English
Is it merely wishing to be somewhere? Rather, relying on the actual, the vows that have the power to protect are obtained by acknowledging the certainty of lineage, which is the bestower of mantra vows. Again, what is obtained by mastering wisdom through empowerment is the embodiment of mantra vows. That is, through empowerment, the wisdom in its own place is nourished and becomes powerful, thereby taking the side of the antidote, refuting in a way that competes with the object to be purified and the power that exists together with oneself. If wisdom does not actually arise at the time of empowerment, but the ability to arise is left, then it begins to purify defilements and generate qualities, which is the characteristic of transforming the continuum. Therefore, the names of maturing the continuum, obtaining empowerment, and obtaining vows and precepts are obtained. In the ritual, the part of nourishing the seeds of virtue of the qualities of the mind continuum is also a vow from the aspect of holding the three secrets of the vajra of all Buddhas; it is also a precept from the aspect of the precepts of one's own continuum. For example, it is like making a vase, and it is also impermanent. Thus, the latter part of the Guhyagarbha Tantra says: Whoever diligently does not transgress, Even in dreams recites the vows, Vowing is considered a precept. Also, in the Detailed Tantra it says: Thus, three hundred and sixty, With my supreme three vajras, Not turning away is the reality of precepts, It is said to be like the earth. Furthermore, for a person who has obtained empowerment such as the peaceful and wrathful manifestations of illusion and has not violated it, when again obtaining empowerment such as that or the union of Buddhas, is a new mantra vow obtained or not? There is a part of new attainment. For such a person, whether the lama gives empowerment or the one who holds vows takes empowerment himself is fine. Because the stream of mantra vows that existed in the continuum before increases each time empowerment is obtained later, the part that increases is newly obtained. However, as long as the nature of the empowerment to be obtained is the same, there will be no different kinds of precepts and different natures, so there is no new attainment of the actual precept. Therefore, the first empowerment is the maturing empowerment, which is the empowerment that newly obtains mantra vows. The later empowerments also each have a part that matures according to their own share, but maturing and
Chinese
不使用新获得的誓言这样的措辞，因为成熟的方式仅仅是在没有获得佛果之前才会出现。一般来说，根据基、道、果三者，也分说了三种咒誓。一切法的自性，俱生智慧的体性即是誓言，这是基续的咒誓。《怖畏金刚根本续》中说：“诸法本初即清净，邪分别念亦清净，因此誓言亦清净。”其他续部中也说：“说为自性俱生者，一切相皆为一誓言。”这是指通过证悟此理的特殊方便，以成熟解脱之道将分别念转为誓言，这是道续的咒誓。因此说坛城即是轮，方便即是安乐的誓言。一切法在自显现的智慧体性中成为誓言，这是果续的咒誓。此后说一切法为一誓言，即是金刚萨埵。如此，三者中的第一个是名言安立，后两者被认为是自性安立，这是顺便提及的。第二，分类有两种：四部续的一般分类和无上部的特殊分类。第一种是：分类为事部、行部、瑜伽部、无上部四种，十四根本堕一一确定数量，时轮金刚中另有解说。这里有什么呢？因为事部和行部中没有宣说根本堕，所以说除了菩萨的愿行学处之外，没有其他的守护之物。如果是这样，那么《文殊根本续》中说：“这五者是根本堕。”这样宣说了五种根本堕，以及《现观庄严论》中说：“四根本堕，即使为了生命也不应舍弃。”如果详细宣说这些也是菩萨的根本堕，那么菩萨堕落的数量也会减少。如果事部和行部中没有根本堕，那么支分堕落也不应产生。如果也承认支分堕落，那么就与《现观庄严论》和《善成论》中所说的密咒律仪相违背。不仅如此，依靠事部和行部的灌顶，也不会获得相应的咒誓。如果承认能获得，那么上面的两部续中也会产生咒誓的过失。
English
The term 'newly obtained vows' is not used, because the way of ripening only occurs until Buddhahood is attained. Generally, in relation to the three: ground, path, and result, there are also three types of mantra vows. The nature of all phenomena, the essence of co-emergent wisdom, is the vow, which is the mantra vow of the ground tantra. As stated in the Raudra-vidyut: 'Since all phenomena are pure from the beginning, wrong thoughts are completely pure from the beginning, therefore the vow is completely pure.' And in another tantra: 'It is said to be self-nature co-emergent, all aspects are one vow.' This refers to the special means of realizing that, transforming conceptual thoughts into vows through the path of maturation and liberation, which is the mantra vow of the path