Chinese
被称为基础。 也就是说，要遵守不作十不善业的戒律，并且在此之上，前面引用的四条根本堕罪，即使是为了生命，也完全不能违犯。 这样就宣说了直接指出的四条根本堕罪。 在《瑜伽续》中，即《大光明》中说： “所有如来之戒律， 如同时三世之怙主， 确定趋入菩提。” 从宣说受持五部种姓之律仪中， 同样，对于部种姓之戒律： 不舍弃皈依三宝有三条。 对于金刚部，持有金刚铃、手印、上师等有四条。 对于宝生部，不畏惧布施财物和慈爱等有四条。 对于莲花部，执持所有正法有一条。 对于事业部，不舍弃那些律仪和勤奋供养等有两条，总计十四条。 瑜伽等表明，必须努力认真守护这些戒律。 任何具有密咒瑜伽的人，即使面临死亡的威胁，受到国王的惩罚，或者任何夺命的因缘，也容易舍弃生命，但经常违犯誓言就不是这样了。 为什么呢？ 如果不这样守护，那么修持密咒的人，如果违犯，就会堕入无间地狱；如果守护，就能获得佛的果位。除了这两者之外，没有第三个去处，这从上面的词义解释中就可以知道。 因此，在《律仪生起》中说： “如果想要殊胜成就， 舍弃生命也容易， 死亡来临也容易， 恒常守护誓言。” 以及《月密明点》中说： “想要密咒之成就， 应当努力守护誓言， 否则密咒师， 不能成就密咒等义， 祈请也不应允， 此世痛苦大， 彼世诸地狱， 违越誓言行， 愚昧自性者获得。” 如果违犯，那么补救的方法，就像“因此”等所说的那样， 因此，如果被堕罪触犯，就应当亲自忏悔，并立即努力采取补救的方法。 特别是，在这些堕罪中，第一条根本堕罪非常严重。 在《幻网经》中说： 上师
English
It is called the basis. That is to say, one must observe the precepts of abandoning the ten non-virtuous actions, and on top of that, the four root downfalls mentioned earlier must not be completely violated even for the sake of life. Thus, the four root downfalls that are directly indicated are spoken of. In the Yoga Tantra, in the Great Illumination itself, it says: "The discipline of all the Tathagatas, Just as the protectors of the three times, Certainly made the resolve to attain enlightenment." From the teaching of holding the vows of the five families, Similarly, for the discipline of the family: There are three that one does not abandon taking refuge in the Three Jewels. For the Vajra family, there are four: holding the vajra, bell, mudra, and teacher. For the Ratna family, there are four: not fearing dharma and material offerings, and loving-kindness. For the Padma family, there is one: holding all the sacred dharma without exception. For the Karma family, there are two: not abandoning those vows and being diligent in offerings, totaling fourteen. It is taught by Yoga and others that one must strive to diligently protect these vows. Anyone who possesses mantra yoga, even if threatened by death, punished by the king, or attacked by any circumstance that endangers life, it is easy to give up life, but it is not so to always transgress the samaya. Why? If one does not protect in this way, then those who practice mantras, if they violate, will fall into the Avici hell; if they protect, they will attain the state of Buddhahood. There is no third place to go besides these two, which can be known from the etymological explanation above. Therefore, in the Vow Arising, it says: "If you desire the supreme accomplishment, It is easy to give up life completely, It is easy even when the time of death arrives, Always protect the samaya." And in the Moon Secret Bindu, it says: "Desiring the meaning of mantra accomplishment, One should strive to protect the samaya, Otherwise, the mantra practitioner, Will not accomplish the meaning of mantras and so on, Even if one prays, it will not be granted, In this world, there is great suffering, In the other world, all the hells, Are obtained by those who transgress the conduct of samaya, The nature of delusion." If one violates, then the way to remedy it is taught by "therefore" and so on. Therefore, if one is touched by a downfall, one should personally confess and immediately strive to take remedial measures. In particular, among these downfalls, the first root downfall is extremely serious. In the Illusion Net Tantra, it says: The Lama
