English
If there are no accomplishments, and even if offerings are made, the deities will not accept them, etc., which is a great fault, so it is very important not to confuse what to abandon and what to adopt. The root text: Therefore, if you fall into transgression, you should reproach yourself, and immediately strive for a method of rectification. In particular, the first root downfall is extremely serious. Offerings to the guru should be made with pure three circles of giving, receive empowerment again, restore the vows, and if not nearby, take self-entry many times. This means that for those who have entered mantra, the cause of both flourishing and decline is that alone. Therefore, if a fault of transgression occurs, one should reproach oneself, expose one's own faults, and immediately strive for rectification according to the methods taught in this text. Among all the roots and branches of mantra, the first root downfall, which arises from relying on the guru, is particularly serious. If the guru is manifestly present, then in that manner, and even if not, according to his ritual, one should serve and honor with a feast of offerings, offering the guru as the object of offering, oneself as the offerer, and the wealth and materials of the offering, etc., without being tainted by the poison of clinging to things, offering with pure three circles of giving, knowing the essential points as they are. One should request empowerment again and restore the vows. If one is not nearby, or has gone to another place, or after death, one should take self-entry many times according to the instructions of guru yoga, so that the faults and transgressions are purified. The root text: If there is no guru, then in front of someone who holds the mantra vows, with humble prostrations and conduct, state your own name, (confessing) the faults that contradict the discipline of the Vajrayana, saying, "This and this has occurred." If you conceal it, you will not remain in peace. After sincerely requesting without concealment, say to the object of confession: "Do you see this as a fault?" or "Do you yourself see this as a fault?" (The confessor) will ask: "Will you restrain yourself from now on?" Like the Dharma, like the discipline, accept it with your head. Say this three times and take good measures. This means that, as just explained, if there is no guru, then in front of anyone who holds the mantra vows, place the intention of your own guru in your heart, and with humble prostrations and conduct, state your own name, confessing the faults that contradict the discipline of the Vajrayana, saying, "This and this has occurred." It is very important not to conceal or lie. If you conceal and hide it, you will not remain in peace. After sincerely requesting without concealment, confess again.
Chinese
如果地方认为有过错或者说出来时，自己承认见过，说完后，地方会禁止吗？询问时，像佛法一样，像调伏一样，用头顶戴，这样说三遍之后，要做善巧方便。根本：如果推迟忏悔，每过一天，罪过就会增加，为了对治它，要用具足四力之金刚萨埵百字明咒经常忏悔。念诵十四根本堕罪的忏悔词。意思是因此，不阻止堕罪的推迟忏悔非常重要，如果因为觉得忏悔不重要而推迟，那么每过一天，罪过的利息就会增加，为了对治它，需要具足四力的忏悔，也就是将金刚萨埵观想在头顶，这是所依之力。清点自己所造的罪业，产生强烈的后悔心，这是厌患之力量。为了对治罪业，知道没有比一切善事特别是金刚萨埵更殊胜的，精进修持，这是对治力。对以前所造的罪业从内心深处后悔，并且下决心以后守护誓言，这是遮止罪恶的力量，要通过具足这四力来精进念诵百字明咒，特别是念诵“萨瓦悉地 昧（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，念诵自己的名字，念诵“巴札 雅 札（藏文，梵文天城体，梵文罗马拟音，给予）”等，经常忏悔。念诵十四根本堕罪的忏悔词，包括粗罪，要不离忆念和正念地念诵。这是教诫。根本：特别是经部、幻化部、心部三种法类，总的来说，经部中身语意金刚的，守护和受用，悦意不舍弃，以及所知、修持的差别，共有二十八种。意思是特别是内续三部中，大集经部和幻化寂怒、心部母子十八部的法类，总的来说，经部中从身语意的根本誓言开始，守护五种，修持五种，接受五种，了知五种，修持五种，共有二十八种要从经论中了解，并且需要守护。其中，守护的五境和上师无别是主要需要守护的。也就是传承上师总的和自己的眷属的
