English
That which is not defiled by faults becomes a vessel for both the downfall of degeneration and the accomplishment of protection. Root: For root downfalls other than the mind of enlightenment, it is called "completely entangled," and still doing that action, not wanting to stop, and without regret, knowing shame for oneself and having no regard for others, possessing these three qualities, reaching the end with the intention of affliction, if it continues constantly, then it is a complete entanglement and a defeat. If the interval of time is not constant, or if one of the three qualities is not complete, then the branch of action is incomplete and becomes a gross offense. This is to say that the category of the root downfall of a Bodhisattva has already been determined. Here, the method of combining it with the branch of the downfall of mantra is that the fifth, abandoning the mind of enlightenment, does not depend on complete entanglement, and whatever of the other thirteen, doing that and that misdeed, and not wanting to turn back from it, and regretting that fault, knowing shame for oneself and having no regard for others, and on top of that, liking and being satisfied with whatever misdeed is done, there is also a division into four qualities, reaching the end with the intention of affliction, if it continues constantly, then it is a complete entanglement and a defeat, which is very serious. The so-called interval of time is that before any misdeed reaches the end, one feels regret for it, or one feels any of the three, knowing shame for oneself and having regard for others, and thereby stopping the misdeed, then the branch of the misdeed is incomplete and becomes a gross offense. Like this, the root downfalls of mantra are numerous and likely to occur, so do not think that they are difficult to protect, it is very important to be accompanied by confession and vows. Root: Therefore, for all the root and branches of knowable things, do not abandon them in your mind, do not discard them in your body. Divide the day and night into six parts, and in each part, review the fourteen root downfalls, whether or not a fault has occurred. If you have committed one, generate regret and vow to correct it. If you have not committed one, cultivate joy and dedicate it. Whether you have committed one in the past or not, from now on, even if your life is at stake, do not commit any fault, and adhere very strongly to the vow of protection. Whenever, in any of the six parts of time, if you become ignorant of the idea of reviewing, then that is a fault.
Chinese
名为粗罪产生。 如果六个时段都过去，则变成六个粗罪。 如果在那一天内没有完成补救， 当第二天的第一道曙光出现时， 据说会变成十二个粗罪。 支分誓言也用它来解释。 也就是说，必须知道，根本和支分的誓言，不要在心中舍弃， 不要在身体上抛弃。如果不知道这样，就是堕落之门，因此在所有时间和情况下，都要以正念近住的心来观察。 也就是说，与身体相关的罪行一旦完成，就会堕落；语言上的罪行，也会让对方理解而堕落； 意念上的罪行，如果在每个座间没有对治，就会变成根本堕落。 一般来说，因为意念是身语的助手，所以将一天分为六个时段， 在每个时段内，念诵十四根本堕落的忏悔文，并且不是大概地，而是仔细地清点有没有犯罪，要数着“这个和这个”。如果被罪堕染污，就要生起后悔，努力寻找补救的方法；如果没有染污，就要修习欢喜，并将此善根回向众生；无论以前是否染污， 从今以后，即使面临生命危险，也不要被任何大小罪行所染污，要保持非常坚定的誓愿。 无论何时，在一天分为六个时段的任何一个时段内，如果对清点是否被罪堕染污的观念感到迷惑，而拖延耽搁，就会产生过失，也就是所谓的粗罪。 如果那一天的六个时段都过去了，就会有变成六个粗罪的过失，因此如果在那一天内没有完成补救的仪轨，当那一天的第二天的第一道曙光出现时，堕落就会增长，据说会变成十二个粗罪，支分誓言也应该用这个解释来理解。 根本：首先是对无上总体的珍爱之誓， 十四根本堕的详细分类如下观察： 首先是获得灌顶的上师，更不用说， 密咒续部的偈颂，甚至一句也讲解， 对于甚深道之口诀，讲说三遍，
English
The so-called coarse transgression arises. If all six periods pass, it becomes six coarse transgressions. If the remedy is not completed within that day, When the first light of the next day appears, It is said that it will become twelve coarse transgressions. The branch vows are also explained by it. That is to say, it must be known that the root and branch vows should not be abandoned in mind, And should not be discarded in body. If one does not know this, it is the door to downfall, so in all times and circumstances, one should observe with a mind of mindfulness. That is, once a transgression related to the body is completed, it will lead to downfall; a transgression of speech will also lead to downfall if the other person understands it; A transgression of mind will become a root downfall if it is not remedied within each session. In general, because the mind is the helper of body and speech, one day is divided into six periods, Within each period, one should recite the confession of the fourteen root downfalls, and not just roughly, but carefully count whether or not a transgression has occurred, counting "this and this." If one is stained by transgressions, one should generate regret and strive to find a remedy; if one is not stained, one should cultivate joy and dedicate the merit to beings; regardless of whether one was stained before or not, From now on, even if one's life is at stake, one should not be stained by any transgression, small or large, and one must maintain a very firm vow. Whenever, within any of the six periods into which one day is divided, if one