English
The implements and enjoyments of the vow substance at the appropriate time, even if related to time, do not rely on the thirteenth. That is to say, during the practice of mantra, the Tsogkhor sequence, whether it is a feast of heroes and heroines, at that time, relying on the vow substance of the occasion, holding the implements such as vajra, bell, clothes, ornaments, etc., and the enjoyment of food and drink such as the five meats and five amritas of the inner and outer, the behavior of dance, song, song, and vidya, even if related to time, hesitating with the demeanor of the Shravakas, or not relying on and abandoning with the thought of impurity and sin, is the thirteenth root downfall. The fourteenth is: depending on the common and uncommon, without wisdom, face to face, heart words, scolding, knowing the fourteenth. That is to say, whether the object is one or many women, in a common way of tracing the origin, when practicing uncommonly, depending on the woman who will surely become one's reliance, those who are of the nature of wisdom and dharma origin, whether face to face or behind their backs, from the bottom of their hearts, with satisfaction, contempt and abuse, if others know, it is the fourteenth root downfall. Moreover, the woman in this object must not be a holder of the supreme precepts, a woman with mantra precepts will not exceed her own guru or friend, because it will become the first and third root downfall. The fourth branch, the gross transgression, has three parts: brief explanation, detailed explanation, and summary. The brief explanation is: Now explain the gross transgressions of the limbs. This means that it has characteristics, meanings, and classifications. The first is: any fault that is incompatible with the precepts of the supreme mantra. If practiced, it is a kind of thing that destroys the limbs of the precepts. The second is: similar to the fourteen root precepts, it is a limb, although it is not a defeat that abandons the precepts, it is called gross because it hinders the rapid attainment of siddhi, just as if a branch of a tree is broken, the gross destruction will not be reborn. The third is: there are eight gross transgressions, the first three are the limbs that ripen one's own mindstream, and the last five are the limbs that ripen the mindstreams of others. The second detailed explanation has two parts: explaining the eight gross transgressions, and other differences in the way of teaching. The first is: empowerment and vows
Chinese
不成熟的明妃不依止， 会供轮时争夺身体。 对未宣说的明妃，以自力取甘露。 不向具器弟子宣说密咒， 对有信求法者宣说其他法。 住在声闻众中七日之久， 不具瑜伽智慧，却自诩为持咒者。 对非器者宣说，支分堕罪有八。 这是说，仅依止以灌顶未成熟且不具誓言的明妃是第一条。 在会供轮的行列中，对上师或金刚兄弟没有恼害之心，仅以身语争斗和口角是第二条。 从续部中所说的，从不具备相的普通明妃那里，不按照仪轨，而是以自力获取丸药或作为安乐之因的甘露是第三条。 对为了利益而寻求的具器弟子，吝啬而不宣说密咒的法本是第四条。 对有信心，为了求法而在适当时机请教的人，不宣说那个法，而是宣说其他的法是第五条。 住在诽谤密咒见行之声闻或论师之中七日之久是第六条。 不具备密咒瑜伽的真如智慧，却自称是持咒金刚持，并以此自诩是第七条。 对不是内器之人的希求者，在会供开示应教之境，不合时宜地宣说深奥之义是第八条。 这些也是导师勇士所说： “极度夺取安乐者， 支分罪过我已说。 对不具清净誓言者， 喜欢依止明妃者， 是支分罪过之第一。” 如是等等所说。 第二，未作近修等，便开始灌顶、胜乐等事业。 对外道有兴趣者，展示身体手印。 不必要地违越两种律仪的戒条。 这是说，未做近修和修持，便为弟子灌顶，并以意念开始胜乐等事业，以行为参与；对害怕深奥之法，并非根器之人的外道徒，不必要地展示身体手印；获得下部别解脱戒和菩萨戒的密咒士，像吃下午饭一样，不进行会供轮和火供等特殊必要之事，便违越了那样的戒条。
English
Not relying on an immature consort, At the time of the assembly circle, contending with the body. From an unproclaimed consort, taking nectar by one's own power. Not showing secret mantras to worthy disciples, To faithful dharma seekers, showing other dharmas. Staying among the Hearers for seven days, Lacking yogic wisdom, boasting as a mantra holder. Explaining to the unworthy, the eight branch downfalls. This means that merely relying on a consort who is not matured by empowerment and does not possess samaya is the first. In the ranks of the assembly circle, without malice towards the guru or vajra brothers, merely engaging in physical and verbal disputes and quarrels is the second. From the tantras, from an ordinary consort who does not possess the characteristics, not according to the ritual, but taking pills or nectar as a cause of bliss by one's own power is the third. To a worthy disciple who seeks benefit, being stingy and not showing the dharma texts of secret mantras is the fourth. To a faithful person who seeks dharma and asks at the appropriate time, not showing that dharma, but showing other dharmas is the fifth. Staying among the Hearers