English
Before one has realized, one should always refrain from all that appears through conjecture regarding the hidden secrets, the guru's oral instructions, and the essence of the ḍākinīs' heart. To analyze this a bit: In the *Fine Details* it says, "Breaking vows, deviating from vows, not seeing the maṇḍala without vows, all that is mixed and unmixed." This shows the place of secrecy. There are ten things to be kept secret: the general and intermediate secrets, four each, and the appropriate and entrusted, two each. Of these, the four general secrets are the characteristics of the seventh root downfall: keeping secret from those with profound views but low intelligence and doubt (secret 1), keeping secret from those with coarse behavior, new initiates, and those with wrong views (secret 2), the name mantra of the yidam deity (secret 3), and keeping secret the signs of accomplishment from others (secret 4). If shown to the immature, it becomes the seventh root downfall. Even to the mature, if shown carelessly, it will cause the decline of accomplishment, so it should be kept secret. The *Clear Illumination* says, "Profound view, coarse behavior, the deity's name and signs of accomplishment, these are the four general secrets." The intermediate secrets are: the snowy mountain where one practices (1), the time of gathering (2), the dharma friends who practice together (3), and the substances (4), etc. When participating in a gathering or secret practice, it should be kept secret during that time. "The place, time, friends, and substances of practice, practice in secret in the middle." What is appropriate to keep secret is: the special practices of mantra, and all discordant behaviors when participating in the gathering of samaya substances. What is entrusted is: whether it is the guru or a dharma brother, one should not tell others. This does not deviate from the advice, as the *Śaṃvara Tantra* says, "Furthermore, the guru and dharma sisters, having proclaimed secrecy for the time being, thus it is appropriate to be very secret." The Vajrayāna is praised as superior to other vehicles, as stated in "Daily," etc. For example, killing a Brahmin every day and committing the five inexpiable sins are the seeds of hell, unparalleled. What is abandoned by other vehicles can become the basis for generating mantra vows, therefore, there is no need to mention the greatness of the skillful means of mantra. This principle is also stated in the *Four Seats Tantra*: "Killing a Brahmin daily, committing the five inexpiable sins, enjoying the work of thieves, liberation through this path, even sins are liberated."
Chinese
不会被沾污。”如此说。导致誓言破损的原因，由“堕罪之处”等词语来阐述。关于誓言的种类，愚笨者不了解堕罪之处（1），不尊敬上师（2），放逸不谨慎（3），以及过于强烈的烦恼（4），这四者是产生堕罪的四扇门。在这些之上，加上懒惰的散乱，即健忘，以及因昏睡而使记忆不清晰这二者，总共六个是誓言破损的原因。《空行母律仪续》中说：“无知与放逸，烦恼多与不敬，健忘记忆不清晰，此六者誓言破损因。”如此说。守护的方式，通过譬喻的方式，由“因此”等词语来教导。因此，要经常以具足正念和正知的对治来行事。例如，一位盲人，由一位精通医术的医生通过导引手术来进行治疗，当进入手术程序时，两人都谨慎小心地守护，就像这样。日夜六时中，对于应舍弃和应采取的细微之处，都要严谨且极度严谨地审查。审查非常重要。《入行论》中说：“处在众多怨敌中，如护伤口般谨慎，处在恶劣人群中，亦当恒常护自心。”如此说。像这样，具备谨慎之心，体验感受的行者们，因为密咒的誓言种类多得超乎想象，所以如果破损，忏悔之门也很多，由“如果破损”等词语来阐述。对于有缘进入此道的人们来说，因为需要守护的事物无边无际，所以即使稍微破损，弥补的方法也比下乘更高超。为什么呢？因为声闻的戒律破损后，如果没有生起隐藏之心而忏悔，可以弥补七次。如果带着隐藏之心犯下的堕罪，即使一次，也没有弥补的机会，就像陶罐破碎一样。菩萨的戒律如果破损，就像珍贵的用具损坏，工匠容易修复一样，依靠其他助缘，即依止善知识来弥补。而密咒的誓言破损，就像珍贵的容器稍微倾斜一样，即使不是铁匠，也能依靠自身的力量
