English
Sa. The basis of all siddhis. Root and branch. The root is like a fallen offense that has passed its time. It is said to be a complete downfall. The main branch is when the time has passed. It is said to be heavy. An incomplete union is coarse. A subtle branch is a misdeed. The most subtle of the subtle is a single mandala. So it is said. The third is: sickness and loss of power, by other actions, great purpose, unborn, stable, and with necessity, gaining ability, permission, command, and from obstacles, there is no fault, as stated in the Ornament of Essence. That is, in all those cases, oneself being sick, and "loss of power" means one's own power being diminished or diminished from having obtained power, and other actions occurring that are greater than that, and becoming for the benefit of others or seeing great meaning, and the meaning of unborn being stable, and having the necessity of guiding others, etc., and gaining the ability of realization and habituation, and obtaining permission from a special place, like a higher deity, and the command, i.e., the words of the lama, and from obstacles to life, it is shown that there is no fault. As stated in the Ornament of Essence: Sickness and loss of power and actions, and the benefit of others and great meaning, and unborn, stable, necessary, and gaining ability and permission, and in command and obstacles, it should be known that there is no fault. So it is said. The fourth is: Thus, six times a day and night in each session, diligently examine the places of vows to be abandoned and adopted. If six parts have passed, it is said that the session time has passed. One day, one month, one year, two years have passed, it is said to be violation, deterioration, transgression, destruction, etc., and those too, if confessed from the heart, can be restored, the outer layer is heavy. If three years have passed, it cannot be restored. That is, in each session of one-sixth of the day and night, carefully examine whether the places of vows to be abandoned and adopted have been violated or not. If the antidote is not applied within one-sixth of the day and night, it is said that the session time has passed, and if there is no interval of one day, it is a violation, and up to the interval of a month is deterioration, and up to one year is transgression, and up to two or three years is said to be destruction, depending on the time, the fault is heavier from the outer layer, and up to that point, if confessed from the heart with great effort, it can be restored, but after three years have passed, it cannot be restored. As stated in the tantra of the establishment of vows: In general, the difference of vows
Chinese
若，对于时间上的差别作了明确区分，以及违犯誓言所犯下的罪过，如果在一天之内，向所缘境忏悔，这样就能恢复原状。如果违犯誓言不超过一个月，通过强烈的后悔心忏悔即可。如果违犯誓言超过一年，只要没有中断忏悔即可。如果誓言破损超过两三年，如果非常强烈，还可以补救。如果超过三年，那就无法补救了。如果强行接受，双方都会烧毁。必须恒常承受地狱的痛苦。如是说。此外，根据本体，根本和支分的誓言破损，以及根据时间，错过时段和违犯等，应该了解忏悔的轻重。顺便说一下，《总续》中说：谁是楞伽的主人？谁是堕落者？有完全堕落、根本堕落、支分堕落，同样还有月堕落和顺带堕落五种。所谓的完全堕落，是指对非常严重的对境，以极强的贪欲行淫，或者次数很多，以及时间过长等。月堕落是指与堕落相伴的罪过。顺带堕落是指过度迎合他人的罪过。第五，实际的补救方法有四种：依赖四种灌顶的补救方法，依赖时间过长的补救方法，《心要庄严》中所说的二十五种补救方法，以及通过三种瑜伽的瑜伽士通用沐浴来补救。第一种是：获得七种灌顶后，对每个本尊念诵三万六千遍咒语来净化。获得瓶灌顶和秘密灌顶后，首先要通过戒律来净化。之后进入坛城接受四种灌顶。获得智慧灌顶和句义灌顶后，通过生起次第和无死戒律的圆满次第，以及自身加持之外，其他都无法消除。也就是说，由于获得灌顶的程度不同，因此，在时轮金刚中也说了，依赖于此，净化堕落的方法也不同。比如，仅仅获得瓶灌顶七种，就通过对坛城中每个本尊或者主尊念诵三万六千遍咒语来净化。获得瓶灌顶和秘密灌顶后，在此基础上，通过修持上师所说的戒律来净化。获得智慧灌顶以上，就在寂静的地方修学生圆次第。
English