Chinese
辱骂和扰乱上师心意的罪过，比之外面的大海，从中取一根头发尖的水滴，遭受如彼之量的痛苦，被称为金刚地狱。因此，要恒常侍奉上师，供养三轮清净之物。再次接受灌顶，重新纳受誓言，不以上师隔绝距离，不亲近而住，于头顶观修，直至生起验相，多次受持自入。同样，为了使他人也能成为具有羞耻和惭愧的所依，而努力。上师如果已经逝世，就在任何一位具有密咒誓言者的面前，从内心深处顶礼，行为调柔，念诵自己的名字，忏悔说：我违背了金刚乘的律仪，犯了如此这般的过错。如果隐瞒，自己将永远无法安乐，因此，不要有丝毫隐瞒，好好地陈白。忏悔的对境也应询问：你是否认为这是过错？自己回答：我认为是过错。对境，即上师，再问：以后还会犯吗？回答说：如法如律，顶戴于头。这样说三遍之后，双方都要善巧方便。如《心要庄严论》所说：从堕罪等罪过的次第中，首先使自心懊恼，然后在对境前坦白陈述，接受三次承诺，违背三次忏悔。如果犯了罪过，推迟忏悔，每过一天，罪过就会增长，因此，对治之法是，以四力圆满的百字明咒恒常忏悔。《心要庄严论》中说：观想金刚萨埵，按照仪轨念诵百字明，每天念诵二十一遍，堕罪等将会被加持清净，不会增长。成就者们如此宣说，因此，在座间要精进忏悔。如果念诵百万遍，将会成为完全清净的自性。同样，以强烈的后悔心，念诵十四根本堕的忏悔文，也要念诵很多遍。此外，为了广说誓言的种类，分为共同和不共两种，首先是寂静续部中所说，别解脱和菩提心。
English
The fault of scolding and disturbing the guru's mind is like suffering the amount of pain equal to a drop of water taken from the great outer ocean with a hair, which is known as the Vajra Hell. Therefore, one should always serve the guru and offer the three circles of pure offerings. Again, receive the empowerment again, re-enter the vows, and if you do not live close to the guru by separating the distance, then meditate on the crown of your head until signs appear, and take self-entry many times. Likewise, one should strive to make others worthy of being a basis for shame and embarrassment. If the guru has passed away, then in front of anyone who has mantra vows, prostrate from the bottom of your heart with gentle behavior, and confess by mentioning your own name, saying: I have violated the discipline of the Vajrayana and committed such and such faults. If you hide it, you will never be able to live in peace, so do not hide anything, but confess well. The object of confession should also ask: Do you see this as a fault? One's own answer: I see it as a fault. The object, that is, the guru, asks again: Will you commit it again in the future? The answer is: According to the Dharma and the discipline, I will place it on the crown of my head. After saying this three times, both parties should use skillful means. As stated in the Ornament of Essence: From the order of falling sins and other sins, first make your own mind annoyed, then confess and state frankly in front of the object, accept the promise three times, and repent for violating it three times. If a fault has occurred, delaying the repentance will cause the fault to increase every day, so the antidote is to always repent with the hundred-syllable mantra that is complete with the four powers. It is said in the Ornament of Essence: Visualize Vajrasattva, recite the hundred-syllable mantra according to the ritual, recite twenty-one times each day, and the falling sins etc. will be blessed and purified and will not increase. The accomplished ones have declared this, therefore, one should diligently repent during the session breaks. If one recites it a million times, one will become a completely pure nature. Likewise, with strong remorse, recite the confession verses of the fourteen root downfalls, and recite them many times. Furthermore, in order to explain the types of vows in detail, there are two types: common and specific. The first is what is said in the Shanta Tantra, the individual liberation and the Bodhicitta.
