English
The presence of all three is the distinction that causes root downfalls from all aspects, and this is established. Among them, shamelessness means not thinking that relying on this will lead to faults. Not being overcome by antidotes means that the desire to act is continuous. No regret means that in the moment immediately after the action, no regret arises for what has been done. If this happens, for example, committing a downfall in the morning and regretting it in the evening, it does not constitute a root downfall. Repeatedly doing it means that the desire to do it arises again and again, and the desire does not cease until it is done. Rejoicing in doing it means that the mind is satisfied when it is able to do it. Not regretting means not regarding that downfall as a fault. Not rectifying means that at the moment immediately after the action, there is no hesitation to rectify it. In general, these distinctions apply to all the downfalls mentioned here, but it is not necessary for all of them to be present for it to become a root downfall. For example, even if there is no regret and no rectification, such as killing a Vajra brother or a teacher. Furthermore, there are similar situations with some actions of body and speech. Although these sins are very serious, since they do not have all the limbs, one might wonder if they do not receive the name of a true root downfall. Here, the precepts of the mind are the most important, so it does not depend entirely on whether or not one has all the subtle limbs, but because one has all the main meanings. Therefore, one must know the detailed distinction between needing to have all the distinctions and being satisfied with each one. Second, recognition is to know that thing clearly without confusion. Fourth, the limb of application is to do that thing, from despising and reviling to engaging in the activities of the mandala. Fifth, the ultimate is the times when doing this and this becomes a root downfall, such as despising others being understood by others, and completing one activity of the mandala. Second, there are three divisions: classification, collection, and marginal analysis. The first is: In this Vajrayana, there are many vows to be kept, but if downfalls are classified, there are only two classifications: root downfalls and coarse downfalls. Therefore, they are divided into root downfalls and coarse downfalls with similar aspects. The coarse downfalls are also limbs in the sense of root downfalls. Among them, root downfal
Chinese
的词义是：如果守护，则是成就的根本；如果不守护，则是罪过的根本。这是以前的喇嘛们所说的。后来的大车（大成就者）是，住在一切智者白莲处。后来的大车（大成就者）说：那么，有成为成就之根本的情况，因此说是堕落是不合理的。因此说，因为摧毁了誓言的根本，所以是根本堕。这个反驳只是为了显示自己喜欢辩论，没有意义。以前的喇嘛们的观点是：例如，如果以金刚上师为对象而轻蔑，则是罪过；如果不轻蔑而恭敬侍奉，则是成就的根本。根本，即是依赖上师的堕落。通过这个道理，可以了解其他一切。也就是说，不守护轻蔑上师的本质不同的第一条根本堕，和轻蔑上师的堕落也是本质不同的。以及，从不轻蔑的意乐行为之外，守护第一条根本堕的本质实有，是永远不可能的。对此，您认为存在着既不是守护也不是不守护的堕落，并且把那既守护又不守护的堕落作为根本，这是采纳了以前的观点，因此前一种说法是错误的。而且，那个道理也只是依赖于一般性的词句。所谓断绝誓言的根本，例如，对于别解脱戒来说，《俱舍论》中说：喀什米尔人认为，生起如同债务和财产一样是二者。这里也是如此。按照您的观点，如果从根本上断绝了誓言，那么誓言就必须完全消失。但是在《时轮金刚》中说，即使获得了秘密灌顶，发生了根本堕，也可以通过严厉的忏悔仪轨恢复。因此，从根本上消失的誓言，仅仅通过忏悔就能重新产生，真是太奇怪了。如果认为说是再次请求灌顶，因此是通过那个誓言获得的，那么，为了清净发生根本堕，应该再次进入这个坛城。以及，如果辱骂上师，同样，如果誓言放逸，那么，那时就画坛城，向诸佛忏悔罪过，说是为了清净堕落，而不是说是为了获得誓言。
English
The meaning of is: if guarded, it is the root of accomplishment; if not guarded, it is the root of fault. This is what the previous lamas said. The later Great Vehicle (great accomplished one) is, residing in the place of Omniscient White Lotus. The later Great Vehicle (great accomplished one) said: Then, there is a possibility of becoming the root of accomplishment, so it is unreasonable to say it is a downfall. Therefore, it is said that because it destroys the root of vows, it is a root downfall. This refutation is only to show that one likes to argue, and has no meaning. The view of the previous lamas is: for example, if the Vajra Master is treated as an object and despised, it is a fault; if not despised and served with respect, it is the root of accomplishment. The root, that is, the downfall that relies on the Master. Through this reasoning, one can understand everything else. That is, not guarding the first root downfall of a different nature of despising the Master, and the downfall of despising the Master are also of a different nature. And, apart from the intention and action of not despising, the essence of guarding the first root downfall is never possible. To this, you think that there is a downfall that is neither guarding nor not guarding, and you take that downfall that is neither guarding nor not guarding as the root, which is adopting the previous view, so the former statement is wrong. Moreover, that reasoning also only relies on general words. The so-called cutting off the root of vows, for example, for the Pratimoksha vows, the Abhidharmakosha says: The Kashmiris think that arising is like debt and property, they are two. It is the same here. According to your view, if the vows are cut off from the root, then the vows must completely disappear. But in the Kalachakra, it is said that even if one has received the secret initiation and a root downfall has occurred, it can be restored through severe repentance rituals. Therefore, it is very strange that the vows that have disappeared from the root can be reborn through repentance alone. If you think that it is said to request initiation again, so it is obtained through that vow, then, in order to purify the root downfall that has occurred, one should enter this mandala again. And, if you curse the Master, similarly, if the vows are reckless, then, at that time, draw the mandala and confess sins to the Buddhas, it is said to purify the downfall, not to obtain the vows.