tantra. Therefore, it is said that the mandala is the wheel, and the means is the vow of bliss. All phenomena being vows in the essence of self-appearing wisdom is the mantra vow of the result tantra. Thereafter, it is said that all phenomena are one vow, which is Vajrasattva. Thus, the first of the three is nominal, and the latter two are considered to be essential. This is an incidental remark. Secondly, there are two divisions: the general division according to the four classes of tantra, and the specific division according to the Anuttara tantra. The first is: 'The divisions are four: Kriya, Charya, Yoga, and Anuttara. The fourteen root downfalls are each fixed in number. See elsewhere for the explanation in the Kalachakra.' What is the point here? Since the root downfalls are not explained in Kriya and Charya, it is said that there is nothing to protect other than the vows of aspiration and engagement of a Bodhisattva. If that is the case, then in the Manjushri Root Tantra it says, 'These five are taught to be root downfalls.' Thus, five root downfalls are explained, and in the Abhisamayalankara it says, 'The four root downfalls should not be abandoned even for the sake of life.' If these are also explained in detail as the Bodhisattva's root downfalls, then the fixed number of Bodhisattva downfalls will also be diminished. If there are no root downfalls in Kriya and Charya, then branch downfalls should not occur either. If branch downfalls are also accepted, then it would contradict the mantra discipline taught in the Abhisamayalankara and the Sadhanasamucchaya. Moreover, based on the empowerment of Kriya and Charya, one would not obtain the corresponding mantra vows. If it is accepted that one can obtain them, then the two higher tantras would also have the fault of generating mantra vows.
Chinese
如果失去了灌顶，就失去了生起咒语誓言的能力。因为对于那个灌顶来说，生起咒语誓言的能力的有无、去来都是相同的。因此，如时轮大疏中所说，四部密续都同样具有十四根本堕罪，应当这样解释。其中，四部密续中的事部密续的根本堕罪是：在《秘密总续》中说：从今天起，你们大家，对于佛、法、僧，以及菩萨们，还有秘密咒、明咒的众会，都要坚定地信仰。要经常对大乘生起特别的信心。对于具有誓言者、朋友和上师，也要恭敬。不要憎恨所有的天神。要在适当的时候供养。不要崇拜其他导师的经典。要经常款待突然来访的客人。对于一切众生，都要保持慈爱之心，并使其非常稳固。对于喜欢大乘的人们，要努力积累功德。要努力念诵，并精进于秘密咒的修行。也要守护秘密咒续中所说的誓言。不要将咒语和手印传给没有誓言的人。要好好守护秘密咒续，并且自己也要证悟它。如上所说，共有十四条：信仰三宝，信仰咒语，信奉大乘，恭敬上师和道友，不憎恨过去和未来的其他天神，在固定的时间供养自己的本尊，不崇拜其他宗派的经典，款待突然来访的客人，不舍弃慈爱之心，不放弃为众生利益而努力，努力念诵，尽力守护其他誓言，不将咒语和手印传给非器之人，守护并证悟自己的咒续。如果违背这些，也会成为根本堕罪。在同一部经中说：如果有人违背了如上所说的誓言，那么就要念诵自己本尊的心咒一百万遍，或者念诵能使人迷惑的陀罗尼一千遍，或者进行息灾的火供，或者重新进入坛城。因此这样说。第二，行部的十四根本堕罪是：十不善业和四根本的舍弃。第一
English
If the empowerment is lost, the ability to generate mantra vows is lost. Because for that empowerment, the presence or absence, coming and going, of the ability to generate mantra vows are the same. Therefore, as stated in the Great Commentary on the Kalachakra, all four tantra classes equally possess the fourteen root downfalls, and this should be explained accordingly. Among these four, the root downfalls of the Kriya Tantra are: In the Guhyasamaja Tantra, it says: From this day forward, all of you should have unwavering faith in the Buddha, Dharma, and Sangha, as well as in the assemblies of Bodhisattvas, secret mantras, and vidya-mantras. Always have special devotion to the Mahayana. Respect those who hold vows, friends, and gurus. Do not hate all the deities. Make offerings at the appropriate times. Do not venerate the scriptures of other teachers. Always offer hospitality to unexpected guests. Maintain a mind of loving-kindness towards all beings and make it very stable. Those who delight in the Mahayana should diligently accumulate merit. Strive in recitation and diligently practice secret mantras. Also, protect the vows taught in the secret mantra tantras. Do not give mantras and mudras to those who do not have vows. Protect the secret mantra tantras well, and also realize them yourself. As stated above, there are fourteen: faith in the Three Jewels, faith in mantras, devotion to the Mahayana, respect for gurus and Dharma friends, not hating other deities of the past and future, offering