Chinese
因此，必须迅速忏悔的原因也在《大庄严经》中提到：对上师和近侍，金刚兄弟姐妹们，哪怕是恶语的一点点暗示，也不要通过手势或实物来表达。如果即使在梦中发生了，也要用心忏悔。对于实际或有意所为之事，如果因遗忘而疏忽，即使已经过去，如果不忏悔，就会被视为堕落而堕入地狱。如是说。如果对上师和道友在言语上犯了过失，或者中断了咒语的传承等，导致了语之誓言的破损，那么应当观想根本上师为一切如来的语金刚之体，即红色身相的桑吉多杰秋古（佛金刚法身），位于头顶，或者观想与自己无二无别，念诵莲花生大士心咒或其百万字明咒，并且仅仅专注于赞颂上师的功德。此外，如果对上师和道友等从内心生起害心和邪见，或者向非器之人宣扬秘密，导致了意之誓言的破损，那么应当观想自身为一切如来的意金刚之体，即金刚萨埵，在上师位于头顶的上方，献上七支供，接受四种灌顶后，将上师融入自身，禁语三年，心意相融，一心一意地安住，这被认为是补救的方法。如是，《怖畏金刚电光经》中说：如果诽谤上师和道友，今生就要令其欢喜，以强烈的忏悔来后悔，这才是弥补的最好方法。如果自己或上师道友，在未弥补之前就去世了，那就超出了弥补的范围。如果语之誓言破损了，就观想自己为金刚法，念诵任何誓言百万遍。如果意之誓言破损了，就观想自己为金刚萨埵，三年不语，精进修习禅定瑜伽。如果支分誓言破损了，就各自按照自己的部族来弥补。如是说。第二，对于超过时限的补救方法是：一般来说，对于大多数堕罪，需要具备四个条件：堕罪产生的对境，对此有认识的想法，如果与身语相关联，则有相应的行为，以及通过三门中的任何一门完成的业道终结，这四个条件全部具备，才会导致舍弃密咒誓言的失败。
English
Thus, the reason for needing to confess quickly is also mentioned in the Great Exposition: Towards the lama and close attendants, Vajra brothers and sisters, even the slightest hint of malicious words, should not be expressed through gestures or objects. If it occurs even in dreams, one should confess with the mind. For actions done actually or intentionally, if neglected due to forgetfulness, even if it has passed, if one does not confess, it will be regarded as a downfall and one will fall into hell. Thus it is said. If one has committed faults in speech towards the lama and spiritual friends, or interrupted the transmission of mantras, etc., resulting in the breaking of the word of commitment, then one should contemplate the root lama as the embodiment of the Vajra speech of all the Sugatas, namely, Sangye Dorje Chöku (Buddha Vajra Dharmakaya) with a red complexion, on the crown of one's head, or contemplate oneself as inseparable from him, recite the Vajra Guru mantra or its hundred-syllable mantra a hundred thousand times, and focus solely on praising the qualities of the lama. Furthermore, if one has generated harmful thoughts and wrong views from the heart towards the lama and spiritual friends, or proclaimed secrets to those who are not vessels, resulting in the breaking of the commitment of mind, then one should contemplate oneself as the embodiment of the Vajra mind of all the Sugatas, namely, Vajrasattva, with the lama above one's head, offer the seven-branch prayer, receive the four empowerments, then dissolve the lama into oneself, observe silence for three years, and abide single-pointedly in a state of merging mind and awareness, which is said to be the method of restoration. As it is said in the Fierce Lightning Sutra: If one has slandered the lama and spiritual friends, one should please them in this very life, and repent with intense confession, which is the best way to make amends. If oneself or the lama and spiritual friends pass away before making amends, then it is beyond the scope of making amends. If the commitment of speech is broken, contemplate oneself as Vajra Dharma, and recite any commitment a hundred thousand times. If the commitment of mind is broken, contemplate oneself as Vajrasattva, and for three years, without speaking, diligently practice meditation and yoga. If the branch commitments are broken, then each should make amends according to their own lineage. Thus it is said. Secondly, the remedy for exceeding the time limit is: In general, for most downfalls, four conditions are required: the object from which the downfall arises, the thought of recognizing it, if it is associated with body and speech, then there is the corresponding action, and the completion of the path of action accomplished through any of the three doors, all four conditions being complete, will lead to the failure of abandoning the mantra vows.
