English
Or, if any one of the three dharmas is incomplete, the limbs of action are incomplete, and it becomes coarse. Therefore, knowing the root and all the branches, do not abandon them in your mind, and do not discard them in your body. Divide the day and night into six periods, and in each period, count whether the fault of the fourteen root downfalls has occurred. If you have committed it, generate regret and think of correcting it. If you have not committed it, cultivate joy and dedicate it. Whether you have committed it before or not, in the future, even if your life is at stake, you should firmly adhere to the vow not to commit the offense. Whenever, in any of the six periods, the thought of counting becomes obscured, the so-called coarse offense will occur. If all six periods have passed, it will become six coarse offenses. If the correction is not completed within that day, then when the first light of dawn appears on the second day, it is said that it will become twelve coarse offenses. The branch vows are also explained in the same way. First, is the vow of cherishing the supreme generality. The detailed classification of the fourteen root downfalls is observed as follows: First, what need is there to mention the guru who has received empowerment? Even explaining a single verse of the tantric lineage, for the profound oral instructions of the path, the service and respect for the connection of dharma in three aspects (guru, dharma friends, place) is neglected. Thus, there is no accomplishment of mantra. Second, the three vows and the objects of training, transgress the boundaries of the Sugata's permission and prohibition. Similarly, for the qualified guru, disregarding the time and place, disregarding his instructions. Third, the vajra brothers who are mixed in the same mandala of empowerment, even if they are given and despised, or deliberately excluded, because limitless beings are brothers of the Tathagatagarbha, it is the same for vajra brothers who are far and near. Fourth, for a sentient being with rough behavior, seeing that they are tormented by karma in this life, generating joy towards them, and abandoning loving-kindness, if it is very heavy for bodhicitta, what need is there to mention wanting others to be separated from happiness? Fifth, abandoning the bodhicitta that seeks the benefit of others, immediately abandoning the aspiration, therefore, one becomes a defeated one who is complete with all entanglements. Ejaculating semen outside of the seven permitted occasions. Sixth, looking down on the words of the Buddha, which are relied upon by the three vehicles, saying that this was not spoken by the teacher, or not regarding other treatises that can be the cause of action and accomplishment, and subsequent permission and blessings, as the words of the Buddha and despising them. Seventh, the empowerment of
Chinese
未做灌顶，未圆满，因退失和恶器而畏惧甚深。 在调伏的时期，安住的劫中，宣说甚深密咒的意义和见行。 是为特别，灌顶念诵传承也，秘密宣说，认识此处需观察法器。 第八，色蕴、遍照等五者，同样，十二处不识为天神身。 以成立苦谛的分别念，以影像和苦行之力更加折磨。 第九，自性清净的空性义，唯有佛陀的行境之外，与众生界相关联的隐秘意，因疑惑而舍弃引导。 第十，诋毁三宝和上师，以摧毁教法等猛烈仪轨，对于显现行持的境，忍耐且容许，亲近且友善后行慈爱。 第十一，以正量衡量离名之法，如法之无我与心和物质相违，以执著蕴等为空性的胜解，以思辨无生宗派来衡量。 第十二，对于堪为密咒之器的所化，或具足三信且有求法意乐者不宣说正法，以恶劣发心使他人心生厌烦，使意愿颠倒错乱。 第十三，将所用之誓言物视为自相续，从而有的舍弃，有的贪恋，密咒的行仪不如实修持，未领会而于二边中游荡。 第十四，瑜伽母等出世间，母神空行等守护誓言，将五大之界视为自相续，诋毁作为灌顶所依之女性。 十四支以上，是舍弃三昧耶戒的堕罪，虽非根本堕，然对于获得成就，有八种大障碍，即未经灌顶和三昧耶戒调伏的，依止庸俗女性为明妃，以及从与特征相违的忆念之井中，以不如法的方式取受甘露，未得灌顶，尤其对于不具信心者，展示身像、经函、法器、手印，于会供轮之时争斗，以及用粗俗的言语和行为混杂庸俗的行仪，对于具器者请问正法，明知故犯地以狡辩推诿作为回答，诋毁密咒的见解和行持，于证悟衰退的声闻众中居住七日。
