Chinese
学习对治的学处，对一切生起恭敬，恒常依止正念和正知，努力学习对治任何最强烈的烦恼。在应断除的四种因素之上，加上忘失和不清晰的忆念，这二者加起来就是导致誓言衰损的六种原因。吉祥律仪续部中对此有清晰的阐述。也就是说，虽然想要学习誓言，却不了解各个堕罪的取舍界限；即使了解，也不恭敬上师以及上师所教导的学处等等；即使总体上恭敬，却因为没有看到过患或者没有正念，而不谨慎，从而放逸行事，这成为产生罪过的原因；即使稍微产生畏惧，烦恼却更加强烈和众多。这四者是导致堕罪产生的四种途径，这是圣者无著的观点。为了对治这四种因素，要了解取舍，从而学习学处；生起对利益的渴望，从而对上师和一切学处生起恭敬；像在敌人强大的地方防守一样，因为害怕过患而收摄心意，恒常依止正念和正知，以及谨慎；努力学习对治自相续中任何最强烈的烦恼，这四种方法。在这应断除的四种因素之上，加上忘失学处的界限，以及因为没有正知而不清晰的忆念这二者，总共六种是导致誓言衰损的原因，吉祥律仪续部中对此有清晰的阐述。如是说：不了解和放逸，烦恼众多和不恭敬，忘失和忆念不清晰，这六种是誓言衰损的原因。后面的两种对治方法是：不忘失应做和不应做的界限的忆念，以及辨别是否违越誓言的正知。此外，如果违犯誓言，就想‘我自身真恶劣’，从而依靠自己而生起羞愧；因为被他人指责而变成被呵斥的对象；诸佛菩萨以及恩德具足的上师们，他们的无漏现量智慧会照见，这是无法否认的，因此要想到必须避免罪行，从而依靠他人而生起惭愧等等，通过这些方式努力守护誓言。律仪来源中说：如果想要殊胜成就，即使舍弃生命也很容易，即使面临死亡也很容易，也要恒常守护誓言。
English
One should learn to apply antidotes to faults, cultivate respect for all, and constantly rely on mindfulness and awareness. Strive to learn the antidotes to whichever afflictions are strongest. In addition to the four things to be abandoned, adding forgetfulness and unclear recollection, these two combined are said to be the six causes of vows degenerating. This is clearly stated in the glorious Vinaya Tantra. That is to say, although one wants to learn the vows, one does not know the boundaries of what to adopt and abandon for each downfall; even if one knows, one does not respect the guru and the teachings he imparts, etc.; even if one is generally respectful, one does not see the faults or lacks mindfulness, so one does not take precautions and acts carelessly, which causes faults to arise; even if one has a little fear, the afflictions are stronger and more numerous. These four are the four doors through which downfalls arise, according to the view of the noble Asanga. To counteract these four, one should learn the things to adopt and abandon, thus learning the precepts; generate enthusiasm for the benefits, thus cultivating respect for the guru and all the precepts; like guarding against a strong enemy, one should fear the faults and restrain the mind, constantly relying on mindfulness, awareness, and vigilance; and strive to learn the antidotes to whichever afflictions are strongest in one's own mindstream. In addition to these four things to be abandoned, adding forgetfulness of the boundaries of the precepts and unclear recollection due to lack of awareness, these six in total are the causes of vows degenerating, as clearly stated in the glorious Vinaya Tantra. As it is said: Not knowing and carelessness, many afflictions and disrespect, forgetfulness and unclear recollection, these six are the causes of vows degenerating. The antidotes to the latter two are mindfulness, which does not forget the boundaries of what is allowed and forbidden, and awareness, which discerns whether one has transgressed the vows or not. Furthermore, if one violates the vows, one should think, 'I am truly bad,' thus relying on oneself and generating a sense of shame; because one is criticized by others, one becomes an object of reproach; the flawless direct perception of all the Buddhas and Bodhisattvas and the kind gurus will see it, which is undeniable, so one should think that one must avoid wrongdoing, thus relying on others and generating a sense of embarrassment, etc., and strive to protect the vows through these means. In the Vinaya Source it says: If you want supreme accomplishment, even giving up your life is easy, even facing death is easy, but you should always protect your vows.
