English
Whosoever transgresses this oath, even the Vajra-holder will be harmed. Therefore, one should not transgress the vows made in common. As it is said in the "Wisdom Vows": To prevent the great secret Dharma of the Victorious Ones from declining, one should firmly uphold the vows as taught by the Guru, and cherish the vows. Thus it is said. The vows are to examine what is permitted and what is forbidden, to take what should be taken as the essence of the three doors and three mandalas, and to define the boundaries of the tantric vows from what should not be taken, namely, conceptual thoughts with characteristics and their parts. As it is said in the "Tent": Thus the mandala is a wheel, and the method is to take vows with ease and bliss. Thus it is said. Therefore, the nature of these two is distinguished from the aspect of the mantra vows that cannot be transgressed and the aspect of upholding the tantra. Thus, in the latter part of the "Secret Essence Tantra": Whoever diligently does not transgress, and recites the vows even in dreams, taking vows is considered keeping the vows. Thus it is said. Thus, the distinction between vows and precepts is established. In the "Seventh Combination Tantra", it is said: What is the Buddha's vow is the sentient being's vow, and what is the sentient being's vow is the Buddha's vow. The former refers to the fact that in the state of Buddhahood, not transgressing the nature of the great vow of equality, for the realm of sentient beings, with abandonment and remedy, exists as the nature of the vows of the path. As quoted earlier: To take vows with ease and bliss. The latter refers to the fact that in the state of sentient beings, the vows that cannot be transgressed, for the Buddhas, all dharmas exist as the mantra vows of the result lineage, with the nature of self-appearing wisdom. As it is said in the tantra: Therefore, all dharmas are gathered into one, and are called Vajrasattva. Thus it is said. And as it is said in the "Fearsome Lightning Tantra": Since all dharmas are pure from the beginning, and wrong thoughts are also pure from the beginning, therefore the vows are extremely pure. Thus it is said. Secondly, the individual who is the basis is that mantra is the general meaning of all trainings, and the basis is the mantra vows. Therefore, relying on the complete empowerment that enables one to attain one's own nature, if one does not attain it as it is, there is neither transgression nor accomplishment, just as those who live by begging have neither dominion nor taxes.
Chinese
如同，如果因具足缠绕的堕罪而失坏，却没有忏悔，以及舍弃学处等同于放弃。由于疯狂等因缘，心识不能安住自性，也不会因此而犯堕罪，因为不了解堕罪与非堕罪的界限。如经中所说，即使疯狂的比丘杀了人，也不会犯根本堕罪。因此，对于这些人来说，没有堕罪，因为我们宗派的祖师不认为不善会变成有形之物，也没有成就，因为他们不是成就的所依。因此，具有且未失坏密咒律仪，没有舍弃学处，心识安住于自性，了解堕罪与非堕罪的界限，并且能够忆念的人，是堕罪和成就二者生起的容器。第三，堕罪的支分是：一般而言，所谓的“具足缠绕”是菩萨根本堕罪的支分，如果在此也作为密咒堕罪的支分，那么第五条根本堕罪，舍弃菩提心，不依赖于计算支分，从一开始就是失败的根本堕罪。还有一些智者认为，第四条舍弃慈爱，也不依赖于具足缠绕，也会变成根本堕罪。那也是对的，如《入行论》中所说：“何人于他盛，忿心起彼人，菩提心何有？”意思是说，如果对他人功德的兴盛生起嫉妒，想要与之分离，就会舍弃慈爱，因此考虑到他也很容易犯下舍弃有情之根本堕罪。除了这些之外的十三条或十二条根本堕罪，计算作为根本堕罪之本体的“具足缠绕”支分的方法是：比如正在做诽谤上师之类的罪行时，仍然没有停止做这件事的意愿（1），对这件事没有视为过患而感到后悔（2），从自身角度来看，想到自己犯下了违背密咒律仪的罪过，感到非常羞愧，从他人角度来看，想到金刚上师等上级会感到羞愧，以及想到这种行为会让世俗之人不信任和厌恶，觉得这件事不好
English
Likewise, if one is corrupted by a downfall that is complete with entanglement, but does not remedy it, and abandoning the precepts is also the same as abandoning. Also, due to the power of conditions such as madness, if the consciousness does not abide in its own nature, it will not become a downfall, because one does not know the boundary between downfall and non-downfall. As it is said, even if a mad monk kills a person, it will not become a root downfall. Therefore, for those people, there is no downfall, because our teacher's system does not consider that non-virtue becomes something with form, and there is no accomplishment, because they are not the basis for accomplishing accomplishment. Therefore, one who possesses and has not degenerated the mantra vows, has not abandoned the precepts, and whose consciousness abides naturally, knows the boundary between downfall and non-downfall, and is able to remember, is a vessel in which both downfall and accomplishment arise. Third, the limbs of downfall: In general, the so-called "complete entanglement" is said to be a limb of the root downfalls of a Bodhisattva. If it is also applied here as a limb of the downfalls of mantra, then the fifth root downfall, abandoning the mind of