English
Without empowerment, without completion, fearing the profound due to degeneration and bad vessels. In the time of taming, in the eon of abiding, proclaiming the meaning and conduct of profound secret mantras. It is special, even the subsequent permission, recitation, and transmission, secretly proclaiming, recognizing that here one must examine the vessel. Eighth, the five aggregates of form, Vairochana, etc., similarly, not knowing the twelve sources as the bodies of deities. With the conceptual mind that establishes the truth of suffering, tormenting oneself even more with images and ascetic power. Ninth, the meaning of emptiness, which is naturally pure, other than the realm of activity of the Buddhas alone, the hidden intention related to the realm of sentient beings, abandoning guidance due to doubt. Tenth, denigrating the Three Jewels and the Guru, with violent rituals such as destroying the teachings, being patient and tolerant towards the object of manifest practice, becoming familiar and friendly, then acting with love. Eleventh, measuring the nameless Dharma with valid cognition, like the selflessness of Dharma contradicting mind and matter, with the mind holding aggregates etc. as empty, measuring with the speculation of the doctrine of non-origination. Twelfth, not teaching the Dharma to those who are suitable vessels for mantras or those who possess the three faiths and desire meaning, annoying others with evil intentions, causing desires to be perverted. Thirteenth, viewing the substances of vows to be used as one's own continuum, thereby abandoning some and being attached to others, not practicing the conduct of mantras as it is, not comprehending and wandering in the realm of the two extremes. Fourteenth, Yoginis and other transcendent beings, Dakinis and other guardians of vows, viewing the elements of the five elements as one's own continuum, denigrating women who are the basis of empowerment. Above the fourteen branches are the downfalls of abandoning the Samaya vows, although not root downfalls, there are eight great obstacles to attaining accomplishments, namely, relying on ordinary women as vidyādharas without being tamed by empowerment and Samaya vows, and taking nectar from the well of memory that contradicts the characteristics in an improper way, showing images, scriptures, implements, and mudras to those who have not received empowerment, especially those who lack faith, fighting during the time of the Tsokhorlo, and mixing vulgar conduct with frivolous talk, when a suitable vessel asks about the Dharma, knowingly responding with evasive excuses, denigrating the view and conduct of mantras, and residing for seven days among the Shravakas who have degenerated in realization.
Chinese
安住在享用处。 密续本身，在不了解仪轨的情况下， 以金刚持自居，伴随着傲慢和虚伪。 即使获得灌顶，却不信仰密法， 对于心存怀疑者，再次宣讲秘密。 如龙树所集，以及勇士和， 拉利塔金刚所作，与此不同的意义。 未清净修习就进行灌顶， 急于进行开光、火供和招收弟子。 除了会供之外，下午的食物等， 不必要地违越别解脱和菩萨戒。 这些会使自身衰损，成为夺取成就之因。 对于所说的粗罪，也应当进行观察。 如是，无上瑜伽共同的， 十四条根本堕罪，由巴威拉哈所集， 普遍流传，广为人知。 此外，四部续各自的， 十四条数量确定，在时轮金刚和， 总续、现观庄严等中，都有明确的阐述。 具瑜伽者宁愿死亡或舍弃生命， 若不恒常守护誓言， 修习密法的士夫，除了堕入恶趣和， 成佛之外，没有第三条路可走。 因此，如果犯堕，应当揭露自己的过失， 并立即努力寻求补救之法。 特别是第一条根本堕罪非常严重， 应向上师供养恭敬和清净的三轮。 重新灌顶，重新受戒， 不间断地多次进行自入。 同样，对于他人，要有羞耻和惭愧之心。 如果没有上师，就在持有密法戒律者面前， 以恭敬的姿势和调伏的行为，说出自己的名字， 然后说明违背金刚乘律仪的， 这个和这个过错已经发生， 隐瞒的话，自己不会安乐。 毫无隐瞒地坦白之后，向忏悔者说： 您认为这是过错吗？或者我自己认为是过错？ 询问对方从此以后是否持守戒律？ 如法地，像律仪一样，以头顶戴。 这样说三次，并善巧地进行补救。 如果延迟补救，每过一天， 罪业都会增长，为了对治它， 应以具足四力之百字明咒，恒常忏悔。 念诵十四条根本堕罪的忏悔文。 特别是，对于经、幻、心三部宗义， 总的来说，在经部中，关于身、语、意金刚的， 守护、受用、不舍弃悦意和， 成就所知，以这些差别分为二十八条。