Chinese
如是说故。第二，堕罪轻重的程度是：一切以境、想、行为至究竟吗？或以发起烦恼违何者而知，身语所作实事中断，不误用且无悔，忏悔量已过。称为他胜罪，实事若未全，称为时过堕，如剩余。次第渐劣则粗罪为堕罪，应知为罪行之影像。如是说。从彼应知堕罪与无堕之理。一切堕罪皆具四支或具七支，即依何而生堕罪之境，于彼有认识之想，入于业道之行为，以三门何者所成之业道圆满至究竟，即是具足四支，或者以猛烈烦恼发起之意乐，以及依何而与三昧耶相违之境，于彼有认识，如舍弃红花，如是身，如宣说秘密，如是语之行为，观待于友之事业若已作完，则根本堕罪真实成立，以及意所成者，于昼夜之六分之一内，未及对治，为时分所隔断，又，以三门所生之堕罪为何，若于一堕罪仅须七支皆全，若作是想，则所谓隔断，若如是解释，则与时分已过成为一体，以如杀生为例，与前述之想行相应，故真实成立者，于其中杀生时，事业已圆满，故说杀生时，或者于生起真实堕罪时，未至究竟前，于其中非为对治所断，若如是解释亦可，我如是思。如醉等不以错乱之认识而行，且以此满足故无有后悔，且未以忏悔所摄持，时分已过等，如是若行持七支皆全者，因舍弃明咒誓句故极重，且因不顺品已摧毁对治故，称为他胜，若任何根本堕罪与对治相杂而生，如实事之成就支分任何未全，且未忏悔，时分已过，则称为时过之堕罪，斯
English
As it is said. Secondly, the measure of the severity of transgressions is: Are all things ultimate in terms of object, thought, and action? Or, knowing which affliction contradicts, and the actual deed done by body and speech is interrupted, used without error and without regret, and the measure of confession has passed. It is called a defeat, and if the actual deed is not complete, it is called a transgression of time, like the remainder. If it is gradually inferior, then the coarse transgression is a transgression, and it should be known as the image of a transgression. Thus it is said. From that, one should know the principle of transgression and non-transgression. All transgressions have four or seven branches, that is, the object on which the transgression arises, the thought of recognizing it, the action of entering the path of action, and the path of action completed by any of the three doors to the ultimate, that is, the four branches are complete, or the intention aroused by fierce afflictions, and the object on which the samaya is contradicted, and there is knowledge of it, such as abandoning red flowers, such as the body, such as proclaiming secrets, such as the action of speech, if the work of relying on a friend is completed, then the root transgression is truly established, and those accomplished by mind, within one-sixth of the day and night, have not reached the antidote, and are separated by time, and again, whatever transgression is born of the three doors, if only one transgression needs to have all seven branches complete, if one thinks so, then the so-called interruption, if explained in this way, becomes one with the passing of time, taking killing as an example, corresponding to the aforementioned thought and action, therefore the real establishment is that when killing in it, the action is completed, so it is said when killing, or when generating a real transgression, before reaching the ultimate, in it, it is not cut off by the antidote, if it is explained in this way, it is also acceptable, I think so. Like intoxication, etc., not acting with confused recognition, and being satisfied with it, there is no regret, and not being held by confession, the time has passed, etc., if one practices in this way with all seven branches complete, it is extremely heavy because of abandoning the mantra vows, and because the unfavorable side has destroyed the antidote, it is called defeat, if any root transgression is mixed with the antidote and arises, such as any of the branches of the accomplishment of the actual deed is not complete, and has not been confessed, and the time has passed, then it is called a transgression of time, S
Chinese