or logicians who slander the view and conduct of mantras for seven days is the sixth. Not possessing the wisdom of suchness of secret mantra yoga, but claiming oneself to be a mantra-holding vajra holder, and boasting about it is the seventh. To a seeker who is not an inner vessel, in the context of assembly instructions and teachings, untimely explaining profound meanings is the eighth. These are also what the teacher Hero said: "One who extremely steals bliss, The branch transgressions I have spoken. To one who does not possess pure vows, One who delights in relying on a consort, Is the first of the branch transgressions." As it is said and so on. Secondly, without doing approach etc., engaging in empowerment, Heruka etc. activities. Showing body mudras to those interested in external dharmas. Unnecessarily transgressing the precepts of the two vows. This means that without doing approach and practice, empowering disciples, and starting the activities of Heruka etc. with intention, and participating with action; to external dharma followers who are afraid of profound dharma and are not vessels, unnecessarily showing body mudras; a mantra practitioner who has obtained the lower Pratimoksha and Bodhisattva vows, like eating an afternoon meal, without special necessary things like assembly circles and fire offerings, transgressing those precepts.
Chinese
这样做。虽然粗罪的识别和顺序有很多不同之处，但本论中所收集的八种粗罪，与无畏勇士和誓言海等意趣相符。而至尊仁波切的《除错论》中，则将刚才所说的三种依次列为第八、第七和第九种粗罪。因此，《除错论》的意趣和顺序是这样的。如云：所谓支分誓言，即不具誓言信心者。喜欢不依明妃，在会供轮中争执，向具信众宣说秘密法，向他人宣说正法，自诩为声闻者，在内居住七日者，未作确定结合，向非器宣说秘密，不善手印者，展示身体手印，未清净近修等，进入坛城事业，对于二种律仪的规定，无必要而违越者。如是。第三，总结意义是：如是等等众多粗罪，时轮中说，虽有罪过小。意思是说，虽然有许多粗罪，其数量不确定，以及任何支分不圆满的过失等，但由于说是罪过小，所以在此采取了中庸的态度。如时轮大疏中说：粗罪有多种，对于这些罪，惩罚会非常小。这是确定的。如是说。第五，讲述前译大圆满的差别，分为教说和义说。简略教说是：差别前译大圆满的传统。意思是说，从生圆次第三者来说，已经讲述了玛哈瑜伽以下的，新旧共同的誓言。现在，由于在新派续部中没有流传，所以是差别。主要以大圆满为主的前译续部中所说的仪轨，现在将要讲述。其中，首先稍微讲述一下共同的意义，誓言的自在，词义和分类。第一是：守护之义，不违越咒语的良好行仪，具有殊胜的誓愿和种子。
English
This is how it is done. Although there are many differences in the identification and order of the gross transgressions, the eight gross transgressions collected in this treatise are in accordance with the intentions of Fearless Warrior and Ocean of Vows, etc. In Je Tsongkhapa's 'Dispelling Errors', the three just mentioned are listed in order as the eighth, seventh, and ninth gross transgressions. Therefore, the meaning and order of 'Dispelling Errors' is as follows: As it is said: The so-called branch vows are those who do not have faith in the vows. Those who like to not rely on a consort, who argue in the assembly circle, who teach the secret Dharma to those with faith, who teach the Dharma to others, who boast of being Shravakas, who stay inside for seven days, who have not made a definite union, who teach secrets to unworthy vessels, those who are not skilled in mudras, who show body mudras, who have not purified the near practice, etc., who enter into mandala activities, and who transgress the precepts of the two vows without necessity. Thus it is. Third, the summary meaning is: Thus, etc., many gross transgressions, the Kalachakra says, although there are small faults. It means that although there are many gross transgressions, the number of which is uncertain, and faults of any incomplete branch, etc., because it is said that the fault is small, a middle attitude is adopted here. As it is said in the Great Commentary on the Kalachakra: There are many gross transgressions, and for these transgressions, the punishment will be very small. This is certain. Thus it is said. Fifth, explaining the difference of the Early Translation Great Perfection tradition, divided into teaching and meaning. The brief teaching is: The tradition of the difference of the Early Translation Great Perfection. It means that, in terms of the three stages of generation and completion, the common vows of the old and new schools below Mahayoga have already been taught. Now, because it is not prevalent in the new tantras, it is a difference. The rituals spoken of in the Early Translation tantras, mainly based on the Great Perfection, will now be taught. Among them, first, briefly explain the common meaning, the freedom of vows, the meaning of words, and the classification. The first is: The meaning of protection, not transgressing the good conduct of mantra, having special vows and seeds.