English
Resided in enjoyment. That very Tantra, without knowing the rituals, Arrogantly claiming to be a Vajra Holder, accompanied by falsehood. Even having received empowerment, but not believing in Mantra, Again explaining the secret to the doubtful. As compiled by Nagarjuna, likewise the heroes and, Lalita Vajra, with meanings different from that. Giving empowerment without purifying the practice, and Hurrying to consecrate, perform fire offerings, and gather disciples. Other than the Tsogkhor, afternoon meals, etc., Unnecessarily transgressing both Pratimoksha and Bodhisattva vows. These cause oneself to decline, becoming the cause of stealing accomplishments. One should also examine the gross faults that have been spoken of. Thus, the common Unsurpassed Yoga, The fourteen root downfalls, compiled by Bhavyalila, Are widespread and well-known to all. Furthermore, the fourteen definite numbers of each of the four Tantras, Are clearly stated in the Kalachakra and, General Tantras, Abhisamayalankara, etc. A yogi would rather die or give up their life, If they do not constantly protect their vows, A person who practices Mantra has no third place to go other than, Falling into the lower realms or becoming a Buddha. Therefore, if one falls, having exposed one's own faults, Immediately strive for a method of rectification. Especially the first root downfall is very serious, Offer respect and pure three circles to the Guru. Repeat the empowerment, re-enter the vows, And take self-entry many times without interruption. Likewise, have shame and embarrassment towards others. If there is no Guru, in front of someone who holds Mantra vows, State your own name with a respectful posture and subdued behavior, Then explain that this and that fault has occurred, violating the Vajrayana discipline. Hiding it will not allow oneself to be at ease. After confessing without concealment, say to the confessor: Do you see this as a fault? Or do I myself see it as a fault? Ask if the other person will keep the vows from now on? Respectfully accept it on the crown of your head, like the discipline. Say this three times and skillfully rectify it. If rectification is delayed, each day, The fault will increase, as an antidote to that, Always confess with the hundred-syllable mantra, complete with the four powers. Recite the confession words that enumerate the fourteen root downfalls. In particular, the tenets of the three systems of Sutra, Illusion, and Mind, In general, in the Sutra system, regarding the Body, Speech, and Mind Vajras, Protecting, enjoying, not abandoning what is pleasing, and Accomplishing what is to be known, are divided into twenty-eight.
Chinese
幻化根本誓言有五种，以及所说的十支分，在根本方面：不舍弃金刚上师，以恭敬承侍；不断绝真言和手印；慈爱进入正道者；不向他人宣扬秘密之义。支分誓言归纳为两类。第一类是不舍弃五烦恼，了知自性的烦恼即是真如，以方便摄持，如孔雀食毒。从一开始就了知五部，从而转为五智。第二类是五大甘露，确定为应取，在法性游戏中取用。了知为五部的自性而取用，因为是成就悉地的誓言物而取用，因为空行聚集且悉地临近而取用，因为是诸佛的行仪而取用。支分差别确定为两百之数，归纳为二十是全知荣波的观点。在心性方面，有所谓的无、唯一、庸常和任运成就。以誓言之绳索，束缚于远离守护界限、不可思议之所行，以及自性的安住方式。这是本初无损的金刚国王的观点。为了清净入道者的自续，如果破损，则以珍宝宝瓶修复为佳。誓言分别安立的宗义是：根本在于上师的身语意三门，外内密的三类誓言各有三项。断命、不行邪淫和偷盗要舍弃。诋毁父母、兄弟姐妹、自身和任何法。要避免冒犯上师的影子，虐待佛母，殴打兄弟姐妹。语的三项是舍弃妄语、离间语和恶语。不恭敬说法者、思义者、安住者和修持者。不轻蔑上师的佛母和兄弟眷属的言语。意的三项是舍弃意的三种分别，以及行、修、见上的邪见。忆念上师、道友、见修座上的所有。成为方便之主的二十五支分是：未经给予而取用财物，妄语和戏谑之语。应行持的五种是，通过了知允许和禁止而行持。贪欲、嗔恨等五烦恼，不舍弃的五种是，与自相续者分离。大便、小便、肉、血、精液。应领受的五种是，清净和不净的二取分别。五蕴、生处、根、境、本尊。应了知的五种是，以智慧之力行持。金刚、珍宝、莲花、事业。