Chinese
如果认为获得灌顶就能消除堕罪，那么惩罚等的必要又是什么呢？这里说道：以智者自居而骄傲的人，为了名声而说的任何话，自身有缺点，却努力诽谤其他人的良好规矩。这就像是在诋毁白莲花。这也是他们所说的。因此，将根本堕罪的戒律视为极其有害，永远不作为功德的所依，而且支分堕罪也会极大地阻碍获得更高的功德，两者都会将人抛入地狱，并且无法自主地进行密咒的事务和仪轨。所谓的支分堕罪的支分，是根本堕罪的支分。第二，归纳：虽然普遍广为人知，但合理的方面是依赖于道、依赖于灌顶、依赖于誓言。第一是：境、法，导师和道友，以及所应修持的法。依赖于第一者的堕罪是根本堕罪的第一条。道友有二：如实的道友和颠倒的道友。对于前者进行邪命是第三条和第十二条。依赖于后者的是第十条。法有二：经和修。诽谤经法的是第六条，为非器说法的是第七条。修法有三：道的所依，即依赖于发心因果的是第四条和第五条。超越入行心的总学处是第二条。道的自性，即依赖于本尊瑜伽的是第八条，依赖于空性的是第九条和第十一条。将这两者结合为生圆次第的归纳，与自己所说的瑜伽续部共同之处相违背。道的支分有二：违背食物的誓言是第十三条，违背道的道友是第十四条。第二是：第一条到第七条和第十二条是总灌顶，第八条和第十条是多玛灌顶，第九条和第十一条是二种四灌顶，第十三条是秘密灌顶，第十四条是智慧智慧灌顶的誓言退失，这是就大部分而言。部分而言，四种灌顶都包含十四条的各个部分。第三是：金刚部的誓言中的金
English
If it is thought that obtaining empowerment can eliminate transgressions, then what is the need for punishments, etc.? Here it is said: Those who are visibly arrogant as scholars, whatever they say for the sake of fame, being flawed themselves, strive to denigrate the good customs of others. This is like casting aspersions on the white lotus. This is also what they say. Therefore, having made the vows of the root transgressions extremely harmful, never making them a basis for qualities, and the branch transgressions also greatly hinder the attainment of higher qualities, and both throw one into hell, and make one unable to control all the activities and rituals of mantra. The branch of the so-called branch transgressions is the branch of the root transgressions. Second, the summary is: Although generally well-known, the valid aspects are dependent on the path, dependent on empowerment, and dependent on vows. The first is: the object, the Dharma, the teacher, the friend, and the Dharma to be practiced. The transgression dependent on the first is the first of the root transgressions. There are two kinds of friends: the true friend and the inverted one. To engage in wrong livelihood with the former is the third and twelfth. The tenth is dependent on the latter. There are two kinds of Dharma: scripture and practice. To denigrate the Dharma of scripture is the sixth, and to teach to those who are not vessels is the seventh. There are three kinds of practice: the basis of the path, which is dependent on the cause and effect of generating bodhicitta, is the fourth and fifth. Transgressing the general precepts of the engaging mind is the second. The nature of the path, which is dependent on the yoga of the deity, is the eighth, and dependent on emptiness is the ninth and eleventh. Combining these two into the summary of generation and completion stages contradicts what one has said in common with the yoga tantras. There are two aspects of the path: the thirteenth, which contradicts the vow of eating, and the fourteenth, which contradicts the friend of the path. The second is: the first seven and the twelfth are general empowerments, the eighth and tenth are the empowerment of many, the ninth and eleventh are the two four empowerments, the thirteenth is the secret empowerment, and the fourteenth is the vows of the wisdom and knowledge empowerment being broken, which is mostly the case. Partially, all four empowerments contain parts of all fourteen. The third is: the vajra of the vajra family
