English
Whatever causes his mind to be unhappy, thereby changing his faith, is the twelfth root downfall. The thirteenth is not relying on the samaya substances as they are: When the occasion arises, not relying on the implements and enjoyments of the samaya substances, even when the time comes, is the thirteenth downfall. This means that when the appropriate time for tantric practice arises, such as during a tsok khorlo or a feast for heroes and heroines, not relying on the implements that should be held, such as the vajra bell, clothes, and ornaments, and the samaya substances that should be enjoyed, such as the five meats, five nectars, and alcohol, and the samaya practices such as dances, songs, and lyrics, even when the time has come, because of clinging to the vows of the Shravakas, considering them impure, or because of the thought of faults, is the thirteenth root downfall. The fourteenth is disparaging the wisdom mother: Regarding general and specific, disparaging the wisdom mother, speaking ill of her face to face or behind her back, is the fourteenth downfall for those who know. This means disparaging in general, such as saying, "These women are all deceitful," or specifically, regarding the wisdom mother, etc., whom one should rely on, whether face to face or behind her back, satisfying one's heart by speaking of their faults, if the people in that place know, it is the fourteenth root downfall. Moreover, it must be someone who does not possess the vows of Anuttarayoga. If it is not so, it will become the third of the first root downfall. The order of these is also according to the order of the antidotal mantras, and the later ones are heavier than the earlier ones, arranged in this way from the perspective of lightness and heaviness. If we consider the way in which the vows of each of the four empowerments become root downfalls, the thirteenth and fifth are cause and effect as sons, which are of the secret empowerment; the fourteenth is especially of the wisdom empowerment; the ninth and eleventh are of the fourth empowerment; and the remaining nine are root downfalls that contradict the vase empowerment. At the time of the later empowerments, the earlier empowerments are common, and the empowerment's own share becomes uncommon. Therefore, having only received the vase empowerment, if one practices the nine that one contradicts, it will become a root downfall. If one practices the other five, it will not truly become a root downfall, because one has not received the vows to abandon those. Fourth, explaining the branch gross transgressions, in three parts: brief explanation, detailed explanation, and summary of the meaning. First, the brief explanation: Now explaining the branch gross transgressions. This means, now it is
Chinese
虽然与根本和后续相符的支分戒律是舍弃之因，但因其是阻碍迅速成就悉地的严重过患，故称粗罪。譬如砍断树木的粗大枝干一样，因其损害极大，故当宣说粗罪之相。第二，广说分二：宣说八种粗罪和宣说其他相。第一，宣说八种粗罪：未成熟灌顶誓言不依明妃，会供轮时身语争，未说之明妃自力取甘露，不向具器弟子示密咒，信徒问法反说他法，于声闻众中住满七日，瑜伽无智自诩持明者，为非器说乃支分八堕。意思是说，未得灌顶，不具誓言，仅依未成熟相续之明妃１；会供轮等之时，虽对金刚道友没有恼害之心，但以身语争吵、殴打或恶语相向２；因不具足相，故于续部中未说应依之庸俗明妃，不依密咒仪轨，仅以自身气力取丸药等之物，作为安乐之因甘露３；对具有密咒之器且有求法之心的弟子，吝啬而不传授密咒法本４；对具有信心且为求法之事的弟子请问词义，不予开示，反而宣说其他法５；于诋毁密法见行之声闻或与之相似之论师众中，住满七日６；瑜伽士自己不具证悟实相之智慧，却说我是持明者、金刚持而自诩７；对仅能听闻会供开示，而非能接受口诀教导之非器，赤裸裸地宣说深奥之义，这些是支分堕罪八８。第二，宣说其他相：未修近等即入灌顶事业，于外道徒示身之手印，不必要地违越二种律仪。意思是说，自己未修近修等，即为弟子灌顶；对信仰外道者展示身之手印；无必要地违越两种律仪。
English
Although the branch vows that accord with the root and subsequent vows are the cause of abandoning, they are called coarse transgressions because they are grave faults that hinder the swift accomplishment of siddhis. For example, just as cutting off the thick branches of a tree causes great damage, so the aspects of coarse transgressions should be explained. Second, the extensive explanation has two parts: explaining the eight coarse transgressions and explaining other aspects. First, explaining the eight coarse transgressions: "Without empowerment and samaya, one relies on a consort who is not mature; during the time of the tsok khorlo, one quarrels with body and speech; one takes amrita by one's own power from a consort not mentioned [in the tantras]; one does not show the secret mantra to a worthy disciple; one shows another dharma to a faithful person who asks for the Dharma; one stays for seven days among shravakas; a yogi without wisdom boasts of being a mantrika; explaining to an unworthy vessel are the eight branch transgressions." This means that without having received empowerment and without having samaya, one relies only on a consort whose continuum is not mature 1; during the time of the tsok khorlo and so forth, although one does not have the intention to harm one's vajra brothers, one quarrels, strikes, or speaks harsh words with body and speech 2; because one does not have the qualities, one relies on an ordinary consort who is not mentioned in the tantras as someone to be relied upon, and one takes pills and so forth as a cause of bliss, not according to the ritual of mantra, but only by the power of one's own prana, taking amrita as the cause of pills and so forth 3; one is stingy and does not show the secret mantra texts to a disciple who has the capacity for secret mantra and is eager to learn 4; when a disciple who has faith and is eager to learn about the Dharma asks about the meaning of words, one does not explain it to them, but instead explains another dharma 5; one stays for seven days among shravakas who denigrate the view and conduct of mantra, or among logicians who are similar to them 6; a yogi who does not have the wisdom of realizing the nature of reality says, "I am a mantrika, a vajra-holder," and boasts 7; one explains the profound meaning nakedly to an unworthy vessel who can only hear the tsok explanations and cannot receive the instructions on practice, these are the eight branch transgressions 8. Second, explaining other aspects: "Without having done the approach and so forth, one engages in the empowerment activity; one shows the mudras of the body to those who are devoted to outer teachings; one unnecessarily transgresses the precepts of the two vows." This means that without having done one's own approach and accomplishment and so forth, one empowers a disciple; one shows the mudras of the body to those who believe in outer teachings; one unnecessarily transgresses the two vows.
