English
Therefore, because the nature of reality is extremely secret, and even more secret than other things, until one truly understands the meaning of secrecy through the four modes, for those of lesser capacity, the secrets hidden through hints and so on, such as union and liberation, all the parts that one cannot practice as they are, should not be openly flaunted or practiced. All such things should be avoided, and practice should be done in accordance with the times. This is the instruction. Secondly, there are three points to explain how to remedy if the vows are broken: the basis for generating vows; the causes of breaking vows and their remedies; and the actual method of remedy. First, the basis for generating vows is: having properly entered the path of Vajrayana, if one practices knowing what to do and what not to do, it is more excellent than other methods. Even those who have committed extremely serious sins, abandoned by other vehicles, such as killing Brahmins every day, killing parents, etc., committing the five inexpiable sins, can become the basis for generating mantra vows. As long as he is remorseful, turns away from evil deeds, and then does not leave a qualified guiding guru who is seen as the Buddha himself, and practices according to his teachings, then, from the guru himself, he can also receive the blessings of the Buddha that cannot be obtained by other Paramitas, etc., arising in the state of mantra. Respectfully treating and accepting each vow can also eliminate immeasurable obscurations and complete great accumulations. Because there are profound and numerous methods, if one has sharp faculties, one can even attain liberation in one lifetime. Therefore, the secret mantra Vajrayana is more excellent than the lower vehicle's methods, not to mention others. The Chatuhpitha Tantra says: 'Killing Brahmins every day, committing the five inexpiable sins, enjoying the fruits of theft, one can also be liberated by this path, and will not be stained by sins.' Secondly, the causes of breaking vows and their remedies are: it is not enough to merely want to protect the vows. If one does not understand the boundaries of what should be adopted and abandoned for each of the root and branch downfalls, one cannot determine what kind of fault will cause the vows to be broken.
Chinese
堕落产生的第一个门是，即使如此知晓，若不敬上师，则因不重视其所教导的要点，会导致堕落，这是第二个门。仅仅有恭敬心，若不经常谨慎守护所学之处，则因习惯于放逸，会随意犯错，这是第三个门。如果谨慎行事，但烦恼强烈且力量强大，以至于对治无法压制，从而导致罪过和堕落，这是堕落产生的第四个门。像这样，在堕落产生的四个门之上，即使清楚地了解堕落的界限，也会因健忘而衰退，并且心不清晰，即对于是否发生堕落进行检查的觉知，以及放松心态，这两者加在一起，就是誓言衰败的六个原因。如《空行母律仪续》中所说：“无知与放逸，烦恼多与不敬，健忘心不清晰，此六者誓言衰败之因。”因此，采取对治的方法是：从细微的堕落界限开始，彻底了解并确定之后，以对上师和口诀的恭敬心，珍视所应学习之处，并以正念和觉知，主要针对最强烈的烦恼生起对治。例如，一个人长期失明，当有幸遇到一位医术高明的医生进行手术时，他会非常小心谨慎地守护自己的眼睛。同样，如前所述，将昼夜分为六个时段，在每个时段内，我只看到自己的过错，而任何功德的延续都不会在我身上形成，就像茶漏一样。现在有什么过错发生了吗？是否生起了清净的显现、虔诚的恭敬、慈爱和怜悯，以及圆满的功德？像这样，对于应舍应取之处，要反复谨慎，反复谨慎。这样重复强调，不是偶尔放松，而是要始终不散乱地进行检查和守护。第三，关于实际的补救方法，分为两部分：说明容易补救的原因和展示如何补救的方法。首先，说明容易补救的原因是：一般来说，身体
English
The first gate of arising transgressions is that even knowing this, if one does not respect the guru, then due to not valuing the key points he teaches, transgressions will arise, which is the second. Even if there is only respect, if one does not always take care to guard the places of learning, then due to being accustomed to carelessness, one will arbitrarily make mistakes, which is the third. If one acts carefully, but the afflictions are strong and powerful, so that the antidotes cannot overcome them, then sinful transgressions will arise, which is the fourth gate of arising transgressions. Thus, on top of these four gates of arising transgressions, even if one knows the boundaries of transgressions well, one may degenerate due to great forgetfulness, and unclear mindfulness, that is, the awareness that examines whether transgressions have occurred or not, and the loosening of mental discipline. Adding these two, there are