Chinese
确定的理由是：就像从大海中获取珍宝的顺缘一样。譬如，从外面的大海中渡过，从珍宝洲获取珍宝，有十四种顺缘。任何一个顺缘不圆满，都不能实现愿望；如果全部圆满，就能如愿以偿。像我们这样，要从轮回的大海中渡过，获得圆满的佛陀果位，有十条顺缘的誓言。任何一条不圆满，都不能实现愿望；如果全部圆满，就能实现一切愿望。因此，数量确定为十四，顺序也确定如此。如果将这些比喻和意义结合起来解释，那么，对于那些获取珍宝的人来说，首先需要一位能够胜任商人首领的人。最初对于开始的事业要勇敢，途中要了解道路的历史，最终要有一位精通辨别珍宝的大船长。如果没有他，就无法获得珍宝。同样，对于那些要从轮回的大海中渡过，在寂灭洲获得果位三身七支的人来说，首先要依止一位具相、堪为依止的喇嘛，并恭敬承侍；中间要传讲续部、开示诀窍；最终要加持、遣除道障，因此需要一位金刚上师。因此，如果缺少他，或者轻蔑他，就无法实现愿望，所以宣说了第一条根本堕罪。此外，获取珍宝，需要记住如何在海中设置障碍，需要多少桅杆，需要放置多少测深石，需要如何区分海螺和乌鸦等等过去的传说，并且不能出错地完成这些事情。如果没有这些，或者出错，就无法获得珍宝。同样，修持密咒的成就，需要了解如来所说的了义和不了义等等是如何的，并且不能超越这些。因此，如果超越这些，就无法成就意义，所以宣说了第二条根本堕罪。此外，获取珍宝，需要依靠善友和众多的人群。如果没有他们，仅凭自己的力量
English
The reason for certainty is like the conducive conditions for obtaining precious jewels from the great ocean. For example, to cross the outer great ocean and obtain precious jewels from the Isle of Jewels, there are fourteen conducive conditions. If any one of these conditions is not complete, the desired result will not be achieved; if all are complete, the desired result will be achieved. Similarly, for us to cross the ocean of samsara and attain the state of complete Buddhahood, there are ten vows of conducive conditions. If any one of these is not complete, the desired result will not be achieved; if all are complete, all desires will be fulfilled. Therefore, the number is definitely fourteen, and the order is also definitely as follows. If we combine these examples and meanings and explain them, then for those who obtain precious jewels, first of all, there is a need for a person who is suitable as the leader of the merchants. Initially, one must be brave in undertaking the task, along the way one must know the history of the path, and finally, there must be a great captain who is skilled in discerning precious jewels. Without him, one cannot obtain precious jewels. Similarly, for those who wish to cross the ocean of samsara and attain the fruit of the three kayas and seven branches in the Isle of Nirvana, first of all, one must rely on a qualified and worthy lama, and serve him with respect; in the middle, one must explain the tantras and show the essential instructions; and finally, one must bless and remove obstacles on the path, therefore one needs a Vajra Master. Therefore, if he is lacking or if one despises him, the desired result will not be achieved, so the first root downfall is taught. Furthermore, to obtain precious jewels, one needs to remember how to set up obstacles in the ocean, how many masts are needed, how many sounding stones need to be placed, and how to distinguish between conches and crows, etc., from past legends, and one must complete these tasks without error. If these are lacking or if one makes mistakes, one cannot obtain precious jewels. Similarly, to accomplish the siddhi of secret mantra, one needs to know how the definitive and non-definitive meanings of the Buddha's teachings are, and one must not go beyond these. Therefore, if one goes beyond these, the meaning will not be accomplished, so the second root downfall is taught. Furthermore, to obtain precious jewels, one must rely on good friends and a large group of people. Without them, by one's own strength alone
Chinese
不能得到。同样，修持密宗的成就，也必须依赖好的金刚道友。因此，如果对他们生气或放纵，就不能成就，这是第三条根本堕罪。还有，取宝的时候，那些商人之间必须有慈爱和希望互相帮助的良好意愿。如果心怀恶意和毒害之心，就像拉瓦纳格波巴一样，愿望就不会实现。同样，修持密宗的成就，必须具备希望利益一切众生和让他们快乐的慈爱和慈悲之心。因此，如果放纵这些，就不能成就，这是第四条根本堕罪。还有，取宝的时候，必须依靠实际陈设的巨大容器，商人们坐在上面，在两者不分离的情况下才能去大海，如果分离，愿望就不会实现。同样，修持密宗的成就，必须不离于作为所依的世俗菩提心和作为依靠的胜义菩提心。因此，如果两者分离，就不能成就，这是第五条根本堕罪。还有，在取宝和取宝的时候，必须不说自己和别人的宝物不好，比如价值低、有耗损的因素、功德小等等。如果说宝物的坏话，大家会轻视，也不会有人来买，所以作用会变小。同样，修持密宗的成就，必须不诽谤自己或别人的宗派。因此，如果诽谤，就不能成就，这是第六条根本堕罪。还有，取宝的时候必须非常保密，如果不保密，就会出现泄露消息和强盗等外部迹象和道路风险，愿望难以实现。同样，修持密宗的成就，也必须对未成熟的众生保密这些秘密的法。因此，如果不保密，就不能成就，这是第七条根本堕罪。还有，在得到大宝的时候，必须用药物、食物和衣服等好好地滋养和保护自己的身体，如果身体衰弱，身体的力量就会减弱，无法进行困难的工作和活动，愿望就不会实现。同样，修持密宗的成就者，要好好对待自己的身体
