Chinese
堕罪的罪过就这样如实地留下了。那为什么呢？因为上面说，如果后来如实地忏悔，就会堕落。因此，如果堕罪发生后三年内进行弥补，那么按照这里所说的弥补方法进行弥补，就能弥补。如果超过三年，那么对所发生的堕罪的弥补和失败的弥补都要做，这样罪过就不会残留，或者说就被弥补了。现在讲一下重罪的弥补和粗罪的弥补。一般来说，粗罪和重罪有很多种，但依靠金刚上师而产生的粗罪有三种：根本支分的粗罪和支分不完整的粗罪。所谓重罪，是指没有忏悔的粗罪超过三年，因为这里有三种粗罪，所以重罪也有三种。这三种粗罪的弥补方法不一样，这三种重罪的弥补方法也不一样。也就是说，在经文中直接提到了一种重罪和一种粗罪，以及这两种罪的弥补方法。一种重罪和一种粗罪的弥补方法是间接提到的，即支分不完整的粗罪以及由此转变而来的重罪，以及这两种罪的弥补方法是暗示提到的。如果详细地解释这些，那么通过支分罪等来显示重罪的弥补方法，这是根本支分的粗罪转变而来的弥补方法。所谓根本支分，是指意乐的支分，因为大乘行者意乐最重要。梦·文殊名称（འཇམ་དཔལ་གྲགས་པ་）也亲口说过：因为这里不是身语最重要，所以大部分堕罪都安立在心上。所谓意乐的支分，是指烦恼的意乐，即通过嗔恨等方式，想要杀害上师等的想法。具备三时是指三年。所谓二具分的四分之一，是指二具分堕罪的弥补方法的四分之一。如果通过火供来弥补，那么需要进行十万、万、六千、六百、六十又二分之一和七个以上的火供。如果通过明咒或灌顶等来弥补，也应该类推理解。那个重罪。
English
The transgression of the downfall thus remained as it was. Why is that? Because it was said above that if one later confesses truthfully, one will fall. Therefore, if one makes amends within three years of the occurrence of a downfall, then by performing the atonement described here for whatever downfall occurred, it will be atoned for. If more than three years have passed, then one must perform both the atonement for the downfall that occurred and the atonement for the defeat, so that no residual fault remains, or it is atoned for. Now, let's discuss the atonement for grave offenses and the atonement for gross offenses. In general, there are many gross and grave offenses. However, the gross offenses that arise in dependence on the Vajra Master are three: the gross offense of the principal limb and the gross offense of an incomplete limb. A grave offense is said to be a gross offense that has passed beyond three years without being confessed. Since there are three gross offenses here, there are also three grave offenses. These three gross offenses do not have the same atonement, and these three grave offenses also do not have the same atonement. That is, in this text, one grave offense and one gross offense, and the atonement for these two, are explicitly mentioned. The atonement for one grave offense and one gross offense is mentioned indirectly, that is, the gross offense of an incomplete limb and the grave offense that results from it, and the atonement for these two is implied. If these are explained in detail, then the atonement for grave offenses is shown through offenses of the limbs, etc. This is the atonement for the gross offense of the principal limb. The principal limb refers to the limb of intention, because intention is most important for Mahayana practitioners. Mönlam Jampel Drakpa himself also said: "Since body and speech are not the most important here, most downfalls are placed on the mind." The limb of intention refers to the intention of afflictions, that is, the thought of killing the master, etc., through hatred, etc. Having three times means three years. One-fourth of the two-fold means one-fourth of the atonement for a two-fold downfall. If one atones through fire offerings, then one needs to perform one hundred thousand, ten thousand, six thousand, six hundred, sixty and a half, and seven or more fire offerings. If one atones through mantras or initiations, etc., it should also be understood by analogy. That grave offense.