Chinese
违背上师的誓言是第一条根本堕，违背皈依佛法僧是第二、第三和第十二条。违背五种姓的誓言和共同菩提心是第四和第五条。违背莲花部的誓言，对所有乘法都应学习是第六条。违背宝部的誓言，在四种布施中的法布施不清净地布施是第七条。违背手印身的誓言是第八条。违背金刚语的誓言是第九和第十一条。不清净的慈悲布施是第十条。第十三和第十四条是违背事业誓言，必须进行供养的对治品。 第三，最终的分析是：在此，有些时轮金刚行者将皈依、发心、四灌顶的行持依次对应于各自的对治品。守护的方法也应按此顺序了解。如果说后两者现在不需要守护，那是对道的要点产生了误解，非常不好。例如，就像杀生一样，新出家的比丘不需要守护，成为长老后才需要守护一样。对于初学者来说，不需要守护，而“行为的行为者，从誓言戒律中解脱。”那些从世俗的教诲中解脱出来的人才需要守护，还有什么比这更奇怪的呢？这样看来，对于所有受持五部戒律的人来说，除了第十三条之外，这些根本堕都明显会成为誓言的过失。而不依赖于从第十三条根本堕中产生的受用誓言，在瑜伽续以下不会堕落，因为仅仅是承诺“供养的事业也尽力而为”，就已经是承诺必须通过供养来成办。而在瑜伽续中，不需要那些供养。其他（根本堕）也明显不会被认为是根本堕，因为除此之外还有十四条，“由彼彻底地宣说失败”，因为是从五部誓言中单独划分出来宣说的缘故。应当了知这正是菩萨戒的十四条根本堕。拥有不间断传承诀窍的上师们也是如此宣说的。有些智者认为，外内瑜伽二者的根本堕的体性是一样的，受持的戒律也只有一个。
English
Breaking the vows of the Guru is the first root downfall. Breaking refuge in the Buddha, Dharma, and Sangha is the second, third, and twelfth. Breaking the vows of the five families and the common Bodhicitta is the fourth and fifth. Breaking the vows of the Padma family, that all vehicles should be studied, is the sixth. Breaking the vows of the Ratna family, giving impurely the Dharma of the four kinds of giving, is the seventh. Breaking the vows of the Mudra body is the eighth. Breaking the vows of the Vajra speech is the ninth and eleventh. Impure loving-kindness giving is the tenth. The thirteenth and fourteenth are the antidotes to the action vows, which must be offered. Third, the final analysis is: Here, some Kalachakra practitioners apply refuge, Bodhicitta, and the practice of the four empowerments sequentially to their respective antidotes. The method of guarding should also be understood in that order. To say that the latter two do not need to be guarded now is a misunderstanding of the key points of the path, which is very bad. For example, it is like saying that a newly ordained monk does not need to guard against killing, but only needs to guard after becoming an elder. For beginners, it is not necessary to guard, but "the actor of actions, is liberated from the vows and precepts." What is more strange than that those who are liberated from worldly teachings need to guard? Thus, it seems clear that for all those who have taken the vows of the five families, except for the thirteenth, these root downfalls will become faults of the vows. And not relying on the enjoyment vows arising from the thirteenth root downfall, it will not fall into the tantras below Yoga Tantra, because it is only a commitment to "do the work of offering as much as possible," which is a commitment to accomplish it through offerings. But in Yoga Tantra, those offerings are not needed. The others (root downfalls) also clearly will not be considered root downfalls, because in addition to that there are fourteen, "by him it is thoroughly declared to be defeated," because it is declared separately from the vows of the five families. It should be known that these are precisely the fourteen root downfalls of the Bodhisattva vows. The upper lamas who possess the unbroken lineage of instructions also say the same. Some scholars believe that the nature of the root downfalls of both outer and inner Yoga is the same, and there is only one precept to be kept.