Chinese
如是宣说的理由已在前述。以意所造的任何根本堕罪，若与对治相合而生起，即使正行不圆满，若未对此忏悔，超过六分之一，则称为时分已过的堕罪。比从失败之下更重。导师海生说：根本如同时过失败，是衡量堕罪所说。支分主要时已过，说为重罪时已过。加行未圆满为粗罪，支分细微为恶作。如是也说了。彼也应知就自性而言，根本堕罪与粗罪和恶作的轻重差别。就时间而言，无论昼夜分为六份中的任何一份，在其中开始造作堕罪的加行，未在该时分内以对治力遮止，超过该时限，则于时分已过的界限上，称为时过之堕罪。同样，违越、衰损、已过、毁坏这四者，若在一日、一月、一年、两年或三年内忏悔，则可恢复，前者比前者重，若已过三年，即使忏悔也无法恢复。如《誓言分别品续》中说：总的来说，从誓言的差别中，确定时间的差别。违越誓言的任何恶作，若未隔夜忏悔于所缘境，则能恢复原状。衰损若未隔月，以强烈的后悔忏悔。若已过誓言，以年为单位，若未隔年忏悔。从两年或三年起，称为誓言毁坏，若非常强烈则可恢复。若已过三年，则无法恢复，若取回则两者皆焚毁，必定感受地狱的痛苦，只能恒常受用。如是。如是，如同忏悔的对象有轻重一样，忏悔的方式也要逐渐增强力量。若发生违越的罪过，应先行会供轮。若发生衰损的罪过，应供养自己的所有物，即所有受用，供养上师和坛城本尊等，进行圆满。若已过，则应供养比这更珍贵的儿子和妻子等。
English
The reason for saying this has already been stated. If any root downfall created by the mind arises in conjunction with an antidote, even if the main action is not complete, if one does not confess it and more than one-sixth has passed, it is called a downfall of elapsed time. It is heavier than a defeat. Master Ocean-Born said: The root is like a defeat when time has passed. It is said to be a measurable downfall. The main branch has passed the time. It is said to be a heavy time. The preliminary action is not complete, it is a gross offense. The subtle branch is a misdeed. It is also said. One should also understand the difference in weight between root downfalls, gross offenses, and misdeeds in terms of their nature. In terms of time, in any of the six parts into which day and night are divided, if one begins to engage in the action of a downfall and does not prevent it with an antidote within that part, and that time limit is exceeded, then at the boundary of the elapsed time, it is called a downfall of elapsed time. Similarly, the four, transgression, degeneration, lapse, and ruin, can be restored if confessed within one day, one month, one year, two or three years, the former being heavier than the former, and if three years have passed, even if confessed, it cannot be restored. As it says in the Tantra of the Arrangement of Vows: In general, from the difference of vows, the difference of time is definitely distinguished. Any misdeed that transgresses the vow, if confessed to the object of focus without a day intervening, then it can be restored to its original state. Degeneration, if not separated by a month, is confessed with strong regret. If the vow has lapsed, it is confessed without being separated by years. From two or three years onwards, it is called the ruin of the vow, and if it is very strong, it can be restored. If it has passed three years, it cannot be restored, and if taken back, both will be burned, and one will surely experience the suffering of hell, and can only constantly enjoy it. Thus. Thus, just as there are heavy and light objects of confession, the method of confession should also gradually increase in strength. If a transgression occurs, a feast gathering should be held first. If a degeneration occurs, one should offer one's own possessions, that is, all enjoyments, to the lama and the deities of the mandala, and make them complete. If it has lapsed, then one should offer even more precious sons and wives, etc.