If a clear distinction is made regarding the differences in time, and whatever transgressions are committed by violating vows, if one confesses to the object of focus within a day, then one can restore it to its original state. If the violation of vows does not exceed a month, it can be confessed through intense remorse. If the violation of vows exceeds a year, it can be confessed as long as there is no interruption. If the broken vows exceed two or three years, it can still be remedied if it is extremely intense. If it exceeds three years, then it cannot be remedied. If one forcibly takes it, both will be burned. One must constantly endure the suffering of hell. Thus it is said. Furthermore, depending on the essence, the broken vows of the root and branches, and depending on the time, missing sessions and violations, one should understand the weight of what needs to be confessed. Incidentally, in the General Tantra, it says: Who is the lord of Lanka? Who is the fallen one? There are five types: complete fall, root fall, branch fall, as well as monthly fall and incidental fall. The so-called complete fall refers to engaging in sexual activity with extremely strong desire towards a very serious object, or doing it many times, as well as the passage of time, etc. Monthly fall refers to the transgression associated with the fall. Incidental fall refers to the transgression of excessively pleasing others. Fifth, the actual methods of rectification are fourfold: methods of rectification depending on the four empowerments, methods of rectification depending on the passage of time, the twenty-five methods of rectification mentioned in the Ornament of the Essential Meaning, and rectification through the common ablution of the yogis of the three yogas. The first is: Having obtained the seven empowerments, purify by reciting the mantra thirty-six thousand times for each deity. Having obtained the vase and secret empowerments, first purify through the precepts. Afterwards, enter the mandala and receive the four empowerments. Having obtained the wisdom empowerment and the word empowerment, through the generation stage and the perfection stage of the non-dying precepts, and apart from the blessing of one's own lineage, nothing else can eliminate it. That is to say, due to the different levels of empowerment obtained, therefore, in the Kalachakra, it is also said that depending on this, the methods of purifying transgressions are also different. For example, having obtained only the seven vase empowerments, purify by reciting the mantra thirty-six thousand times for each deity or the main deity in the mandala. Having obtained the vase and secret empowerments, on top of that, purify by practicing the precepts spoken by the master. Having obtained the wisdom empowerment and above, practice the generation and completion stages in a solitary place.
Chinese
通过加持自己的相续来净化，当通过这三者的净化而见到清净的征相时，再次进入坛城，受持誓言并接受灌顶。那时，不应接受之前获得灌顶时的学规和利养等。第二，违犯则以会供轮忏悔，破损则以财物补偿，逝世则以儿女妻财等，毁坏则说以自己的生命来弥补。如《誓言分别》中所说：违犯则以会供轮忏悔，破损则以自己的财物补偿，逝世则以儿女妻妾和近亲的身语意以及财物来补偿，毁坏则以自己的生命来补偿。这是它的含义。以生命来弥补毁坏，是指为了上师和佛法等，以舍弃生命的猛烈精进来弥补。在所有这些之后，与会供轮相关联，通常对上师，特别是对上师或道友，如果誓言破损，就在哪里破损就在那里，或者如果他们不在，就在佛像等面前，以悔恨之心忏悔，并在之后安住于誓言的戒律中。此外，在《总经》中说：以事业、物质、意乐和三摩地以及其自性来补偿。其中，以事业来补偿，是指通过火供或念诵来补偿。数量上，普遍破损为十三万，根本破损为五十三千，支分破损为五十三百，随同破损为五百三十，少分破损为五十三。以物质来补偿，是根据五种姓哪一种的誓言破损的差别，如果找到对象，则对分为贱民等五种姓的种姓上师，或者观想为五部如来之自性者，毫不吝惜地供养五种珍宝中与种姓相应的珍宝来补偿。以意乐来补偿，是指以欢喜和渴望的信心，以对罪行的强烈悔恨和悲痛的哭声来忏悔。如格波所说：人们以悲痛的歌声忏悔罪恶的习气。以三摩地来补偿，是指通过具足四力的方式忏悔，从本尊的三处放射光芒照射到自己身上，从而净化所有罪障和破损，这样观想。这也是三摩地
