Chinese
这些是由串习所生起的，并且堕罪的界限也如各自章节中所说的那样，所以不会改变，我是这样想的。这样，总的来说，这十四条可以归纳为三类：依赖于宣讲密法的金刚上师，修行的道友，以及所修持的法这三者，仅仅是这三种依赖的堕罪的差别而已。其中，依赖上师的是第一条根本堕；依赖道友的有两种，依赖正确的道友的是第三条和第十二条，依赖颠倒的道友的是第十条；依赖所修持的法，有经和修两种，依赖经法的是第二条、第六条和第七条；依赖修法，有道的根本、道自身和道的支分这三种，依赖道的根本的是第四条和第五条，依赖道自身，生起次第的是第八条，圆满次第的是第九条和第十一条，依赖道的支分的是第十三条和第十四条。第二，宣说支分粗罪的类别，分为两种：宣说八条粗罪，以及宣说除此之外的粗罪类别。第一，宣说八条粗罪，也分为两种：简略地说明和详细地解释。第一，简略地说明：与十四条根本堕相顺应，守护这些支分罪也能成为不违犯根本堕的方法，所以是支分。也就是说，即使具足了各自章节中所说的支分，也不会成为舍弃誓言的失败，但是，为了迅速获得成就，有八种障碍很大的粗罪。第二，详细地解释：第一条是，对于没有通过灌顶成熟相续，并且安住于誓言和戒律，没有调伏相续，处于凡庸状态的明妃，仅仅是依止。第二条是，由于不具备续部中所说的特征，所以与所应依止的相违背的忆念之井，也就是空行母的密处，没有如法地生起乐空智慧的仪轨，为了丸药或安乐之因，以自己的风力摄取甘露，也就是红色的东西。第三条是，没有获得灌顶，特别是对于极密真言的法
English
These are generated by habituation, and the boundaries of the transgressions are as described in their respective chapters, so they will not change, I think. Thus, all fourteen of these can be summarized into three
Chinese
对于没有信仰的人，（第三条粗罪是）不必要地展示本尊神的身像、续部和口诀的经卷、金刚杵和铃等法器，以及规定的手印等。在荟供轮等密咒仪轨的聚会中，不对上师或金刚兄弟姐妹产生烦恼之心，而是以身语进行争斗，如推搡、辱骂等；轻率放纵，不以正念约束言语，说各种玩笑等无稽之谈，将禅定的行为与庸常之举混杂，从而使心散乱，这是第四条粗罪。对于堪能的且具有信仰的人，当他们询问圣法的词句和意义时，明明知道其意义，却不按其意愿如实回答，而是歪曲其意，回避问题，以其他无意义的话语作为回答，这是第五条粗罪。诋毁密咒的见修行，进行试探，即在试图观察的声闻或论师中居住七天，这是第六条粗罪。不了解密咒续部的意义，以及内外秘密的真如，以及仪轨的实际意义等，却自诩为金刚持，傲慢自大，与欺骗他人之谎言为伍，这是第七条粗罪。仅仅获得灌顶，却对密咒甚深的见解和意趣极不相信，对于不应传授口诀教授的对象，仅仅是集体讲解的对象，却又以秘密口诀的方式来讲解，这是第八条粗罪。如是粗罪的八种类别，是吉祥怙主圣龙树从续部中总结的意趣。第二，宣说与此不同的粗罪类别：一般来说，粗罪的堕落并非仅限于此，但如粗略归纳为八种而宣说，同样，与此相符的，导师勇士足也说：“何瑜伽士于明妃，无誓言亦以力而行，于彼作诽谤亦然，彼之粗罪初宣说。”以及“未从续部说，自己所行持，何者享用甘露”，等等。金刚藏庄严论中说：在上述八种粗罪中，除了享用甘露和自诩为密咒师之外，剩余的六种和
English
For those without faith, (the third coarse offense is) unnecessarily displaying the images of the Yidam deities, the scriptures of tantras and instructions, the implements such as vajras and bells, and the prescribed mudras, etc. In gatherings such as the Tsogkhorlo (feast gatherings) and other secret mantra rituals, not generating a mind of annoyance towards the guru or vajra siblings, but engaging in physical and verbal fights, such as pushing and scolding; being frivolous and unrestrained, not restraining speech with mindfulness, speaking various jokes and nonsensical talks, mixing the conduct of meditation with ordinary actions, thereby causing the mind to be distracted, this is the fourth coarse offense. For those who are capable and have faith, when they ask about the words and meanings of the holy Dharma, knowing the meaning clearly, but not answering truthfully according to their wishes, instead distorting the meaning, evading the question, and using other meaningless words as an answer, this is the fifth coarse offense. Denigrating the view and practice of mantra, engaging in probing, i.e., residing for seven days among the Shravakas or logicians who are trying to observe, this is the sixth coarse offense. Without understanding the meaning of the mantra tantras, and the suchness of inner and outer secrets, and the actual meaning of the rituals, etc., yet boasting oneself as a Vajradhara, being arrogant and associating with lies to deceive others, this is the seventh coarse offense. Having only received empowerment, yet having extremely little faith in the profound view and intent of mantra, for those who are not objects of instruction in oral instructions, only objects of collective explanation, yet explaining in the manner of secret oral instructions, this is the eighth coarse offense. Such eight categories of coarse offenses are the intent summarized by the glorious protector, the noble Nagarjuna, from the tantras. Secondly, explaining the categories of coarse offenses different from this: Generally speaking, the downfall of coarse offenses