English
This is determined by the difference of being seized by... The fourteen of the Yoga Tantra are: In the Great Net of Manifestation, it says, "The discipline of all Tathagatas is: Just as the protectors of the three times, निश्चित (Tibetan), निश्चित (Devanagari), niścita (IAST), certainly initiated enlightenment." And so on, it teaches the holding of the vows of the five families. The discipline of the Tathagata family is not abandoning refuge in the Three Jewels, which is three. For the Vajra family, it is holding the vajra, bell, mudra, and teacher, which is four. For the Ratna family, it is dharma and material things, fearlessness, love, and giving, which is four. For the Padma family, it is holding all the sacred dharma without exception, which is one. For the Karma family, it is not abandoning those vows and striving in the work of offerings, which is two. Adding all of these together, these fourteen are the precepts to be practiced. The other fourteen are: It has been thoroughly explained as defeat, it should not be abandoned or discarded, it is said to be a root downfall. Although there are many different understandings of this, here it refers to those other than the fourteen precepts to be practiced, that is, the fourteen that are opposite to those. Thus, if one can understand the divisions and boundaries of the downfalls of each tantra and reconcile them with each other, then one can protect them by including everything within the fourteen of the Unsurpassed, and there is no difficulty in just having many names. Sixth, explaining the method of restoration if one has broken the vows, there are two parts: advising that restoration is necessary by stating the advantages and disadvantages, and explaining the actual restoration. First, advising that restoration is necessary is: Those who have received empowerment and are diligent in the yoga of the generation and completion stages, for the sake of the vows, even if they are imprisoned in the king's prison or face death, or if they have to give up their lives, it is easy. If one does not always hold the vows as the treasure of one's heart and protect those vows that can withstand public and secret tests, then there is no choice but to go to the hell realm. A person who has entered the mantra path and practices is like being put into a snake pit, and if the vows are broken and one does not strive to restore them, then immediately after death one will surely fall into the lower realms of hell. Whatever peaceful, increasing, etc. activities one performs will not be successful, and even if one makes offerings to the protectors, they will not come,
Chinese
被疾病、邪魔和敌人折磨等等，今生也会痛苦。如《月密明点》中所说：想要咒语的成就和利益，就要努力守护誓言。否则，咒语师用咒语等也无法成就任何事情。诸神也不会因为誓言而接受祈请，在这个世间会遭受巨大的痛苦，在来世会堕入地狱。那些违背誓言行为的人，会得到愚痴的自性。因此，如果守护清净的誓言，就能获得与上述过患相反的功德。无论多久，最晚十六世之内就能成佛。如第五条誓言中所说：如果未曾犯堕，则十六世内成就。因此，在这两个去处（上界和下界）之间，没有第三个中间的去处。所以，具有誓言者，即使在中阴阶段没有解脱，暂时也会往生到天界和清净刹土等地方，但不会再次堕入恶趣等，而是逐渐解脱。仅仅追求增上生之因的人，就像到达有顶之后又会堕落一样。声闻和独觉所获得的只是暂时的解脱果位。对于破誓言者来说，由于业力强大，会先成熟，即使有获得增上生的善业，也无法先成熟。如“业之轮中，何者重”等等所说。因为这些原因，密咒的堕罪数量众多，而对治力微弱，所以一旦发现堕罪，就要忆念其过患，以强烈的后悔之心谴责自己，从思想和行为两方面进行忏悔，不愿与堕罪共处片刻，毫不拖延地立即努力采取补救措施。第二，实际讲述补救方法。一般来说，如果所有的根本堕罪都具备了完整的具足因，就会成为破坏誓言的因素，所以要如法进行补救，重新恢复誓言。特别是第一个根本堕罪，诽谤上师，罪过极其严重。如《幻化网续》中所说：对上师……
English
