Chinese
如果连事情都不是，更不用说和做事情的人一起睡觉了。正如所说：“任何瑜伽士，如果誓言破损，片刻也不应交谈。”又如以前乐成的故事所说，如果和一个没有福报的乞丐交往，所有乞丐的生计都会中断；就像一只受伤的青蛙会影响许多其他青蛙，少许腐烂的牛奶会使许多牛奶变质一样，一个人破损的过失会使所有与他交往的人都变得有过失。正如腐烂的牛奶，混合后会使所有牛奶都腐烂一样，一个破损的瑜伽士，会使所有瑜伽士都变质。所谓的“旁损”，是指自己并非有意，而是为了迎合他人等情况。这些补救的方法是，如经中所说：“事业、物质、意愿和，三摩地以及真如。”其中，以事业补救，是指依靠火供、朵玛和念诵等。具体来说，完全破损需要一百三十万次，根本破损需要五万三千次，支分破损需要五千三百次，随损需要三百次，旁损需要五十三次。以物质补救，是指根据五部种姓中哪一部的誓言破损的差别，向五部种姓的上师，或对此有信心的人，视为五部如来的自性，毫不吝惜地供养珍宝。以意愿补救，如《噶拉波》中所说：“人们罪恶的习气，伴随着悲伤的歌声忏悔。”就像以忏悔和后悔的显现，以悲伤的歌声来表达忏悔的方式。以三摩地补救，是指具有口诀的人，通过不退转的戒律、圆满次第、自生方便等共同的方法，以及修习明点的瑜伽，观修中脉等来恢复。如果一个没有口诀的初学者需要补救破损，那么就观想忏悔的对象是上师，如果没有上师，就观想本尊等，通过四力忏悔，观想从其三处的光芒中，自己的破损、罪过和堕落全部被净化。以真如净化，是指在证悟三轮清净大圆满的境界中安住。
English
If it is not even a matter of work, what need is there to mention sleeping with the one who does the work? As it is said, "Any yogi who has broken their samaya, should not speak even for a moment." It is like the story of Lekong in the past. If one associates with a beggar without merit, the livelihood of all beggars will be cut off. Just as one wounded frog affects many other frogs, and a little rotten milk spoils a lot of milk, the fault of one person's broken samaya makes all those who associate with them faulty. Just as rotten milk, when mixed, spoils all the milk, one yogi who has broken their samaya, makes all yogis impure. "Side-breach" refers to situations where one does not intentionally break the samaya, but does so to please others, etc. The methods of restoring these are as follows: From that very text: "Action, substance, intention, samadhi, and suchness." Among these, restoring through action refers to relying on fire offerings, tormas, and recitations. Specifically, for complete breakage, one hundred and thirty thousand recitations are needed; for root breakage, fifty-three thousand; for branch breakage, five thousand three hundred; for minor breakage, three hundred; and for side breakage, fifty-three. Restoring through substance involves offering precious substances without reservation to the guru of the five families, or to someone who has faith in them, viewing them as the nature of the five Tathagatas, in accordance with the specific samaya that has been broken within the five families. Restoring through intention is as stated in the Kalapo: "People's sinful imprints, are confessed with songs of sorrow." It is like confessing with the manifestation of repentance and regret, expressing remorse through songs of sorrow. Restoring through samadhi involves those who possess oral instructions, restoring through common methods such as the unwavering discipline of the completion stage, self-generation with skillful means, and meditating on the central channel by practicing the yoga of bindus. If a beginner without oral instructions needs to restore a broken samaya, they should visualize the object of confession as the guru, or if there is no guru, as the yidam, etc., and confess through the four powers, visualizing that all their broken samayas, faults, and downfalls are purified by the rays of light from the three places of the visualized object. Purifying through suchness involves resting in equanimity in the state of realizing the great perfection of the complete purity of the three spheres.
