五浊众生造罪无数，今又到忏罪最殊胜的日子，当年我等大恩上师法王如意宝悲悯众生，为末法时代众生消尽业障开取金刚萨垛修法之伏藏，并大力弘扬此殊胜法门，无数众生依此法得以清净罪业。
我等业障深重之众生因贪、嗔、痴、慢、疑、嫉等烦恼染污相续，生生世世流转于轮回。虽于诸罪中邪见、杀生是为最重，但于金刚乘修道中破誓言罪为重罪之首，凡破誓言者若无及时忏悔，必将于金刚地狱中感受无量痛苦，无有出期。于此法会之时我今详细为大家解说破誓言罪之要义，故众弟子当铭记于心，慎护三门。
触犯誓言涉及四因：对境、思想、方式和究竟。于密宗根本誓言而言，对境为金刚上师和道友；思想指违誓之人神智清明；方式是身语意三门造业，殴打、诋毁金刚上师或道友；究竟指金刚上师或道友被殴打或听到诋毁排谤之词。如是圆满上述四因者，称为破根本誓言；仅具备一因、二因或三因者，称为犯根本誓言。
破犯誓言至发露忏悔的时间，若隔一座，称为越座；若隔一日，称为违背；隔一年，称为失坏；隔两年，称为逾越；隔三年，称为破烂。随着时间的延长，忏悔的力度也随之需要加大，方能清净。如越座之堕罪，需具四力念诵二十一遍金刚萨垛百字明和一百零八遍金刚萨垛心咒来忏悔；违背之堕罪，必须依会供忏悔；逾越之堕罪，需布施自之身体或深爱之妻儿，方能忏悔；破烂之堕罪，需舍弃自之生命方能忏悔清净。后三者忏悔所依之供养、布施，非仅意幻，而是真实。故当出现破犯誓言之显现时，应第一时间收摄身心，立即忏悔，绝不能随顺自己的习气而拖延。
末法时代众生福报浅薄，很多时候都会触犯各种罪业，但罪业虽可怕，可米拉日巴尊者却说过：“本来罪业无功德，然忏可净为其德。”因此金刚萨垛法门及此殊胜法会是为我等罪障深重之众生重见光明之日轮，故大家应抓紧时间发露忏悔，念诵金刚萨垛心咒四十万遍，清净一切罪障，尤其是失坏誓言之重罪。法会期间与万名僧众一起共修，功德更是不可思议，加持力较自修更为殊胜，大家应以三殊胜摄持如理如法行持。
且忏悔时必须要依靠四对治力发露忏悔，并发誓再不违犯，现今有者将忏悔作为自己犯错的借口，犯了忏、忏了再犯，如是由于不具备戒后心的缘故，使忏悔徒具表相，失去了原本的功德，故当戒之。
今天我们将供养僧众，为大众消业、积福，请大家发菩提心随喜善根，发愿成佛。人生难得，佛法难遇，在因缘积聚时，一定要珍惜时机，大量的行持各种善业以断除恶果的发生，以显露光明之自性。
嘉样堪布
Today is the holiest day for purifying our tremendous misconducts, which have been committed continuously by countless living beings in this world of five impurities. Out of great compassion towards afflicted sentient beings, our greater master, His Holiness Khenchen Jigme Phuntsok, discovered the hidden terma of Vajrasattva Sadhana in order to eliminate the karmic obstacles of all living beings. With His Holiness’s promoting endeavor of this holy Vajrasattva Sadhana, tremendous sentient beings have managed to purify their negative karma by practicing it.
Filled with greed, anger, folly, arrogance, doubt and envy, our polluted mental continuum has made us cling to the cycle of Samsara, life after life. Although wrong views and killing are grave sins, pledge breaking is the worst of all for a Vajrayana practitioner. Without practicing the means of purifications in a timely manner, transgressions become irreversible and the perpetrator will be certainly reborn in the Vajra hell, with no hope to rise above the unlimited and timeless pain therein. I now take the opportunity of this year’s Vajrasattva Puja to elaborate on the essential meaning of the sin of pledge breaking in details. Please keep that in mind and take very good care of your body, speech, and mind accordingly.
