English
Holds. Observing the self-nature of the five elements. Slandering women who are the basis of empowerment. This is the fourteenth, which is about the wisdom dakinis such as yoginis, the lineage that transcends the world; and the goddesses and dakinis, etc., who hold the boundary between the past and the not-past; and the five elements, which are earth, water, eyes and Mamaki, fire, wind, white clothes and Samaya Tara, etc., although the self-nature or Dharmadhatu of the five elements is the self-nature of the five lineages and the five great mothers, but they do not understand this, but observe it as self-nature, regard the five elements as ordinary and despise them; and slander women who are the basis of secret empowerment. Furthermore, no matter which kind of woman is slandered, it will lead to downfall. During disputes, if people are very attached to women, then in order to subdue these people, because this is the illusion of the gods who manifest as women. Therefore, these fourteen root downfalls, if protected, will have benefits, and if violated, will have faults, showing that the faults are greater than the four root sins below the Paramita Vehicle. Branch downfall: Root: Fourteen branches, the cause of abandoning vows, although not a failure, but a great obstacle to achievement, there are eight gross sins. Ordinary women who have not been tamed by empowerment, vows, and precepts are regarded as consorts and relied upon; from the well of memory that contradicts the characteristics, nectar is taken with non-ritual actions. Those who have not received empowerment, especially those who do not have faith, are shown statues, scriptures, Dharma instruments, and mudras. At the time of the Tsog Khorlo, fighting and chatting, ordinary behavior is mixed with vows. When a qualified person asks about the Dharma, knowingly, he answers with false answers that violate it. Abandoning the view and practice of mantra, staying for seven days among the Shravakas who have broken their vows. That Tantra itself, when one does not understand the ritual, claims to be Vajradhara, accompanied by arrogance and falsehood. Even if one has received empowerment, but is a doubter who does not believe in mantra, the secret is revealed again. This is saying that it is also a branch of the fourteen root vows, like the cause of abandoning vows, although it is not a failure, but for obtaining achievement, there are eight kinds of gross sins that are a great obstacle, these are: ordinary women who have not received empowerment, vows, and precepts, and have not tamed their continuum.
Chinese
依止具有邪见且无誓言之人为明妃，以及任何不具备良好特征或具有与功德相悖的恶劣特征的女性，即记忆之源，从她的阴道中，在不具备生起次第和圆满次第的修习的情况下，以自力获取甘露之尘，在不符合仪轨的情况下，声称获取甘露；总的来说，对于未获得宝瓶灌顶及以上三灌顶的人，尤其是对于不具信心的人，不隐瞒地展示佛像、经书、法器和手印；在会供轮的期间，在佛法和世俗两方面发生争斗和争论，以及进行无意义的闲聊和玩笑，以粗暴的行为等庸俗的方式行事；对于具备密咒法器且誓言坚定，能够解决生起次第和圆满次第等难题的人，在他们真心提问时，自己明明知道却假装不知道，并对所提问题进行歪曲和否定，以不适当的回答来责骂、侮辱和嘲笑提问者；对于不相信密咒的见解和行为，进行诽谤和诋毁，并试图考验的声闻乘和自生佛的种姓，或进入该道的人，在他们之中居住长达七天；在不了解甚深密续的见解、禅修、行为和果报四者的真如，以及仪轨的实践等情况下，仅仅因为愚昧无知的他人的影响，就自诩为伟大的金刚持，即使自己没有达到崇高的地位，也以虚假的姿态与骗子为伍，欺骗他人；即使获得了地方的灌顶，但对于不相信密咒金刚乘的邪见者和怀疑者，再次宣讲秘密。 根本颂：龙树所集如是勇士与，丽香嘎外另有他事宜，未净修持即行灌顶事，护摩饶益摄徒亦如是，会供轮外余时之饮食，别解脱戒菩萨戒无义越，自毁损减成就之因缘，当于所说粗罪善观察。 此为大德龙树论师所集之义，如是勇士及丽香嘎惹亦复如是，于彼等之外其他事宜，何神之修持未曾清净，即行灌顶之次第及