Chinese
通过瑜伽士的智慧来净化。另外，通过寂静的火供或者如食肉金刚空行母火供等依靠火来净化，以及通过净化的食子、誓言物、烧施物三者加持，将轮回和涅槃的一切都供养给觉醒为轮之自在的形态，并祈求所愿，以及从瑜伽中宣说的断除的咒语和手印两种，即赎罪的手印，以及依靠其咒语的次第来勾招和断除恶趣，同样地，在金刚顶续中说：通过字咒来净化是：在双脚的脚底观想两个यं（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风），在秘密处观想रཾ（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火）。在脐间观想六道种子字，在心间清净的phaṭ（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：断）字座上，观想身语意的精华。从यं（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风）中生出智慧风，从रཾ（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火）中点燃智慧火，焚烧六道的一切习气，三门转化为身语意，以phaṭ（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：断）字抛向法性界。这也被说是极其甚深的口诀。以及用通过摧破金刚和积聚明点等陀罗尼成就的宝瓶水来沐浴，以及从虚空中显现的灌顶本尊处接受五种族性的灌顶后进行沐浴的意愿，以及观想河流等为从bam（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：水）字中生出的嘛嘛枳的自性后，以行持的苦行来沐浴身体等各种沐浴的次第，以及以拙火在脐间焚烧kaṃ（藏文：ཀཾ，梵文天城体：कं，梵文罗马拟音：kaṃ，汉语字面意思：梵天）字，在心间焚烧食肉鬼形象的罪业，以及依靠风来净化，也在寺庙等处，悬挂幡和拂尘等，以及在众多集会中或者具加持的所依处前忏悔罪业，以及会供轮，以及会供，以及进行勇士和空行母的欢宴，以及蜂蜜的欺骗，从罗网中解脱，给猎人赠送不杀害的鹿和野兽等的报酬等，努力进行一切赎命的方法，以及念诵显密经典总集，特别是《大解脱经》和《无垢忏悔续》等，以及念诵被赞为清净罪业的对治品的形象咒语总集，特别是念诵一切如来心之精华的百字明，以及仅仅是肢体运动就有大利益的供曼扎，以及一切
English
Purification through the wisdom of a yogi. Furthermore, purification through fire, such as a peaceful fire offering or a fire offering to the flesh-eating Vajra Dakini; and consecrating with the three purifications of torma, samaya objects, and burnt offerings, offering all of samsara and nirvana to the awakened form of the Lord of the Wheel, and praying for desired aims; and the two mantras and mudras of severance explained in yoga, namely the mudra for restoring vows, and relying on the sequence of its mantra to summon and sever the lower realms; similarly, in the Vajrasekhara Tantra, it says: "Purification through seed-syllable mantras is: In the soles of both feet, contemplate two yaṃs (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Wind). In the secret place, contemplate raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Fire). In the navel, contemplate the seed-syllables of the six realms. In the heart, on a pure seat of phaṭ (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Cut), contemplate the essence of body, speech, and mind. From yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Wind), the wisdom wind arises. From raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Fire), ignite the wisdom fire. Burn all the habitual tendencies of the six realms. The three doors become body, speech, and mind. With phaṭ (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Cut), cast into the dharmadhatu." This is also said to be an extremely profound instruction. And bathing with water from a vase accomplished through dharanis such as the Vajravidarana and the Smebrtsegs, and the intention to bathe after receiving the five family empowerments from the empowerment deities appearing in space, and imagining rivers and so forth as the nature of Mamaki arising from baṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Water), and bathing the body with the ascetic practice of conduct, and so forth, are all sequences of bathing. And burning the syllable kaṃ (藏文：ཀཾ，梵文天城体：कं，梵文罗马拟音：kaṃ，汉语字面意思：Brahma) in the navel with the fire of tummo, and burning the sins in the form of flesh-eating demons in the heart, and purification through reliance on wind, also in temples and so forth, raising banners and whisks, and confessing sins in the midst of many assemblies or in the presence of blessed supports, and the tsok wheel, and the tsok offering, and performing the feast of heroes and heroines, and the deception of honey, liberation from nets, giving hunters rewards for not killing deer and wild animals, and so forth, striving in all methods of ransoming life, and reciting the general collection of sutras and tantras, and especially the Great Liberation Sutra and the Stainless Confession Tantra, and so forth, and reciting the general collection of form mantras praised as antidotes to purifying sins, and especially reciting the hundred-syllable mantra, the heart essence of all Tathagatas, and offering mandalas, which have great benefits even from just moving the limbs, and all