is not limited to just these, but as roughly summarized into eight types and explained, similarly, in accordance with this, the feet of the teacher Virupa also said: "Whatever yogi to a consort, without vows also with force acts, to them to make defamation also, that as coarse offense first declared." and "Not from tantra spoken, oneself what practices, whoever enjoys nectar," etc. The Vajra Heart Ornament says: Among the above eight coarse offenses, except for enjoying nectar and boasting oneself as a mantra practitioner, the remaining six and
Chinese
还讲述了六种相应的粗罪。此外，瑜伽母拉什姆卡拉，即吉祥生源，在《从所有誓言中提取的注释》中，又增加了两种，成为八种粗罪。也就是说，在没有依赖计数、时间或名号的念诵，没有清净本尊瑜伽的情况下，就急于灌顶、开光、火供等坛城事业，并聚集弟子；以及在非会供轮的时间，即使是受加持的饮食，也以具足本尊瑜伽而食用誓言物，或者在其他时间吃下午的食物等，对于别解脱戒和菩萨戒的戒条，不知道有很大的必要，轻视而不顾，这样度过一生。像这样的粗罪，如果使自己的学处破损，那么即使因为信仰密咒而修行，不但不会使功德增长，反而会夺走成就，成为障碍。因此，对于这些粗罪也需要进行观察。第三，讲述根本堕的来源，分为两种：上部的来源和除此之外的根本堕的来源。首先，讲述根本堕上部的来源：比如，无上瑜伽部共同的十四根本堕，由巴威拉，即导师勇士所汇集，这遍及所有无上部，新旧派都广为人知，也就是之前讲述的十四条。第二，讲述除此之外的根本堕的来源：除了上面讲述的，事部、行部、瑜伽部、无上瑜伽部四部各自有自己宗义的十四条根本堕的定数。比如，时轮金刚、秘密总续、现观庄严等经典中都有明确的阐述。其中，无上部的根本堕在时轮金刚中是这样说的：从《灌顶品》中“如果扰乱了具德上师的心，那么这些弟子的根本堕就会像抓住兔子一样”开始，到“一定会诋毁所有女性，对于安住于金刚乘的人来说，这会变成堕落”为止。这和上面
English
It also explains six corresponding coarse offenses. Furthermore, in the commentary of Yogini Lakshmiṃkāra, the Auspicious Source, which is "Extracted from All Vows," two more were added, making eight coarse offenses. That is, without relying on counting, time, or name recitation, and without purifying the deity yoga, one is eager to engage in mandala activities such as empowerment, consecration, and fire offerings, and to gather disciples; and even blessed food and drink, one consumes the samaya substances with the deity yoga at times other than the tsokhor, or eating afternoon food at other times, etc., for the precepts of Pratimoksha and Bodhisattva vows, not knowing that there is a great need, despising and ignoring them, and thus spending one's life. Such coarse offenses, if they cause one's own training to be damaged, then even if one practices with faith in mantra, not only will it not increase merit, but it will also take away accomplishments and become an obstacle. Therefore, these coarse offenses also need to be examined. Third, explaining the source of the root downfalls, there are two types: the source of the upper and the source of the root downfalls other than that. First, explaining the source of the upper root downfalls: For example, the fourteen root downfalls common to the Anuttarayoga Tantra, compiled by Bhāvila, the Teacher Hero, are pervasive in all Anuttara Tantras and are well-known to all new and old schools, which are the fourteen previously explained. Second, explaining the source of the root downfalls other than that: Other than what was mentioned above, each of the four tantras of Kriya, Charya, Yoga, and Anuttarayoga has a definite number of fourteen root downfalls according to its own system. For example, they are clearly stated in the Kalachakra, the Guhyasamaja Tantra, and the Abhisamayalankara, etc. Among them, the root downfalls of Anuttara are stated in the Kalachakra as follows: From the Empowerment Chapter, "If the mind of the glorious guru is disturbed, then the root downfall of these disciples will be like grasping a rabbit," to "One will definitely slander all women, and for those who abide in the Vajrayana, this will become a downfall." This and the above
Chinese