Chinese
诶玛！在事行瑜伽续部中，所说应当守护的，是共同总的誓言。这样说。第二是名为差别等等所表示的，之前那些的差别是，经幻心三部，总的来说，身语意三金刚的守护有三，然后五组是，行和，悦意和，不舍弃和，所知和，成就的数量差别有二十八。总经中说：身语意金刚的，守护和行和悦意和，不舍弃当做和成就。这样说。其中也分内外密三种身语意的誓言，每一个也分三种，有二十七种，后面的两句表示二十五种，在下面讲。幻网经中，根本誓言五种，支分誓言十种，总共十五种。根本方面是，不舍弃金刚上师，以恭敬承侍。那也是明灯中说：共同和引导和誓言灌顶，损坏圆满和知续解脱，口诀传承的上师们。说了六种，特别是自己对佛法的恩德重要，主要在于需要侍奉。对于地方有权力的国王和，舅舅父亲和母亲和眼睛，看待得比心还重要。这样说。不间断诸神的咒语和手印身观想，对处于正确道路上的一切都慈爱，不向他人宣说秘密甚深之义。支分誓言其他地方名目很多，这里归纳为两个部分，第一方面是不舍弃五毒。如何不舍弃呢？在知道真如自性的时候，烦恼也知道是真如，如果用这样的方便和智慧摄持，比如孔雀吃毒一样。所知是，根本经中说：愚痴贪着和嗔恨和，傲慢嫉妒不舍弃。这样说。本来就是五种姓的自性，在生圆次第的时候已经讲完，不迷惑地知道那种方式就是智慧
English
Ema! Among the Kriya, Charya, and Yoga Tantras, what is said to be protected is the common general samaya. Thus it is said. Secondly, it is shown by the term "distinction" and so on. The distinction from the previous ones is that the Sutra, Illusion, and Mind trilogy, in general, the three vajras of body, speech, and mind have three protections, and then the five sets are: practice, delight, non-abandonment, knowable, and the numerical difference of accomplishment is twenty-eight. The General Sutra says: Of the body, speech, and mind vajras, protection, practice, delight, non-abandonment, and accomplishment. Thus it is said. Among them, there are also three outer, inner, and secret vows of the root body, speech, and mind, and each one is divided into three, making twenty-seven, and the last two lines show twenty-five, which will be explained below. In the Guhyagarbha Tantra, there are five root vows and ten branch vows, totaling fifteen. Regarding the root aspect: Do not abandon the Vajra Master, serve with respect. That is also stated in the "Clear Lamp": Common, guidance, samaya empowerment, restoration of broken vows, liberation of the lineage of knowledge, and the masters of oral transmission. It is said to be sixfold, especially since the kindness of the Dharma is important to oneself, and the main thing is that one needs to serve. Regarding the king who has power over the land, and the uncle, father, mother, and eyes, look at them as more important than the heart. Thus it is said. Do not interrupt the mantra, mudra, and body contemplation of the deities, be loving to all who are on the right path, and do not proclaim the secret profound meaning to others. Although there are many categories of branch vows elsewhere, here they are summarized into two sections. The first aspect is not abandoning the five afflictions. How not to abandon them? When one knows the nature of Suchness, one also knows that the afflictions are Suchness. If one is embraced by such means and wisdom, it is like a peacock eating poison. The knowable is: The Root Tantra says: Do not abandon ignorance, attachment, hatred, pride, and jealousy. Thus it is said. Since it is originally the nature of the five families, it has already been taught in the generation and completion stages, and knowing that kind of way without being confused is wisdom.
Chinese
就是这样。第二方面是，根本续中说：“白菩提红菩提大小便，清净器中水不舍。”意思是说，白菩提和红菩提这二者，以及大便和血肉，小便这五种大甘露，一定要以确定的心来接受。如何接受呢？要知道这是法性大乐的庄严而接受。也要知道这是五智和五部的自性而接受。为何要接受呢？因为这是成就两种成就的誓言物而接受。因为勇父空行母聚集，接近给予成就而接受。原因是什么呢？因为这是过去现在未来三世诸佛所接受的最殊胜的行仪，所以应当接受。其中以部分来区分而确定为两百之数，是归纳为二十，这是从它分出来的全知大荣 सोमཆོས་བཟང་བའི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的宗派。如是根本续中说：“根本誓言五者中，一者亦二及三十。”意思是，根本一者也各自以方便和智慧分为二，所以是十。又各自再以身语意之数来分，所以是三十，三十乘以五，总共一百五十，加上之前的十个分类基础，就是一百六十。这也是在细续中说：“पञ्चའི་ཉང་ལག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”也是，从一开始就是方便行和，智慧本身就是二倍。每一个都是应当守护的三十。支分是，《宝积经》中说：“支分的誓言是，支分二十应当区分，一者也有身语意功德事业的支分五种。身语意三者的本体三者也在其中消失，所以没有支分的基础。根本方便和智慧二者的方便具有智慧，智慧具有方便，所以两个根本消失，变为四个支分。这又变为身语意功德事业五种部分，所以没有根本的延续基础。支分和部分变为二十二十。自性圆满的誓言是由心等来表示的。心的方面，大圆满的见解，虽然超越了守护者和被守护者，但暂时以名言来安立。