English
If the place sees a fault or says it, admit that you have seen it yourself. After saying it, will the place prohibit it from now on? When asking, like the Dharma, like taming, wear it on the top of your head. After saying this three times, you must do skillful means. Root: If you delay repentance, every day that passes, the sin will increase. To counteract it, you must always confess with the Vajrasattva Hundred Syllable Mantra, which has four powers. Recite the confession words of the fourteen root downfalls. The meaning is that it is very important not to prevent the delay of repentance for downfalls. If you delay because you feel that repentance is not important, then every day that passes, the interest of the sin will increase. To counteract it, you need a confession with four powers, that is, to visualize Vajrasattva on the top of your head, which is the power of reliance. Count the sins you have committed and generate strong remorse, which is the power of aversion. To counteract sins, knowing that there is nothing more supreme than all good deeds, especially Vajrasattva, diligently practice, which is the power of remedy. Regret the sins committed in the past from the bottom of your heart, and resolve to keep the vows in the future, which is the power to prevent sins. You must diligently recite the Hundred Syllable Mantra through the possession of these four powers, especially reciting "Sarva Siddhi Mme (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)", reciting your own name, reciting "Baja Ya Tsa (藏文，梵文天城体，梵文罗马拟音，给予)", etc., and always confess. Recite the confession words of the fourteen root downfalls, including the gross sins, and recite them without separating from mindfulness and awareness. This is the admonition. Root: In particular, the three categories of Sutra, Illusion, and Mind, in general, in the Sutra, the body, speech, and mind Vajra, the protection and enjoyment, the pleasing and not abandoning, and the differences of what is to be known and practiced, there are twenty-eight kinds in total. The meaning is that in particular, among the three inner tantras, the Great Assembly Sutra and the Illusion Peaceful and Wrathful, and the eighteen categories of the Mind Division Mother and Child, in general, in the Sutra, starting from the root vows of body, speech, and mind, protecting five kinds, practicing five kinds, accepting five kinds, knowing five kinds, and practicing five kinds, there are twenty-eight kinds in total that need to be understood from the scriptures and need to be protected. Among them, the five objects of protection and the guru being inseparable are the main things that need to be protected. That is, the general lineage guru and one's own retinue
Chinese
从最初引入佛法之门的上师，是引导的上师；给予誓言和灌顶的是金刚乘的上师；成为忏悔堕落之境的是圆满誓言的上师；通过闻思解开智慧之流的是智慧传承的上师；使难以理解的经、律、论三藏之义变得容易的是口诀，像这样给予直接指示，使之能够理解的是口诀传承的上师。像这样的老师们，应该逐渐地、谨慎地恭敬，这就是意义所在。根本：幻化网根本誓言有五种，支分有十种，在根本方面：不舍弃金刚上师，以恭敬承侍；不断绝咒语和手印；对进入正道者给予慈爱；不向他人宣扬秘密之事。这是说，幻化网根本誓言有五种：不舍弃金刚上师，以恭敬承侍，以及不断绝得到任何本尊灌顶的咒语和手印；总的来说，对不否认因果的正见，特别是对进入密咒见、修、行之道的人给予慈爱和关怀；不向他人讲述适合保密和委托等的事情。根本：支分誓言归纳为两类。第一方面是不舍弃五毒。自性了知的烦恼即是如是性。以方便摄持，如孔雀食毒。从一开始就了知五种，因此转为五种智慧。这是说，支分誓言归纳为两类，第一方面是不舍弃五毒，这也是因为大乘和小乘的差别，更不用说声闻缘觉实际运用烦恼，甚至阻止心中产生念头。相比于波罗蜜多乘，通过取舍二者，对于应该舍弃的烦恼，也以不悦意和不净之物等作为对治，增强力量进行修持，无论对于哪一种三毒，都修持与之相应的对治。然而，在密咒的法类中，由于以如实证悟实相的真谛，烦恼不会显现为自相的实有，因此，由于自性清净，没有需要舍弃的。五毒是五部佛的