English
Purify by blessing one's own continuum, and when the signs of purification are seen from the purification of these three, then one should enter the mandala again, take vows, and receive empowerment. At that time, it is said that one should not accept the vows and offerings received from the previous empowerment. Secondly: If violated, confess with the assembly wheel; if damaged, compensate with possessions; if deceased, with children, wives, wealth, etc.; if destroyed, it is said to restore with one's own life. As it says in the 'Vow Arrangement': If violated, confess with the assembly wheel; if damaged, compensate with one's own possessions; if deceased, with children and wives; with relatives, body, speech, and mind; and compensate with possessions. If destroyed, compensate with one's own life. This is its meaning. To compensate for destruction with life means to compensate with intense effort, sacrificing one's life for the sake of the lama and the teachings. After all of that, in connection with the assembly wheel, generally to the lama, and especially to the lama or spiritual brother, if there is damage, one should confess with remorse at the place where the damage occurred, or if they are not there, in front of a statue, etc., and afterwards abide in the discipline of the vows. Furthermore, in the 'General Sutra' it says: 'By action, substance, intention, and samadhi, and its very nature.' Among the five methods of compensation explained, compensating with action means compensating through fire offerings or recitations. In terms of numbers, universal damage is thirteen myriads, root damage is fifty-three thousand, branch damage is fifty-three hundred, accompanying damage is five hundred and thirty, and partial damage is fifty-three. Compensating with substance means, depending on the difference in which of the five families' vows are damaged, if the object is found, then to the family lama of the five castes, divided into commoners and outcasts, or to one who is regarded as the nature of the five Tathagatas, one should generously offer precious jewels corresponding to the family from among the five precious substances. Compensating with intention means confessing with joy and longing faith, with intense remorse for the misdeeds, and with a cry of pain. As Galpo said: 'People confess the imprints of sins with songs of sorrow.' Compensating with samadhi means confessing through the four complete powers, thinking that the rays of light from the three places of the deity strike oneself, thereby purifying all sins, obscurations, and damages. This is also samadhi.
Chinese
用火焚烧罪恶，用菩提心的光芒驱散黑暗，用伟大行为的水来洗涤等等。以其本性来圆满是，在《总集经》中说：以大智慧了知相续中所有的习气皆无自性。因此，修持不观三轮的智慧是所有罪障清净中最殊胜的。特别是，关于各自根本和支分的圆满方法，在《怖畏金刚电光》中说：如果誓言破损，了悟上师和眷属平等之义，那本身就成为圆满之处。如果诽谤上师和道友，就在今生让他们欢喜，以猛烈的忏悔来忏悔，那就是圆满的最胜之法。如果自己或者上师道友，在未圆满之前就去世，那就是超出了圆满的限度。如果语的誓言破损，就观想自己为金刚法，念诵所破誓言十万遍。如果意的誓言破损，就观想自己为金刚萨埵，三年不语，精进修持禅定瑜伽。如果支分誓言破损，就各自用自己的本性来圆满。这样结合自己的身语意，讲述了圆满身语意的破损之法。第三，在《心要庄严论》中说，恢复的仪轨是：在会供坛城前忏悔，用破誓言的咒印，清洗的次第是用拙火焚烧，修持无分别，接受四灌顶，在会供中享用，向本尊倾诉，献曼扎，建造佛塔，用火净化，施放朵玛，念诵密咒，甚深的禅定，救护生命，读诵经文，依止上师，自入，念诵百字明，良辰吉日念诵，三蕴经，金刚萨埵上师，修持明点的瑜伽。这就是说，在迎请来的会供坛城前进行忏悔和发誓，用瑜伽中讲述的破誓言的咒印来净化，从外瓶水和内虚空的灌顶本尊处接受五种智慧灌顶等清洗的次第，用拙火焚烧脐间的康字（藏文：ཀཾ，梵文天城体：kam，梵文罗马拟音：kam，汉语字面意思：康），修持不观三轮的智慧，从上师处或者通过自入来接受四灌顶，在会供轮或者勇父空行的宴会中供养后忏悔发誓。