English
If you confess, then it will definitely become the best antidote. Because it has the ability to make amends, constant confession becomes the supreme method of fulfilling vows. This in turn becomes the cause of five kinds of degeneration. From the root tantra itself, it says: The supreme method of making amends in meaning is also to be confessed in five ways. Meditate on all dharmas in the sky, and keep all good and bad imprints in your mind without anything. If you get used to it, there is no fault. To the lama who is proficient in everything, listen to the vast and expansive Dharma, and perform the deeds of thought extensively. If you focus on the deeds of the mind, then the root degeneration will be restored. If the branch is degenerated, then contemplate all the profound scriptures that show the meaning of the Dharma nature of the sky, and examine the meanings extensively. This will not degenerate the branch. If the samaya is degenerated by speech, then invite the lama, a wise person, to establish a teaching place for great scriptures, and as a benefactor, gather all those with intellectual talents, and proclaim the teaching of the nectar of samaya. If it is indirectly degenerated, then write vast Buddhist scriptures and give them as Dharma donations. This will restore the indirect degeneration. It was also taught in the same way. Fourth, by samadhi. From "by samadhi" to "the supreme atonement" it is shown that the great method of atonement by samadhi is also to emit the seed syllables of body, speech, and mind from the three drops of light on one's crown, white ༀ་ (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, literal Chinese meaning: om) pervades extensively, obscuring the body. Red ཨཱཾཿ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal Chinese meaning: ah) arises extensively, obscuring speech. Blue ཧཱུྃ་ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: hum) the seed syllable of mind, purifies the obscuration of mind, and then in the state of re-integration, radiate རྃ་ (Tibetan: རྃ, Devanagari: रं, Romanized Sanskrit: raṃ, literal Chinese meaning: ram), ཡྃ་ (Tibetan: ཡྃ, Devanagari: यं, Romanized Sanskrit: yaṃ, literal Chinese meaning: yam), ཁྃ་ (Tibetan: ཁྃ, Devanagari: खं, Romanized Sanskrit: khaṃ, literal Chinese meaning: kham) three syllables, the first purifies, the second scatters, and the third washes away, thus atoning for the degeneration of body, speech, and mind. In the world, fire is needed to burn things, but fire is not needed to burn the stains of habits. Because the clear self-light of samadhi arises, the fire of wisdom burns all the firewood of obscurations. Similarly, wind is needed to destroy objects in the world, but wind is not needed to blow away all the appearances of illusion. Because the pure wind of wisdom arises, it can blow away all the coarse and fine dust of appearances. In this way, water is needed to wash the body, but to wash
Chinese
水不需要在水坝里，因为智慧的知识之水已经出现，它净化了一切习气的污垢。因此，空性大平等之河是神圣的沐浴池。自证本性从虚空中降下猛烈的忏悔之火，智慧之火，三摩地之火，以及信仰的巨大光芒所照耀的火焰劫，将连同习气一起烧尽一切障碍，这是最殊胜和卓越的圆满。此外，在根本续中说：禅定力量的最胜方便，在具有习气者的头顶上，红旃檀的光芒如同镜子一般，极其炽热而明亮，焚烧连同贪欲的蕴聚。从解脱之心的自性和光明的自性合一中，化现出白色、红色和蓝色的三个光点。白光照耀，广大无边；红光散发，贪欲炽盛；蓝光是心之种子。三者合一，焚烧语、意、行的习气，圆满身、语、意的誓言。在白色风轮之上，因红色吹动之风而生，彻底摧毁表相的习气。在红色水轮之上，因蓝色智慧之水而生，洗净一切事物的污垢。如此清晰显现之后，瑜伽士应说此语：焚烧物质需要火，但焚烧习气不需要火。因智慧之火出现，焚烧表相的木柴。摧毁世界需要风，但摧毁表相不需要风。因智慧之风出现，彻底扫除表相的尘埃。清洗身体需要水，但清洗心灵不需要水。平等之河是沐浴之池，因智慧之河流淌，洗净一切习气的污垢。嗡，卓地，夏瓦里，萨瓦，扎，恰姆，修达雅，嗡，阿，吽。让，扬，康。如此说出这些话语，就不会有违犯誓言的过失。如此清晰地宣示并说出激励之语。此讲解续的权威被认为是强大的，因此不作激励。其他也应随顺结合，为了知晓根本的不一致之处和广为阐释的缘故。
English
