English
Burning sins with fire, dispelling darkness with the light of bodhicitta, washing with the water of great deeds, and so on. To fulfill it with its very nature, it is said in the Kun Dus: Knowing that all the habitual tendencies of the continuum are without self-nature through great wisdom. Therefore, meditating on the wisdom of not observing the three spheres is the most excellent among all purifications of sins. In particular, regarding the methods of fulfilling each of the root and branches, it is said in Ngam Lok: When the samaya is broken, understanding the meaning of the equality of the protector and the retinue, that itself becomes the place of fulfillment. If you slander the lama and your brothers, make them happy in this very life, and repent with fierce confession, that will become the supreme method of fulfillment. If oneself or the lama brothers pass away before fulfilling it, that exceeds the limit of fulfillment. If the word samaya is broken, meditate on oneself as Vajra Dharma, and recite the broken samaya a hundred thousand times. If the mind samaya is broken, meditate on oneself as Vajrasattva, and remain silent for three years, diligently practicing meditative yoga. If the branch samaya is broken, fulfill it with each of their own families. Thus, combining with one's own three doors, he spoke of the method of fulfilling the brokenness of body, speech, and mind. Third, in the Ornament of Essence, it is said that the ritual of restoration is: Confession to the assembly field, the mantra mudra of breaking, the order of washing with the fire of tummo, meditating on non-discrimination, receiving the four empowerments, partaking in the assembly, lamenting to the support, offering the mandala, making stupas, purifying with fire, offering tormas, reciting secret mantras, profound meditation, saving lives, reading the scriptures, relying on the lama, self-entry, reciting the hundred-syllable mantra of the victorious ones at auspicious times, the Sutra of the Three Heaps, Vajrasattva Lama, and meditating on the yoga of subtle bindus. That is to say, confessing and vowing in front of the invited assembly field, purifying with the mantra mudra of breaking explained in yoga, receiving the five wisdom empowerments from the outer vase water and the inner space empowerment deities, etc., the order of washing, burning the Kam syllable (藏文：ཀཾ，梵文天城体：kam，梵文罗马拟音：kam，汉语字面意思：康) at the navel with the fire of tummo, meditating on the wisdom of not observing the three spheres, receiving the four empowerments from the lama or through self-entry, and confessing and vowing after offering in the assembly circle or the feast of heroes and heroines.
Chinese
以及，在三宝加持之所，以七支供为前行，以哀叹之语忏悔，以曼荼罗为代表，献上身受用等一切善资粮而忏悔，建造如法的佛塔或压制擦擦，通过息灾火供或者如食肉金刚空行的火供等以火净化，以净、证、烧三种方式加持食子，供养觉醒轮回涅槃一切为轮王之相，祈祷所愿，念诵自己本尊的秘密真言，修习甚深禅定止观之三摩地，赎命、驱逐邪魔，读诵甚深经续之教言，如顶髻之宝般依止上师，观想心间誓言金刚义成父母，从其心间种子字降下甘露之流，思维净化罪障，以嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、康（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之念诵为前行，于身坛城或外坛城中随意受持自入，绕行加持之所，或于其处安住而念诵五百万遍如来百字明，于上弦初八和十五之良辰吉日，多念诵赞叹净罪之加持陀罗尼，昼夜六时念诵三蕴经，观想头顶上方上师金刚萨埵，以洗净罪障之想念诵百字明，于自身本具之明观为本尊之头顶上方，观想上师金刚持，于三处明观三字，系缚命勤，作三字之意念，乃上师瑜伽，于自身明观为本尊，明观脉轮，与宝瓶气相结合，修习精滴之燃滴，乃明点瑜伽，于五脉轮之中心，明观五部之微细法器，心执于此，调伏五部之气，修习微细瑜伽。第四，如《大象胜伏续》中所说：瑜伽总沐浴，悔净及掏空，忏悔不能净，故应勤修习。即《大象胜伏续》中，将一分别摄为总括的《劫末续·无垢忏悔》
English
And, in the presence of the blessed Three Jewels, confess with lamenting words preceded by the seven-branch offering, confess by offering all the accumulations of merit, such as body and possessions, represented by the mandala, build a qualified stupa or press a tsa-tsa, purify with fire through peaceful burnt offerings or burnt offerings like those of the Vajra Dakini who consumes flesh, bless the torma with the three methods of purification, realization, and burning, offer and pray for wishes to awaken all of samsara and nirvana as the lord of the wheel, recite the secret mantra of one's own tutelary deity, meditate on the