English
Relying on those with wrong views and no vows as consorts, and any woman who does not possess good characteristics or possesses bad characteristics contrary to virtues, that is, the source of memory, from her vagina, without possessing the practice of generation stage and completion stage, taking the nectar's dust by one's own power, and claiming to take nectar without following the proper ritual; in general, showing Buddha images, scriptures, ritual implements, and mudras without concealing them to those who have not received the vase empowerment and the three higher empowerments, especially to those who have no faith; during the time of the assembly circle, engaging in fighting and arguing in both Dharma and worldly matters, as well as engaging in meaningless chatter and jokes, behaving in vulgar ways such as rough behavior; when those who possess the vessel of secret mantra and are certain to keep their vows, who can solve difficult problems such as the generation stage and completion stage, sincerely ask questions, pretending not to know even though one knows, and distorting and denying the questions asked, responding with inappropriate answers to scold, insult, and ridicule the questioner; staying for as long as seven days among those who do not believe in the view and practice of mantra, who slander and defame, and who try to test the Shravakas and Pratyekabuddhas, or those who have entered that path; without knowing the suchness of the four: view, meditation, conduct, and result of the profound tantra, as well as the practice of rituals, etc., solely because of the influence of ignorant others, boasting oneself as a great Vajradhara, even though one has not reached a high position, deceiving others by associating with liars in a false manner; even if one has received the empowerment of the place, again explaining the secret to those with wrong views and doubts who do not believe in the secret mantra Vajrayana. Root text: Nagarjuna compiled, likewise heroes and, / Liśamka from that other matters, / Without purified practice empowerment and, / Consecration, offering, gathering students is prolonged. / Other than assembly circle, afternoon food etc., / Individual liberation vow, Bodhisattva vow unnecessarily transgressing, / Self-destruction, diminishing the cause of accomplishment, / To the gross ones that were spoken, also examine. This is the meaning compiled by the great teacher Nagarjuna, likewise heroes and Liśamkara also, other matters than those, the practice of which deity has not been purified, the order of empowerment and
Chinese
像那样，急于进行开光、火供等，以及招收弟子，在自己的目的没有达成之前，就自诩为能做利他之事。享用密法会供之外的下午的食物等，对于别解脱戒和菩萨戒的戒律，在没有必要的情况下也违越，这实际上是自我贬低，并且会成为无法获得成就和被夺走的因缘等等，对于众多经论中所说的粗大之处，也要仔细观察。所谓“誓言”，是指从神圣的佛陀口中所说，并且词句与此相关联，是弘扬神圣佛法的职责。根本颂：如此无上瑜伽共同的，十四根本堕，由巴威拉所摄集，遍及一切且广为人知，此外四部续的自宗，十四之数量决定时轮和，总续现观等中清楚地说。这是说，外续瑜伽续和内续无上瑜伽共同的根本堕全部，由十四个印度论师巴威拉所摄集，遍及印度和西藏，广为人知。另外，四部续各自的自宗的十四个数量，如时轮金刚和总续现观菩提等中清楚地说明的那样。根本颂：具瑜伽者宁死或舍命，若不恒常守护誓言，行于密咒之士堕恶趣，除佛之外无有第三处。这是说，具有瑜伽者，即进入密咒之门后，精进于二种成熟和解脱以及二种次第，为了守护誓言，应该学习宁愿自己死亡或舍弃生命，因此如果不恒常守护誓言，那么行于密咒之士，无论是高是低，在这个世间毁灭之后，向下堕入三恶道，向上到达佛的二地之外，没有第三个去处，例如蛇掉入竹筒中，除了向上或向下之外，没有其他去处一样。因此，努力守护誓言非常重要，如果不知道守护，或者即使知道也轻视密咒，那么