English
cannot be obtained. Similarly, the accomplishment of tantric attainments also requires reliance on good Vajra companions. Therefore, if one gets angry with them or is indulgent, one will not achieve accomplishment, which is the third root downfall. Also, when taking jewels, those merchants must have good intentions of loving each other and wanting to help each other. If there is malice and a poisonous mind, like Lava Nagpopa, the wish will not be fulfilled. Similarly, to accomplish the attainments of secret mantras, one must have love and compassion, wishing to benefit all sentient beings and make them happy. Therefore, if one is indulgent in these, one will not achieve the goal, which is the fourth root downfall. Also, when taking jewels, one must rely on a large container that is actually set up, and the merchants must sit on it and go to the ocean without separating from each other. If they separate, the wish will not be fulfilled. Similarly, to accomplish the attainments of secret mantras, one must not be separated from the conventional Bodhicitta as the support and the ultimate Bodhicitta as the reliance. Therefore, if the two are separated, one will not achieve the goal, which is the fifth root downfall. Also, when taking and receiving jewels, one must not speak badly of one's own and others' jewels, such as low value, factors of depletion, small qualities, and so on. If one speaks badly of jewels, everyone will despise them, and no one will come to buy them, so the effect will be small. Similarly, the accomplishment of secret mantras must not slander one's own or others' tenets. Therefore, if one slanders, one will not achieve the goal, which is the sixth root downfall. Also, when taking jewels, one must be very secretive. If one is not secretive, external signs and road risks such as leaking information and robbers will occur, and the wish will be difficult to fulfill. Similarly, the accomplishment of secret mantras must also keep these secret teachings secret from immature beings. Therefore, if one does not keep them secret, one will not achieve the goal, which is the seventh root downfall. Also, when obtaining a great treasure, one must nourish and protect one's own body well with medicine, food, clothing, and so on. If the body is weak, the strength of the body will be weakened, and one will not be able to perform difficult tasks and activities, and the wish will not be fulfilled. Similarly, the accomplisher of secret mantras should treat his own body well
Chinese
视（上师）为佛，需以食物等供养，恭敬侍奉。因此，如果轻蔑他并使他衰败，则事情不会成功，因此揭示了第八条根本堕罪。此外，在取宝时，对于宝物和取宝的行为，必须没有怀疑。如果心怀犹豫，认为其他事物更重要，那么在去与不去之间失去同伴，就无法取得宝物。同样，在修持密咒成就时，对于自性清净、远离二取（能取和所取）的道理，必须没有怀疑。因此，如果对此产生怀疑，事情就不会成功，因此揭示了第九条根本堕罪。此外，在取宝时，必须彻底制伏道路上的鳄鱼和罗刹女等所有凶恶众生。如果不制伏它们，就会受到它们的伤害，无法获得宝物。同样，在修持密咒成就时，必须彻底制伏魔、外道和邪见者等所有凶恶之徒。因此，如果不制伏它们，反而对它们表示欢喜或慈爱，事情就不会成功，因此揭示了第十条根本堕罪。此外，在取宝时，对于不是宝物、低劣和没有价值的东西，必须不误认为它们是宝物、美好和有价值的。如果认错了，那么辛勤的努力就变得微不足道了。同样，在修持密咒成就时，对于远离名、词、字，远离二元对立戏论的中观之义，必须不执着于常断二边。因此，如果执着于边见，事情就不会成功，因此揭示了第十一条根本堕罪。此外，在取宝和获得宝物时，必须不诋毁想要购买宝物和对宝物极为珍视的人们。如果诋毁他们，即使商人出售，也无法获得宝物，因此对自他双方都没有好处。同样，在修持密咒成就时，必须不诋毁对众生具有信心的心。因此，如果诋毁他人的信心，事情就不会成功，因此揭示了第十二条根本堕罪。此外，在取宝时，先前和之后所说的和将要说的，必须没有不一致的过失，并且因缘和合。如果因缘不和合，就无法获得宝物。同样，在修持密咒成就时，先前和之后所说的和将要说的