samadhi of profound contemplation of calm and insight, ransom life, expel evil spirits, read the teachings of profound sutras and tantras, rely on the lama like a jewel on the crown of the head, contemplate the commitment Vajra Accomplishing Meaning Father and Mother in the heart, think that the stream of nectar descends from the seed syllable in their hearts, purifying sins and obscurations, and take self-entry into either the body mandala or the outer mandala with the preliminary practice of reciting Om (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Meaning: Om), Ah (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Meaning: Ah), Kham (Tibetan: ཁཾ, Devanagari: खं, Romanized Sanskrit: khaṃ, Literal Meaning: Kham), Hum (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning: Hum), circumambulate the blessed object, or sit in its presence and recite five hundred thousand times the Hundred Syllable Mantra of the Tathagata, on the auspicious days of the eighth and fifteenth of the waxing moon, recite many blessed dharanis that praise the purification of sins, recite the Sutra of the Three Heaps six times day and night, contemplate the lama Vajrasattva on the crown of the head and recite the Hundred Syllable Mantra with the intention of washing away sins and obscurations, contemplate the lama Vajradhara on the crown of the head of one's own innate deity, focusing on the three syllables clear in the three places, restrain the life force, and do the mental recitation of the three syllables, which is the guru yoga, visualize one's own body as the deity, clarify the channels and chakras, combine with vase breathing, and meditate on the burning and dripping of the essence drops, which is the drop yoga, in the center of the five chakras, visualize the subtle hand implements of the five families, hold the mind on this, subdue the winds of the five protectors, and meditate on the subtle yoga. Fourth, as stated in the Elephant Victory Tantra: The general bath of yoga, repentance, purification, and emptying, cannot be purified by confession, therefore, it should be diligently practiced. That is, in the Elephant Victory Tantra, the Kalpa Fragment Tantra, the Immaculate Confession, which encompasses one distinction.
Chinese
如续部中所说，进入瑜伽三种门之瑜伽士，依凭那诺扎东竹（地狱空转）之窍诀，以殊胜之总沐浴，弥补破损，清净分别之障。若于初八、十五作外资具之聚、内蕴身之依、秘密菩提心之三圆满忏悔，则说自此以后一切破损皆得恢复。如是未能成就，仅恒常以手印之使用法作为本尊，亦能清净一切破损。如是说：何人若向幻化寂怒之坛城本尊礼拜，一切破损皆得清净，五无间罪亦得消除，地狱之所亦得空转，称为持明者胜利之刹土。如是说。仅瑜伽男女听闻以上坛城本尊之名号，亦能圆满根本与支分之一切三昧耶破损。总之，直至梦中出现上师与本尊赐予佳兆、沐浴、身着白衣、登上大山之顶、日月升起等罪堕清净之征兆前，应精勤于具足四力之忏悔。其中，圆满支分之根本堕罪，于忏悔后出现清净之征兆，复入坛城而受灌顶，此乃差别之处。二者，不作弥补之过患：若不忏悔，此生为不悦意所恼，来世生于名为金刚地狱之处，生于无间且无侣伴之所。如是说。若不忏悔根本三昧耶之破损，则于此生，亦如以权势降伏，反令国土生敌一般，一切修法皆转为颠倒，一切不欲皆如磁石吸铁粉般聚集。来世堕入金刚地狱，于多劫中流转于世间，为痛苦所折磨。如《秘密藏》所说：根本三昧耶若破损，一切修法皆转为颠倒，种种不悦意之果，不欲亦至。《总续》中说：若已破损，则堕入断绝之处，八大热地狱，以难忍之剧烈痛苦，如兵器之轮般旋转。
English
As stated in the tantras, yogis who have entered the three gates of yoga, relying on the extraordinary general bath of Narak Dongtruk (Hell Emptying), which compensates for breakages and purifies conceptual obscurations. If one performs the three complete confessions of outer accumulation of resources, inner reliance on the aggregates, and secret bodhicitta on the eighth and fifteenth days of the lunar month, it is said that all breakages from that point forward will be restored. Even if this is not accomplished, simply by constantly regarding the usage of hand gestures as the yidam, all breakages will be purified. As it is said: "Whoever prostrates to the deities of the mandala of illusion, peace, and wrath, all breakages will be purified, and even the sins of the five inexpiable acts will be cleansed. The place of hell will also be emptied, and it will be known as the realm of the victorious vidyadharas." It is said. Merely hearing the names of those deities of the above mandala by male and female yogis will fulfill all samaya breakages of the root and branches. In short, until signs of purification of sins and downfalls