to one's own deity at fixed times, not venerating the scriptures of other sects, offering hospitality to unexpected guests, not abandoning loving-kindness, not abandoning effort for the benefit of beings, striving in recitation, protecting other vows as much as possible, not giving mantras and mudras to unsuitable vessels, protecting and realizing one's own mantra tantra. If one goes against these, it will also become a root downfall. In the same scripture, it says: If someone violates the vows mentioned above, then they should recite the heart mantra of their own deity one hundred thousand times, or recite the dharani that causes confusion one thousand times, or perform a pacifying fire puja, or re-enter the mandala. Therefore, it is said. Second, the fourteen root downfalls of the Charya Tantra are: abandoning the ten non-virtuous actions and the four root [vows]. First,
Chinese
又，在《现观庄严论》中说：“这十者是菩萨在密咒道中修行的所有学处之根本，故称为基。”第二是，其中说：“四根本堕罪，即使为了生命也不应违犯。”所说的四者是什么呢？其中说：“从今天起，你，我的孩子，对于神圣的法和菩提心，即使为了生命，从今以后也不应放弃。你的吝啬以及任何对众生的伤害都不应做。这些誓言，佛陀的良好行为，我已向你宣说。”因此，这四者的反面是舍弃正法等四者。那么，舍弃十不善业，在天人的乘、声闻和独觉乘中也有，为什么作为密咒的特殊根本堕罪呢？在此，菩萨在密咒道中修行的人们，受持无为的戒蕴，并将这十者作为其誓言，因此有差别。其中说：“无论过去、未来，还是现在的怙主们，对于具备方便和智慧者，学习后获得无上菩提，那就是无为法。不具备方便的智慧和学处，也被宣说，大雄为了使声闻们进入其中而宣说。”第三，瑜伽续的十四根本堕罪是，如“如何三世怙主们”等，如在受持五部誓言时所说的那样。对于如来部的誓言，是将三宝作为皈依处，即三者。对于金刚部，是受持金刚、铃、手印、上师，即四者。对于宝生部，是布施四种布施，即四者。对于莲花部，是受持所有正法，即一者。对于事业部，是尽力受持之前的誓言，并努力进行供养的事业，即二者，这些是修持的学处。除此之外的十四者是：“失败已被彻底宣说，不应舍弃，不应抛弃，被称为根本堕罪。”对于此，有许多不同的观点，但在此，修持的学处十四者之外，即其反面的十四者，就是根本堕罪，这是昆冈宁波上师的观点。
English
Furthermore, in the Abhisamayalankara, it is said: "These ten are the root of all the trainings practiced by Bodhisattvas in the Mantrayana path, therefore they are called the basis." The second is, it says: "The four root downfalls should not be violated even for the sake of life." What are the four that are mentioned? It says: "From today onwards, you, my child, should not abandon the sacred Dharma and Bodhicitta, even for the sake of life, from now on. Your miserliness and any harm to sentient beings should not be done. These vows, the good conduct of the Buddha, I have declared to you." Therefore, the opposite of these four is abandoning the true Dharma, etc., which are four. So, abandoning the ten non-virtuous deeds is also present in the vehicles of gods and humans, and in the Hearer and Solitary Realizer vehicles, so why are they placed as special root downfalls of mantra? Here, those who practice as Bodhisattvas in the Mantrayana path, having taken the unconditioned aggregate of morality, and having taken these ten as their vows, therefore there is a difference. It says: "Whether past, future, or present protectors, for those who possess skillful means and wisdom, having learned, they attain unsurpassed Bodhi, that is the unconditioned. Wisdom and trainings that do not possess skillful means are also taught, the Great Hero taught them in order to lead the Hearers into it." Third, the fourteen root downfalls of the Yoga Tantra are, as in "How the protectors of the three times," etc., as it is said in the context of taking the vows of the five families. For the vows of the Tathagata family, it is to hold the Three Jewels as refuge, that is three. For the Vajra family, it is to hold the Vajra, Bell, Mudra, and Teacher, that is four. For the Ratna family, it is to give the four kinds of giving, that is four. For the Padma family, it is to hold all the true Dharma, that is one. For the Karma family, it is to uphold the previous vows as much as possible, and to strive in the work of offering, that is two, these are the trainings to be practiced. The other fourteen besides these are: "Defeat has been thoroughly declared, it should not be abandoned, it should not be discarded, it is called a root downfall." Although there are many different views on this, here, other than the fourteen trainings to be practiced, that is, the fourteen opposites of them, are the root downfalls, this is the view of the teacher Kunga Nyingpo.