English
Unbound by the clinging of the mind, whatever arises is undirected and ungrasped; this conduct is without limitation, so it is called "unfettered." Natural wisdom opens up emptiness; in this self-nature of primordial Buddhahood, there is nothing to protect or abandon, because the great vow of non-protection is naturally present, so what need is there for vows of conceptual clinging? This uncorrupted, unadulterated, unfabricated, original awareness is none other than itself, so it is called "unique." From this perspective, all the dharmas of ground, path, and fruition are naturally present in self-nature, so there is no need to hope and fear through accumulating merit, nor to abandon and cultivate, nor to strive and accomplish. Because it is naturally protected without protection, naturally accomplished without cultivation, and naturally complete without effort, it is called the "spontaneously accomplished vow." This is the supreme essential point of the vajra heart. Where is it taught as such? Thus and so forth, many classifications of vows are taught, all of which, root and branch, are included here. In short, if you know the three places and the three vajras, you encompass millions of tantric vows. Although millions of classifications of vows are taught, in short, the appearance of the body, the phenomena of the world, all forms are the form vajra of appearance-emptiness without grasping; the sound of speech, all sounds, are the speech vajra of sound-emptiness without obstruction; the thoughts of mind, all concepts, are the mind vajra of clarity-emptiness without arising. Knowing these three, everything is included therein. In the *Detailed Tantra*, it says: Thus, millions of multitudes, I am the supreme three vajras, not letting them be inverted, the true vow, is taught like the earth. And in the *Vajra Tent* it says: By perfectly uniting with the great mudra, the vajra body is perfectly accomplished; by the distinction of reciting jewels, it is the immaculate vajra speech; having contemplated the samadhi vajra, the jewel heart is perfectly accomplished. Thus it is taught. Second, explaining the basis for its arising: The basis for the arising of the vows of the secret mantra vajrayana is killing brahmins daily, committing the five heinous crimes, and so forth. As it is also said, in the *Four Seats of the Vajra*: Killing brahmins daily, committing the five heinous crimes, enjoying the deeds of thieves, one is liberated by this path, and is not stained by sin. As it is also said in the *Kalachakra*: Butchers
Chinese
即使是精通者等，以及造作五无间罪，如果通过真言的结合来事后补救，此生也能成佛。因此，即使造作了五无间罪等，如果对不退转的信心和密咒的处所心生向往，并且不感到恐惧，这就被称为誓言的所依。第四个总义是，如果誓言衰损，补救之法。这也有五点：堕罪产生的因，真实的堕罪，开许、遮止、忏悔之法和利益。第一，不了解堕罪的界限，不尊敬上师等，放逸行事且烦恼众多，这四者被认为是产生堕罪的四个门。正如导师本人所说：堕罪的因有四种，即无知、放逸、烦恼多和不恭敬。因此，由于对取舍之处缺乏智慧而不了解，以及由于散乱放逸，被睡眠、酒精等所困扰，以及自身烦恼众多，以及对上师和道友因自身恶劣而不恭敬，这四者是产生密咒和别解脱戒两种堕罪的门。这四者的含义在《善逝总集》的中等生起圆满次第中说：我们无明的身语意，以放逸的方式违背了誓言，被贪嗔痴所控制而犯错，寂静和忿怒的本尊众，有什么不如您意的地方。这就是所说的含义。堕罪的四个门，其对治是学习应学之处，对一切生起恭敬，恒常依止正念和正知，努力修习对治最强烈的烦恼。对于无知的对治，要通过听闻和思维，彻底理解那些取舍之处。对于放逸的对治，如前在受戒时所说，依止正念、正知和不放逸这三者。对于最强烈的烦恼的对治，观察自生智慧，从而了悟其无根无基。对于不恭敬的对治，学习对一切恭敬。因此，对于无知和不恭敬等，应断除的四者之上，加上遗忘、不清晰的忆念，总共六者被称为誓言衰损的六因。吉祥律仪经中对此有明确的阐述。与此相应，《金刚明灯》中说：衰损之因是，不信
English