Chinese
通过施舍上好的血肉珍宝来进行弥补，如果誓言的过失已经彻底，那么就要不顾自己的性命，以猛烈的精进，按照上师的教言去做，这些弥补的方法，都是从《金刚日庄严续》中宣说的。第三，宣说除此之外的其他弥补种类：从不同的续部中所说的内容汇集起来，所要表达的意思是，除了上面所说的之外，还要从上师那里重新接受四种灌顶，如果通过自己的观想接受自入，那么所有对戒律和誓言的过失都会得到清净，如《黑汝嘎现证》中所说：见到坛城之王，稍微一点也不会不成就，从一切罪业中得到解脱。而且，从时轮金刚来说，根据获得灌顶的程度不同，有这样的行为方式：获得自己宗派的五种族姓灌顶，以及方便和方便生起两种，也就是获得七种瓶灌顶，那么就按照坛城本尊的数量，或者以主尊的念诵三万六千遍来进行清净。在此之上，如果从获得秘密瓶灌顶后出现违犯，那么就通过上师命令的惩罚来进行清净。如果获得智慧灌顶以上，那么就仅仅通过在寂静处修持生起次第和圆满次第，以加持自己的相续来进行清净。如果这三种都看到了清净的征兆，那么就再次进入坛城，受持戒律，接受灌顶。那时，就像僧团剩余的行持一样，不进行之前获得灌顶时的学习行列和接受供养等，这也与律藏相符。同样，从总续中，根据五种违犯的情况，宣说了弥补的方法。如《楞伽本主》中所说：什么是违犯呢？完全的重大违犯，根本违犯和支分违犯，以及伴随违犯和顺带违犯五种。其中完全的重大违犯，是指在非常危险的地方，以猛烈的贪欲行淫，或者多次行淫等。根本违犯和支分违犯与共同的情况相同。伴随违犯是指某人自己正在违犯，却不努力弥补，像这样的人，哪怕是瞬间相遇或交谈
English
Reparation is done by giving away the best of blood and flesh jewels. If the faults of the vows are completely exhausted, then one must not even consider one's own life, but with fierce diligence, act according to the guru's instructions. These methods of reparation are all taught in the Kalachakra Tantra. Third, to explain the categories of reparation other than these: The meaning of what is taught by gathering together what is said in the various tantras is that, other than what was said above, one should receive the four empowerments again from the guru, and if one takes self-entry with one's own focus, then all the faults of transgressions against vows and commitments will be purified, as it says in the Heruka Abhisamaya: "Seeing the king of the mandala, there is nothing that is not accomplished even a little. One is completely liberated from all sins." Moreover, according to the Kalachakra, depending on the different levels of empowerment received, there are these ways of acting: Having received the five family empowerments of one's own tradition, as well as the two of means and means-born, that is, having received the seven vase empowerments, one purifies by reciting the mantra of each deity in the mandala, or by reciting the main deity's mantra 36,000 times. On top of that, if one has transgressed after receiving the secret vase empowerment, one purifies by the punishment prescribed by the guru's command. If one has received the wisdom empowerment and above, one purifies by blessing one's own continuum solely by meditating on the generation and completion stages in a secluded place. If one sees signs of purification in all three of these, then one should enter the mandala again, take vows, and receive empowerment. At that time, one should not engage in the learning ranks and receiving offerings, etc., as one did when one received empowerment before, just like the practices of the remaining sangha. Similarly, from the General Sutra, the methods of reparation are taught in relation to the five types of transgressions. As it says in the Lankavatara Sutra: "What are the transgressions? Complete major transgressions, root transgressions and branch transgressions, as well as accompanying transgressions and incidental transgressions." Among these, complete major transgressions refer to engaging in sexual activity with intense desire in a very dangerous place, or engaging in sexual activity many times, etc. Root transgressions and branch transgressions are the same as the common ones. Accompanying transgression refers to someone who is transgressing themselves but does not strive to repair it. To meet or speak with such a person even for a moment