English
will not be stained.” Thus it is said. The causes that lead to the breaking of vows are explained by "places of downfall" and so on. Regarding the types of vows, not knowing the places of downfall due to foolishness (1), not respecting the guru (2), proceeding with carelessness (3), and having extremely strong afflictions (4), these four are the four doors through which downfalls occur. On top of these, adding laziness and distraction, which is great forgetfulness, and unclear memory due to sleepiness and drowsiness, these six are the causes of breaking vows. The Root Tantra of Dakini Samvara states: "Ignorance and carelessness, many afflictions and disrespect, forgetfulness and unclear memory, these six are the causes of breaking vows." Thus it is said. The method of guarding is taught through examples, by "therefore" and so on. Therefore, one should always act with the antidote of mindfulness and awareness. For example, a blind person being treated by a skilled doctor through a guiding surgery, when entering the surgical procedure, both are careful and cautious in guarding, just like that. During the six sessions of day and night, one should be strict and extremely strict in examining the subtle and gross aspects of what should be abandoned and what should be adopted. Examination is very important. The Bodhisattvacharyavatara states: "When dwelling among many enemies, guard yourself as if protecting a wound. When dwelling among evil people, always guard your mind." Thus it is said. Like this, those who possess a cautious mind and experience feelings, because the types of vows in Secret Mantra are beyond imagination, therefore, if they are broken, there are many doors of confession, as explained by "if they are broken" and so on. For those fortunate ones who enter this path, because the things that need to be guarded are endless, therefore, even if they are slightly broken, the method of restoration is superior to the lower vehicles. Why? Because if the vows of a Shravaka are broken and confessed without arising a concealing mind, they can be restored seven times. However, if the downfall is committed with concealment, even once, there is no opportunity for restoration, just like a broken clay pot. If the vows of a Bodhisattva are broken, it is like precious utensils being damaged, which are easily repaired by a craftsman, relying on other conditions, that is, relying on a virtuous friend to restore them. However, the breaking of Secret Mantra vows is like a precious vessel being slightly tilted, even if one is not a blacksmith, one can rely on one's own power.
Chinese
由於可以補救，所以是殊勝的。如何補救呢？如果對上師和金剛兄弟姐妹產生輕蔑，立即通過薈供輪等方式使之歡喜，就能彌補違犯。如果語之誓言違犯，就觀想上師為金剛法身，念誦其心髓或百字明十萬遍。如果從意上違犯，三年內禁語，一心一意地安住於上師與自心無二無別的禪定中，這是殊勝的補救方法。其中也有內部的區分，如果超過日夜六時的間隔，從超過時限的那一刻起，違越、違犯、超時和毀壞，依次表示一天、一月、一年、兩年，這些都可以被視為超時，並且可以補救。然而，後者比前者更重。如果超過三年，則無法補救。對於這些，如果違越，則進行薈供輪；如果違犯，則放棄九種財物並進行彌補；如果超時，則用兒子、妻子和財物等珍寶來填補；如果毀壞，則以將自己的身命作為上師的替身來獻祭的意念來補救，存在這樣的補救方法的分類。如果想知道這些的依據在哪裡，那就在名為《金剛日藏莊嚴續》中有所說明。總結外在補救的意義，由「其他」等詞語來表示。此外，重新請求四灌頂，並反覆領受自入，進行生圓次第的念誦和修持，守護不漏失精液的不退轉之戒律，修持世俗菩提心的瑜伽，進行火供，向已逝和未逝的本尊獻供朵瑪，念誦淨化三惡道罪障的咒語，結手印，在水母明鏡中沐浴淨化，進行拙火的燃燒，在大眾僧團或三寶前懺悔自己的罪過，贖命，讀誦經文，念誦百字明，獻曼扎，進行七支供養，建造佛塔等等，所有轉為善妙的方法都可以採用，特別是通過猛烈的懺悔來淨化無法淨化的罪業，例如點燃百盞燈的儀軌，念誦一百零八遍《補闕經》，以及各種懺悔
English