Even those who are skilled, etc., and who commit the five inexpiable sins, if they subsequently apply the union of mantras, will become Buddhas in this very life. Therefore, even if one has committed the five inexpiable sins, etc., if one desires the place of unwavering faith and secret mantras, and does not become afraid, this is said to be the support of the samaya. The fourth general meaning is the method of restoring the samaya if it is broken. This also has five points: the cause of the arising of downfalls, the actual downfall, what is permitted, what is forbidden, the method of confession, and the benefits. First, not knowing the limits of downfalls, not respecting the lama, etc., acting carelessly, and having many afflictions are considered the four doors through which downfalls arise. As the master himself said: The causes of downfalls are four: ignorance, carelessness, many afflictions, and disrespect. Therefore, not knowing due to a lack of intelligence regarding what to adopt and abandon, being preoccupied with sleep, alcohol, etc., due to carelessness such as distraction, having many afflictions in one's own mind-stream, and disrespecting the lama and Dharma brothers and sisters due to one's own bad nature, these four are the doors through which downfalls arise for both mantra and pratimoksha vows. The meaning of these four is stated in the intermediate generation and completion stage of the Gathering of the Sugatas: We, with our body, speech, and mind of ignorance, have violated the samaya through carelessness, and have erred under the power of desire, anger, and delusion. Peaceful and wrathful deities, whatever is contrary to your mind. This is the meaning that is spoken. The four doors of downfalls, their antidotes are learning what should be learned, generating respect for all, constantly relying on mindfulness and awareness, and striving to cultivate the antidote to whichever affliction is strongest. For the antidote to ignorance, one must thoroughly understand those things to be adopted and abandoned through hearing and contemplation. For the antidote to carelessness, as previously stated at the time of taking vows, one should rely on the three: mindfulness, awareness, and non-carelessness. For the antidote to whichever affliction is strongest, one should look at self-arisen wisdom and realize that it is without basis or root. For the antidote to disrespect, one should train in respecting all. Therefore, in addition to the four to be abandoned, such as ignorance and disrespect, adding forgetfulness and unclear recollection, these six are called the six causes of the degeneration of samaya. This is clearly stated in the Glorious Vow Scripture. Correspondingly, in the Vajra Clear Light it says: The causes of degeneration are: disbelief.
Chinese
侍臣之行，善于自赞毁他搬弄是非，为了自身利益而聚集显现，贪恋财物偏袒自己一方，贪执和自满导致见修行持衰退，对佛法偏袒炫耀过失，小秘密泄露懒惰邋遢，捏造事实损害道友的实修，希求轮回的种姓繁衍，不喜欢独处喜欢聚会，这二十种是衰败的因缘。如是说。瑜伽摧毁续部中，从上师处接受教诲，却隐瞒上师的传承，从自己信仰的一方引出传承，这也是违犯誓言的行为。不赞扬他人有什么功德，喜欢挑剔，却说他人有什么过失，这也是衰败的行为。如是等等广说。第二，真实确认堕罪：对于一切境，以究竟之意乐和行为，了知一切生起的烦恼是自喜，身语行为不间断地进行，不迷惑地行持且无有后悔，超过时限。称为他胜罪，如果正行不圆满，超过时限称为堕罪如剩余罪。次第递减则为粗罪和堕罪支分，应知罪行是堕罪的影像。如是说，有他胜罪、堕罪、粗罪、堕罪的影像四种。第一种，例如与金刚道友之间，生起愤怒和谩骂等，结合起来说，以境的自性安住于以灌顶和誓言所束缚的瑜伽士，同样对于金刚兄弟姐妹等，不是以慈悲心去关爱的方法，而是以恶念嗔恨，行为上通过身语去恶语相向，愤怒和殴打或者想要殴打等等，正行不间断地进行，最终对此没有后悔心，并且没有忏悔和受戒，超过了时限。第二种，其他都圆满，只是没有进行正行的谩骂、嗔恨和殴打等，以轻重的例子来比喻，就像在律藏中所说的剩余罪一样。第三种，比那更差，比如意乐和行为不圆满等，就像堕罪支分一样。第四种，只有境和意乐不圆满，仅仅安住于罪行的方面。这些是用来比喻上面所说的那些誓言的自性。
English