Being tormented by diseases, evil spirits, and enemies, etc., one will also suffer in this life. As it says in the Chandra-guhya-tilaka: If you want the accomplishment and benefit of mantras, you must strive to keep your vows. Otherwise, the mantra practitioner will not achieve anything with mantras, etc. The gods will not accept requests even if they are made with vows. In this world, there will be great suffering, and in the next world, there will be hells. Those who transgress the conduct of vows will attain the nature of delusion. Therefore, if one keeps pure vows, one will gain the qualities that are the opposite of all the faults mentioned above. No matter how long it takes, one will attain Buddhahood within sixteen lifetimes. As it says in the fifth vow: If there is no transgression, it will be accomplished in sixteen lifetimes. Therefore, between these two destinations (upper and lower realms), there is no third intermediate destination. So, those who have vows, even if they do not attain liberation in the bardo state, will temporarily be reborn in heavens and pure lands, etc., but will not fall back into the lower realms, etc., but will gradually be liberated. Those who only pursue the cause of higher rebirths are like those who reach the peak of existence and then fall back down. The Hearers and Solitary Realizers only attain a temporary fruit of liberation. For those who break their vows, because the power of that karma is strong, it will ripen first. Even if there is merit that would lead to higher rebirth, it cannot ripen first. As it says, "In the wheel of karma, whichever is heavier," and so on. For these reasons, the transgressions of mantras are numerous, and the remedies are weak, so if a transgression is found, one should remember its faults, condemn oneself with strong regret, and repent in both thought and action, not wanting to remain with the transgression for even a moment, and immediately strive to take remedial measures without delay. Second, the actual explanation of the remedial methods. In general, if all the root transgressions are complete with the full set of causes, they will become factors that destroy the vows, so one must perform the remedies properly and restore the vows. In particular, the first root transgression, slandering the guru, is an extremely serious offense. As it says in the Mayajala Tantra: To the guru...
Chinese
是呵责和扰乱心意的罪过，比之外面的大海，用水滴用头发搅动，感受那样的痛苦，被称为金刚地狱。如前所引，现在自己有自主权，要努力避免哪怕是那样的罪过的一点点。如果犯了堕罪，要从内心深处产生强烈的后悔，甚至连吃饭也不想吃。对上师要特别有信心和敬仰，以身语意三门恭敬承侍，三轮清净，供养一切所有的事物并忏悔，使上师心悦诚服。之后，重新请求灌顶，恢复戒律。如果上师不在，或者不在附近，或者像道路被障碍阻挡一样无法做到，那么要知道上师是所有坛城的遍主，多次进行自入，从而恢复。即使之后通过自入等方式可以恢复，也不要认为容易而没有坚定的戒律之心。就像被毒病折磨，去看医生，喝了药，又再次吃毒一样，罪过不会停止，也不会有获得成就的时候，所以坚定戒律之心非常重要。要知道这种方法适用于所有忏悔罪过的情况。从一开始就没有被堕罪染污，和补救后恢复的两种情况，也有很大的差别。《善巧方便经》中说：善男子，例如，声闻乘的人如果犯了根本堕罪，就失去了以那个身体获得涅槃的机会。意思是说，这一世无法获得阿罗汉的果位。同样，《菩萨地论》中说：如果犯了菩提心的根本堕罪，这一世不可能获得初地。这两种情况是相似的。通过这种方式，要忏悔所有的根本堕罪并受持戒律。同样，对于其他主要的粗罪，即使通过强烈的后悔和决心，以自己的对治力忏悔也可以清净。即使没有进行灌顶和自入等，也不是没有密咒戒律，对于根器锐利的人来说，甚至可以通过自己的力量来清净根本堕罪，这将在后面阐述。然而，要有羞耻心和
English
Is the fault of scolding and disturbing the mind, compared to the great ocean outside, using water droplets to stir with hair, experiencing such suffering, is called the Vajra Hell. As previously quoted, now that you have autonomy, you must strive to avoid even a little bit of such faults. If you commit a transgression, you must generate strong remorse from the depths of your heart, to the point where you don't even want to eat. You must have special faith and reverence for the Guru, serve with respect through the three doors of body, speech, and mind, purify the three circles, offer all possessions, and confess to please the Guru. After that, request empowerment again and restore the vows. If the Guru is not present, or not nearby, or if it is impossible due to obstacles blocking the path, then know that the Guru is the Lord of all mandalas, and take self-entry many times to restore. Even if it can be restored later through self-entry and other means, do not think it is easy and lack a firm commitment to the vows. It is like being tormented by a poisonous disease, seeing a doctor, taking medicine, and then eating poison again. The faults will not cease, and there will be no time to attain accomplishment, so a firm commitment to the vows is very important. Know that this method applies to all situations of confessing transgressions. There is a