six causes of vows being broken. As it says in the Tantra of the Gathering of Dakinis: "Ignorance and carelessness, many afflictions and disrespect, forgetfulness and unclear mindfulness, these six are the causes of vows being broken." Therefore, the way to rely on their antidotes is: from the subtle boundaries of transgressions onwards, having thoroughly learned and ascertained them, with respect for the guru and the instructions, cherish the places to be learned, and with mindfulness and awareness, mainly generate antidotes specifically for the most intense afflictions. For example, when someone who has been blind for a long time has the opportunity to have surgery by a skilled doctor, he guards his eyes with great care and caution. Similarly, as mentioned before, dividing the day and night into six sessions, in each session, I only see my faults, and no stream of qualities is formed in me, like a tea strainer. What faults have occurred now? Have pure appearances, devout respect, love and compassion, and perfect qualities arisen? Like this, one should be repeatedly careful and repeatedly cautious about what to abandon and what to adopt. This repeated emphasis is not about occasional relaxation, but about constantly examining and guarding without distraction. Third, regarding the actual remedies, there are two parts: explaining the reasons why it is easy to remedy and showing how to remedy them. First, the reason why it is easy to remedy is: generally, the body
Chinese
由于没有不关心言语行为的同伴，无论发生什么过错，如果怀有隐瞒的想法，那么在显宗和密宗中，无论是什么堕落都难以恢复。但在密宗中，如果由于任何导致堕落的原因而发生了违犯，那么恢复起来比恢复下部别解脱戒和菩萨戒更容易，因此更为殊胜。例如，声闻的戒律由于执着于事物，并将其视为身语所摄的色法，因此堕落难以恢复。而且，如果比丘犯了四种根本堕落中的任何一种，却没有产生哪怕一瞬间的隐瞒或隐匿的想法，那么按照小乘自身所宣说的经部的观点，可以通过给予破戒罪的学处并加以实践来恢复。如果这样的人证得了阿罗汉果，那么他自然会安住于此，因为他已经舍弃了一切错误的根源。不仅如此，即使发生了共同的根本堕落，导致学处给予的名称改变，也不需要实践学处。如果他放弃了学处并重新受持，那么就会生起具足戒的戒律，并且也允许沙弥给予学处。对于唯识宗以上的那些大乘行者来说，他们认为对于没有隐瞒的根本堕落者，可以通过四次羯磨来给予比丘戒，然后再给予破戒罪的学处，因此一般来说，没有隐瞒的根本堕落是可以事后恢复的。这里说可以恢复七次，这是一个确定的数字。一般来说，对于没有隐瞒的根本堕落者，在给予学处之后，允许放弃学处并受持比丘戒，正如经中说：‘尊者，由于实践学处而放弃了学处，成为了在家人的事物。’对此，世尊再次善说，在律藏中出家并受具足戒，成为比丘的事物。如果僧团让他受具足戒，那么就称为受具足戒吗？邬波离，称为受具足戒，受具足戒是与过去相关的。’关于七次的确定，在《业百法》的出家仪轨中，受具足戒之前询问障碍时，‘你以前
English
Since there is no one who does not care about the companions of speech and action, no matter what fault occurs, if one has the intention to conceal it, then in both Sutra and Tantra, whatever downfall it may be, it is difficult to restore. But in the case of Secret Mantra, if a transgression occurs due to any cause that leads to a downfall, then restoring it is easier than restoring the vows of the lower Pratimoksha and Bodhisattva, and therefore it is more excellent. For example, the monastic discipline of the Hearers is difficult to restore due to clinging to things and viewing them as forms encompassed by body and speech. Moreover, if a Bhikshu commits any of the four root downfalls and does not generate even for a moment the thought of concealment or hiding, then according to the view of the Sutra taught in the Lesser Vehicle itself, it is said that one can be restored by giving the training of the defilement act and practicing it. If such a person attains Arhatship, then he will naturally abide in it, because he has abandoned all the causes of error. Moreover, even if a common root downfall occurs, causing the name of the training given to change, it is said that there is no need to practice the training. If he gives up the training and takes it again, then the vows of full ordination will arise, and it is also said that it is permissible for a Shramanera to give the training. For those Mahayana practitioners above the Mind-Only school, they believe that for those with root downfalls that are not concealed, the Bhikshu vows can be given through four karmas, and then the training of the defilement act is given, so in general, root downfalls that are not concealed can be restored later. Here it is said that it can be restored