English
Therefore, something that does not become an obstacle to the path due to mistaken acceptance and rejection of dependent origination is needed. For example, when a peacock lives by whatever conduct it engages in, poisonous food is transformed into nourishment, and even its feathers become beautiful to behold. However, if another person takes possession of it and gives it that food, it is like losing its life. Without mastering skillful means and wisdom, merely entering the mantra path does not grant the power to practice conduct's vows literally. To differentiate, there is a difference between samaya and vows. Samaya should not be transgressed, while vows are the determination of what to do and what not to do. The essence is the same, but they are distinguished by their opposite aspects. As it is said in the Tantra of the Seven Joining Sections: "Whatever is the Buddha's samaya is the vow of sentient beings, and whatever is the samaya of sentient beings is the vow of the Buddha." The first of these is that the Buddha, with the nature of the samaya of great equality, does not transgress any sentient beings' realm, along with what should be abandoned and what should be relied upon, and exists as the nature of the vow of the path's time. As the tantra says: "Skillful means is the vow of bliss." The second is that the samaya that should not be transgressed in the time of sentient beings, for the Buddhas, all phenomena appear as the essence of self-appearing wisdom, and exist as the mantra vow of the result lineage. As the tantra says: "Thereafter, all phenomena are one vow, called Vajrasattva." And as it says in the Drum Sound Lightning: "Since all phenomena are primordially pure, wrong thoughts are primordially completely pure, therefore vows are completely pure." If it is said that such vows and samayas are the stages of the learning path and have no connection to the Buddha's ground, then it is also unreasonable to differentiate the four great bodhicittas in the Ornament of the Sutras and to explain the bodhicitta that has abandoned obscurations on the Buddha's ground. Even so, in the commentary on the Hundred and Fifty Verses, it says that samaya should not be transgressed, and vows are the determination of what to do and what not to do. This means that all the parts that should not be transgressed, such as making aspirations and entering, are considered samaya, and everything that needs to be accepted or rejected after examining what is permitted and forbidden is considered a vow. Some people think that since the root downfalls of the two actions are not explained, it is samaya, while Highest Yoga is related to the root downfalls, so it is...
Chinese
以持律为理由，认为破了密宗戒律的相续中也有具足誓言的情况，也只是表面现象。像这样，在行续和事续二者的戒律的体性中，也有菩萨的进入戒律，并且也说是根本堕罪，如《现观庄严论》中说：“从今以后你，对于圣法和菩提心，乃至性命也不舍弃。你对于悭吝和任何，有情损害不应作。这些誓言是佛陀，以善妙律仪对你宣说。”这样。如果问这怎么成立是根本堕罪呢？那里面说：“四根本堕罪，乃至性命也不应舍弃。”这样将这四者说为根本堕罪。同样，《文殊根本续》中说：“这五者是根本堕罪。”这样说了五种根本堕罪。此外，《现观庄严论》和《善成论》二者都说了以密咒调伏，因此，既然有了灌顶，依靠它而产生的密咒戒律，也是进退相同的缘故，戒律和誓言二者只是从反体上区分，体性并非不同，在五部的戒律受持中说：“佛部的誓言十条，从我的发心戒律受持起，三宝受持不舍弃，是佛部的戒律。”五部都这样说了。现在开始分别各自的自性。总的来说，没有得到密咒戒律，以及疯狂等意识不处于自性状态，没有堕罪和成就。具有密咒戒律并且没有破损和舍弃，意识处于自然状态的，是堕罪和成就二者的容器。像这样，作为所依的补特伽罗，没有被戒律约束的，对于他们来说，从自性的罪过方面来说，没有从制定的违背方面来说，没有成就和堕罪二者，就像乞丐没有统治权和赋税二者一样。因此，守护了就增长而获得成就，破损了就是堕罪的容器，是获得密咒戒律而没有破损的意识处于自性状态者。对于疯狂和意识错乱者来说，也没有成住二者，当导师住世的时候，比丘生于沙土中而疯狂。
English
The reason for holding the precepts is that even if the tantric vows are broken, there are still those who possess the vows in their lineage, which is only a superficial phenomenon. Thus, in the nature of the vows of both action and performance, there is also the bodhisattva's entry into the vows, and it is also said to be a root downfall, as it is said in the Manifest Enlightenment of Manifest Appearance: "From today onwards, you, for the sake of the sacred Dharma and the mind of enlightenment, even for the sake of life, should not abandon it. You should not harm sentient beings with stinginess or anything. These vows are spoken to you by the Buddha with good conduct." So it is. If you ask how it is established as a root downfall, it says in the same place: "The four root downfalls should not be abandoned even for the sake of life." Thus, these four are said to be root downfalls. Similarly, in the Root Tantra of Manjushri, it says: "These five are shown to be root downfalls." Thus, five root downfalls are spoken of. Furthermore, since both the Manifest Enlightenment and the Well-Accomplished say that taming with mantras, therefore, since empowerment has been given, the mantra vows that arise from relying on it are also the same in going and returning, so the vows and the pledges are only distinguished by their opposites, and their nature is not different. Among the vows of the five families, it is said: "The ten vows of the Buddha family, from the vows of my mind generation, the Three Jewels are held and not abandoned, are the vows of the Buddha family." All five are said in this way. Now, to begin with distinguishing their respective natures. In general, without obtaining the mantra vows, and with madness, etc., consciousness does not abide in its own nature, there is no downfall and no accomplishment. Possessing the mantra vows and not breaking or abandoning them, and the consciousness abiding in its natural state, is the vessel for both downfall and accomplishment. In this way, for those who are not bound by vows, there is no accomplishment or downfall from the aspect of natural transgressions, and from the aspect of prescribed violations, just as beggars have neither dominion nor taxes. Therefore, if protected, it will increase and lead to accomplishment, and if broken, it will be a vessel for downfall, which is the consciousness that has obtained the mantra vows and has not broken them, abiding in its own nature. For those who are mad and whose consciousness is confused, there is neither formation nor abiding, when the Teacher was alive, a monk was born in the sand and went mad.