English
Like that, being hasty in consecration, fire offerings, etc., and in gathering disciples, boasting of doing things for others before one's own purpose is accomplished. Partaking of afternoon meals, etc., other than the Ganachakra of the Mantra system, transgressing the precepts of individual liberation and the Bodhisattva vows without need, this is actually self-deprecation, and it will become a cause for not attaining accomplishment and being robbed of it, etc. Even for the gross things mentioned in many great treatises, one should examine them carefully. The so-called "vow" refers to what is spoken from the mouth of the holy Buddha, and the words are related to it, and it is the duty to propagate the holy Dharma. Root text: Thus, the common of Anuttara Yoga, the fourteen root downfalls, collected by Bhavyalila, pervade all and are widely known. Furthermore, the self-tradition of the four tantras, the definite number of fourteen, is clearly stated in the Kalachakra and the general tantra Abhisambodhi, etc. This means that all the root downfalls of the outer tantra Yoga tantra and the inner tantra Anuttara Yoga are collected into fourteen by the Indian teacher Bhavyalila, which pervades India and Tibet and is widely known. In addition, the fourteen numbers of the respective self-traditions of the four tantras are clearly stated in the Kalachakra and the general tantra Abhisambodhi, etc., as they are. Root text: The one with yoga easily dies or gives up life, if one does not constantly keep the vows, the person who practices mantra falls into the lower realms, there is no third place to go other than the two, Buddha. This means that the one who has yoga, that is, after entering the gate of mantra, diligently striving for the two ripenings and liberations and the two stages, in order to protect the vows, one should learn to rather die or give up life, therefore if one does not constantly keep the vows, then the person who practices mantra, whether high or low, after this existence is destroyed, downwards falls into the three lower realms, upwards reaches the two grounds of the Buddha, there is no third place to go, just like a snake falling into a bamboo tube, there is no other place to go except up or down. Therefore, it is very important to diligently protect the vows, and if one does not know how to protect them, or even if one knows but despises the mantra, then
Chinese
如果（供品）没有成就，即使供奉了，神也不会接受等等，过失很大，所以不混淆取舍非常重要。根本是：因此如果犯了堕罪，要谴责自己，立即努力寻找补救的方法。特别是根本堕中的第一个非常严重。要以清净三轮供养上师，再次接受灌顶，恢复誓言，如果不在附近，要多次接受自入。这是说，进入密咒的人，善恶二者的原因就是它，因此，如果发生了堕罪的过患，就要谴责自己，自己揭露自己的缺点，并立即努力按照此论典中所说的方法进行补救。在密咒的根本和支分中，特别是依靠上师而产生的第一个根本堕罪非常严重。如果上师显现在世，就按照那种方式，即使不是那样，也要按照他的仪轨，以供养会供来承侍恭敬，供养处上师，供养者自己，供养的财物等，不要被执着事物之毒所染污，以清净三轮，如实了知要点而供养。再次请求灌顶，恢复誓言。如果不在附近，或者去了其他地方，或者去世之后，就要按照上师瑜伽的口诀，多次接受自入，这样就能消除罪堕。根本是：如果没有上师，就在持有密咒誓言者的面前，以谦逊的顶礼和行为，说出自己的名字，（禀告）与金刚乘的律仪相违的过错，发生了这个和这个。如果隐瞒，自己就不会安乐。坦诚地祈请后，向忏悔者说：您认为这是过错吗？或者您自己认为这是过错吗？（忏悔者）会问：您以后会约束自己吗？像法一样，像律仪一样，以头领受。这样说三遍，好好地采取方法。这是说，就像刚才所说的那样，如果没有上师，就在任何持有密咒誓言者的面前，将自己上师的意愿放在心中，以谦逊的顶礼和行为，说出自己的名字，禀告与金刚乘的律仪相违的过错，发生了这个和这个，不隐瞒不说谎非常重要，如果隐瞒和隐藏，自己就不会安乐。坦诚地祈请后，再次忏悔。