seven times, which is a definite number. In general, for those with root downfalls that are not concealed, after giving the training, it is said that it is permissible to give up the training and take the Bhikshu vows, as it says in the Sutra: 'Venerable one, having given up the training by practicing the training, it has become the property of a householder.' To this, the Blessed One again said well, having gone forth and taken full ordination in the Vinaya, it becomes the property of a Bhikshu. If the Sangha gives him full ordination, then is it called full ordination? Upali, it is called full ordination, full ordination is related to the past.' Regarding the certainty of seven times, in the ordination ritual of the Karma Shatam, when asking about obstacles before full ordination, 'Have you previously
Chinese
难道不是吗？应该这样问。如果说已经出家，那么在“已经出家”的解释中，出生是指为了接受七次出家而出生等等。如果发生失败，并且生起一刹那的秘密欲望，那么被称为伴随隐藏，这意味着即使一次也没有恢复的机会。例如，就像破碎的陶器无法修复一样。菩萨的戒律是将一切法视为影像和幻术，并且以心为主，因此，如果戒律损坏，例如一些珍贵的受用物破碎了，那么就像一个精通铁匠手艺的人能够修复到像以前未损坏的状态一样，依靠其他因缘，依止一位安住于戒律的善知识，如法忏悔并重新受戒，就可以恢复到原来的状态。密宗的戒律就像金银等珍贵器皿稍微凹陷时，自己能够扶正一样。如果有什么堕落，也可以凭借轮回涅槃平等性和证悟自身为本尊的力量，即使不依靠善知识，也能以自身的力量，通过生起次第和圆满次第等方法，恢复到像以前一样的状态。因此，对于不熟悉生起次第和圆满次第的根器低下者，以及诽谤上师等情况，可以依靠将要讲解的那些依靠自身力量进行净化的方法来恢复。第二，如何恢复的方法，分为三种：为了身语意而补救，为了过时而补救，以及除此之外的补救方法。第一，为了身语意而补救：其中，第一个根本堕落是轻蔑和诽谤上师金刚阿阇黎，以及对金刚兄弟产生怨恨和失去尊敬等，主要是身体的誓言受到损害，因此不要拖延，要从内心深处忏悔，立即以身语意三门恭敬顶礼，并通过积聚会供和资具等使上师欢喜，以戒律之心来恢复，或者使以前清净的戒律部分因誓言的过失而变得不圆满，从而再次圆满。
English
Isn't it? One should ask like that. If it is said that one has renounced, then in the explanation of 'has renounced,' birth refers to being born in order to receive the sevenfold renunciation, and so on. If a defeat occurs and a secret desire arises for even a single moment, then it is called accompanied by concealment, which means there is no possibility of restoration even once. For example, like a broken clay pot that cannot be repaired. The bodhisattva's vows are to view all phenomena as reflections and illusions, and because the mind's activity is paramount, if they are broken, it is like some precious belongings being broken or damaged. Just as someone skilled in the craft of a blacksmith can repair them to be like their original, undamaged state, so too, relying on other conditions, relying on a virtuous friend who abides in the vows, confessing properly, and taking the vows again, one can restore them to their original state. The samaya of secret mantra is like a precious vessel of gold, silver, etc., that, if slightly dented, one can straighten oneself. If there is a transgression that has been broken, one can, through the power of the equality of samsara and nirvana and realizing oneself as the deity, even without relying on a virtuous friend, restore it to its former state through the power of one's own strength, such as the stages of generation and completion. Therefore, for those of lesser capacity who are not familiar with the stages of generation and completion, and for those who slander the teacher, etc., one can rely on the methods of purification through one's own strength that will be explained to restore them. Second, the method of how to restore is threefold: remedies for body, speech, and mind; remedies for what has passed; and categories of remedies other than these. First, remedies for body, speech, and mind: among these, the first root downfall is to despise and slander the vajra master, and to harbor resentment and lose respect for vajra siblings, etc. Mainly, the samaya of body is broken, so without delaying, with remorse from the depths of one's heart, immediately with the three doors of body, speech, and mind, respectfully prostrate and make offerings, and by accumulating tsok and provisions, etc., please the teacher's mind, and with the mind of discipline, restore it, or make the previously pure part of the vows, which has become incomplete due to the fault of breaking the samaya, complete again.