big difference between not being tainted by transgressions from the beginning and restoring after remedy. The Sutra of Skillful Means says: "Noble son, for example, if a Hearer Vehicle practitioner commits a root transgression, they lose the opportunity to attain Nirvana with that body." This means that it is impossible to attain the fruit of an Arhat in this life. Similarly, the Bodhisattva Bhumi Sutra says: "If a root transgression of Bodhicitta is committed, it is impossible to attain the first bhumi in this life." These two situations are similar. In this way, you must confess all root transgressions and take vows. Similarly, for other major gross transgressions, even if you confess with your own antidote through strong remorse and determination, it can be purified. Even without empowerment and self-entry, it is not that there are no mantra vows, and for those with sharp faculties, they can even purify root transgressions through their own power, which will be explained later. However, one must have shame and
Chinese
如果因为羞愧而没有上师，那么应当在没有罪过且具有完全清净的誓言的面前忏悔。如《精髓宝饰》所说：从堕罪等罪过的次第中，首先使自心懊恼，也在对境前禀告，以及承诺三不犯和忏悔三违背。如果条件允许，在举行勇士宴等之后，以顶礼和寂静调柔的行为，祈请诸佛菩萨和伟大的持明者知晓。然后以自己的秘密名字称呼，因为我受到无明和烦恼的控制，从持明者大部的戒律学处中，违背了金刚乘的律仪，犯了诸如诽谤上师等十四条根本堕罪，以及八条支分粗罪中的某某罪过。在诸佛菩萨和伟大的持明者面前，如果隐瞒、隐藏，那么自己就不会有机会触及远离罪过的安乐，因此不隐瞒，从内心深处忏悔，并且今后好好守护。这样祈请之后，忏悔者会问：你对这些罪过感到满意吗？如法地看待吗？自己也应带着后悔和懊恼回答：我看到了。忏悔者会问：今后会好好守护吗？自己也应以坚定的守护之心承诺，像法一样，像律仪一样，以头顶戴的方式接受，就像顶戴头饰一样，欣然接受并承诺。像这样，连同看到和守护的提问，重复三次，就能看到罪过，忆念罪过，并且守护之心也会变得坚定，如果像根本词句直接显示的那样做，那就更好了。这样做完之后，忏悔者会说：这是方法。这样显示这是清净罪过的方法，自己应当生起这是对的定解。如果像这样如法地进行弥补被拖延，那么罪过会一天天地增长。如《精髓宝饰》所说：如果总是处于放逸的状态，即使是微小的罪过。
English
If there is no lama due to shame, then one should confess in front of someone who has faultless and completely pure vows. As it says in the 'Essence Ornament': From the sequence of downfalls and other faults, first, make your own mind regretful, and also report it in front of the object, and confess the three commitments and the three transgressions. Also. If possible, after holding a hero feast, etc., with prostrations and peaceful, gentle conduct, request the Buddhas and Bodhisattvas and the great vidyadharas to know. Then, mentioning one's secret name, because I am under the control of ignorance and afflictions, from the great collection of vidyadhara's precepts, I have violated the Vajrayana's discipline, committed the fourteen root downfalls such as slandering the lama, and such and such from the eight branch gross transgressions. In front of the Buddhas and Bodhisattvas and the great vidyadharas, if one conceals or hides, then one will not have the opportunity to touch the bliss of being free from faults, so without concealing, confess from the depths of one's heart, and in the future, I will guard well. After praying in this way, the confessor will ask: Are you satisfied with these faults? Do you see them properly? One should also answer with regret and remorse: I see them. The confessor will ask: Will you guard well in the future? One should also promise with a firm mind of guarding, like the Dharma, like the discipline, accepting it with the manner of placing it on the crown of one's head, like wearing a headdress, gladly accepting and promising. Like this, along with the questions of seeing and guarding, repeating it three times, one will see the faults, remember the faults, and the mind of guarding will also become firm, if one does it as the root words directly show, then it will be even better. After doing this, the confessor will say: This is the method. Thus, showing that this is the method of purifying faults, one should generate the definite understanding that this is right. If such a proper remedy is delayed, then the faults will increase day by day. As it says in the 'Essence Ornament': If one always remains in a state of carelessness, even small faults.