两种解释大致相同。行续的十四条是：在《秘密总续》中说：“从今天起，你们要皈依佛、法、僧。”直到“秘密真言续要好好守护，我也要证悟它。”包括：信仰三宝，信仰真言，信奉大乘，恭敬上师和道友，不憎恨过去和未来的其他本尊，按时供养自己的本尊，不供养其他经典，供养突然来访的客人，不舍弃慈爱，不放弃为众生利益而努力，精进念诵，尽力守护其他誓言，不将真言和手印传给不合格的容器，守护和证悟自己的真言续。这十四条的相反方面会变成根本堕罪。同样在其中说：“如果违背了如上所说的誓言，就要念诵一百万遍自性心髓真言。”等等。行续的十四条根本堕罪是：在《现观庄严论》中说：“这十条是菩萨在秘密真言道中修行的所有学处的基础，因此称为根本。”根本堕罪的四条是：即使为了生命，也不应完全违犯。意思是说，在不善十业的基础上，守护根本四条，总共十四条。根本四条在其中说：“从今天起，你，我的孩子，对于神圣的佛法和菩提心，即使为了生命，也不应放弃。你不应吝啬，也不应伤害众生。这些誓言是佛陀的良好行为，我已向你宣说。”因此，这四条的反面是舍弃正法等四条。那么，不善十业的戒律在人天乘和声闻缘觉乘中也有，为什么将其作为密宗特有的根本堕罪呢？在其中说：“过去、未来和现在的怙主们，通过具备方便和智慧，在学习之后，获得了无上菩提，即无为法。不具备方便的智慧和学处，是为了让大雄将声闻们引入其中而宣说的。”意思是方便和智慧。
English
The two explanations are mostly the same. The fourteen of the Kriya Tantra are: In the Guhyasamajatantra, it says, "From today onwards, you should take refuge in the Buddha, Dharma, and Sangha." Up to "The secret mantra lineage should be well-protected, and I should also realize it." Including: Faith in the Three Jewels, faith in mantras, devotion to the Mahayana, respect for the guru and Dharma friends, not hating other deities of the past and future, offering to one's own deity at the appropriate times, not worshiping other scriptures, offering to sudden guests, not abandoning loving-kindness, not abandoning diligence for the benefit of sentient beings, diligently reciting, protecting other vows as much as possible, not giving mantras and mudras to unsuitable vessels, protecting and realizing one's own mantra lineage. The opposite aspects of these fourteen become root downfalls. Similarly, it says in the same text, "If one violates the vows as stated above, one should recite the mantra of the essence of self-awareness one hundred thousand times." etc. The fourteen root downfalls of the Charya Tantra are: In the Abhisamayalankara, it says, "These ten are the basis of all the trainings of a Bodhisattva practicing in the secret mantra path, therefore they are called the root." The four root downfalls are: Even for the sake of life, one should not completely violate them. It means that on top of abandoning the ten non-virtuous actions, one should protect the four roots, making a total of fourteen. The four roots are stated in the same text: "From today onwards, you, my child, should not abandon the sacred Dharma and Bodhicitta, even for the sake of life. You should not be stingy, nor should you harm sentient beings. These vows are the good conduct of the Buddha, I have declared them to you." Therefore, the opposite of these four is abandoning the sacred Dharma, etc. Then, since the precepts of abandoning the ten non-virtuous actions are also present in the vehicle of gods and humans and the Shravaka and Pratyekabuddha vehicles, why are they considered as root downfalls specific to mantra? In the same text, it says, "The protectors of the past, future, and present, through possessing skillful means and wisdom, after learning, attain the unsurpassed Bodhi, which is the unconditioned. Wisdom and trainings without skillful means are taught so that the great heroes may lead the Shravakas into it." Meaning skillful means and wisdom.
Chinese
这是由……的差别所决定的。瑜伽部的十四条是：在《大幻化网经》中说，所有如来的戒律是：如同三世怙主们， निश्चित（藏文）， निश्चित（梵文天城体），niścita（梵文罗马拟音），决定地发起了菩提心。等等，其中讲述了受持五种姓的戒律。如来部的戒律是不舍弃三宝皈依，共有三条。金刚部的戒律是受持金刚铃、手印、上师，共有四条。宝生部的戒律是法和财物、无畏、慈爱、布施，共有四条。莲花部的戒律是受持所有殊胜的法，共一条。事业部的戒律是不舍弃那些誓言，以及勤奋于供养的事业，共有两条。总共加起来这十四条是修持的学处。另外的十四条是：已经详细地说明了失败，不应该抛弃和舍弃，被称为根本堕罪。虽然对于此有很多不同的认识，但这里指的是与那十四条修持的学处不同的，也就是与那十四条的反面相对立的十四条。像这样，如果能够通达各个续部堕罪的分类和界限，并且互相融会贯通，那么就可以通过将一切都包含在无上的十四条中的方式来守护，仅仅是名目众多并没有什么困难。第六，讲述了如果违犯誓言，补救的方法，分为两部分：通过讲述利弊来劝诫必须补救，以及讲述实际的补救方法。首先，劝诫必须补救的是：获得灌顶并且精进于生起次第和圆满次第瑜伽的人们，为了誓言的缘故，即使被关进国王的监狱等面临死亡的境地，或者必须舍弃生命也是容易的。如果不能时时刻刻将誓言视为心之珍宝，并且守护那些能够经受住公开和秘密考验的誓言，那么除了堕入地狱之外别无选择。进入密咒道并且实践的人，就像被放入蛇窝一样，如果誓言破损并且不努力补救，那么死后立即必定会堕入恶趣地狱。无论修什么息灾增益等事业都不会成功，即使供养护法神也不会降临，