A transgression of pledge involves four factors: the objects, attitude, enactment, and conclusion. Here, the objects refer to one’s Vajra master and his fellow practitioners; the attitude means the perpetrator feels no shame in transgressing the pledge; the enactment means the perpetrator engages in the actual transgression through his body, speech and mind, beating or insulting the Vajra master or fellow practitioners; the conclusion means the consummation of that act. With all four factors completed, a transgression of pledge constitutes a root downfall; otherwise, it is called a transgression of root pledge.
According to the length of delay before taking remedial measures, transgressions of pledge are designated as different types. A transgression that has not been remedied within three hours (one of the six periods of day and night) is named an infraction not amended within a period. If not remedied within the same day, the transgression then is named a contravention. Going over one year, a transgression becomes a deterioration. Two years without remedies, a transgression becomes a violation. And, if not remedied within three years, a transgression is then turned into a rupture. Transgressions become increasingly serious the longer the delay such that they can only be purified with increasing energy and a greater number of times of means of restoration engaged. For instance, to purify an infraction not amended within a period, one needs to recite 21 times 100-syllable mantra of Vajrasattva and 108 times Vajrasattva short mantra with the four opponent powers (the powers of dependence, regret, remedy, and restraint). To purify a contravention, however, one has to rely on the power of devotional and offering ceremonies like a Puja. When it comes to purifying a violation, one then has to commit in the practice of generosity to the extent as if giving out his own body and the beloved ones. And, only through giving up one’s own life could the perpetrator purify his ruptures. What’s more, in the latter three cases, the kind of offerings and practice of generosity one’s purification relies upon has to be actual rather than purely mental. Therefore, if a downfall does occur, one should immediately practice the means of purification wholeheartedly, never with any delay as typically hinged on one’s habitual pattern.
In this Degenerate Age, sentient beings tend to bear very few merits and are so much often exposed to conditions with which negative karma could be committed in a variety of ways. Terrifying as these wrongs are, the Venerable Milarepa once put it：The only virtue of the wrongs is that they can be purified via confession. In this sense, the supreme Vajrasattva Sadhana and the auspicious Puja are as precious as the wheel of lights that dispels darkness for sinful people like us. We should all seize this chance to repent sincerely and recite the Vajrasattva short mantra 400,000 times to purify our negative karma, especially those serious sins resulted from the transgressions of pledges. Being able to practice with tens of thousands of ordained sangha during the period of Puja makes our practice far more powerful with the same effort to be translated into far greater accumulation of merits andauspicious blessings. Hence, we should all practice hardly and properly in accordance with the Three Noble Principles – the noble beginning of arousing bodhicitta, the noble main part of referencelessness and the noble conclusion of dedication.
Also, we must strictly rely on the four opponent power while practicing means of purification and swear not to commit the same mistake again. Some people nowadays perceive the precious practice of purification as an excuse to explain themselves away from various misconducts, however wrongful that may be, believing that they always have a chance to confess. Note that, if without the power of restraint，all the efforts of practice will only go in vain, no matter how hard you seem to try. Quit such wrong view, please.
Today, we make offerings to the sangha to accumulate blessings and purify negative karmas for the benefits of all sentient beings. All of you, please, arouse bodhicitta, rejoice in virtuous deeds, and make sincere aspirations to achieve Buddhahood. It’s already extraordinary to be a human; it is even harder to encounter Buddha dharma during one’s lifetime. With these precious causes and conditions combined, we must cherish the chance in front of us by practicing virtuous deeds vastly to cut the evil consequence off from their roots and to let the light of our true nature shine from inside.
Khenpo Jamyang