Chinese
是哪一种呢？是总、别、增上三种所摄的类别。第二，萨玛雅（藏文：ས་མ་ཡ）一词，实际上是指约束或誓言，因此，如所立誓，不可违越，故名誓言。《总集经》云：“难越金刚誓言恒时护。”又，以守护与否的利害关系而立为誓言的也有，如《黑汝嘎集密经》云：“不越誓言最殊胜，若已违越说为堕。”第三，有不可守护的顿入式誓言，以及有守护界限的渐入式誓言。第一种，是了悟一切法本无取舍，从而超越取舍守护界限的誓言。《普作王经》云：“嗟！普作我之意之誓言者，不散乱以忆念，事物为智慧，不作谁亦未作自生故，以明觉自在，无守护与不守护。”又，《总经》云：“当守护无守护者，是法性誓言胜妙也。”第二种，该经云：“此誓言甚奇妙，以非一切共有故，于微小意乐一切中，当取守护之界限。”如是区分。于《乐集寂静续》云：“谛听集之眷属众，凡入此坛城者，当守护与禁制者，以总、别、增上之，分别而取持也。”因此有总、别、增上三种誓言。第一种，是声闻戒、菩萨戒和外续部的戒律中，作为守护界限而著名的誓言等。该经云：“别解脱与菩提心，事行瑜伽续部中，所说当守护者何，是共同总之誓言也。”第二种，根本是身语意之誓言，以及支分五种五类。如《总经》云：“身语意金刚之，守护与行与悦意，不舍知与修持也。”所说二十八种，于广释经义之时当知。第三种，寂静续云：“经义增上之誓言，当极增上而守护，莫损猛兽王之座，于食肉团中。”
English
Which one is it? It is the category encompassed by the three: general, specific, and superior. Secondly, the term Samaya (Tibetan: ས་མ་ཡ) actually refers to a restriction or vow, therefore, as vowed, it should not be transgressed, hence the name Vow. The Kun Dus states: "The inviolable Vajra Vow is the constant protector." Also, there are vows established based on the benefits and harms of guarding or not guarding, as the Heruka Assembly Tantra states: "Not transgressing the vow is most excellent, if transgressed, it is said to be a downfall." Thirdly, there are the instantaneous vows that cannot be guarded, and the gradual vows that have boundaries to guard. The first is the vow that transcends the boundaries of acceptance and rejection, guarding, because it realizes that all phenomena are inherently without acceptance or rejection. The All-Creating King states: "O! The vow of the intention of the All-Creating One is: without distraction, with mindfulness, phenomena are wisdom, unmade, uncreated by anyone, self-arisen, with awareness as sovereign, there is no guarding or not guarding." Also, the General Sutra states: "That which is to be guarded, without guarding, is the Dharma-nature vow, most excellent." The second, that sutra states: "This vow is most wonderful, because it is not common to all, in all small intentions, one should take hold of the boundaries of guarding." Thus, it is distinguished. The Bliss Gathering Peaceful Tantra states: "Listen, assembly of the gathered retinue, whoever enters this mandala, those who are to be guarded and restrained, should be taken and held with the distinctions of general, specific, and superior." Therefore, there are three vows: general, specific, and superior. The first is the vows known as the boundaries of guarding in the Vinaya, Bodhisattva, and Outer Tantras. That sutra states: "The Pratimoksha and Bodhicitta, the Action, Performance, Yoga Tantras, whatever is said to be guarded, is the common general vow." The second is the root vows of body, speech, and mind, and the branches of five sets of five. As the General Sutra states: "Of body, speech, and mind Vajra, guarding, practicing, and delighting, not abandoning, knowing, and accomplishing." The twenty-eight mentioned should be understood from the explanation of the extensive meaning of the scriptures. The third, the Peaceful Tantra states: "The vow of the superior meaning of the scriptures, should be guarded with utmost superiority, do not damage the throne of the king of beasts, in the lump of meat."