English
And, in terms of the outer secret, one should abstain from killing. In the Vajra Essence Stacked Chamber Tantra, it says: Regarding the outer vows of the body, they are divided into three aspects: Taking what is not given is outer, and it causes the body's vows to be broken. As a sign of this, limb diseases and various unbearable illnesses will occur in the body. Engaging in impure conduct is a disease, and its sign is diseases of the senses. Killing is secret, and its sign is diseases of the internal organs, which yogis will experience. Thus it is said. The method of fulfilling these is also stated in the Supreme Vow Tantra: A yogi who possesses the signs, for the outer outer, performs the work of murals and paintings seven times, and is liberated from that sin. Therefore, by making seven murals and paintings of the outer mantra deities, it is fulfilled. Also, in that very tantra, it says: For the outer inner, diligently erect seven forms of ritual bodies, and offer them to the supreme guru. Therefore, make seven forms of the inner mantra deities' ritual bodies and offer them to the guru. Also, in that very tantra, it says: If the signs of the outer secret appear, offer nine or eleven vajras and bells to the guru. Thus it is said. The three aspects of the body's inner outer, inner, and secret are described in the Golden Chamber Tantra: The inner outer is not to slander siblings, nor anyone's parents, nor one's own body. The inner inner, in general, regarding the Dharma of the Great and Small Vehicles, if one desires to enter, has entered, or having entered, slanders the body that holds the image, measures high and low, or slanders ornaments, one must redeem hundreds of Buddha bodies. The inner secret is one's own body, because it is the mandala of the deity. If one eats medicine and food mixed with poison, or even if struck by a weapon, without a path of leakage, one must redeem a hundred bodies, and thereafter experience the hot hells. Thus it is said. The method of fulfilling these is also to be revealed through confession. The three aspects of the body's secret are described in the Glorious Sun and Moon Stacked Tantra: To gaze upon the bodily ornaments of a vajra brother or sister, or to pretend to be arrogant and clap with the hands, if one causes another to do this, this will also increase as a cause for the Avici hell. For a brother who is very intimately mixed within, even in a joking or playful manner, to strike or intend to strike, or even in a dream to torment the consort, if one does not immediately confess, this will
Chinese
我与往昔罪业相同。 秘密中的秘密上师的， 身之影中不去跨越， 上师的眼前之处也， 兵器不应持。 腿脚不伸亦不卧， 不盘坐亦不背对， 鞋与垫与坐骑与， 伞等炫耀之饰皆应舍。 上师的寝室之中也， 以手或以石等， 不应敲击。 彼等较之千百万倍地， 摧毁上师的住所与， 敲击身体并作恶业， 此之罪业无边际。 若对上师不恭敬， 未经观察而依附亦无边际， 若极度轻蔑身体， 此之异熟说不能尽。 如是说。 彼亦是，依于上师方面的罪业较之其他重千百万倍，若居住，则不以日夜间隔而忏悔，不住，亦于彼之身像等前忏悔。 语之誓言亦有外内秘密三者，初者外外是，舍弃妄语，于《轮涅槃次第续》中说：以咒之信解行持故，于普通众生也，以妄语乃随己意，说而恒常喜乐者，咒语念诵能力不生，于他人说亦非贤善，自己之语即衰损故，众生他者之舌变沉重，未来之时生癞病之身，于北方感受，其后恶劣痛苦也，感受种种相。 如是说。 外之内是不说离间语，彼经中说：入咒之士夫，离间他人，说离间语，说法的眷属不聚，所作皆变为邪僻，未经观察者变为仇敌，身体被兵器刺伤，死后转生为爪牙之身，其后次第感受恶趣。 如是说。 外之秘密是不说揭人疮疤之语，彼经中说：恒常说恶毒语者，前世之业与后世之兆，众生无有慈爱，朋友亦憎恨，佛法之语亦混乱，死后转生为极度傲慢之身，其后于三恶趣中流转。 如是说。 语之内部三者是，若诽谤说法者则外，若诽谤修行者
English