Chinese
应当知道，从（粗罪）来表示，在此之前存在着根本支分的粗罪。其补偿的量也由重罪的量来衡量，即为重罪的量的三分之一。如果通过火供来补偿，则需要三万八千八百九十多次火供。如果通过明咒或灌顶等来补偿，也应通过分析来了解。以“如果”等来显示粗罪的补偿方法，这被称为未完成结合的粗罪。如果结合没有完全完成，即通过七种结合的方式，做了与金刚上师分离的行为，但如果（行者）的命根没有与（上师）的命根分离，则意义没有成立，因此是结合未完成。仪轨的差别也与此相同，意思是与上面所说的重罪的补偿量相同。如果通过火供来补偿，则十万和万等如上所述。如果通过明咒或灌顶等来补偿，也应通过分析来了解。又，由粗罪来表示，如果未忏悔而过了三年，则应理解为会变成重罪。重罪的补偿量也由粗罪的补偿量来表示，即为粗罪的补偿量的三倍。如果通过火供来补偿，则需要三十四万九千九百九十次火供。如果通过明咒或灌顶等来补偿，也应通过分析来了解。未完成支分的粗罪的补偿量，以及经过时间后变成重罪的补偿量，没有明确说明，应与下面的通过智慧详细区分的内容结合起来理解。也就是说，与前两个重粗罪相比，因为较轻，所以补偿量比那两个小就可以了。对于比重罪和粗罪更轻的罪，应了解其具有三具等差别，以及忏悔了重罪但粗罪的罪过仍然存在等的区别，而不应加以区分。细罪的补偿量是“支分”等，即是说，在誓言规定的教证中有三种：劝听并立誓，即安立；违犯誓言的过患；以及补偿违犯的方法。其中第一种是“此外”等，即根本上师有三种。
English
It should be known that from (coarse transgression) it is indicated that prior to this there exists the coarse transgression of the fundamental limb. The amount of its compensation is also measured by the amount of the heavy transgression, which is one-third of the amount of the heavy transgression. If compensated by fire offering, then more than thirty-eight thousand eight hundred and ninety fire offerings are needed. If compensated by mantra or empowerment, etc., it should also be understood through analysis. By "if" etc., the method of compensating the coarse transgression is shown, which is called the coarse transgression of incomplete union. If the union is not completely accomplished, that is, through the seven unions, even if the act of separating from the Vajra Master is done, but if the life force (of the practitioner) has not separated from the life force (of the Master), then the meaning is not established, therefore the union is incomplete. The difference in ritual is also the same as this, meaning that it is the same as the amount of compensation for the heavy transgression mentioned above. If compensated by fire offering, then one hundred thousand and ten thousand etc. are as above. If compensated by mantra or empowerment etc., it should also be understood through analysis. Also, it is indicated by the coarse transgression that if three years pass without confession, it should be understood that it will become a heavy transgression. The amount of compensation for the heavy transgression is also indicated by the amount of compensation for the coarse transgression, which is three times the amount of compensation for the coarse transgression. If compensated by fire offering, then three hundred and forty-nine thousand nine hundred and ninety fire offerings are needed. If compensated by mantra or empowerment etc., it should also be understood through analysis. The amount of compensation for the coarse transgression of incomplete limbs, and the amount of compensation for becoming a heavy transgression after time has passed, are not explicitly stated, and should be understood in conjunction with the following content that is distinguished in detail through wisdom. That is to say, compared to the previous two heavy and coarse transgressions, because it is lighter, it is sufficient for the amount of compensation to be smaller than those two. For transgressions lighter than heavy and coarse transgressions, one should understand that they have differences such as having three qualities, and the difference between confessing the heavy transgression but the fault of the coarse transgression still remaining, etc., and should not distinguish them. The amount of compensation for minor transgressions is "limb" etc., that is to say, in the teachings prescribed by vows there are three: urging to listen and taking vows, that is, establishing; the faults of breaking vows; and the method of compensating for breaking them. The first of these is "moreover" etc., that is, there are three root masters.
