English
Even if one acts like an ordinary person, if one has sharp faculties and strong will, one can attain Buddhahood in this very life through the path of mantra, because of the key of profound and numerous skillful means. As it is said in the Root Tantra of the First Victorious Wheel, "Butchers, bamboo workers, and so on, and those who commit the five heinous crimes, if they follow the practices of mantra, they will attain Buddhahood in this very life." Also, as it is said in the Four Seats Tantra, "Those who kill Brahmins daily, and those who commit the five heinous crimes, and those who enjoy the fruits of theft, will be liberated by this path, and will not be stained by sin." Also, as it is said in the Compendium Sutra, "Even those beings who commit great sins such as the five heinous crimes, in that ocean of Vajrayana, will attain this supreme vehicle. Those who slander the teacher from the heart, even if they practice, will never attain accomplishment." Therefore, if one accumulates fortunate and karmically connected disciples, then it is not necessarily required that they be human beings. Because in the tantras, gods and demigods are included as vessels for hearing the tantras, and when the Lord of Secrets taught the mantra vehicle, among the five main types of beings to be tamed, except for the powerful Vima, the other four were not human beings. In the land of Oddiyana, it was also taught that liberation is attained by bestowing empowerment on the nagas. Even those Hearers and Solitary Realizers who have entered into complete nirvana must abandon the aggregates of their lifespan and enter the mantra vehicle through their mind-made bodies. Sixth, regarding the method of restoring what has been broken, there are two parts: a general explanation and a detailed explanation. The general explanation is as follows: "Finally, when there is breakage, the method of restoration is explained." That is to say, one must protect the root and branch vows without letting them be broken, and if they are broken, one must strive to restore them, therefore the method is explained. Second, the detailed explanation is divided into two parts: the method of restoration and the faults of not restoring. The first part is further divided into five points: the causes of transgression and their remedies, the degree of severity of transgressions, the causes of non-transgression, the extent of confession, and the distinction between whether past transgressions can be restored or not, and the actual method of restoration. The first point is: not knowing the boundaries of transgression, not respecting the guru and others, acting carelessly, and having many afflictions are considered the four doors through which transgressions arise. Their remedies are to train in what should be trained, to cultivate respect for all, and to constantly...
Chinese
忆念和正知。努力修学对治一切烦恼。在四种应断除的基础上，加上遗忘和不清晰的记忆。这二者相加，被称为破誓言的六个原因。吉祥戒律经中清楚地说明了这一点。如《集经》中说：堕落的原因有四种，即无知、放逸、烦恼多和不恭敬。因此，即使想要修学誓言，如果不了解各种堕落的取舍界限；即使了解，也不恭敬上师和上师所教导的教诲，不付诸实践；即使总体上恭敬，但由于没有看到过患或没有忆念和正知，也不谨慎行事；即使稍微谨慎，但由于三毒炽盛，心被烦恼所控制，烦恼增多。这是产生堕落的四个门。在此基础上，加上遗忘和不清晰的记忆，共有六个原因。如《空行母戒律经》中说：无知和放逸，烦恼多和不恭敬，遗忘和不清晰的记忆，这六个是誓言破损的原因。那么，如何依止这些对治法呢？对于不了解堕落的特征，要好好学习教诲，了解取舍之处并加以守护。对于不恭敬，要带着对利益的渴望，对上师和上师所教导的一切教诲生起恭敬心并加以守护。对于放逸，要像在敌人危险的地方一样小心谨慎，因害怕过患而收摄心意并加以守护。对于任何生起的烦恼，都要生起内外对治法并加以守护。对于遗忘，要日夜忆念允许和禁止的界限，不忘记，并进行忏悔和防护。对于不清晰的记忆，要通过辨别是否违越誓言，树立正知正念的岗哨，从而进行取舍。此外，如果违犯誓言，要想到自己很糟糕，从而依靠自己生起羞耻心；如果违犯誓言，要想到会被他人指责，从而依靠他人产生惭愧心等，通过这些方式努力守护。如《律生经》中说：如果想要殊胜成就，即使舍弃生命也很容易。在死亡之时
English
Rely on mindfulness and awareness. Strive to diligently study the antidotes to all afflictions. Upon the four things to be abandoned, add forgetfulness and unclear memory. These two combined are said to be the six causes of breaking vows. This is clearly stated in the Glorious Tantra of Vows. As it says in the Compendium of Gatherings: The causes of downfall are fourfold: ignorance, carelessness, much affliction, and disrespect. Therefore, even if one wishes to study the vows, if one does not know the boundaries of what to accept and reject in each downfall; even if one knows, one does not engage with disrespect towards the lama and the teachings they impart; even if one is generally respectful, one acts without caution because one does not see the faults or lacks mindfulness and awareness; even if one is slightly cautious, one is overwhelmed by the three poisons, and the mind is controlled by afflictions, leading to much affliction. These are the four doors through which downfall occurs. On top of these, adding forgetfulness and unclear memory makes six. As it says in the Tantra of the Vows of the Dakinis: Ignorance and carelessness, much affliction and disrespect, forgetfulness and unclear memory, these six are the causes of breaking vows. How to rely on these antidotes: As an antidote to not knowing the characteristics of downfall, one should study the teachings well, know the places of acceptance and rejection, and