Chinese
致力于通过思考参与灌顶和火供等活动，并通过实践真正投入到实践中，对于不惧怕密咒深奥意义，但更倾向于外在特征乘教法的人，在没有必要的情况下展示身体手印、幻轮等，以及获得下部戒律别解脱戒和菩萨戒的密咒士饮酒和食用下午的食物等，在没有荟供轮和内部火供等特殊必要的情况下，违背别解脱戒和菩萨戒的规定，这是粗罪。第三，总结要点是：等等，许多粗罪，即使存在，时轮经也说罪过小。也就是说，就像所说的那样，识别粗罪，顺序，数量不确定，以及任何一个分支不完整的过失等，即使存在许多，罪过也很小，正如：粗罪有很多，对它们的惩罚变得非常小。正如时轮经大疏中所说，这里被忽略了。到此为止，已经展示了新旧共同的誓言。第五，特别是关于早期翻译大圆满的教法，分为两部分：简要展示和详细解释。第一，简要展示是：特别是早期翻译大圆满的传统。也就是说，因为在新译的续部经典中没有出名，所以是特别的。从主要以早期翻译大圆满为主的续部中所说的传统来解释。一般来说，如果从词义的角度来看誓言，那么萨玛雅的词实际上指的是承诺或约束的词语，因此不应该违背所承诺的，因此，《昆都》中说：难以违越的金刚誓言是永恒的珍宝。因此，也有将其置于守护者守护与不守护的利弊的誓言中，正如《黑鲁嘎集续》中所说：不违越的殊胜誓言，如果违越了，就被称为毁坏。如果区分，早期翻译的非共同续部分为续部、经部和窍诀部三类。在这些类别中，分为共同、特殊和更特殊的誓言三种。第一，共同誓言是：被称为别解脱戒和菩萨戒以及外续部的戒律范围内的誓言。
English
Engaging in activities such as empowerment and fire offerings through contemplation, and truly engaging in practice through application, showing bodily mudras, illusion wheels, etc., unnecessarily to those who are not afraid of the profound meaning of mantras but are more inclined towards the teachings of external characteristic vehicles, and tantrikas who have received the lower vows of Pratimoksha and Bodhisattva vows drinking alcohol and eating afternoon meals, etc., violating the regulations of Pratimoksha and Bodhisattva vows without special necessity such as Tsokhor and internal fire offerings, is a gross transgression. Third, summarizing the main points is: etc., many gross transgressions, even if they exist, the Kalachakra says the fault is small. That is, just as it is said, identifying gross transgressions, the order, the uncertain number, and the faults of any incomplete branch, etc., even if there are many, the fault is small, just as: There are many gross transgressions, and the punishment for them becomes very small. As stated in the Kalachakra Great Commentary, it is ignored here. Up to this point, the common vows of the old and new have been shown. Fifth, in particular, the explanation of the early translation Great Perfection tradition is divided into two parts: a brief presentation and a detailed explanation. First, the brief presentation is: Especially the tradition of the early translation Great Perfection. That is, because it is not famous in the new translation tantric texts, it is special. Explaining the tradition spoken in the tantras mainly focused on the early translation Great Perfection. Generally, if we consider the term "vow" from the perspective of its meaning, the term "Samaya" actually refers to a word of promise or commitment, so it should not be violated as promised. Therefore, the Kuntu says: The Vajra vow that is difficult to violate is an eternal treasure. Therefore, there is also placing it in the vow of the benefits and harms of the protector protecting or not protecting, as stated in the Heruka Assembly Tantra: The supreme vow that is not violated, if violated, is said to be broken. If divided, the non-common tantric divisions of the early translation are divided into three
Chinese
因此，在《乐集寂静续》中说： “别解脱与菩提心，事行瑜伽续部中，所说应当守护者，是为共同之誓言。” 其次，特殊的誓言是：作为一切续部之基础的《幻化根本续》中，讲述了五种根本誓言和十种支分誓言。前者包含在此处所说的根本誓言之中，后者，即此处的二十五支分誓言中，除了不舍弃和接受之外，没有其他。一切教言之根本，《总集密意经》中讲述了三种根本誓言和二十五种支分誓言，前者也包含在此处所说的内容中，后者这二十五种也与此处所说意义相同。因此，此论典中宣说了口诀阿底瑜伽的誓言。第三，增上的誓言将在下文阐述。其次，广说分为二：根本和支分。首先，根本誓言是：大圆满的誓言也分为无需守护的顿入誓言和有守护次第的渐入誓言两种。首先，顿入誓言是：如《宝积经》中所说：“彼时超越守护界限，誓言任运大圆满，无与唯一之分判，彼之友为彼转变。” 如是，一切法本初即超越取舍、因果、守护者、守护对境、守护界限，轮回涅槃平等，于大乐之界中，等同显现之甚深见解现前，一切显现皆为大智慧之游舞，是为安立为无需守护的顿入誓言之名相。其次，有守护次第的渐入誓言是：如是获得甚深口诀，然就修行而言，对于尚未获得证悟稳固之信解精进智慧者，于共同之入门中，如《誓言分别安立续》中所说，宣说有守护次第的誓言之体相，即：根本上师之身语意三者，分为九九，共二十七，即是说，根本誓言是自己的三门与一切佛之总集上师的身语意金刚三者无别。