I am equal to past sins. Of the secret of secrets, the Lama, In the shadow of the body, do not step over, Even in the sight of the Lama, Weapons should not be held. Do not stretch legs or lie down, Do not sit cross-legged or turn your back, Shoes, cushions, mounts, and, Umbrellas and other ostentatious ornaments should be abandoned. Even in the Lama's sleeping quarters, With hands, weapons, or stones, Do not tap or strike. More than a hundred million times worse than those, Destroying the Lama's residence, and, Striking the body and committing sins, The sins of this are limitless. If one is disrespectful to the Lama, Even relying on them without examination is limitless, If one greatly despises the body, The ripening of this cannot be fully expressed. Thus it is said. Moreover, sins related to the Lama are a hundred million times heavier than others. If the Lama is present, one should confess without a day's interruption. If the Lama is not present, one should confess before their image or representation. The vows of speech also have three aspects: outer, inner, and secret. The first, the outer outer, is to abandon lying. In the Tantra of the Wheel of Successive Stages, it says: "Because of practicing with faith in mantra, even to ordinary beings, with lies and selfish desires, those who are always happy to speak, the ability to recite mantras will not arise, and speaking to others is not virtuous. Because one's own speech is weakened, the tongues of other beings become heavy. In the future, one will experience a leprous body in the northern direction. After that, one will experience various kinds of evil and suffering." Thus it is said. The inner outer is not to speak slander. It says in the same text: "Whoever enters mantra, speaks slander to divide others, the assemblies of Dharma speakers will not gather, whatever is done will become perverse, those who are not examined will become enemies, the body will be stabbed with weapons, and after death, one will be reborn as a clawed body, and then gradually experience the lower realms." Thus it is said. The outer secret is not to speak words that expose the faults of others. It says in the same text: "Those who always speak harsh words, the karma of the past and the signs of the future, beings will be without love, even friends will hate, and the words of Dharma will also be confused. After death, one will be reborn as an extremely arrogant body, and then wander in the three lower realms." Thus it is said. The three inner aspects of speech are: if one slanders the Dharma speaker, it is outer; if one slanders the practitioner,
Chinese
内（指责），指责禅修是秘密。在《誓言分别安立续》中说：持咒者安住于律仪，对于说法者、修行者和禅修者，如果进行诽谤和诬陷，说粗暴和辱骂的话语，会使他人的信心丧失，自己的财富减少，自己的法全部遗忘，心意和智慧变得混乱，感受无量恶趣痛苦。这是秘密的外（指责），指责和辱骂金刚兄弟姐妹。内（指责）是指说诋毁上师手印和近侍的话。秘密（指责）是指诽谤上师。在《手印二合续》中说：对于金刚兄弟姐妹，如果用言语辱骂和违背誓言，在百千俱胝劫中，特别是三恶趣的难以忍受的剧烈痛苦，那个人将会感受。先前所作和现在的迹象，会依次感受。先前所作导致今生，从中间到最后感受。或者先前生中安住，刚出生就感受。对此所作的业果是，今生的脚下是语言的业，眷属和他人会舌头掉落，突然之间说话的连续中断。上师的儿子和妻子，以及任何近侍，如果违背教言和违背誓言，比之前的罪加一倍。或者以上师的差别，对于根本和支分的，说违背誓言的话，进行诽谤和说不如意的话，比之前的罪加千倍。极其不悦意的异熟果，依次以上师的差别，会立即感受。如此等等。关于意之誓言也有三种，第一外之外是舍弃害心。在《摄取心要义续》中说：如果有些持咒金刚持，无论是其他众生还是自己，怀有损害的行为，此人获得患有麻风病的身体，具有寒冷触感的身体，取五千次身体后，必定会转生到寒冷地狱。如此等等。内是舍弃贪心和害心。在《如铁霹雳般燃烧续》中说：如果对于普通众生，产生以对境的害心，那么共同的众生之身，三百个
English
