English
The root is ignorance, attachment, hatred, pride, and jealousy, the very nature of these five great poisons is spontaneously accomplished as the five great wisdoms that are inherently liberated from extremes. If one realizes and understands that this is the meaning of the suchness of all phenomena, then there is no need to seek the great nectar of the five wisdoms from elsewhere, because the five poisons that abide in self-awareness are not transformed into the five wisdoms, but arise naturally. Therefore, seeing without seeing is the supreme of the five eyes of a yogi, possessing the eye of self-aware wisdom, and is therefore shown as the eye of prajna. Secondly, from "Lord of Lanka" to "is the definitive yoga" is explained as follows: The practitioner calls out to the Lord of Lanka, and all that has been said before is a supreme secret because the vows of Mahayana yoga are not taught to the four types of vessels. Because it is the word of advice that the victorious guides have instructed to protect, the name is also established. Whoever among these yogis does not change his mind and remains steadfast, he is a yogi who possesses the supreme secret vow. The fourth part has two aspects: pointing out the faults and explaining the categories. The first point, from "If one degenerates" below to "revolves like a weapon," shows the general faults if the vows are broken: because of the failure of the fruit, the birthplace where the lineage is cut off, the eight great hot hells and other unbearable places, and the intense suffering of the Vajra Hell, are experienced again and again without interruption, so the wheel of unbearable suffering revolves like a weapon, difficult to escape. The second point, from "Lord of Lanka" to "arises in a constant cycle," shows: calling out to the Lord of Lanka, if someone degenerates from the text of this tantra, what are the five things that will arise? All the vows, such as the root and branches, are universally and impartially broken, which is a great degeneration. If the Vajra Master degenerates, then due to that cause, everything degenerates, the root degenerates, and it becomes without foundation. Even if the five branches and so on degenerate, it will not become without foundation, but there is no temporary fruit, and it will not arise.
Chinese
以及，同样地，无论是衰损、掺杂还是伴随，都以衰损来衡量。为了衰损的怙主或特意而为，在未察觉的情况下衰损，或者为了朋友的情面而无力地陷入衰损的境地，逐渐地衰损，共有五种。这些衰损有时会发生，因此会反复衰损，对于一个瑜伽士来说，恒常持续地发生衰损，因此要非常谨慎地努力。第五种分为两种：简略地说明，详细地解说。第一种，从“凡是需要弥补的”到“执持和那本身”之间说明。那么，对于这些，有弥补的方法吗？就像颜色的绘画、金银的器皿损坏、蜡烛熄灭一样，因为有弥补的方法，所以为了完全弥补和恢复这五种衰损，将要讲述五种忏悔的方法，特别地立下誓言。这也就是衰损的原因，方法也通过行为来弥补，通过物品来弥补，通过强烈的意愿来弥补，通过禅定来弥补，以及通过证悟法性即其本性来弥补，这与数量相符。第二种分为五种：通过供养焚烧的行为来弥补，通过物品来弥补，通过意愿来弥补，通过禅定来弥补，通过证悟的意义来弥补。第一种，从“行为有五种”到“以一和三来弥补”之间说明。那么，如何弥补修行行为的五种衰损呢？通过五种方式来弥补。或者，也可以只念诵一种。首先，对于完全严重的衰损，需要念诵五百万和三万遍咒语，以此来净化。第二，对于根本衰损，需要念诵五万和三千遍。第三，对于支分衰损，需要念诵五千和三百遍。第四，对于念诵衰损，需要念诵五百和三十遍。第五，对于逐渐衰损，需要念诵五十和三遍，也就是以五十和三十来弥补。因此，数量的差别在于弥补的难易程度。第二种，从“物品是珍宝”到“用失去的财物赎回”之间说明。通过物品来弥补
English
And, similarly, whether it is decline, admixture, or association, it is measured by decline. For the sake of the protector of decline or intentionally, declining without noticing, or helplessly falling into a state of decline for the sake of a friend's face, gradually declining, there are five types in total. These declines sometimes occur, and therefore they repeatedly decline. For a yogi, decline occurs constantly and continuously, so one must be very careful and diligent. The fifth is divided into two: briefly explaining, and explaining in detail. The first, from "Whatever needs to be compensated" to "Holding and that itself" is explained. So, for these, is there a way to remedy them? Just like color paintings, damaged gold and silver utensils, and extinguished candles, because there is a way to remedy them, in order to fully compensate and restore these five declines, five methods of confession will be explained, specifically making a vow. That is, the cause of decline, and the method is also compensated through actions, compensated through objects, compensated through strong intention, compensated through meditation, and compensated through realizing the nature of reality, which is its very nature, which corresponds to the number. The second is divided into five: compensating through the act of offering and burning, compensating through objects, compensating through intention, compensating through meditation, and compensating through the meaning of realization. The first, from "Actions are of five kinds" to "Compensate with one and three" is explained. So, how to compensate for the five declines of practice actions? It is compensated through five ways. Or, one can also just recite one. First, for a completely serious decline, one needs to recite five hundred thousand and thirty thousand mantras, in order to purify it. Second, for a root decline, one needs to recite fifty thousand and three thousand times. Third, for a branch decline, one needs to recite five thousand and three hundred times. Fourth, for a recitation decline, one needs to recite five hundred and thirty times. Fifth, for a gradual decline, one needs to recite fifty and three times, that is, to compensate with fifty and thirty. Therefore, the difference in number lies in the difficulty of compensation. The second, from "Objects are precious" to "Redeem with the lost wealth" is explained. Compensating through objects