is confused about the concept of counting whether or not one is stained by transgressions, and delays, a fault will arise, which is called a coarse transgression. If all six periods of that day pass, there will be the fault of becoming six coarse transgressions, so if the ritual of remedy is not completed within that day, when the first light of the next day appears, the downfall will increase, and it is said that it will become twelve coarse transgressions, and the branch vows should also be understood with this explanation. Root: First, the vow of cherishing the supreme totality, The detailed classification of the fourteen root downfalls is observed as follows: First, the master who has received empowerment, needless to say, Explaining even one verse of the mantra tantra, For the profound instructions of the path, speaking three times,
Chinese
轻蔑地抛弃了法缘的侍奉供养的重担，那人不会有密咒的成就。这是首先对于新旧无上密咒共同珍视的重大誓言，十四根本堕罪的详细分类，应当这样考察。十四条根本堕罪的第一条是，得到成熟灌顶四种灌顶的上师，不用说，哪怕是密咒续部中一句偈颂的意义，如果讲解开示，或者开示生圆二次第的甚深口诀，这三种中的任何一种，对于法缘的侍奉供养等重担不承担，随意抛弃而轻蔑，那么那人就不会有密咒的成就。根本是，第二，三律仪和学处，超越了善逝的开许和遮止的界限，同样，对于具相的上师，对于处所和时间考虑，违背教言。这是说，第二，对于别解脱、菩萨、密咒三律仪全部及其学处，对于导师善逝的开许和遮止，要么是不了解，要么是轻视，从而超越了守护的界限。同样，以闻思修三者调伏自心，以见修行为三者作为本尊，以及讲说等弘扬佛法，努力于护持、弘扬、传播三者，这是具相的上师。他会考虑处所、根器的次第和时机是否成熟，无论是采纳还是舍弃，无论如何，对于给予的教言加以轻视。根本是，第三，在一个灌顶行列中混合的金刚兄弟，施以诽谤和轻蔑，即使特别指明，但是不仅如此，无边无际的众生都是善逝如来藏的兄弟。因此，对于远和近的金刚兄弟都一样。这是说，第三是秘密密咒的灌顶行列中聚集在一起的，称为混合的金刚兄弟，对于男女的差别，无论是金刚兄弟姐妹中的哪一个，施以诽谤和轻蔑，即使特别指明，但不仅如此，无边无际的众生都是如来藏的兄弟，而且，进入佛法的所有人都是远的金刚兄弟，特别是进入密咒的都是近的金刚兄弟，因此，舍弃罪过对于所有人都一样。根本是，第四，对于行为粗暴的众生，在可见的世间被业力所折磨的，对此感到高兴
English
Disparagingly abandoning the burden of serving and honoring the Dharma connection, that person will not have the accomplishment of mantra. This is, first of all, regarding the great vows cherished by both new and old unsurpassed mantras, the detailed classification of the fourteen root downfalls, one should examine in this way. The first of the fourteen root downfalls is that the master who has received the four ripening empowerments, needless to say, even the meaning of a single verse in the tantra of mantra, if explained and elucidated, or reveals the profound oral instructions of the two stages of generation and completion, whichever of these three, does not undertake the burden of serving and honoring the Dharma connection, etc., and abandons and despises it at will, then that person will not have the accomplishment of mantra. The root is: Second, the three vows and the objects of training, transgressing the limits of what the Sugata allowed and prohibited, similarly, for the qualified lama, considering the place and time, disregarding the instructions. This means, second, regarding all three vows of individual liberation, bodhisattva, and mantra, and their objects of training, either not understanding or disregarding the allowances and prohibitions of the teacher, the Sugata, thereby transgressing the limits of protection. Similarly, taming one's mind with the three of hearing, thinking, and meditating, taking the three of view, meditation, and action as the yidam, and striving for the three of upholding, propagating, and spreading the teachings, such is a qualified lama. He will consider the order of places and faculties and whether the time is ripe, whether adopting or abandoning, in any case, disregarding the instructions given. The root is: Third, vajra siblings mixed in one empowerment group, bestowing slander and contempt, even if specifically singled out, but not only that, limitless sentient beings are all siblings of the Sugata's essence. Therefore, it is the same for both distant and near vajra siblings. This means, third, those gathered together in the empowerment group of secret mantra, called mixed vajra siblings, regarding the distinction of male and female, whether it is any of the vajra brothers and sisters, bestowing slander and contempt, even if specifically singled out, but not only that, limitless sentient beings are all siblings of the Tathagatagarbha, and furthermore, all who have entered the Buddha's teachings are distant vajra siblings, and especially those who have entered mantra are near vajra siblings, therefore, abandoning faults is the same for all. The root is: Fourth, for a sentient being with coarse behavior, tormented by karma in the visible world, feeling joy about that
Chinese
修习慈悲之心，施予菩萨极其沉重，何须提及希望他人离苦？这是第四条根本堕罪，即对于那些思维行为粗暴、经常危害众生之人，眼见其受自身业力折磨而心生欢喜，修习慈悲之心，施予菩萨极其沉重。何须提及希望他人离苦之人，罪过极其严重，无需多言。第五条根本堕罪：舍弃为利他而发起的菩提心，立即放弃愿菩提心，因此，完全被烦恼所束缚而失败，以及不在允许的七种情况下排精。意思是，立誓为了众生的利益而证得菩提，这就是为利他而发起的菩提心。舍弃此心，认为为了众生的利益而证得佛果是困难的，因此放弃愿菩提心，这就是完全被烦恼所束缚而失败。在秘密灌顶和智慧灌顶中，平等地供养本尊，以及为了延续血脉、制作药丸和观察死亡征兆时，属于允许的七种情况，可以排精，除此之外，任何时候都不能排精。第六条根本堕罪：轻视三乘所依之佛语，说非佛所说，以及不视其他能作为事业和成就之因的论著为加持之语而加以轻蔑。意思是，第六条，轻视三乘，即声闻乘、缘觉乘和大乘等佛陀亲口所说的教言和加持之语，以及随许之语，说这些不是佛陀所说的。对于息增怀诛的事业，以及成就殊胜和共同成就的因，任何其他的论著，不视为随许和加持之语而加以轻蔑。第七条根本堕罪：未作灌顶仪式，未圆满誓言，以及劣器之人因甚深法而恐惧，在应调伏的时期，以处所之劫数，宣扬甚深密咒的意义和意趣行持。特殊