English
The lama who first introduces one to the door of Dharma is the guiding lama; the one who bestows samaya and empowerment is the Vajrayana lama; the one who becomes the object of confessing downfalls is the samaya-fulfilling lama; the one who unravels the stream of knowledge through hearing and thinking is the wisdom lineage lama; the one who makes it easy to understand the difficult meaning of the scriptures, sutras, and tantras is the pith instruction, and the one who gives such direct instructions to enable understanding is the pith instruction lineage lama. Such teachers should be respected gradually and carefully, and that is the meaning. Root: The root samayas of the Magical Net are five, and the branches are said to be ten. Regarding the root aspect: Do not abandon the Vajra Master, serve with respect; do not interrupt the mantra and mudra; be loving to those who have entered the correct path; do not proclaim secret matters to others. This means that the five root samayas of the Magical Net are: Do not abandon the Vajra Master, serve with respect, and do not interrupt the mantra and mudra of the yidam whose empowerment one has received; in general, be loving and caring to those who have entered the path of correct view, which does not deny cause and effect, and especially the view, meditation, and practice of mantra; do not speak to others about matters that should be kept secret and entrusted. Root: The branch samayas are summarized into two categories. The first aspect is not to abandon the five poisons. The naturally known afflictions are suchness itself. When grasped by skillful means, like a peacock eating poison. Knowing them as the five families from the beginning, they transform into the five wisdoms. This means that the branch samayas are summarized into two categories, and the first aspect is not to abandon the five poisons, which is also because of the difference between the superior and inferior vehicles. Needless to say, the Hearers and Solitary Realizers actually use afflictions, and even prevent the arising of thoughts in the mind. Compared to the Paramita Vehicle, by taking and abandoning the two, for the afflictions that should be abandoned, they also use unpleasant and impure substances as antidotes, strengthening the power to cultivate, and for any of the three poisons, they cultivate the corresponding antidote. However, in the category of mantras, because of the truth of directly realizing suchness, afflictions do not appear as having self-nature, so because of their natural purity, there is nothing to abandon. The five afflictions are the five Buddha families.
Chinese
因为种姓、自性和事业的缘故，断除烦恼而无法成就智慧。根本：第二方面是五大甘露，必须接受，以便在法性中嬉戏。因为知道五种姓的自性而接受。因为是成就悉地的誓言物而接受。因为空行聚集且悉地临近而接受。因为是所有佛的苦行而接受。这是支分誓言的第二方面，即五大甘露，也就是大便、小便、女人的微尘、男人的白精、血肉等，必须接受，以便在法性中嬉戏法性，因为知道五种姓的自性而接受，因为是成就大悉地的誓言物的殊胜之物而接受。因为是空行母的聚会场所，是使共同悉地临近的物质而接受。因为是过去、现在、未来一切诸佛的行为或苦行，作为物质而无取舍地享用。根本：部分划分确定为两百之数，归纳为二十是全知荣波的宗派。所谓部分划分，一个也分为三十二份，所以变成六十。仅从一个支分中分为二十，所以变成两百，总共三百六十。将这些全部归纳为二十，这是知晓一切所知境的全知荣波·曲吉桑波的宗派。根本：心的方面有“无”、“唯一”、“混合”和“任运成就”之称。安住于无守护、无界限、无所缘的自性，以誓言约束。本来无有退失，是金刚王之宗派。这是因为大圆满是圣道，所以以四大誓言约束自性的安住方式，第一，自性本初清净、离戏、自生大誓言是不动摇于无守护的法性，安住于无为任运圆满的大智慧自性中，是无法守护的。第二，像这样在通达内外无处所的状态中，对于五根各自的觉性，不投入思虑的执着，而是将有法融入法性，这被称为“混合”。第三，像这样在自性空性的法性本初清净的光芒中，智慧和功德的集合自然