Chinese
用黄金等五种珍宝，来赎回和弥补五种姓氏中各自所违犯的誓言。迎请婆罗门等五种姓氏的上师，对于那些已经失去如来部等誓言的人，用相应的财物赎回和弥补。根本续中说：用物质弥补的最好方法是：如果对某些需要守护的，菩萨誓言已经破损，就弥补愚痴部的誓言。迎请庶民部的上师，不隐瞒罪过，忏悔一千遍。用黄金等贵重物品，赎回所失去的誓言。修习和听闻菩提心续，如果金刚誓言已经破损，就弥补嗔恨部的誓言。迎请吠舍部的上师，不隐瞒罪过，忏悔一百万遍。用玻璃等贵重物品，赎回所失去的誓言。禅定，三摩地，禅修精进。如果珍宝誓言已经破损，就弥补我慢部的誓言。迎请国王部的上师，不隐瞒罪过，忏悔八万遍。用青金石等贵重物品，赎回所失去的誓言。增长舍利子。如果莲花誓言已经破损，就弥补贪欲部的誓言。迎请旃陀罗部的上师，不隐瞒罪过，忏悔八遍。用珊瑚等贵重物品，赎回所失去的誓言。讲述甚深忏悔的经卷。如果事业誓言已经破损，就弥补嫉妒部的誓言。迎请婆罗门部的上师，不隐瞒罪过，忏悔十五遍。用因陀罗尼蓝宝石等贵重物品，赎回所失去的誓言。进行供养布施等大的善业。这样就能成就弥补的伟大事业。这是所说的意义。第三，从“意愿和信仰”到“弥补是神圣的”之间所表达的是：无论违犯了什么，都要更加增上意愿和信仰，以欢喜之心，用极其悲痛的力量忏悔。总是像在地狱中发出痛苦的声音一样，发出痛苦的声音，努力用强烈的后悔来净化所违犯的，然后通过忏悔来弥补。
English
With gold and other five kinds of precious jewels, one redeems and makes amends for whatever vows are violated from the five lineages. For those who have lost the vows of the Tathagata family, etc., by inviting the five kinds of gurus of the commoner lineage, etc., one redeems and makes amends with the corresponding wealth. The root tantra says: The best method of making amends with substances is: If some vows that need to be protected are broken, the bodhisattva vow is broken, then make amends for the vow of the ignorance family. Invite the guru of the commoner lineage, do not conceal the faults, and confess a thousand times. With great substances such as gold, redeem whatever vow is lost. Practice and listen to the Bodhicitta lineage, if the vajra vow is broken, then make amends for the vow of the hatred family. Invite the guru of the Vaishya lineage, do not conceal the faults, and confess a million times. With great substances such as glass, redeem whatever vow is lost. Meditate, samadhi, practice meditation diligently. If the precious vow is broken, then make amends for the vow of the pride family. Invite the guru of the royal lineage, do not conceal the faults, and confess eighty thousand times. With great substances such as lapis lazuli, redeem whatever vow is lost. Increase the relics. If the lotus vow is broken, then make amends for the vow of the desire family. Invite the guru of the Chandalas lineage, do not conceal the faults, and confess eight times. With great substances such as coral, redeem whatever vow is lost. Recite the scriptures of profound confession. If the karma vow is broken, then make amends for the vow of the jealousy family. Invite the guru of the Brahmin lineage, do not conceal the faults, and confess fifteen times. With great substances such as Indranila sapphire, redeem whatever vow is lost. Perform great virtuous deeds such as offerings and generosity. Thus, the great work of making amends will be accomplished. This is the meaning of what was said. Thirdly, from "intention and faith" to "making amends is sacred" is what is expressed: Whatever is violated, one should increase intention and faith, and with joy, confess with the strength of extreme grief. Always, like uttering a sound of suffering in hell, utter a sound of suffering, and strive to purify what has been violated with intense regret, and then make amends through confession.
Chinese
如果忏悔，那它肯定会成为最好的对治。因为有能力弥补，所以经常忏悔就成了弥补誓言的殊胜方法。这又会变成五种衰损的因缘。从根本续部中说：以意义弥补的殊胜方法，也要以五种方式忏悔。一切法都观想在虚空中，所有善与恶的习气，都毫无保留地放在心中，习惯它就没有过错。向精通一切的上师，听闻广阔深远的佛法，广大地行思惟之业。如果以意来缘念，就能弥补根本誓言的衰损。如果支分誓言衰损，就要阅读所有开示法性虚空之义的甚深经卷，广大地考察其意义。这样就不会衰损支分誓言。如果以音声衰损誓言，就要迎请上师智者，建立弘扬伟大经典的道场，作为施主的供养，聚集所有有智慧的人，宣讲誓言甘露的教法。如果间接衰损，就要书写广大的佛经，作为佛法的布施。这样就能弥补间接的衰损。如是也曾开示过。第四，以三摩地。从“以三摩地”到“殊胜的弥补”之间开示说：以三摩地的伟大方法来弥补，在自己的头顶上，从三个光点中，发出身体、语言、意念的种子字，白色ༀ་（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）广大地遍布，遮蔽身体。红色ཨཱཾཿ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）广大地生起，遮蔽语言。蓝色ཧཱུྃ་（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）意念的种子字，净化意念的遮蔽，然后在重新融合的状态中，放射出རྃ་（藏文：རྃ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），ཡྃ་（藏文：ཡྃ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬），ཁྃ་（藏文：ཁྃ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）三个字，第一个净化，第二个抛弃，第三个洗涤，这样就弥补了身语意的衰损。世间焚烧物品需要火，但焚烧习气的污垢不需要火。因为生起三摩地明亮的自光，智慧的火焰，就能焚烧所有的遮蔽的木柴。同样，世间摧毁物体需要风，但吹走所有错觉的相状不需要风。因为生起智慧的清净之风，就能吹走所有粗细的相状的尘埃。像这样，清洗身体需要水，但清洗