Chinese
未曾宣说，如《誓言品类分别经》所说：关于共同和特殊的誓言，如果明确区分了时间，那么违背誓言所犯的罪过，如果在一天之内没有中断，就向所缘境忏悔，这样就能恢复原状。如果罪过持续了一个月，就以强烈的后悔心忏悔。如果恶行已经过去了一年，就通过不间断的忏悔来弥补。如果时间是两年或三年，这被称为誓言破损，如果条件允许，还可以修复。如果超过了三年，那就无法修复了。如果强行接受，双方都会破戒，必定会遭受地狱之苦，只能持续不断地承受。此外，如果违犯誓言的次数达到十二次，这种严重的堕落是无法修复的。正如所说：超过自身年龄后，忏悔的对象，金刚萨埵不会允许。如是宣说。即使做了这些事，也被认为是无罪的，例如，自身因元素失调而痛苦生病，失去自主权，如果这样做对他人有更大的利益，或者被视为重大意义的根源，或者依赖于无生之义，或者具有其他特殊需求，或者获得了非凡的证悟和习惯的力量，或者获得了殊胜本尊的允许，或者接受了上师的命令，或者面临生命危险等等。如《心要庄严论》所说：疾病和失去自主，为了他人和重大意义，无过失的坚定和具足必要，自身的力量和允许，上师的命令和障碍，应知这些都是没有罪过的。第六，守护的利益是：就像土地是生长幼苗和成熟果实的基础一样，誓言是生起和安住一切善妙功德的基础。如《总经》所说：就像肥沃的土地，依赖于播种的种子，果实成熟，维持众生的生命一样。安住于这作为一切法的基础的誓言，无上菩提得以圆满成熟，是善妙的生命之源。如是说。特别是暂时在心中所想的
English
It was not said, as stated in the Tantra of Establishing Samayas: Regarding common and special samayas, if time is clearly distinguished, then whatever transgression is committed by violating the samaya, if it is not interrupted within a day, then confess to the object of focus, and thus it can be restored. If the transgression lasts for a month, it is purified by confessing with strong remorse. If the evil has passed for years, it is remedied by uninterrupted confession. If the time is two or three years, it is called a broken samaya, and if conditions allow, it can still be repaired. If it has passed more than three years, then it cannot be repaired. If one forcibly takes it, both will break the vow, and one will surely experience the suffering of hell, only to endure it continuously. Furthermore, if the number of violations reaches twelve, such a severe downfall cannot be restored. As it is said: After one's own age has passed, the object of confession, Vajrasattva, will not allow. Thus it is said. Even if these are practiced, they are shown to be without fault, such as when one is afflicted and ill due to the disturbance of one's own elements, or when one has not obtained self-control, that is, when self-control is lost, or when practicing it greatly benefits others, or when it is seen as the cause of great meaning, or when relying on the meaning of no-birth, or when possessing other special needs, or when one has obtained extraordinary realization and habitual power, or when one has obtained permission from a special object such as a higher deity, or when one has received the command of the lama to practice, or when there is a threat to life, and so on. As the Ornament of Essence says: Illness and loss of control, for the sake of others and great meaning, faultless steadfastness and possessing necessity, one's own power and permission, the lama's command and obstacles, know that these are without fault. Sixth, the benefit of guarding is: Just as the earth is the foundation for growing seedlings and ripening fruits, samaya is the foundation for the arising and abiding of all virtuous qualities. As the General Sutra says: Just as the fertile earth, relying on the sown seed, ripens the fruit, sustaining the lives of beings, abiding in this samaya, which is the basis of all dharmas, the unsurpassed enlightenment is fully ripened, it is the noble source of virtuous life. Thus it is said. In particular, what is temporarily thought of in the mind
Chinese
诸事无碍成就，令一切众生满意，成为世间之主，大天神所敬之处，诸佛之子，勇士瑜伽母等视如己子和兄弟，加持其血脉。以此威力，进入如来之行境，成为持明者的事业助伴。根本续《秘密藏》中说：证悟诸佛之持明者，受世间之主和眷属的敬重，被殊胜者和殊胜者，视为己子和兄弟而加持，进入善逝之境，与无畏普贤相应。《三昧耶三句》中说：安住于秘密真言金刚誓言，由此一切愿望皆能成就，诸神也恒常守护，诸佛、佛中之尊及诸佛子，如子般关爱，行持殊胜，禅定功德无量，成就普贤种姓之殊胜。如是。若此生未勤奋于二道次第，然安住于金刚乘之誓言，则其来世，或七世，无论多久，不超过十六世，必得涅槃之果。续部《秘密藏》中说：若已获得圆满灌顶，则生生世世皆得灌顶，其于七世之中，纵不修持亦得成就。若安住于誓言律仪，此生业力未成，来世亦得成就。如是。莲花金刚于第五誓言中说：若无堕落，则于十六世中成就。心要中说：若安住于平等之誓言，则将获得平等大圆满。如是说。第七，若誓言已失坏，则恢复之方法为：以四灌顶之差别来着装之法，以及观待时间已过之着装方法，以及显示其他恢复次第之方法。第一，此宝瓶灌顶即是时轮之童年入门之七种灌顶之差别。若仅获得七种灌顶，则失坏时，需念诵坛城每一尊神之本尊咒，或主尊咒三十六千遍，即三万六千遍。若已获得宝瓶灌顶，则在此基础上，需行持上师所说之忏罪行。
