English
The meaning of the profound emptiness that is primordially pure is the sole domain of the Buddhas. To say that it is related to the realm of sentient beings is either dependent on causes alone or is it a skillful means to generate joy? Doubts arise, and I refrain from imposing the intended meaning of the definitive sutras and profound tantras onto my own mindstream. Tenth, from the root, the ten grounds, including cursing the Three Jewels and the lama, and destroying the Dharma, are revealed. As it is said in the "Clear Illumination": "Two enemies of the body, the teacher of the precious ones, those who break vows, those who are perverse and quarrelsome, those who come to gatherings and harm all, enemies of vows, those with evil conduct, the three lower realms and these ten, all yogis should gladly accept." That is, the two enemies of the body, those who break their vows and do not rectify them, those who enter the Mantrayana but then regress and denigrate it, those who quarrel out of hatred for the lama and their brethren, those who presume to initiate even though they are not empowered to do so, those who harm all sentient beings, those who are enemies of those who hold vows, those who engage only in non-virtuous actions, those with evil conduct, and the three lower realms—these ten are the objects that yogis who have attained power should manifestly apply with fierce rituals. Furthermore, in the Action Tantra, it says: "Fools who revile the Three Jewels, harm the Buddha's teachings, and diligently revile the lama, the wise should sternly kill." Therefore, to endure and tolerate these and remain neutral is intended for yogis who have attained power. To be familiar and friendly with them and to treat them with kindness is said to be intended for ordinary mantra practitioners. However, even if they are not capable, those who are specifically the two enemies of the body, etc., should still be killed while being seized by bodhicitta. Eleventh, that which is free from names and terms is the Dharmadhatu. No matter how one measures it with the logic of reasoning, the selflessness of phenomena is contradictory to mind and matter, so it is not truly realized. Even so, some hold the view that the emptiness of the aggregates of destruction, etc., is the ultimate, and with this mind, they measure the doctrine of no origination. As it says in the Ghuyasamaja Tantra: "The nature of reality cannot be grasped by measure." Shantipa also said: "One should not measure the Dharma with measure." Then
Chinese
那么，如果说正量部等七部也同样有这样的过失，那是不对的，因为它们是正确的量。暂时来说，为了区分法与非法是需要的，但如果从等持的角度来说，如果有分别念，就会变得无法忍受，所以瑜伽行者们应当谨慎。第十二条是，对于堪为密咒之器的有情，或者对于任何乘之器，虽然具有三种信心，并且实际上也在寻求，却不宣说佛法。因为贪图利养，以恶劣的发心，用言语使他人（即对方）的心意动摇，从而使信心和意愿颠倒。对此，寂天菩萨也说：“不要使具有信心的有情退转。”第十三条是，对于应当享用的誓言物，如五肉和五甘露等，视为不净的自性，从而有的舍弃，有的贪恋。由于没有如实地理解密咒的行仪，因此在取舍二边的境地中徘徊。对此，《甘露源》中说：“清净与不清净，皆是分别念。智者不应住于中。”第十四条是，没有认识到金刚瑜伽母等是超越世间的，以及其他的母续空行等是执持轮回与涅槃分界的种姓，也没有认识到五大界的自性是佛眼佛母等，而是将它们视为自性。在灌顶的第三阶段，作为所依，本来是赞叹作为生起不可思议智慧的无上方便的女性，反而加以诽谤。对此，通过“其粗大支分有八”等进行了阐述。十四根本堕的粗大支分，虽然不是导致失败的因素，但有八种粗大支分会严重阻碍获得两种成就。是哪八种呢？没有通过灌顶、誓言和律仪来调伏自相续，而依赖于庸俗的明妃；以与特征相违背的女性，从记忆的泉源，也就是从莲花中，在仪轨不正确的情况下，一边混乱一边以自己的力量获取甘露；对于没有获得灌顶，特别是没有信心的人，展示佛像、经函、法器和手印；在会供轮的期间，争吵、强迫和戏谑，将密咒的行仪与庸俗的行为混为一谈；对于具有法器的人询问正法
English
Now, if it is said that the Sautantrika and other seven schools also have such faults, that is not correct, because they are valid means of cognition. For the time being, it is necessary to distinguish between Dharma and non-Dharma, but if there is conceptual thought from the perspective of meditative equipoise, it will become unbearable, so yogis should be careful. The twelfth is, for a disciple who is suitable as a vessel for mantra, or for a vessel of any vehicle, although they have the three kinds of faith and are actually seeking, they do not teach the Dharma. Because of craving for profit and honor, with a bad motivation, they use words to shake the mind of the other person (i.e., the other party), thereby causing faith and aspiration to be reversed. Regarding this, Shantipa also said: "Do not turn back sentient beings who have faith." The thirteenth is, regarding the substances of commitment to be used, such as the five meats and the five amṛtas, etc., they are regarded as impure self-nature, so some are abandoned and some are craved. Because the conduct of mantra is not understood as it is, they wander in the realm of the two extremes of acceptance and rejection. Regarding this, it is said in the Source of Amṛta: "Purity and impurity are conceptual thoughts. The wise should not dwell in the middle either." The fourteenth is, not recognizing Vajrayogini and others as being beyond the world, and other mother tantras, dakinis, etc., as lineages that hold the boundary between samsara and nirvana, and not recognizing the nature of the five elements as Buddhalocana and others, but regarding them as self-nature. In the third stage of empowerment, as the basis, originally praising women as the supreme means of generating inconceivable wisdom, but instead slandering them. Regarding this, it is explained through "its eight gross limbs" and so on. The gross limbs of the fourteen root downfalls, although not factors that lead to failure, there are eight gross limbs that greatly hinder the attainment of the two siddhis. What are these eight? Relying on an ordinary consort who has not tamed their mind-stream through empowerment, vows, and precepts; with a woman who contradicts the characteristics, from the well of memory, that is, from the lotus, taking amṛta by their own power while confused in an incorrect ritual; showing Buddha images, scriptures, implements, and mudras to those who have not received empowerment, especially those who have no faith; during the tsokhorlo, quarreling, forcing, and joking, mixing the conduct of mantra with vulgar behavior; asking the Dharma to someone who has the vessel
Chinese
５、明知而不如实说，反而以诡辩搪塞，诋毁密咒的见修行，进行试探，即以衡量的分别念，在声闻种姓的僧团中居住超过七天；６、不了解密续的真谛和仪轨，却自诩为金刚持，抬高我慢的姿态，与虚伪为伍；７、即使得到灌顶，却不信密咒，心怀犹豫，又去宣讲秘密。这八种粗罪，龙树菩萨的归纳方式如下： 于上师足莲前， 以一切清净而顶礼。 粗罪八种之相， 将书写经中所说。 以智慧力而摄取， 亦以甘露力摄取。 不秘于非法器， 不于僧团中争辩。 不为具信说他法， 不住声闻众七日。 虚伪瑜伽行者我慢， 不为无信者说法。 此等说为粗堕罪。 根本堕与粗堕罪， 当以仪轨而知之， 若已违犯则当忏。 如是，导师勇士和拉利塔瓦日拉也说了与此不同意义的其他内容：无论以计数、时间、相、量中的任何一种方式，在没有清净修习的情况下就进行灌顶，急于进行开光、火供和聚集弟子眷属，进行欺骗，如果是会供轮，又不确定是否是规定的时间，除此之外还吃下午的食物，等等。如果从内心来说是具足别解脱戒和菩萨戒的瑜伽士，那么对于微细和粗大的戒律，不需要地违越，以此玷污自己，成为夺取成就之因。因此，对于与之前粗罪相似的部分，也要进行观察并守护。如是，瑜伽和无上续部共同的十四根本堕，导师巴瓦拉已经讲述完毕。这在汉藏地区广为流传，非常著名。此外，四部续各自宗派的十四种堕罪的确定数量，在时轮金刚、总续和毗卢遮那现证菩提续等经典中都有明确的说明。例如，时轮金刚的灌
English
5. Knowingly not speaking truthfully, but instead evading with sophistry, denigrating the view and practice of mantra, and testing it, i.e., with measuring conceptual thought, residing for more than seven days in a sangha of those of the Hearer lineage; 6. Not understanding the essence and ritual of the mantra tantras, yet boasting of being a Vajra Holder, exalting the height of pride, and associating with falsehood; 7. Even having received empowerment, not having faith in mantra, being doubtful, and again explaining secrets. These eight coarse transgressions are summarized by Nagarjuna in the following way: At the lotus feet of the guru, I prostrate with all purity. The eight aspects of coarse transgressions, I will write what is spoken in the tantras. Taking with the power of wisdom, And also taking with the power of nectar. Not concealing from non-vessels, Not arguing in the sangha. Not teaching other doctrines to those with faith, Not residing among Hearers for seven days. False yogis are arrogant, Not teaching dharma to those without faith. These are said to be coarse transgressions. The order of root and coarse transgressions, Should be known through ritual, If violated, then confess. Likewise, the teacher Vira and Lalitavajra also spoke of other meanings different from this: In whatever way, whether by number, time, sign, or