Chinese
如同过去允许不犯裸体等四种堕落，无法成就之时可以放宽一样，这里也是如此。因为认为不善是有形之物，并非我等导师的宗义。其中，为了辨识所说堕落的界限，宣说缠绕和粗罪的差别是：除了菩提心之外的根本堕落，称为缠绕，仍然想做那件事，没有停止想做的念头，对此没有后悔，自己觉得羞耻，不顾及他人而无惭愧，这三种法圆满的动机，直至行为结束，如果持续不断，就是缠绕圆满的失败。如果时间中断没有持续，或者三种法中缺少一种，行为的支分不圆满，就变成粗罪。一般来说，缠绕是菩萨根本堕落的支分，如同在菩萨藏中已经确定的一样。这里将它作为密咒堕落的支分的方式是，第五条根本堕落舍弃菩提心不依赖缠绕，除此之外的十三条，无论是哪一条，犯了那个罪过，仍然没有停止想做的念头，对那个行为没有视为过患而后悔，自己觉得羞耻，不顾及他人而无惭愧，这三种法，或者加上对那些罪过感到高兴和满意，成为四种法，也存在，这只是细微的差别。无论如何，从产生那样做的恶劣动机的第二个刹那起，直到行为的实际完成为止，都是大的缠绕或者说失败。因此，断绝誓言，使对治的一方失败。这也是从敌对的不顺品一方，使顺品一方失败的意思。如《顶续》中所说：除了那之外的十四条，都说是失败，不应舍弃和抛弃，称为根本堕落。如此说。如果从产生根本堕落的动机开始，到实际行为没有完成之间，想到这个有这样的过失，想停止行为，产生羞耻惭愧之心，稍微停止高兴和满意的心。
English
Just as in the past, it was permitted to relax the rules when it was impossible to avoid the four downfalls, such as nudity, this is also the same here. Because considering non-virtue as a tangible thing is not the tenet of our teacher. Among them, in order to identify the boundaries of the downfalls to be discussed, the difference between entanglement and coarse offense is explained as follows: For root downfalls other than the mind of enlightenment, it is called entanglement, still wanting to do that thing, not stopping the thought of wanting to do it, not regretting it, feeling ashamed of oneself, and having no shame in disregarding others, the motivation of these three complete dharmas, until the end of the action, if it continues uninterrupted, it is a complete entanglement and a defeat. If the time is interrupted and not continuous, or if one of the three dharmas is missing, the branch of the action is incomplete, and it becomes a coarse offense. In general, entanglement is a branch of the bodhisattva's root downfall, as has been determined in the bodhisattva's treasury. Here, the way to apply it as a branch of the mantra's downfall is that the fifth root downfall, abandoning the mind of enlightenment, does not depend on entanglement, and the other thirteen, whichever one is committed, still does not stop the thought of wanting to do it, and does not regard that action as a fault and regret it, feels ashamed of oneself, and has no shame in disregarding others, these three dharmas, or adding joy and satisfaction to those faults, becoming four dharmas, also exists, this is only a subtle difference. In any case, from the second moment of generating such an evil motivation, until the actual completion of the action, it is a great entanglement or a defeat. Therefore, it cuts off the vows and defeats the opponent's side. This also means that from the hostile unfavorable side, the favorable side is defeated. As it is said in the 'Summit Tantra': The fourteen other than that are said to be defeats, and should not be abandoned or discarded, they are called root downfalls. So it is said. If from the beginning of generating the motivation for the root downfall, until the actual action is not completed, thinking that this has such a fault, wanting to stop the action, generating a sense of shame and embarrassment, slightly stopping the mind of joy and satisfaction.