English
May all affairs be accomplished without hindrance, pleasing all sentient beings, becoming the revered place of the great gods, the lords of the world, and may the lineage be blessed by the victorious ones, their sons, the brave yoginis, who regard them as their sons and siblings. Through this power, may they enter the realm of the Thus-Gone Ones and become assistants in the activities of the Vidyadharas. In the Root Tantra, the Secret Essence, it says: 'The Vidyadhara who has realized the Buddhas is honored by the lord of the world and his retinue. The noble and the noble ones bless him, regarding him as their son and sibling. He enters the realm of the Bliss-Gone One and unites with the fearless Samantabhadra.' In the Three Statements of Commitment, it says: 'Abiding in the secret mantra Vajra commitment, all wishes will be accomplished, and the gods will always protect him. The victorious ones, the supreme of victors, along with their sons, cherish him like a son and act nobly. Immeasurable are the qualities of Samadhi, and the nobility of the Samantabhadra lineage is accomplished.' Thus it is. If one does not strive in this life for the two stages of the path, but abides by the Vajrayana commitments, then in the next life, or in seven lives, however long it takes, without exceeding sixteen lives, one will attain the fruit of Nirvana. In the Tantra, the Secret Treasury, it says: 'If one has received the perfect empowerment, then in life after life, one will receive empowerment. In those seven lives, even without meditation, one will attain accomplishment. If one abides by the vows and precepts, and the karmic force is not accomplished in this life, one will attain accomplishment in another life.' Thus it is. Padma Vajra says in the Fifth Commitment: 'If there is no transgression, one will attain accomplishment in sixteen lives.' In the Essence, it says: 'If one abides by the equal commitment, one will attain the great perfection of equality.' Thus it is said. Seventh, the method of restoration if the vows are broken: the method of dressing according to the distinctions of the four empowerments, the method of dressing in relation to the passage of time, and the method of showing other stages of restoration. First, this vase empowerment is the distinction of the seven empowerments of entering childhood in the Wheel of Time. If one has only received seven empowerments, then if they are broken, one must recite the mantra of each deity of the mandala, or the mantra of the main deity thirty-six thousand times, that is, thirty-six thousand times. If one has received the vase empowerment, then on top of that, one must practice the vows of repentance for transgressions spoken by the master.
Chinese
通过实践来净化。通过获得智慧、权力和语言的力量，在寂静的地方，仅仅通过修持生起次第的有相瑜伽和圆满次第的无相瑜伽来加持自己的相续，从而进行净化。如果通过这样的净化，看到了清净的征兆，那么就应该再次进入坛城，受持誓言并接受灌顶。那时，据说不应该接受之前获得灌顶时的学处和所有供养等等。第二点是，根据上面所说的违犯、失坏、超越和破损，忏悔的方式也有所不同。正如《誓言次第》中所说：如果违犯，则通过荟供轮来忏悔；如果失坏，则用自己的财物来补偿；如果超越，则用儿子、妻子、近亲、身语意以及所有财物来补偿；如果破损，则用自己的生命来补偿。这些都容易理解。用生命来补偿破损，是指为了上师、佛法和僧伽，以舍弃自己生命的强烈精进来补偿。无论如何，所有这些都与荟供轮有关，如果从共同上师的兄弟那里失坏了誓言，那么就在从哪里失坏的那个上师面前，或者如果他们不在，就在佛像等面前，以惭愧和后悔的心情忏悔，并在之后安住于誓言的苦行中。特别是，依靠上师的罪过比其他罪过重百万倍。如果上师在，就在他面前日夜不断地忏悔；如果上师不在，就在佛像等面前忏悔和受持誓言。此外，在《总续》中说：通过事业、物品、意乐、三摩地和自性来补偿。其中，通过事业来补偿，是指通过火供和念诵。也就是，对于普遍的失坏，念诵十三万遍，即一百万三万遍；对于根本的失坏，念诵五万三千遍；对于支分的失坏，念诵五千三百遍；对于减少，念诵五百三十遍；对于面容的失坏，念诵五十三遍。通过物品来补偿，是指根据五种姓中的哪一种，以及誓言的差别，如果能找到，就找到区分了贱民和旃陀罗的五个种姓的真实上师；如果找不到，就用意念观想他们为五方如来的自性，然后用五种珍宝中与种姓相应的物品
