English
The so-called "entanglement" refers to: if one is affected by any of the transgressions, one still does not give up the intention to do that thing, has no regret for the transgression, has no sense of shame for oneself, and has no sense of embarrassment for others. Combining the latter two into one, the evil motivation that possesses all three of these mentalities, until the actual completion of the matter reaches the final stage, if it continues to exist, then this entanglement will lead to complete failure, that is, falling into a great sin. Like this, considering the transgressions etc. when having such a motivation, interrupting before the four actions are completed, not continuing to exist, or lacking any one of the three mentalities, because the components of the matter are incomplete, it will only become a fault, not a complete failure. In order not to be confused about the remedies for fundamental downfalls, it is indicated by "in that way" etc. One who has received vows in this way should know all the roots and branches. One should not abandon in mind and not discard in body, that is, always divide the day into three periods and the night into three periods, dividing into six parts in total. In each part, carefully examine whether the fourteen root downfalls have occurred, and if one is tainted by transgressions, one should generate regret and only think of remedies; if one is not tainted, one should cultivate joy and dedicate the merit to all beings. Whether one has been tainted by transgressions before or not, from now on, even if facing a life-threatening situation, one must resolve not to allow even subtle transgressions to taint oneself. In any one of the six parts of the day or night, if one is confused about the thought of conducting introspection, the so-called coarse transgression will arise. If all six parts have passed, it will become six coarse transgressions. If the remedy is not completed on that day, then when the first light of dawn appears on the next day, it is said that it will become twelve coarse transgressions, and the same should be understood for the branch vows as well. In particular, one should first cherish the supreme universal vows, and the fourteen root downfalls should be examined in detail in this way. Why does it become a universal vow? Because in the tantras such as the Vajra Heart Ornament Tantra, the Kalachakra, the Red Yamari, and the Black Enemy, the number is fixed.
Chinese
《上师五十法》中说，十四根本堕罪是应当读诵和受持的。如是教诫后，以“一一分离为第一”等显示。第一，得到灌顶之地的上师极其重要，更不用说，讲说密咒续部一句偈颂乃至的意义并进行教导，以及消除对甚深道之口诀，生圆双运之义的愚昧之网而进行开示，对于这三者，应思维其法缘之恩德而进行承侍。如果抛弃重担，轻蔑和贬低，那么这种下劣者丝毫也不会有密咒的成就。《功德藏》中说：“仅听一句偈颂者，若不视为是上师，转生为狗百次后，将转生为麻风者。”第二，对于三律仪和学处等，必须如理守护善逝的开许和遮止之界限，如果超越这些，以及对于具相上师，依于处所和时间而宣说的具有密意的教言不重视，也是（堕罪）。第三，对于依靠同一上师和坛城，进入同一灌顶行列并混合的金刚兄弟姐妹，即使特别遮止了进行欺骗和轻蔑，而且无边众生以如来藏所摄持，故为同胞，因此，对于所有进入佛陀教法之共同道友，凡是具有任何学处者，故为远亲，以及安住于金刚乘誓言之近亲道友们也同样应当恭敬承侍。《恶趣清净续》中说：“金刚兄弟姐妹与，金刚母等自身，瑜伽行者不应轻。”《光明疏》中说：“无边众生自性智，何者无别于我者，如来藏故为同胞，未来佛性自性者，共同道友如父族，入佛法者说为远，见行相同说为近，同一誓言相混合。”第四，如果看到有众生因粗暴的行为，在此生中受到国王的惩罚等任何怖畏的业力折磨而痛苦。
English
In the 'Fifty Verses on the Guru,' it is said that the fourteen root downfalls are to be read and upheld. Having thus instructed, it is shown by 'Separation one by one is the first,' etc. Firstly, the teacher of the place where one receives empowerment is extremely important, needless to say, explaining and teaching the meaning of even a single verse of the tantric continuum, and dispelling the net of ignorance regarding the profound instructions of the path, the meaning of the union of generation and completion stages, and revealing it, for these three, one should contemplate the kindness of the Dharma connection and serve them. If one abandons the burden, despises and belittles, then such a base person will not have even a little of the accomplishment of mantra. The 'Ornament of Kosala' says: 'Whoever does not regard as the guru, one who has heard even a single verse, will be born as a dog a hundred times, and will be born as a leper.' Secondly, regarding the three vows and the places of learning, one must properly protect the boundaries of what the Sugata has permitted and prohibited, and if one goes beyond these, and likewise, if one does not value the words of a qualified guru, who speaks with intention depending on place and time, that is also (a downfall). Thirdly, regarding vajra brothers and sisters who rely on the same guru and mandala, enter the same line of empowerment and are mixed, even if deceiving and despising them is specifically prohibited, moreover, since limitless beings are included by the Sugata-garbha, they are siblings, therefore, all common friends who have entered the Buddha's teachings, since they possess any of the places of learning, are distant relatives, and those close friends who abide in the vows of the Vajrayana should also be equally respected and served. The 'Continuum of Purifying the Lower Realms' says: 'Vajra brothers and sisters, and vajra mothers themselves, yogis should not despise.' The 'Clear Illumination' says: 'Limitless beings are self-aware, those who are not different from me, because of the Sugata-garbha, are siblings, the nature of future Buddhas, common friends are like paternal relatives, those who have entered the Buddha's Dharma are said to be distant, those whose view and conduct are the same are said to be close, those who mix together in the same vow.' Fourthly, if one sees a being who, due to harsh actions, is tormented by the karma of any fear, such as the punishment of a king, in this life and is suffering.