English
Having regarded (the Guru) as the Buddha, one must serve and revere him with offerings such as food. Therefore, if one despises him and causes him to decline, one will not accomplish one's aims, thus the eighth root downfall is taught. Furthermore, when taking a jewel, one must be without doubt regarding the jewel and the act of taking the jewel. If one is doubtful and thinks that something else is more important, one will lose one's companions in going or not going, and will not obtain the jewel. Similarly, when accomplishing the siddhi of secret mantra, one must be without doubt regarding the meaning of the naturally pure dharma, which is free from the two graspers (the grasper and the grasped). Therefore, if one is doubtful about this, one will not accomplish one's aims, thus the ninth root downfall is taught. Furthermore, when taking a jewel, one must completely subdue all harmful sentient beings such as crocodiles and rakshasa women on the path. If one does not subdue them, one will be harmed by them and will not obtain the jewel. Similarly, when accomplishing the siddhi of secret mantra, one must completely subdue all harmful beings such as maras, tirthikas, and those with wrong views. Therefore, if one does not subdue them, but instead shows them joy or affection, one will not accomplish one's aims, thus the tenth root downfall is taught. Furthermore, when taking a jewel, one must not mistake what is not a jewel, what is inferior, and what is without qualities for being a jewel, being good, and having qualities. If one makes a mistake, one's hard work will be of little value. Similarly, when accomplishing the siddhi of secret mantra, one must not cling to the extremes of permanence or annihilation regarding the meaning of the Middle Way, which is free from name, words, and letters, and is free from the two truths and elaboration. Therefore, if one clings to extremes, one will not accomplish one's aims, thus the eleventh root downfall is taught. Furthermore, when taking a jewel and obtaining a jewel, one must not disparage those who wish to buy the jewel and those who hold the jewel in high esteem. If one disparages them, even if the merchant sells it, one will not obtain the jewel, and thus it will not benefit oneself or others. Similarly, when accomplishing the siddhi of secret mantra, one must not disparage the minds of sentient beings who have faith. Therefore, if one disparages the minds of others, one will not accomplish one's aims, thus the twelfth root downfall is taught. Furthermore, when taking a jewel, there must be no fault of inconsistency between what was said before and what will be said later, and the conditions must be complete. If the conditions are not complete, one will not obtain the jewel. Similarly, when accomplishing the siddhi of secret mantra, what was said before and what will be said later
Chinese
所有违犯誓言的行为都需要依据（对境）。因此，如果依赖于此（对境），则无法成就目标，因此阐述了第十三条根本堕。此外，在取宝时，需要祭拜海神并使其欢喜。如果神不高兴，愿望就不会实现。同样，在修持密咒的成就时，需要使智慧自性的女性欢喜。因此，如果轻蔑和诽谤她，则无法成就目标，因此阐述了第十四条根本堕。由于这些原因，根本堕的数量确定为十四条，顺序也如此确定。堕落的方式有两种：支分成为实际的根本堕，以及根本堕的分类。其中，第一种是“三人具备”等，三是指尊重等。“成为堕落”是指成为完全的堕落。此外，支分有两种：共同的支分和非共同的支分。第一种是所依的支分，即获得灌顶且未失坏誓言者，或者即使失坏也已恢复者。正如（经文）所说：“从下文可知，对于那些共同具有这些过患的灌顶者，应当了解。”非共同的支分分为七种，归纳为五种：对境的支分、意乐的支分、行为的支分、究竟的支分和后行的支分。其中，第一种是“三人具备”等，这只是一个例子，具备两种条件和特殊情况也是堕落的对境。然而，在这些对境中，有轻重之分，下文阐述忏悔的程度时会清楚说明。意乐的支分包括动机和认识两种。动机是指“由烦恼所引发的意念”，例如强烈的嗔恨等。认识是指“对此认识为彼”，即认识到是上师。行为的支分是指身语的行为，例如身体上的殴打和语言上的辱骂等，无论是自己做还是教唆他人做。究竟的支分是指“用武器等夺取生命”，其中“生命”是指夺取生命的资粮，即杀死上师，这是格西派的说法。注释家的观点是，夺取生命的资粮即是堕落。