Water is not needed in a dam, because the water of wisdom's knowledge has arisen, it purifies all the stains of habit. Therefore, the river of emptiness, great equanimity, is a sacred bathing pool. Self-awareness, suchness itself, descends from the sky with the fire of intense remorse, the fire of wisdom, the fire of samadhi, and the eon of flames blazing with the light of great faith, burning away all obscurations together with habits, that is the most supreme and excellent fulfillment. Moreover, in the root tantra itself, it says: The supreme method of the power of samadhi is, on the crown of the head of one with habits, the light of red sandalwood is like a mirror, extremely blazing and clearly shining, burning the aggregates together with attachment. From the unity of the nature of the liberated mind and the nature of light, it transforms into three drops of light, white, red, and blue. The white light radiates, vast and great; the red light emanates, great attachment; the blue is the seed of the heart. From the union of the three, it burns the habits of body, speech, and mind, fulfilling the vows of body, speech, and mind. On the white wind-moon mandala, from the arising of the red blowing wind, it completely shatters the habits of signs. On the red water-moon mandala, from the arising of the blue wisdom water, it washes away all the stains of objects. Having become clear in this way, the yogi should speak these words: Burning substances requires fire, but burning habits does not require fire. Because the fire of wisdom has arisen, it burns the firewood of signs. Destroying the world requires wind, but destroying signs does not require wind. Because the wind of wisdom has arisen, it completely sweeps away the dust of signs. Washing the body requires water, but washing the mind does not require water. The river of equanimity is a bathing pool, because the stream of wisdom flows, it washes away all the stains of habit. Oṃ kro dhi śva ri sarva tra phyaṃ śo dha ya oṃ āḥ hūṃ. Raṃ yaṃ khaṃ. By speaking these words, there will be no fault of breaking vows. Thus, clearly declare and speak words of encouragement. The authority of this explanatory tantra is considered strong, therefore no encouragement is given. Others should also be combined in accordance, for the sake of knowing the fundamental inconsistencies and extensively explaining.
Chinese
补足。第五，从“彼性彼之”至“不补绝言诠”之间所讲的，即是说，通过证悟那唯一的真如，以口诀补足五种堕罪的方法，即使是极其殊胜的，如果任何一位具德瑜伽士因堕罪而受到教令惩罚，那么解脱的方法是什么呢？如果诸法于法性如是，如实地见到菩提心的真如，并且证悟之后，安住于其中，不离此状态，持续处于禅定之中，那么，再没有比从堕罪的痛苦中救护的怙主和救怙更殊胜的了。如尸林兀鹫嬉戏云： “誓言誓言如是说，证悟之见即誓言，若越此誓说违犯，心住法性平等中，此乃补救之方便，若已犯下堕罪时，无有他怙胜于此，平等法界自性中，一切誓言皆为一，善逝诸佛如是说。” 为什么呢？因为在那真如的境界中，根本不存在堕罪与未堕罪的两种说法，因此，甚至连“补足或不补足”这样的言语也无法表达，因为那是不可言说的。就根本续而言，这种方法也有五种：口诀方法的殊胜意义在于，从根本和支分中，无论哪一种堕罪，都可以用五种殊胜的口诀方法来补足。如果犯下严重的堕罪，那么作为上师的圣者们，在九位国王的面前，进行九种伟大的修行，行持九种伟大的苦行。将自己的明妃，供养给九位上师作为明妃。同样，对于从根本和支分，以及从伴侣和侍从处发生的堕罪，根据修行的意义差别，分别进行七次、五次、三次或一次。像这样依次进行，就能成为补足的殊胜方法。如是说，应当努力。如是忏悔儿子的堕罪，生起强烈的后悔心，流下眼泪，竖起汗毛，进行忏悔。以大智慧续的习气，通过忆念见解的意义，忏悔其无自性，并且以大禅定的火焰，焚烧一切习气，使其消
English
To replenish. Fifth, from "That nature, that of it," to "Not replenished, devoid of verbal expression," it is taught that through realizing that very suchness, the method of replenishing the five transgressions through instructions, even if it is extremely excellent, if any noble yogi is subjected to the punishment of the command due to transgressions, then what is the method of liberation? If all phenomena are such in their nature, and one truly sees the suchness of the mind of enlightenment as it is, and after realizing it, abides in it, without moving from that state, continuously in samadhi, then there is no refuge or protector more supreme than that which saves from the suffering of transgressions. As the charnel ground cuckoo plays: "Vow, vow, it is said, the view of realization is the vow, if one transgresses this vow, it is said to be a violation, if the mind is placed equally in the nature of phenomena, this is the means of remedy, if one has committed a transgression, there is no other protector superior to this, in the self-nature of the equal realm, all vows are one, the Sugata Buddhas have said." Why is that? Because in that state of suchness, there is no such thing as the two terms of transgression and non-transgression, therefore, even the mere verbal expression of "replenishing or not replenishing" is absent, because it is inexpressible. In terms of the root tantra, this method also has five aspects: The