Chinese
以及七支行之门，建造如来之断证功德形象之佛塔，即使不能，也要塑造小擦擦等，以清净三昧耶戒之方法，时时精进修持而不舍弃，如此则对治之次第会穷尽而不会耗尽，而这些清净之方法，依赖于内外之元素，以及《心性休息大车疏》中所说的二十五种清净之方法等。特别是进入三种瑜伽之门的瑜伽士们，依靠那诺扎空董楚（地狱深处拔除）之殊胜口诀，以圆满亏损、清净分别念之总忏，对如实现前般显现的寂怒本尊众生起猛烈的信心、恭敬和悲悯，在不失去见修之光彩的情况下，外在供品以真实清净、品质优良、资具圆满之甘露、血、朵玛、灯等，每一个都陈设一百零八个或随力所能，等等，供养之资具力所能及。内在以五蕴为所依之圆满，白色部分为甘露，红色部分为血，脉气为朵玛，风心部分为灯，秘密以菩提心为圆满，自生之觉性本性大乐为甘露，本体空性为血，双运为朵玛，自性光明为灯等为代表，以外内密之甘露血等各自以圆满之词语阐明，在初十、二十五、初八等日子忏悔，如此则说没有不能清净之罪过。如果不能这样做到，仅仅是手印之仪轨经常作为意修本尊，也能清净一切罪过。如是说：何人若向幻化寂怒尊，坛城诸神作顶礼，一切罪障皆得净，纵犯五无间罪亦得脱。纵处地狱亦拔除，彼即名为持明佛刹土。如是。因此，在一切有相之忏悔中，对于微小罪过也生起后悔之心尤为重要，若无后悔之心，则无有消除罪过之力量，且亦会欺骗忏悔之对境，守护誓言之心也会变得微弱，对治力也会减弱。
English
And the seven-branch practice, building stupas that are the image of the Buddhas' abandonment and realization, and even if one cannot, making small tsatsas, etc., by means of purifying samaya impairments, one should always strive to practice without abandoning it, then the order of remedies will be exhausted and will not be depleted, and these methods of purification depend on the external and internal elements, and the twenty-five methods of purification mentioned in the Ornament of the Essence, etc. In particular, for yogis who have entered the door of the three yogas, relying on the extraordinary oral instruction of Naraka Dongtruk (Pulling Out from the Depths of Hell), with the general confession of perfecting deficiencies and purifying conceptual obscurations, generating strong faith, respect, and compassion towards the assembly of peaceful and wrathful deities appearing as if actually present, without losing the radiance of view and meditation, the external offerings are made with real purity, excellent quality, and complete resources, such as nectar, blood, torma, lamps, etc., each arranged with one hundred and eight or as much as possible, etc., according to the availability of offering materials. Internally, the perfection of the support of the aggregates, the white part is nectar, the red part is blood, the channels and elements are torma, the wind and mind part is lamp, and the secret is the perfection of bodhicitta, the great bliss of the nature of self-arisen awareness is nectar, the essence of emptiness is blood, union is torma, the self-nature luminosity is lamp, etc., representing the external, internal, and secret nectar and blood, etc., each clarified with words of perfection, and confessing on the tenth, twenty-fifth, eighth, etc., then it is said that there is no sin that cannot be purified. If one cannot do so, even just the mudra gestures regularly as the deity of mind practice can purify all sins. As it is said: Whoever prostrates to the deities of the illusory peaceful and wrathful mandala, all sins and obscurations will be purified, even the five heinous crimes will be cleansed. Even if one is in hell, one will be pulled out, and that is known as the realm of the vidyadhara Buddhas. Thus. Therefore, in all confessions with objects, it is especially important to generate a feeling of regret even for the smallest faults, for without regret, there is no power to refute the faults, and the object of confession will also be deceived, and the mind of vows will also be weak, and the remedy will always be weak.