Chinese
这就是最初的灌顶。如果说“誓言完全毁坏”，意思是发生圆满行为的堕落后，没有忏悔而时间过去，实际上就是失败。那么，所谓的堕落难道不是誓言完全毁坏的过患吗？虽然它的行为圆满，但时间没有圆满，所以不是完全毁坏的过患。毁坏的过患有两种：失败的过患和支分的过患。其中第一个是“瑜伽”等等。在解释支分的过患时，“支分”是指根本堕落的第一个和第一个本身的支分，即重和粗等。所谓小地狱，是指非地狱的地狱等。那么，誓言完全毁坏是指失败，它的过患或结果是在金刚地狱。支分是指粗和重等，无论时间过去与否，它的过患或结果是在小地狱等。那么，根本堕落本身的过患或结果是什么呢？就是这里所说的小地狱。为什么呢？因为导师妙吉祥称宣说了失败和堕落两种过患的差别，如云：“成为失败者是没有忏悔的邪见者，它的异熟是感受金刚地狱。”又说：“那么，为什么要堕落呢？意思是感受非金刚地狱。”因为这个缘故。那么，如果总结上面的意思，根本是十四条，如果不及时弥补，就会堕入金刚地狱。如果有人说这与上述说法相矛盾，那是不矛盾的。这是为了使所有十四条根本堕落都感到恐惧和畏惧，而说了最严重的情况。那么，如果说小地狱是堕落和支分两者的过患，那么根本堕落和支分的过患难道没有差别吗？小地狱不是唯一的，有无间地狱和极热地狱等，寿命长短和痛苦大小有差别，所以要知道堕落等的过患是有差别的。弥补毁坏的方法是
English
That is the initial empowerment. If it says, "The samaya is completely broken," it means that after a downfall of complete action occurs, time passes without confession, which is actually a defeat. So, isn't the so-called downfall the fault of completely breaking the samaya? Although its action is complete, time is not complete, so it is not the fault of complete destruction. There are two faults of breaking: the fault of defeat and the fault of branch. The first of these is "yoga" and so on. When explaining the fault of the branch, "branch" refers to the first of the root downfalls and the branch of the first itself, such as heavy and coarse. The so-called small hells are the hells that are not hells. So, completely breaking the samaya refers to defeat, and its fault or result is in the Vajra Hell. A branch refers to coarse and heavy, etc., whether time has passed or not, its fault or result is in small hells, etc. So, what is the fault or result of the root downfall itself? It is the small hell mentioned here. Why? Because the teacher Manjushrikirti declared the difference between the two faults of defeat and downfall, as it is said: "Becoming a defeated one is an unconfessed heretic, and its maturation is experiencing the Vajra Hell." And it says, "So, why fall? It means to experience non-Vajra Hell." For this reason. So, if we summarize the above meaning, the root is the fourteen, and if it is not remedied in time, it will fall into the Vajra Hell. If someone says that this contradicts the above statement, it is not contradictory. This is to make all fourteen root downfalls fearful and fearful, and the most serious situation is stated. So, if the small hell is the fault of both downfall and branch, then is there no difference between the fault of the root downfall and the branch? The small hell is not the only one, there are uninterrupted hells and extremely hot hells, etc., and there are differences in the length of life and the size of suffering, so it should be known that the faults of downfall, etc., are different. The method of repairing the broken is
Chinese
等等这些。朵玛等等这些，也随各自的意愿，以不少于一定数量的差别来弥补堕落等过失。其中，如果按照三具足来算，那么破戒需要三千万朵玛来清净，根本堕需要一百万朵玛来清净。同样地类推，所有细微的过失用十个朵玛来清净。火供坛城和三种智慧，也要按照上面所说的来理解。文殊幻化网的教证中有四点：未弥补的过失，弥补的方法，防止堕落的学处，以及显示没有过失。其中，第一点是“此外”等等。通过加行、正行、究竟圆满，如果根本戒律损坏，意思是说发生了圆满的堕落。如果支分戒律损坏，意思是说发生了最初的支分，也就是粗罪等等。如果欺骗弟子，意思是说欺骗了那个堕落者。应当忏悔，这是教导。如果忏悔的时间已过，这有两种情况：一是时间段的时间已过，二是寿命的时间已过。其中，第一种情况是指超过三年以上，根本堕过时就会变成失败，粗罪过时就会变得严重。寿命的时间已过，是指死亡和转世。以外面的大海等等来描述金刚地狱的寿命和界限，这是因为在这里，根本堕过时和支分堕过时，没有区分它们的果报或异熟果。这里的意图是为了让人们对细微的过失都感到恐惧和谨慎，所以才说了最可怕或最严重的后果。关于意义的本质，就像上面引用誓言的教证，以及导师文殊名称上下所说的那样：根本堕过时就是失败，它的果报或异熟果就是金刚地狱。根本堕未过时和支分罪过由重到轻的果报或异熟果是小地狱。支分罪所造细微过失的果报或异熟果是寒冷饥渴的饿鬼和旁生。弥补的方法有两种：弥补堕落的方法和弥补细微过失的方法。第一种方法有三种：