Chinese
思维对那个感到欢喜，慈爱之心，抛弃菩提心，如果对菩萨非常沉重，那么对于其他可怜的众生想要远离安乐，更不用说了，会做非常不如法的事情。《金刚心庄严论》中说：没有慈爱心就抛弃众生。第五，舍弃寻求利他的菩提心，立即从根本上放弃愿菩提心，这是犯了圆满梵行的根本堕罪。此外，还有秘密的灌顶和第三，味平等和供养天神，繁衍后代和药丸，以及观察死亡征兆的时候。意思是，除了允许的七种情况外，泄露精液。第六，阿阇黎卡黑萨说：如果诋毁外道，就是断绝了遍照佛的长久之因。龙树说：外道也在寻求道路，因此不应诋毁他们。更不用说进入道路的声闻乘了。即使是那些宣说外道宗义，什么也不思考的像牛一样的众生，也比他们殊胜，不应该诋毁。更何况是依靠三乘，修持胜者珍贵教言的人呢？仅仅听闻的异熟果报也是不可思议的，对于那些批评说佛没有宣说，以及对于那些与此法相应，能够成为殊胜和共同两种成就之因的合格论典，不视为随许和加持的教言而加以轻蔑的人。第七，没有进行灌顶的仪式，没有进入坛城，即使进入了也只是瓶灌顶，没有圆满四种灌顶，即使得到了也已经失坏，以及对于那些根器低劣，小乘行者因甚深空性而感到恐惧的人，因为密宗的调伏时机尚未成熟，对于那些重要的嘱托，宣扬甚深密咒的意义和见行，这是一种特殊情况，仅仅通过随许和念诵传承，是否可以宣扬秘密，需要严格认定，这里需要观察对方是否是法器。第八，五蕴色身等同于五方佛等，同样，不知道十二处是菩萨和佛母的本尊身，以论证痛苦是真实的分别念，通过轻蔑和不听劝告的力量，会更加痛苦。第九，自己
English
Having meditated on delight in that, the mind of loving-kindness. Abandoning the mind of enlightenment, if it is very heavy for the Bodhisattva, then what need is there to say about wanting other ordinary beings to be separated from happiness, it is done very improperly. From the Ornament of the Vajra Essence: "Without loving-kindness, abandon sentient beings." Fifth: The moment one abandons the Bodhicitta that seeks the benefit of others, one abandons the aspiration Bodhicitta from the root. This is a defeat of complete purity. Furthermore, the secret empowerment and the third, taste equality and offering to the gods, propagating the lineage and pills, and the time of examining death omens. That is to say, extracting semen other than those seven occasions when it is permitted. Sixth: Acharya Kahisa said: "If you revile the heretics, you cut off the long cause of Vairochana." Nagarjuna said: "Even outsiders are engaged in seeking the path, therefore do not revile them. What need is there to mention the Hearers who have entered the path?" Even those who speak of outsider tenets, who do not think about anything, are more superior than beings like cattle, so do not revile them. What need to mention those who rely on the three vehicles and practice the precious words of the Victorious Ones? Even the ripening of hearing alone is inconceivable. Those who criticize and say that the Buddha did not speak, and those who despise other valid treatises that are in accordance with that Dharma and are suitable as causes for both supreme and common attainments, without regarding them as authorized and blessed words. Seventh: Not performing the ritual of empowerment, not entering the mandala, and even if one enters, it is only the vase empowerment, and the four empowerments are not completed, and even if one obtains them, they are lost, and those who are inferior vessels, that is, the lesser vehicle practitioners, are frightened by the profound emptiness, because the time for the Vinaya of Secret Mantra has not arrived, for those important entrustments, proclaiming the meaning and view of the profound Secret Mantra is a special case, so it is necessary to strictly identify whether it is permissible to proclaim the secret even with just authorization and recitation transmission, here it is necessary to examine whether the other party is a vessel. Eighth: The five aggregates, such as the form aggregate, are the five Buddhas, and likewise, not knowing that the twelve sources are the deity bodies of Bodhisattvas and Buddha-Mothers, with the discriminating mind that proves suffering to be true, through the power of contempt and disobedience, one will be even more tormented. Ninth: Self
Chinese
甚深本来清净之空性义，佛陀唯有行境，除此以外，说与有情众生界有关联，是否仅仅依赖因，或者为了生起欢喜而作饶益之方便示现呢？心生疑惑，放弃了将真实义之经部和甚深续部的密意强加于自身相续。第十，从根本上揭示了包括诅咒三宝和上师，以及摧毁佛法等十种罪行。如《光明疏》中所说：“供养境、上师、身之二仇敌，违犯誓言、邪见、争斗者，集会中来、损害一切者，誓言之敌、具恶劣行相者，三恶趣及此十种人，瑜伽士皆应欣然接受。”即身之二仇敌，违犯誓言而不忏悔者，进入密咒乘后又退转并加以诽谤者，因对上师和道友生嗔恨而争斗者，虽无权接受密法灌顶却擅自进行者，损害一切有情者，与持誓者为敌者，仅仅从事不善业的具恶劣行相者，以及三恶趣众生，这十种人是获得能力的瑜伽士以猛厉之仪轨加以诛杀的对象。此外，《行续》中说：“愚者诋毁三宝，损害佛法，勤于诋毁上师者，智者应严厉诛杀。”因此，对于这些人，如果忍耐宽容并置之不理，那是针对获得能力的瑜伽士而言的。如果与之亲近并友善相待，那是针对一般的密咒行者而言的。然而，对于身之二仇敌等特殊情况，即使不具备能力，也应该在菩提心的摄持下加以诛杀。第十一，远离名称和概念的是法界，无论用思辨的量度如何衡量，法的无我与心识和物质是相违的，因此无法如实证悟。即便如此，有些人却执着于将破灭之蕴等视为空无断灭，并以这种见解来衡量无生之宗义。正如《古拉续》中所说：“法性不可用量度衡量。”寂天菩萨也说：“不应用量度衡量法。”那么