protect them. As an antidote to disrespect, one should generate respect for the lama and all the teachings they impart, with enthusiasm for the benefits, and protect them. As an antidote to carelessness, one should be vigilant like one is in a dangerous place with enemies, and protect them by tightening the mind with fear of faults. For whatever affliction arises, one should generate inner and outer antidotes and protect them. As an antidote to forgetfulness, one should remember the boundaries of what is allowed and forbidden, not forgetting, and confess and restrain oneself day and night. As an antidote to unclear memory, one should establish a guard of awareness, engaging in acceptance and rejection by discerning whether one has transgressed the vows or not. Furthermore, if one breaks the vows, one should think that one is bad, thereby relying on oneself to generate a sense of shame; if one breaks the vows, one should think that one will be blamed by others, thereby relying on others to generate a sense of embarrassment, and strive to protect oneself through these means. As it says in the Source of Vows: If you want supreme accomplishment, it is easy to give up your life entirely. At the time of death
Chinese
降临也容易！ 始终守护誓言！ 如是说之故。 二者是： 对一切境、意、行至究竟耶？ 动机、烦恼，何者相违彼知晓！ 身语行持，正行中断者， 不错乱行，无悔忏罪超量已！ 称为堕罪，正行不圆满， 时限过，称为罪堕如余残！ 渐次递减，则粗罪堕， 轻罪堕之影像，知晓之！ 如是说也。 一切罪堕皆具四支或七支。 彼即于何者生罪堕之境， 彼是而于彼认知之意， 如对兄弟发怒等之行， 三门何者所成之业道，究竟行持至究竟，即具四支。 又，以动机烦恼猛烈策动， 依于何者而与誓言相违之境，于彼认知，如十四根本堕中第五，特别是舍弃精华，如身体之行助伴所依，彼事已成，第七如宣说秘密，如语言之行助伴所依，说且彼为他者所知，则正行即成根本堕，第九如以意成就者，于日夜六分之一内，未以对治力遮止，时限中断，以不错乱之认知行持，以此满足而无后悔，忏罪之量超越各自之时限。 如是七支圆满行持，则舍弃誓言故，极重且为相违品所胜故，称为堕罪。 又，任何根本堕，如与对治力相合而生，正行不圆满且未忏悔，时限已过，则称为罪堕，如别解脱之僧残，于堕罪之下为重。 如是渐次罪过递减而连缀。 属于堕罪之分，不圆满之支，具烦恼者为粗罪，其他一切支分之罪堕为罪堕，顺品之微小罪过等同于恶作。 若如为利金刚兄弟而发怒等，是罪堕之影像，实则无罪堕。 如是莲花生大师之略传中
English
It is easy to descend! Always keep the vows! It is said for that reason. The second is: Are the object, intention, and action ultimate for everyone? Motivation, afflictions, whatever contradicts, know that! Body, speech, action, the main practice interrupted, Not mistaken practice, no regret, confession exceeds the limit! Called defeat, if the main practice is incomplete, Time limit passed, called transgression like the remaining! Gradually diminishing, then coarse transgression, The image of minor transgression, know that! That is to say, all transgressions have four or seven branches. That is, the object in which the transgression occurs, The intention to recognize it as such, The action of engaging in something like anger towards a sibling, The ultimate completion of the path of action accomplished by any of the three doors, thus having four branches. Or, aroused by intense afflictive emotions, The object on which the vows are violated, recognizing it as such, Like the fifth of the fourteen root downfalls, especially abandoning the essence, like relying on the help of bodily action, that action is completed, The seventh, like proclaiming secrets, like relying on the help of speech action, speaking and the other person understands it, then the main practice is completed as a root downfall, The ninth, like those accomplished by mind, if the time limit is interrupted within one-sixth of the day and night without being prevented by the antidote, Practicing with unmistakable recognition, being satisfied with it and having no regrets, the amount of confession exceeding their respective time limits. Thus, if the seven branches are fully practiced, it is very heavy because the mantra vows are abandoned, and it is defeated by the opposing side, so it is called defeat. Also, any root downfall, like being born in conjunction with the antidote, if the main practice is incomplete and not confessed, and the time limit has passed, it is called transgression, like the Sangha residue of individual liberation, which is heavier than defeat. Similarly, connect by saying that the faults gradually decrease. Belonging to the category of defeat, incomplete branches, those with afflictions are coarse transgressions, all other branch transgressions are transgressions, and minor faults of the same category are similar to misdeeds. If it is like being angry with the intention of benefiting a Vajra brother, it is an image of transgression, but in reality there is no transgression. Thus, in the condensed biography of Master Padmasambhava
Chinese
萨。一切悉地的基础。根本和支分。根本是过时如堕罪。说是具量的堕罪。支分主要的是过时。说是重。未圆满的结合是粗大的。支分细微的是罪行。细微的细微是一个坛城。如是说。第三是，病和权衰由他事，大事无生稳固和具必要，得能力许可和敕令和障碍，无罪，如《心要庄严》中所说。说是，对那些一切自己生病和，权衰，说是自己权力衰退或者从获得权力而衰退和，由他事比那更重大的事情发生和，变成他利或者见到重大意义和，无生之义稳固和，具有引导他人等等的必要和，获得证悟串习的能力和，如超世间的本尊一样获得特殊境的许可和，敕令即上师的教言和，从生命的障碍中没有罪过，如《心要庄严》中所说：病和权衰和做事，和他人的利益和重大意义和，无生稳固必要和，获得能力和许可和，敕令和障碍中，应知没有罪过。如是说。第四是，如是日夜于一座六次中，于舍取誓言处精勤而观察。若过六分说为座时过。一日一月一年二年过，说为违犯衰损过失毁坏等，那些也，从心忏悔则可恢复外层重。过三年则不可恢复。说是，如是日夜的六分之一的每一座中，也于应舍和应取的誓言处所中违犯或者未违犯，好好精勤而观察，日夜的六分之中未以对治力救治则说为座时已过，一日之间未间隔则为违犯，以月间隔为止为衰损，一年为止为过失，两年或三年为止说为毁坏，依于时间罪过由外层而重，到那为止从内心以大精进忏悔则可恢复，三年已过之后则不可恢复，誓言安立的续部中说：总的来说誓言的差别