Inner (criticism), criticizing meditation is secret. In the Tantra of Establishing Vows Separately, it says: A mantra practitioner abiding in vows, towards those who preach the Dharma, those who practice the Dharma, and those who meditate on the Dharma, if they slander and accuse, speak harsh and abusive words, it will cause others' faith to be lost, their own wealth to decrease, their own Dharma to be forgotten, their minds and wisdom to become confused, and they will experience immeasurable suffering in the lower realms. This is the secret outer (criticism), criticizing and abusing Vajra brothers and sisters. Inner (criticism) refers to speaking words that defame the Mudra and attendants of the Guru. Secret (criticism) refers to slandering the Guru. In the Tantra of the Union of Two Mudras, it says: Towards Vajra brothers and sisters, if they speak abusively and break vows, for hundreds of thousands of millions of kalpas, especially the unbearable and intense suffering of the three lower realms, that person will experience. What was done previously and the signs of the present will be experienced in sequence. What was done previously leads to this life, experiencing from the middle to the end. Or abiding in a previous life, experiencing it immediately after birth. The result of actions done in this regard is that in this life, the basis is the karma of speech, relatives and others will have their tongues fall out, and suddenly the continuity of speech will be interrupted. The Guru's sons and wives, and any attendants, if they violate the teachings and break vows, the sin is doubled from before. Or, depending on the distinction of the Guru, towards the root and branches, speaking words that violate vows, slandering and speaking unpleasant words, the sin is multiplied by a thousand times from before. The extremely unpleasant Vipaka (result), depending on the distinction of the Guru, will be experienced immediately in sequence. So on and so forth. Regarding the vows of the mind, there are also three, the first outer outer is abandoning harmful thoughts. In the Tantra of Taking the Essence of Meaning, it says: If some mantra practitioners, Vajra holders, whether other sentient beings or themselves, harbor harmful actions, this person will obtain a body afflicted with leprosy, a body with a cold touch, and after taking five thousand bodies, they will definitely be reborn in the cold hells. So on and so forth. Inner is abandoning greed and harmful thoughts. In the Tantra of Burning Like Iron Lightning, it says: If towards ordinary sentient beings, harmful thoughts arise with an object, then the common body of sentient beings, three hundred
Chinese
杀生。与此罪业相等。如果对于持有教法标志的，有形之物产生邪见。进入密咒者，罪业增至百倍。金刚兄弟姐妹，罪业增至七倍。传承上师，罪业增至百倍。根本上师，罪业增至十万倍。如是说。秘密地对自他宗派产生邪见。出自《大布置》：对于自己或他人的宗派，诽谤佛法是邪道。如果违背根本誓言，将在燃烧的土地上遭受痛苦，长期持续。对自己宗派产生邪见，无法从地狱中解脱。如是说。于内心之三者中，外在行为，内在禅修，秘密见解，舍弃邪见。出自《水晶宫殿堆砌续》：见解、禅修和行为邪谬，这是极大的邪道。所有众生的痛苦，必定在此人的心中成熟。如是说。秘密之三者中，外在见、修、行不忆念，内在忆念本尊，秘密不忆念上师和金刚兄弟姐妹。出自《莲花广阔》：谁的心意散乱，对于应忆念之法，不忆念而失坏，终将感受无间地狱之苦。如是说。这些也各自弥补所失之分，努力忏悔。根本誓言已宣说完毕。第二，支分誓言五组中，第一，应知之誓言五者：一切法本自成佛，故五蕴为五父，五大为五母，五识为五菩萨，五境为五明妃，应知五种分别念为五坛城。出自《誓言三布置》：第一，应知之誓言是，五蕴和五大，五识、根、境等，应知为本尊和坛城自性。如是《普作续》中也宣说了。第二，应行之誓言五者：乃大誓言，即善巧方便，为利他而行时。杀生，不予而取，不行梵行，妄语。出自彼续：应行之誓言有五种，即食肉、饮酒、不予而取，不行梵行和妄语。