English
Purify through practice. By obtaining wisdom, power, and the strength of speech, in a secluded place, purify your own mind-stream by blessing it through solely meditating on the generation stage with signs and the completion stage without signs. If, through such purification, you see signs of purity, then you should enter the mandala again, take vows, and receive empowerment. At that time, it is said that you should not accept the precepts and all offerings that you received when you previously received empowerment. Secondly, the methods of confession are said to differ depending on whether there has been a violation, degeneration, transgression, or breakage, as mentioned above. Thus, as stated in the "Arrangement of Samayas": If violated, confess through the assembly wheel; if degenerated, compensate with your own possessions; if transgressed, compensate with sons, wives, relatives, body, speech, mind, and all possessions; if broken, compensate with your own life. The rest is easy to understand. Compensating for breakage with one's life means compensating with intense effort, sacrificing one's own life for the sake of the guru, Buddha, Dharma, and Sangha. In any case, all of these are related to the assembly wheel, and if there is degeneration from a brother of the common guru, then confess with a sense of shame and regret before the guru from whom the degeneration occurred, or if they are not present, before a statue or other representation, and afterwards abide in the ascetic practice of the vows. In particular, as it is said that the sins related to relying on the guru are a hundred thousand times heavier than other sins, if the guru is present, confess to them day and night without interruption; if the guru is not present, confess and take vows before a statue or other representation. Furthermore, in the "General Sutra," it is said: Compensate through actions, substances, intention, samadhi, and suchness. Among these, compensating through actions means through fire offerings and recitations. That is, for universal degeneration, recite thirteen myriads, i.e., one million thirty thousand times; for root degeneration, recite fifty-three thousand times; for branch degeneration, recite five thousand three hundred times; for reduction, recite five hundred thirty times; for degeneration of the face, recite fifty-three times. Compensating through substances means, depending on which of the five families and the difference in vows, if you can find them, find the actual gurus of the five castes, distinguishing between outcasts and Chandalas; if you cannot find them, imagine them in your mind as the nature of the five Tathagatas, and then use substances corresponding to the family from the five precious substances.
Chinese
消除对土地、财富的执着。以意愿圆满：以极度清净的意念，净化破损，以获得成就的渴望之信心，对积累的罪业，以懊悔之心，用强烈痛苦的哭喊声忏悔。重要的是：将不善罪恶的习气，伴随着痛苦的歌声忏悔。如是说。以禅定圆满：通过四力忏悔，观想从忏悔境的三处（三门）发出白红蓝的光芒照耀自身，从而使罪障破损全部清净。以实相圆满：一切汇集经中说：以大智慧了知相续中的一切习气皆无自性。因此，所净化的罪业，能净化的对治，以及能作者自身等一切，都以如梦如幻的自性，修持不分别三轮的智慧，这是所有罪业清净中最殊胜的。经中说：若欲行忏悔，安住自处而正观，若能正见即得解脱，此乃最胜之忏悔。特别是，也宣说了根本支分誓言各自的圆满方法。怖畏电光经中说：若誓言已破损，了悟本尊与上师无别之义，彼即成为圆满之境。若诽谤上师道友，于此生中令其欢喜，以猛烈忏悔而懊悔，此乃圆满之殊胜。若我之上师道友，未圆满前即已命终，则已超出圆满之界限。若语之誓言已毁坏，则观自身为金刚法，念诵所毁誓言十万遍。若意之誓言已毁坏，则观自身为金刚萨埵，三年之中不语，精进修持禅定瑜伽。若支分誓言已毁坏，则各自以各自之本性圆满。如是宣说了从自身三门之基础上，圆满身语意之誓言破损。第三，在殊胜的三宝所依，或诸佛菩萨上师等聚资田前，迎请意念中的对境，忏悔以往的破损，并且发誓今后纵遇命难也不违越的誓言，以及恒常精进修持荟供、火供等瑜伽。