supreme meaning of the instruction method is that from the root and branches, whichever transgression has occurred, it can be replenished by the five supreme instruction methods. If one falls into a great transgression, then the holy beings who are the lamas, in the presence of nine kings, perform nine great practices, and practice the asceticism of nine great perfections. Whatever one's own consort is, offer her to the nine lamas as a consort. Similarly, for transgressions that occur from the root and branches, and from companions and attendants, according to the difference in the meaning of the practice, perform them seven times, five times, three times, or once respectively. By applying them in this order, it becomes the supreme method of replenishment. As it is said, one should strive diligently. Thus, confessing the transgressions of the son, generating strong remorse, shedding tears, and raising one's hair, one confesses. With the habitual tendencies of the great wisdom tantra, through remembering the meaning of the view, one confesses its selflessness, and with the fire of great samadhi, burning all habitual tendencies, making them disap
Chinese
我，以菩提心之光芒，消除一切习气的黑暗而令其清净，以殊胜行之水洗涤，于忏悔之境，佛陀与持明者，天神与上师，经卷与友伴，以及成为所依者等。如是之事业，应勤奋行持，此为誓言。第三，珍爱所学之教诲：如前文“如若土地”至“命根圣物”之间所示。若问持守誓言之基础为何物之实例？譬如，依赖肥沃之土地，播下坚实之种子，从萌芽至树干，至枝桠与花朵，直至成熟为果实。如是，如同执持一切众生之命根，成为意义之自性，作为道与果之诸法之基础，如土地般，此誓言之根本与支分次第若能毫不退失地安住，则从善妙之萌芽直至无上菩提之大果之间，得以圆满成熟，从而自利圆满。于利他方面，作为执持道与果之善妙生命本质之基础，必定是毫不退失地守护神圣誓言。第四，总结：从下文“楞伽之主”至“成为行持”之间所示。呼唤“楞伽之主”，如是所说之彼等，应知悉其为以誓言完全摄持一切道与果之基础之意义，此乃意义之自性之显现。导师秘密主如是说，以“楞伽之主”等语，亦摄集一切后世之人，如是卑微与神圣之士，皆能享用神圣者之真实财富，从而具足誓言。章节之名称：于诸佛之意汇集之大经中，名为《于下续之大秘密誓言中，开示殊胜秘密之最胜处之章节》，即第六十六品，已详细阐释。第二，以听闻续部而解脱，如讲述以吉灵锁解脱束缚般，共有四部分：首先，略微展示听闻之所依，即了知上师之教诲；其次，对此进行广说。
English
I, with the light of Bodhichitta, eliminate all the darkness of habitual patterns and purify them, and with the water of great conduct, wash away the objects of confession, the Buddhas, Vidyadharas, Deities, and Lamas, scriptures and companions, and those who have become supports. Such activities should be diligently practiced, this is the vow. Third, cherishing the teachings: as shown from "As the earth" to "sacred life-holder" above. If asked what is the example of holding the basis of the vow? For example, relying on fertile land, planting firm seeds, from sprouts to trunks, to branches and flowers, until it matures into fruit. Thus, just as it holds the life of all sentient beings, becoming the nature of meaning, as the basis of all the dharmas of the path and fruit, like the earth, if the root and branch order of this vow can remain without being diminished, then from the sprout of virtue to the great fruit of unsurpassed Bodhi, it can be fully matured, thereby fulfilling self-interest. In terms of benefiting others, as the basis for holding the essence of the virtuous life of the path and fruit, it is certain that the sacred vow must be guarded without being diminished. Fourth, the conclusion: as shown from "Lord of Lanka" to "become practice" below. Calling "Lord of Lanka," those who have been spoken of in this way should know that it is the meaning of completely grasping the basis of all paths and fruits with vows, this is the manifestation of the nature of meaning. The teacher, the secret lord, said so, with the words "Lord of Lanka" etc., also gathering all future generations, so that humble and sacred people can all enjoy the true wealth of the sacred ones, thereby possessing vows. The name of the chapter: In the great sutra where the minds of all Buddhas are gathered, it is called "The Chapter on Revealing the Supreme Secret of the Excellent Place in the Lower Tantra of the Great Secret Vow," which is the sixty-sixth chapter, which has been explained in detail. Second, liberation through hearing the tantra, like explaining the liberation of the Giling lock, there are four parts: First, a brief presentation of the basis for hearing, which is knowing the teachings of the Guru; second, a detailed explanation of this.