body, I give up wealth and body to protect life, wealth, body, and likewise life, all are given up, and here I protect the Dharma. Like that. In general, the vows of individual liberation are difficult to keep in detail, and even more so the Bodhisattva vows, and even more so the mantra vows are considered very lenient, and most of the lamas who show and the retinue of mantra vows seem to think so too. The reason is that for secret mantra empowerment, both the applicant and the giver are eager, and whatever empowerment they get, they do it. But these are the key points of the three vehicles that are very upside down. Panchen Jowo Je said: I have never experienced the faults of the vows of individual liberation, and I have committed a few faults of the vows of the Bodhisattva. Even more than that, I have committed some faults of the vows of the Knowledge Holder Mantra. Also, in the self-spoken biography of Dorje Drak Choktru Dampa Rigzin Pema Trinley, it is said that for individual liberation, not being stained by the major sins of defeat, remaining, falling, and misdeeds is a way to understand and examine one's own mind well. Moreover, there is no arrogance like that of holding the supreme discipline of morality, and even more so, the teachings of the Mahayana Bodhisattva are very difficult, so one tries to strive for the things to be adopted and abandoned as explained in the Sutra of the Heart of the Sky and the Twenty Vows, etc. Mainly because the faults of the Vajrayana are subtle and profound, it seems that the faults of the vows fall like rain, and even if one immediately confesses and takes vows, nowadays one cannot even keep the subsequent precepts or vows of the vase empowerment alone, and the others are in a state of complete abandonment. However, some people think that only the Vinaya is difficult to practice, and there are many people who jump over the Bodhisattva vows and the secret mantras. Therefore, Guru Padmasambhava said: Those who do not do the work of the profound secret mantras eat the food, and it is certain that this is the Vajra speech. If you ask what is the work, start with the vows of the four empowerments
Chinese
更不用说新旧各派都按照各自的教规来守护了。 连守护的心念都没有，所以说不要做那些业。 拥有食物份额和荟供的僧人，也不尊敬密咒，不尊敬。 是否是誓言的物品。 不享用的过患。 享用的开许和遮止等，什么都不想，好像只要是荟供就必须吃一样。 这样圣者的教言铭刻于心，双手合十于胸前数次。 其中的理由是，上面所说的二十七条誓言中，说了别解脱的七条舍弃。 其余的说是密咒戒律的特点，所以密咒戒律容易守护，是否宽松等，用智慧的眼光，很好地领悟所有经文的意义，与此相符的取舍自己的行为。 虽然将那些道理像水边的果实一样展示给他人是困难的。 像我这样的说话者这样说，也与许多人的心意相违背，所以认为自己不会进入大众之中。 全知至尊布顿说： 多说则遭人憎恨为敌， 不说则行为散乱。 这样说才是真实的。 第五，对于不守护的过患，有总的显示过患，分别的显示，以及轻重的程度的显示。 第一，总的来说，违犯誓言的罪过是说不完的。 在誓言设定的续部中说： 如果违背了誓言， 今生来世的安乐都会丧失， 经历各种不如意的事情。 处于土地和火焰的痛苦中， 经历无数劫。 共同经部中说： 如果违背了誓言， 将会在断绝之处出生八大劫， 以无法忍受的强烈痛苦， 像武器的轮子一样旋转。 二观察续中说： 不保密会产生蛇和强盗， 以及土地和火焰的痛苦。 另外， 瘟疫和伤害的疾病， 国王、火焰和毒蛇， 水和空行母、盗贼， 鬼神和邪见，也会因为违犯誓言， 杀害众生，堕入地狱。 第二是
English
Not to mention that both new and old schools have guarded according to their respective doctrines. There is not even a thought of guarding, so it is said not to do those deeds. Even a monk who has a share of food and a tsokhor, does not respect mantras, does not respect. Whether it is an object of vows or not. The fault of not enjoying. The permission and prohibition of enjoyment, etc., without thinking about anything, it seems that as long as it is a tsokhor, it must be eaten. Thus, the words of the holy ones are engraved in the heart, and the palms are joined to the chest several times. The reason for this is that, among the twenty-seven vows mentioned above, the seven abandonments of individual liberation are mentioned. The rest are said to be the characteristics of mantra vows, so it is easy to keep mantra vows, whether it is loose or not, etc., with the eyes of wisdom, to understand the meaning of all the scriptures well, and to take and abandon one's own behavior in accordance with this. Although it is difficult to show those truths to others like fruits by the water. Even if a speaker like me says this, it is contrary to the minds of many people, so I think that I will not enter the crowd. The omniscient supreme Buton said: If you say too much, you will be hated as an enemy, If you don't say it, your behavior will be chaotic. It is only true to say this. Fifth, regarding the faults of not guarding, there is a general display of faults, a separate display, and a display of the degree of severity. First, in general, the sin of breaking vows cannot be overstated. It is said in the tantra of setting vows: If you break the vows, Happiness in this life and the next will be lost, Experiencing all kinds of unpleasant things. Being in the suffering of land and fire, Spending countless eons. It is said in the common sutra: If you break the vows, You will be born in the place of severance for eight great eons, With unbearable and intense suffering, Rotating like a wheel of weapons. It is said in the Two Examinations Tantra: Not keeping secret will produce snakes and robbers, And the suffering of land and fire. In addition, Epidemics and harmful diseases, Kings, fire and poisonous snakes, Water and dakinis, thieves, Ghosts and heresies, will also kill sentient beings and fall into hell because of breaking vows. The second is