Chinese
因为不了解坐垫等事物上的开许和禁止的界限，触犯了根本堕罪，这些数量和言说对象之外的重大堕罪，以及其他的密咒誓言根本和支分的种类，所有违背、衰损、破损等重大遮蔽，全部都在现在这个座垫上忏悔清净，以后好好地守护。生生世世誓言不衰损，安住于此，像眼珠一样守护。关于十四根本堕罪的数目，普遍存在于四部或六部续中，《时轮金刚》和《秘密总续》等中有明确说明。特别是上述十四根本堕罪，普遍存在于无上密咒的三部续中，新旧两派都广为人知，因此守护此则守护一切，衰损则一切衰损，要知道这是一个覆盖面很广的誓言。进一步详细阐述，开许和禁止两种，舍弃和受持两种，轻和重两种等界限区分很多。但从根本上说，都取决于动机的好坏，被烦恼三毒污染的行为，无论什么都不善，不被允许。不与之混合的，因为是善，所以被允许。又，与自私的想法和世间八法混合的，是应该舍弃的。不混合，被利他之心所摄持的，在显宗和密宗中都是应该受持的。又，所有分别念的心的行为都是沉重而不清净的。所有无分别智慧的行为，无论什么都是宽广而清净的，要知道这一点。第三，结尾部分也有不衰损守护的利益，犯错而不守护的过患，衰损后劝诫补救的方法，作者署名等，如下：首先：密咒士舍弃这些后，会迅速获得成就。其次：否则，如果从誓言中衰损，无论何时都会被魔所控制，因此会遭受痛苦，向下看而堕入地狱。第三：因此，摧毁我慢后，要认识到自己没有迷乱。劝诫忆念、正知和谨慎。向作为忏悔对象的平等安住的上师，以力所能及的供品进行供养，从皈依三宝开始。
English
Because of not knowing the boundaries of what is permitted and prohibited regarding cushions and other things, I have incurred root downfalls. These major downfalls, which are beyond number and the realm of expression, and all other kinds of tantric vows, root and branch, all violations, impairments, transgressions, and destructions, all great obscurations without exception, I confess and purify them all at this very moment on this seat, and I vow to guard them well in the future. May I never break my vows in all my lives and lifetimes, and may I abide by them and be able to protect them like my own eyes. Generally, the enumeration of the fourteen root downfalls is prevalent in the four or six classes of tantras, as is clear from the Kalachakra and the General Tantra of Secrets, etc. In particular, these fourteen root downfalls mentioned above are very prevalent in the three classes of Anuttarayoga Tantra, and are widely known to both the New and Old Schools. Therefore, one should know that guarding this is like guarding all, and breaking it is like breaking all, as it is very comprehensive. Furthermore, if we elaborate on this in detail, there are many distinctions between what is permitted and prohibited, what is to be abandoned and adopted, and what is heavy and light. However, fundamentally, it all comes down to the goodness or badness of the motivation. Any action tainted by the three poisons of affliction is not virtuous and is not permitted. That which is not mixed with them is virtuous and is permitted. Furthermore, if one's own selfish thoughts are mixed with the eight worldly concerns, it is to be abandoned. If it is not mixed and is motivated by benefiting others, it is to be adopted in both the Great Vehicle Sutra and Tantra. Furthermore, all actions of the conceptual mind are heavy and impure, and all actions of non-conceptual wisdom are light and pure, one should know this. Thirdly, in the concluding section, there are also the benefits of guarding without degeneration, the faults of erring and not guarding, encouragement to remedy if degenerated, and the colophon, etc., as follows: Firstly: By abandoning these, a mantra practitioner will quickly attain accomplishment. Secondly: Otherwise, if one degenerates from the vows, one will always be seized by demons, and therefore will experience suffering, look downwards, and go to hell. Thirdly: Therefore, having conquered pride, one should recognize that one is not deluded. Encouragement to mindfulness, awareness, and conscientiousness. To the guru who is the object of confession, abiding in equanimity, make offerings with whatever is available, starting with taking refuge in the Three Jewels.
Chinese
即，菩提心等戒律是，因为大乘经咒二者的根本堕罪大多汇集于此，所以要努力守护此戒律根本。如果我想要利益，密咒士应努力持守。如是说。第四是，金刚乘的根本堕罪是学师龙树所造，完毕。这些的意义有广说，也有许多经文引证等，但此时只想着忏悔，所以未广说。说：五浊恶世末期如我一般的恶人，进入密咒，即使知道利害，因不守护正念和不谨慎，受他者支配，超越根本堕罪而失毁的，数量无数。因此，自己和他人的密咒根本堕罪，所有誓言违犯，都以此忏悔清净。以后守护，生生世世对于此类的失毁之业，成为谨慎具誓者。如此行持，以此进入此道而失毁的果报，名为金刚地狱，是极大的罪苦。从那深渊中脱出，在向上的虚空中，愿迅速获得金刚持的果位。如是，这也是为了近侍具誓者措多等少数人的份，以及为了自己的忏悔清净而思，精简汇集，于胜地空行第二的寂静处菩提洲，由愚老持明者书写，若有错谬则忏悔。若有善妙，愿成为自己和他人的失毁以及其业障清净之因。愿利益佛法和众生，愿所有结缘者都生于清净刹土。善哉！善哉！善哉！ 十四根本堕释，密咒之总沐浴。持明舞自在。
English
That is, the vows such as Bodhicitta are, because most of the root downfalls of both the Mahayana Sutra and Mantra are gathered here, so one should strive to protect this root of vows. If I want benefit, the mantra practitioner should strive to uphold it. Thus it is said. The fourth is, the root downfalls of the Vajrayana, composed by the teacher Nagarjuna, are complete. The meaning of these is extensively explained, and there are many scriptural citations, but at this time, only thinking of confession, so it is not extensively explained. Saying: In the degenerate age, a bad person like me, entering the mantra, even if knowing the benefits and harms, because of not guarding mindfulness and being careless, being controlled by others, transgressing the root downfalls and being ruined, the number is countless. Therefore, the root downfalls of oneself and others' mantras, all samaya violations, are confessed and purified by this. Hereafter, guarding, may all future lives be cautious and vow-bound regarding such deeds of ruin. By acting thus, may the result of entering this path and being ruined, called the Vajra Hell, which is a great suffering, be shaken off from that abyss, and may one quickly attain the state of Vajradhara in the upward space. Thus, this is also for the sake of the close attendant vow-holders Tsultrim Dorje and others, and thinking for one's own confession and purification, it is simplified and compiled in the secluded place of the second Khechara, Bodhi Ling, written by the foolish old Vidyadhara, if there are mistakes, I confess. If there is goodness, may it become the cause for purifying the ruin of oneself and others and their karmic obscurations. May it benefit the Dharma and beings, and may all connected ones be born in pure lands. Good! Good! Good! Commentary on the Fourteen Root Downfalls, General Bath of Mantras. Empowerment of the Vidyadhara Dance.