enlightenment, is a root downfall that is defeated from the beginning, regardless of counting the limbs. Also, some scholars believe that the fourth, abandoning love, also becomes a root downfall regardless of complete entanglement. That is also correct, as it says in the Bodhicaryāvatāra: "Whoever is angry at the prosperity of others, how can they have the mind of enlightenment?" It means that if one is jealous of the prosperity of others' qualities and wants to be separated from it, one will abandon love, so it is considered that he is also likely to commit the root downfall of abandoning sentient beings. Other than these thirteen or twelve root downfalls, the method of counting the limb called "complete entanglement," which is the basis for establishing the actual basis of the root downfall, is as follows: For example, while one is committing a fault such as slandering a teacher, one still does not want to stop doing that action (1), and one does not feel regret for having viewed that action as a fault (2), and from one's own perspective, one feels very ashamed to think that one has committed this fault that contradicts the vows of secret mantra, and from the perspective of others, one feels ashamed that the Vajra master and other superiors will be displeased, and that this action will cause ordinary people to distrust and be disgusted, and one thinks that this action is not good.
Chinese
没有惭愧和羞耻这三种法吗？在这些之上，加上对这些罪过的喜爱和满足，就成了四种。如果具备这些的恶劣动机，从产生的第二个刹那起，直到事情完全结束，都持续不断，那么就会产生具备所有缠缚的重大堕落，从而断绝顺应之方的誓言，并且摧毁对治之方。如《金刚顶经》所说：“除此之外的十四条，被宣说为失败。”如果产生根本堕落的动机，从产生到事情没有完成之间，因为时间的阻碍而没有持续不断，或者想到“这有这样的过患”，从而邪淫（１），产生惭愧和羞耻之心（２），稍微产生厌恶和满足之心（３），这三种法中的任何一种不具备，因为没有聚集产生堕落之事的全部支分，所以不是失败或者真正的根本堕落，但会变成粗重的罪过。如果按照缠缚的四种支分来划分，如果四种之中有认为过患的，那么其余三种全部具备；具备两种和一种的是小；如果不认为过患，那么即使其余三种全部不具备也是中等。大的可以从语势中得知。第四是守护的方法：像这样，金刚乘的堕落，因为数量多且容易发生，所以不要认为无法守护而懈怠，而要像在水未来之前就做好引水渠一样。通过计算缠缚的方式，很好地确定和了解堕落的界限之后，将根本和支分的全部誓言，都归纳在十四条根本堕落和八条粗重支分之中，对于这些取舍的努力，即使我的生命受到威胁也不放弃，心中不舍弃守护之心，并且也不舍弃通过身语二门实际取舍的行为，像敌人咬住东西一样。对于所有需要守护之处，不要忘记忆念，并且反复检查是否已经发生罪过，以及对于产生罪过的原因，三门是否精进等等，总是铭记在心。
English
Are there not three dharmas: no shame and no embarrassment? On top of these, adding the liking and satisfaction with these faults makes it four. If this evil motivation, complete with all these, arises from the second moment of its arising until the end of the action, continuously without interruption, then it generates a great downfall complete with all entanglements, cutting off the vows of the conforming side and destroying the opposing side. As the Vajra Peak says: "Other than that, the fourteen are said to be defeated." If the motivation to generate a root downfall arises, from the time of its arising until the action is not completed, if it is not continuous due to an interruption of time, or if one thinks, "This has such a fault," and engages in wrong conduct (1), or if a mind of shame and embarrassment arises (2), or if a slightly averse and satisfied mind arises (3), if any one of these three dharmas is not complete, then because all the limbs for generating the basis of the downfall are not assembled, it is not a defeat or a real root downfall, but it becomes a gross offense. If we divide it into four aspects of entanglement, if there is a view of fault among the four, then all three remaining are complete; those with two and one complete are small; if there is no view of fault, then even if all three remaining are not complete, it is medium. The great one is known from the implication. The fourth is the method of guarding: Like this, the downfalls of the Vajrayana, because they are numerous and likely to occur, one should not be lazy thinking that they cannot be guarded, but like making a water channel before the water comes. By the method of calculating entanglements, after well ascertaining and knowing the limits of the downfalls, all the root and branch vows are condensed into the fourteen root downfalls and the eight gross branches, and the effort to adopt and abandon these, even if my life is threatened, I will not give up, and I will not abandon the mind of guarding in my heart, and I will not abandon the actions of actually adopting and abandoning through the gates of body and speech, like an enemy biting something. For all the places to be guarded, do not forget mindfulness, and repeatedly check whether faults have occurred or not, and whether the three doors are diligent in the cause of faults, etc., always cherish it in your heart.