就像别解脱的僧众一样，从根本堕罪之后罪过就变得严重。同样，如果罪过逐渐减轻，那么像这样属于根本堕罪，但不具足所有支分，且具有烦恼的，就是粗罪；其他支分的堕罪就像是应忏罪；相似的细微罪过就类似于恶作罪。如果像是对金刚兄弟因善意而发怒，这只是堕罪的影像，实际上应知没有堕罪。第三，解释无堕罪的原因：生病、受制于人、失去能力被其他事情所扰，见到一定会利益他人的重大事情，自相续中没有生起的意义已经生起并获得稳固，具有引导他人等重大必要，获得证悟串习的能力，获得超凡本尊等特殊境的允许，自己的上师命令说“做这个”，以及因为这件事会对自己生命造成障碍，从这些原因所造的堕罪都没有罪过，这是《心要庄严论》中所说的。也就是说：生病、失去自主、被其他事情所扰，为了他人的利益和为了重大事情，没有生起的生起并稳固，具有必要，获得能力和允许，上师的命令和障碍，从这些原因中，应知没有罪过。第四，展示超过忏悔时限的情况：像这样，在日夜的座次中，每天六次，精勤地检查和思考应舍应取的誓言之处是否违犯。如果超过六分之一的时间，就叫做超过了座次的时间。一天、一个月、一年、两年过去，被称为违犯、损坏、过去、破损，即使是这些，如果从内心深处忏悔，还可以恢复，表面上的则较重。如果超过三年，就无法恢复。
English
Just as with the Sangha of individual liberation, after a root downfall, the offense becomes severe. Similarly, if the offenses gradually decrease, then like this, belonging to the category of root downfalls, but not possessing all the limbs, and having afflictions, is a gross offense; other downfall of limbs are like offenses to be confessed; similar minor offenses are like misdeeds. If it is like being angry with a Vajra brother out of good intention, this is just an image of a downfall, and in reality, it should be known that there is no downfall. Third, explaining the reasons for no downfall: Sickness, being controlled by others, loss of ability, being disturbed by other things, seeing a great matter that will definitely benefit others, the meaning that has not arisen in one's own continuum has arisen and gained stability, having great necessity such as guiding others, gaining the ability of realization and habituation, obtaining permission from a special object such as a supreme deity, one's own guru commanding "Do this," and because that matter will cause an obstacle to one's life, from these reasons, even if those downfalls are committed, there is no fault, as stated in the Ornament of the Essence. That is to say: Sickness, loss of autonomy, being disturbed by other things, for the benefit of others and for great matters, the unarisen arising and becoming stable, having necessity, gaining ability and permission, the guru's command and obstacles, from these reasons, it should be known that there is no fault. Fourth, showing the situation of exceeding the time limit for confession: Like this, in the sessions of day and night, six times a day, diligently examine and contemplate whether the places of vows to be abandoned and adopted have been violated. If more than one-sixth of the time has passed without reaching the remedy, it is called exceeding the time of the session. One day, one month, one year, two years have passed, and they are called violation, damage, past, broken, even these, if confessed from the depths of the heart, can still be restored, while superficial ones are heavier. If more than three years have passed, it cannot be restored.
Chinese
如果发生违犯誓言，没有忏悔，过了一天、一个月、一年、两年，就被称为违犯、损坏、过去、破损。这些如果从内心深处忏悔，还可以恢复，但外在的罪过更重。如果过了三年，就无法恢复。如《誓言品续》中所说：过了三年之后，就无法恢复了。如果重新受持，两者都会烧毁，必定遭受地狱的痛苦，只能不断地承受。因此，要根据本体来判断根本和支分誓言的损坏情况，根据时间来判断错过时段等违犯情况，从而了解忏悔的轻重。此外，《总经》中说：什么是损坏？完全损坏非常严重，根本损坏和支分损坏，以及伴随损坏和附带损坏五种。因此，完全损坏是指在非常危险的情况下，以强烈的贪欲行事，或者发生多次，或者时间过长，已经过去很久。伴随损坏是指与损坏相伴的罪过，附带损坏是指过度迎合他人等。第五，关于补救措施，实际上有四种：依赖四种灌顶的补救方法，依赖时间流逝的补救方法，《精要庄严》中所说的二十五种补救方法，以及通过三种瑜伽的瑜伽士全身沐浴来补救。第一，依赖四种灌顶的补救方法是：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，先通过戒律来净化。之后进入坛城接受四种灌顶。获得智慧灌顶和句义灌顶后，通过生起次第来弥补损坏，通过无迁转的戒律和圆满次第，除了自身的加持外，其他都无法消除。也就是说，由于获得灌顶的程度不同，忏悔堕罪的方法也不同，如《时轮金刚》中所说。例如，对于只获得瓶灌顶七种灌顶左右的罪过，可以通过对坛城的每个本尊或主尊念诵三万六千遍咒语来净化。对于获得瓶灌顶和秘密灌顶的人来说，如果发生损坏，除了上述的净化方法外，还要在忏悔之前，按照上师的指示，实行戒律的苦行来净化。对于圆满获得四种灌顶的人