measure, giving empowerment without having purified the practice, being hasty in consecrating, performing fire pujas, and gathering circles of disciples, engaging in deception, if it is a tsokhor, not being certain whether it is the prescribed time, and in addition to that, eating afternoon food, and so on. If, from the heart, one is a yogi possessing both Pratimoksha and Bodhisattva vows, then violating the subtle and coarse precepts unnecessarily, thereby defiling oneself, becomes a cause for stealing accomplishments. Therefore, one should also examine and protect those parts that are similar to the previous coarse transgressions. Thus, the fourteen root downfalls common to Yoga and Anuttara Tantra have been explained by the teacher Bhavila. This is widely spread and very famous in both China and Tibet. Furthermore, the definite number of the fourteen transgressions of each of the four tantra classes according to their own systems is clearly stated in the Kalachakra, the General Tantra, and the Vairochana Abhisambodhi Tantra, and so on. For example, the Kalachakra empower
Chinese
从……开始，使具光荣上师不悦，诸子根本堕罪如捉兔。违背其教令成二堕，定然如是，怒斥同胞为三。舍弃慈爱成四，菩提心若极度衰退亦成五。第六是诋毁成就之宗见，纵是山王亦不向未成熟者授予秘密。蕴身烦恼转为龙，复次第九是不信有信之法。给予远离因之慈爱与名等之乐，于任何一方生起强烈分别念。指责清净有情之过失，较之违犯从日轮所获之誓言尤甚。定然会诋毁一切女性，对于安住于金刚乘者而言，此乃母罪。如是。于下部三续部中，就事续而言，于总续中说：从今以后，汝等当于佛法僧，菩萨众及密咒明咒众，生起极大之信心。恒常于大乘，尤当生起信乐。亦当敬重具誓者、善友及上师。不应憎恨诸天众，于时节供养。不应崇拜其他导师之论典，恒常供养突来之宾客。对一切有情，应于心中稳固安住慈爱之心。于大乘欢喜者，当精勤于福德。当以努力修持念诵，勤奋于密咒之行。亦当守护密咒续部所说之誓言。不应将密咒及手印授予无誓者。当善加守护密咒续部，且我亦当证悟之。如是说。故其反面皆为相违，故于无上部之根本堕罪第一、第三、第四、第五、第七、第十三中，以直接或间接之方式宣说。特别是第二十及第二十一偈颂中，以间接方式宣说了所有根本堕罪。于行续中，于《现观庄严论》中说：此十者乃菩萨于密咒之门中修行之一切学处之根本。
English
From... causing displeasure to the glorious guru, the root downfall of the sons becomes like catching a rabbit. Disobeying his command becomes two downfalls, surely it is so, scolding siblings is the third. Abandoning loving-kindness becomes the fourth, and if the bodhicitta greatly declines, it also becomes the fifth. The sixth is denouncing the accomplished views, even the mountain king does not give secrets to the immature. The aggregates of affliction transform into dragons, and again the ninth is not believing in the faithful dharma. Giving happiness that is separated from the cause of loving-kindness and names, etc., and generating strong discrimination in any direction. Speaking ill of pure sentient beings, is even worse than breaking the vows received from the sun. Surely one will denounce all women, and for those who abide in the Vajrayana, this is a mother sin. Thus it is. In the lower three tantras, in the Kriya Tantra, in the general tantra it says: From now on, you all should have great faith in the Buddha, Dharma, Sangha, the Bodhisattvas, and the assemblies of secret mantras and vidyas. Always in the Mahayana, especially generate devotion. Also respect those with vows, good friends, and gurus. Do not hate all the deities, and make offerings at the appointed times. Do not worship the scriptures of other teachers, and always offer hospitality to unexpected guests. Towards all sentient beings, firmly establish the mind of loving-kindness. Those who rejoice in the Mahayana should diligently cultivate merit. By striving to practice recitation, diligently engage in the practice of secret mantras. Also protect the vows taught in the secret mantra tantras. Do not give mantras and mudras to those without vows. Protect the secret mantra tantras well, and I shall also realize them. Thus it is said. Therefore, their opposites are all contradictory, so in the first, third, fourth, fifth, seventh, and thirteenth of the root downfalls of the unsurpassed, they are taught in a direct or indirect way. In particular, in the twentieth and twenty-first verses, all the root downfalls are taught indirectly. In the Charya Tantra, in the Abhisamayalankara it says: These ten are the root of all the trainings of a Bodhisattva practicing in the gate of secret mantra.