Chinese
因此，要谨慎行事，保持警惕，通过三种方式进行防护。与身体相关的行为，一旦完成就会成为根本堕落。与语言相关的行为，会被任何其他人听到。仅由意念导致的堕落，如果在每个时段内没有采取对治措施，就会成为根本堕落。一般来说，意念不会不成为身语的帮凶。因此，将白天分为三个时段，夜晚也分为三个时段，总共分为六个部分，在每个部分中，对我来说，唯一能实现究竟目标的就是守护誓言，这是修行的助伴，没有比这更重要的了。这样想着，仔细检查十四根本堕落的过失是否发生，然后进行回顾。这样做的时候，如果看到自己被任何堕落的过失所染污，不要漫不经心，要从内心深处思考过失，产生后悔之心，不要拖延，立即思考补救的方法并忏悔。如果看到自己没有被任何过失所染污，就观想喜悦，认为自己的道路没有中断。这样，忏悔已经发生的过失，并将未发生的善行之流回向给其他众生。无论是过去被堕落的过失所染污，还是没有被染污，不再次造作的誓言都非常重要。如果过去已经发生过堕落，没有誓言，过失之流就不会停止，即使忏悔也无法完全清净。如果过去没有被染污，没有誓言，将来就容易发生。因此，从今以后，即使面临生命危险，也不要造作与根本堕落的恶行相关的行为，要以非常强烈的决心，反复在心中培养不被染污的誓愿。无论在白天或夜晚的六个时段中的任何一个时段，如果忘记了进行回顾的想法，由于失念，就会产生所谓的粗罪。如云：日间与夜间，三次须念诵，何时瑜伽士，失坏即犯粗。如此进行回顾的利益
English
Therefore, one should act cautiously and be vigilant, protecting oneself through three means. Actions related to the body become root downfalls once they are completed. Actions related to speech are those that are heard by any other person. Downfalls caused solely by the mind become root downfalls if antidotes are not applied within each session. Generally, the mind invariably becomes an accomplice to body and speech. Therefore, dividing the day into three sessions and the night into three sessions, making a total of six parts, in each of these parts, for me, the only means to accomplish the ultimate goal is guarding the vows, which is the companion for practice, and there is nothing more important than this. Thinking in this way, one should carefully examine whether the faults of the fourteen root downfalls have occurred, and then engage in recollection. When doing so, if one sees that one has been stained by any of the faults of the downfalls, one should not be indifferent, but from the depths of one's heart, contemplate the faults, generate remorse, and without delay, immediately think of methods for rectification and confess. If one sees that one has not been stained by any fault, one should cultivate joy, thinking that one's path has not been interrupted. In this way, one should confess the faults that have occurred and dedicate the stream of merits that have not occurred for the sake of other beings. Whether one has been stained by the faults of downfalls in the past or not, the vow not to commit them again is very important. If downfalls have occurred in the past, without a vow, the stream of faults will not cease, and even if one confesses, one will not be able to purify them completely. If one has not been stained in the past, without a vow, it is easy for them to occur in the future. Therefore, from now on, even if one's life is at stake, one should not engage in actions related to the evil deeds of the root downfalls, and one should cultivate the vow not to be stained with very strong determination, repeatedly relying on it in one's mind. If, in any of the six sessions of the day or night, one forgets the thought of engaging in recollection due to delusion, the so-called gross transgression will occur due to forgetfulness. As it is said: "Three times during the day and night, one should recite each day. When the yogi is impaired, he commits a gross transgression." The benefit of engaging in recollection in this way