appear in dreams, such as the guru and yidam bestowing auspicious signs, bathing, wearing white clothes, ascending to the top of a great mountain, and the rising of the sun and moon, one should strive for confession with the complete four powers. Among them, the root downfall with complete branches is distinguished by the fact that after signs of purification appear through confession, one re-enters the mandala and receives empowerment. Secondly, the fault of not making amends: If one does not confess, one will be tormented by unpleasantness in this life, and in the next life, one will be born in a place called the Vajra Hell, born in a place of uninterruptedness and without companions. Thus it is said. If one does not confess the breakage of the root samaya, then in this life, just as subduing with power causes the country to rise up as an enemy, all practices will turn upside down, and all unwanted things will gather like a magnet attracting iron filings. In the next life, one will fall into the Vajra Hell and wander through the realms of the world for many kalpas, tormented by suffering. As the Guhyagarbha Tantra says: "If the root samaya is broken, all practices will turn upside down, and various unpleasant fruits will gather even if one does not desire them." And the General Sutra says: "If it is broken, one will fall into the place of severance, the eight great hot hells, with unbearable and intense suffering, revolving like a wheel of weapons."
English
Rā. It is said. In the "Clear Illumination," it says: Those who have broken their root vows and do not strive to restore them will fall into the Vajra Hell. The suffering of all other hells combined is not even one millionth of the suffering of the Vajra Hell. Even if the light of a thousand Buddhas and the activities of all Bodhisattvas were to continue constantly, it would be of no avail. They will not be able to escape from it for hundreds of millions of kalpas. When the world is destroyed, they will move to another place, which can be reached with a single cymbal crash. Therefore, be very careful. The Root Downfall Treatise also says: If one falls from other vows, the fallen one will be seized by demons, and then suffer, looking downwards and going to hell. It is said. Those who have root downfalls not only fall themselves, but also naturally transmit the fault of falling to others. In the "Secret Essence," it says: Those who have broken their root vows and do not strive to restore them should not speak even for a moment. The faults of falling cannot be described. In the "Collected Tantras," it also says: Just as rotten milk spoils all milk, one yogi who has fallen will make all yogis unhappy. It is said. Moreover, if one commits a mistake in a dream, or investigates what others say, or becomes overly pleasing to others and a fault arises, if one does not confess immediately, the fault will become very serious. In the "Great Array," it says: To the lama and close attendants, Vajra brothers and sisters, even if one speaks evil words, do not speak in hints or directly. If it happens even in a dream, one should confess with one's mind. Whether it is a real action or a thought in one's heart, if one becomes excessive because one does not remember, if one does not confess, one will fall headfirst into hell. It is said. The fault of breaking the branch vows is that one will not achieve siddhi in this life and will fall into the lower realms in the next life. In the "Secret Essence," it says: If the branch vows are broken, there will be no result, and one will fall into the lower realms. In the "Vajra Heart Ornament," it says: If a mantra practitioner completely departs from that, he will surely meet with demons, diseases and sufferings will increase, and he will fall into the helpless charnel ground hell. The faults of the gross downfalls should also be known to be the same as this. Therefore, both the root and branch downfalls will lead to hell.