The actions of a minister, skilled at praising oneself and disparaging others, showing gatherings for one's own benefit, being attached to possessions and favoring one's own side, attachment and self-importance causing decline in view, conduct, and practice, partiality towards Dharma and flaunting faults, revealing small secrets, being lazy and slovenly, fabricating stories to harm the practice of fellow practitioners, desiring the propagation of samsaric lineage, disliking solitude and enjoying gatherings, these twenty are the causes of decline. Thus it is said. In the Yoga Tantra of Destruction, even if one receives teachings from the guru but conceals the guru's lineage, and derives the lineage from the side of one's own faith, this is also an act of breaking vows. Not praising whatever qualities others have, enjoying fault-finding, and speaking of whatever faults others have, this is also an act of decline. Thus and so forth, it is extensively taught. Secondly, the actual identification of transgressions: Regarding all objects, with the ultimate intention and action, knowing that all arising afflictions are self-pleasing, engaging in physical and verbal actions without interruption, practicing without confusion and without regret, exceeding the time limit. This is called a defeat (parājika). If the main action is not complete, exceeding the time limit is called a transgression (āpatti), like a residual offense. Decreasing in stages, they become gross offenses and branches of transgressions, one should know that sinful actions are reflections of transgressions. Thus it is said, there are four types: defeat, transgression, gross offense, and reflection of transgression. The first, for example, in relation to vajra brothers and sisters, arising anger and cursing, etc., combined with the fact that the yogi bound by empowerment and vows abides in the nature of the object. Similarly, towards vajra brothers and sisters, etc., not with methods of cherishing with compassion, but with evil thoughts and anger, in action, through body and speech, speaking evil words, being angry and striking or intending to strike, etc., engaging in the main action without interruption, and ultimately having no regret for it, and without confession or taking vows, exceeding the time limit. The second, all other conditions are complete, but the main actions of reviling, being angry, and striking, etc., are not done. Using the example of heavy and light, it is like the residual offense spoken of in the Vinaya. The third, worse than that, such as intention and action not being complete, like a branch of transgression. The fourth, only the object and intention are incomplete, merely abiding in the aspect of a sinful action. These are used to illustrate the nature of those vows mentioned above.
Chinese
仅仅是这样。根本堕罪最初就是根本堕罪，因此堕罪和粗罪等不被重视。支分堕罪被称为粗罪，应当了解它们轻重的次第。有些密宗的意义没有理解，今生被烦恼所控制。律法等非常困难，怎么能守护呢？没有超出衰败的法。这个密法是吃肉喝酒，杀生不予取，行淫，说谎等随意都可以的想法，对此也说密法中使用了四根本，那也是因为地方、想法和行为，以及究竟的殊胜方便，和有学识的人，以及众多和特殊等如上所说，因为关键无法衡量才使用，如果按照字面意思使用，那么比丘脱巴纳波也是，使用了四根本，出生于魔界，因为执着于四种事物。身体穿着神圣的服装，心却走向邪恶。是这样说的。不仅如此，如果不知道外面的器情世界显现而无自性，或者不知道是宫殿，以及不知道这个身体也是佛的自性，那么就违犯了所知的誓言。即使对大小便等产生不净的念头，也违犯了自愿的誓言等，不可思议。因此，不陷入盲目，清楚而不混淆地了解非常重要。仲敦巴尊者说：对于密宗来说，堕罪之门不可思议。例如，即使是一个瓶子，如果认为是普通的东西，也会成为堕罪。如果在一个非常大的地方的灰尘上擦拭坛城并放置，就像灰尘立即聚集一样。像这样迅速成佛似乎很难，（仲敦巴尊者）回答说：有像用一颗石子驱赶成百上千只鸟一样的窍诀，金刚萨埵的修持念诵对于密宗行者来说是存在的。就像说的那样。第三，观察允许和禁止的行相：对一切都失去控制，如果被他人做了，为了产生重大的意义，为了坚定和有需要，以及获得能力，允许和命令，以及阻碍，没有罪过，这是《心要庄严论》里说的。同样，在《根本堕罪错乱忏悔》中说：