It is excellent because it can be remedied. How can it be remedied? If one develops contempt for the lama and vajra siblings, one can immediately please them with a tsok khorlo and so forth, and the breach will be repaired. If the samaya of speech is broken, one should meditate on the lama as the vajra dharmakaya and recite its essence or the hundred-syllable mantra a hundred thousand times. If one breaks from the mind, one should observe silence for three years and single-mindedly abide in the samadhi of the lama and one's own mind being inseparable, which is the supreme method of remedy. There are also internal distinctions within that. If one exceeds the interval of six sessions of day and night, starting from the moment the session time has passed, 'transgression,' 'violation,' 'lapse,' and 'ruin' respectively refer to a day, a month, a year, and two years as having lapsed, and these can be said to be remediable. However, the latter ones are heavier than the former ones. If three years have passed, it is not remediable. For those, if it is a transgression, one should perform a tsok khorlo; if it is a violation, one should abandon the nine possessions and make amends; if it is a lapse, one should fill it with treasures such as sons, wives, and wealth; if it is ruin, one should remedy it with the thought of offering one's own life as a substitute for the lama's body, there exists such a classification of remedial methods. If you wonder where the source of these is, it is explained in the tantra called 'Vajra Sun Ornament Array.' Summarizing the meaning of external remedies, it is indicated by words such as 'other.' Furthermore, requesting the four empowerments again, repeatedly receiving self-entry, performing the recitation and practice of the generation and completion stages, guarding the irreversible discipline of not leaking semen, practicing the yoga of conventional bodhicitta, performing fire pujas, offering tormas to deities who have passed away and have not passed away, reciting mantras to purify the obscurations of the three lower realms, making mudras, bathing and purifying oneself in the clear water mother mirror, performing the burning of tummo fire, confessing one's faults in front of the assembled sangha or the Three Jewels, ransoming life, reading scriptures, reciting the hundred-syllable mantra, offering mandalas, performing the seven-branch offering, building stupas, and so forth, all methods that turn into virtue can be applied, and especially those that cannot be purified by ordinary confession can be purified by intense confession, such as the ritual of lighting a hundred lamps, reciting the 'Hundredfold Fulfillment Sutra,' and various forms of confession.
Chinese
行持各种善行，因此能获得行持的功德。如是说。后得有相之时，对一切违犯生起极大后悔心，于等持中，将一切法安住于本来清净，远离善恶之名言处，乃为忏悔之最殊胜者，故当珍重。总的来说，守护誓言的方法依赖于上师和弟子双方。为何如此说？因为造作罪业乃是众生自相续的法性。初学者不了解守护的方法。那么，双方应如何守护呢？上师应守护十种智慧。这如下所示：知晓意义的要点1，知晓提问的回答2，知晓灌顶和口诀的时机3，知晓见地广大4，知晓修习和伟大5，知晓不与轮回混杂6，知晓法性穷尽7，知晓安住于过去之地8，知晓自和他人的法9，知晓有法的体性10。经中说：以一种智慧的差别，十种差别之守护方法殊胜。弟子应如婴儿吮吸母亲的乳汁般接受上师的教言。对于未改正的罪过，经中以未忏悔等方式宣说。此法若能成就一切智智之果位，则比其他方法更为殊胜，同样，若违犯，则黑业之异熟亦深重。若为罪堕所染，而不忏悔，则今生一切安乐功德，如熄灭之火的烟般逐渐衰减，遭受八大怖畏之侵扰，并会非时而死，去往后世，即使将普遍的痛苦和八寒地狱以及上层热地狱等全部加在一起，也无法与无与伦比的金刚地狱之痛苦相比。如《光明疏》中说：若根全部损坏之邪淫者，不勤于治疗，则将堕入金刚地狱。所有其他地狱之痛苦，若加在一起，也无法承受其百万分之一。即使千佛之光芒和菩萨之事业，恒常行持，也无济于事。于千百万劫等。