Chinese
应当证悟。如是所说共有十四条：信仰三宝，信仰密咒，信奉大乘，恭敬上师和道友，不憎恨过去和未来的其他天神，按时供养自己的本尊，不供养其他典籍，供养突然来访的客人，不舍弃慈爱之心，不放弃为利益众生而精进，精进于念诵，尽力守护其他誓言，不将密咒传给非器之人，守护并证悟自己的密咒传承。这些的反面即是根本堕罪。如《根本续》所说：若有违犯如是誓，当诵自族心咒百千遍，或诵能令迷惑之陀罗尼千遍，或作寂静之火供，或重入坛城。因此而说。 第二，行续的十四条根本堕罪是：舍弃十不善业和四根本。第一，如《现观庄严论》所说：此十者，菩萨于密咒之门行持，乃一切学处之根本，故名为基。第二，如彼论所说：四根本堕罪，纵为生命亦不应舍弃。何为四者？彼论云：自今以后汝当知，圣法菩提心，纵为生命亦从此，永不舍弃。汝之悭吝与何者，害众生者皆莫为，此等誓言佛所说，胜妙律仪汝当学。因此，这四者的反面即是舍弃圣法等四者。那么，舍弃十不善业，在人天乘和声闻独觉乘中也有，为何要作为密咒的特殊根本堕罪呢？因为，此处菩萨于密咒之门行持者，受持非造作之戒蕴，并将此十者作为其誓言，因此具有特殊性。如彼论所说：过去、未来及现在，一切具足方便慧，学已证得无上觉，无为之法即获得。不具方便与智慧，以及所说诸学处，大勇士啊
English
Should be realized. As stated, there are fourteen: Faith in the Three Jewels, faith in mantras, devotion to the Mahayana, respect for the guru and fellow practitioners, not hating other deities of the past and future, offering to one's own deity at the appropriate times, not offering to other scriptures, offering to sudden guests, not abandoning loving-kindness, not abandoning diligence for the benefit of sentient beings, diligence in recitation, protecting other vows as much as possible, not giving mantras to unsuitable vessels, protecting and realizing one's own mantra lineage. The opposite of these becomes a root downfall. As it says in the Root Tantra: If one violates these vows as stated, one should recite the heart mantra of one's own lineage one hundred thousand times, or recite the dharani that causes confusion a thousand times, or perform a peaceful fire offering, or re-enter the mandala. Therefore, it is said. Second, the fourteen root downfalls of the Action Tantra are: abandoning the ten non-virtuous actions and the four roots. First, as it says in the Manifestation of Enlightenment: These ten are the root of all the trainings practiced by bodhisattvas in the door of mantra, therefore they are called the basis. Second, as it says there: The four root downfalls should not be abandoned even for the sake of one's life. What are the four? It says there: From today onwards, you should know, the sacred Dharma and the mind of enlightenment, even for the sake of life, should never be abandoned from now on. Your stinginess and whatever harms sentient beings should not be done. These vows are spoken by the Buddha, you should learn the excellent discipline. Therefore, the opposite of these four is abandoning the sacred Dharma and so on. Now, abandoning the ten non-virtuous actions is also present in the vehicle of gods and humans and the Hearers and Solitary Realizers, so why should it be placed as a special root downfall of mantra? Because here, those who practice the bodhisattva in the door of mantra, take hold of the unconditioned aggregate of morality, and take these ten as their vows, therefore there is a distinction. As it says there: Those who have passed, have not come, and are the protectors of the present, endowed with skillful means and wisdom, having learned, attain unsurpassed enlightenment, the unconditioned is attained. Without skillful means and wisdom, and also the trainings that are taught, O great hero
Chinese
说是声闻等，是为了引导他们进入其中而说的。 第三，瑜伽续的十四条根本堕罪是：如三世怙主等，如五部戒律受持时所说的那样。如来部的誓言是，将三宝作为皈依处，即三条。金刚部的誓言是，受持金刚杵、铃、手印、上师，即四条。宝生部的誓言是，布施四种布施，即四条。莲花部的誓言是，受持所有正法，即一条。事业部的誓言是，尽力受持以前的戒律，并努力进行供养事业，即两条，这些都是修持的学处。除此之外的十四条是：彻底宣说了失败，不应舍弃，说是根本堕罪。对于此处的认识有很多不一致的地方，但这里指的是，除了这十四条修持的学处之外，那十四条的反面，就是根本堕罪，这是上师根嘎宁波的观点。正如《大明显》中所说：一切如来的戒律是，如三世怙主，决定证悟菩提等，具有与十四条失败相反的特征。以及《殊胜释大疏》中也说：用手印等做什么呢？如果完全舍弃这些，就会失败。因此这样说。第四，无上瑜伽的十四条根本堕罪是：如众所周知的那样，将要解说。 第二，分别无上部的宗义是：无上部有二十五种苦行，五部的戒律和十四条根本堕罪，以及粗罪和圆满大道的传统。虽然也有从下三部续部的灌顶中获得的咒语戒律，但这部论典特别阐述了从无上部的灌顶中获得的咒语戒律。因此，在这些之后，最初的苦行来自时轮金刚等，为了详细阐述，这里就不展开说明了。 第三，使未获得者获得的方法，分为教和释。简略地说是：首先，讲述获得未获得之法的方式。这样就说明了。那么，这里如何引导弟子呢？
English
It is said that the Shravakas, etc., are spoken of in order to guide them into it. Third, the fourteen root downfalls of the Yoga Tantra are: Like the protectors of the three times, etc., as stated in the context of holding the vows of the five families. The vows of the Tathagata family are to hold the Three Jewels as refuge, i.e., three. The vows of the Vajra family are to hold the vajra, bell, mudra, and teacher, i.e., four. The vows of the Ratna family are to give the four kinds of generosity, i.e., four. The vows of the Padma family are to hold all the Dharma, i.e., one. The vows of the Karma family are to hold the previous vows as much as possible and to strive in the work of offering, i.e., two. These are the precepts for practice. The other fourteen are: It is well explained that defeat is defeat, and it should not be abandoned. It is said to be a root downfall. Although there are many different understandings of this, here it refers to the fourteen opposites of the fourteen precepts for practice, which are considered to be the root downfalls by the teacher Kunga Nyingpo. As it says in the Great Manifestation: The morality of all the Tathagatas is: How the protectors of the three times are determined to attain enlightenment, etc., has the characteristic of being the opposite of the fourteen defeats. And in the Great Commentary on the Supreme Glory, it also says: What is the use of these mudras, etc.? It will be defeated if it is completely abandoned. Therefore, it is said. Fourth, the fourteen root downfalls of Anuttara Yoga are: As is known to all, it will be explained. Second, the specific division of the Anuttara system is: The Anuttara system has twenty-five ascetic practices, the vows of the five families, fourteen root downfalls, and the traditions of grossness and the Great Perfection. Although there are also mantra vows obtained from the empowerments of the lower three tantra classes, this treatise specifically shows the mantra vows obtained from the empowerment of the supreme Anuttara, which is particularly excellent. Therefore, below these, the initial ascetic practice is from the Kalachakra, etc., and it will be explained in detail, so it is not explained here. Third, the method of obtaining what has not been obtained is divided into teaching and explanation. Briefly, it is: First, explain how to obtain what has not been obtained. This is how it is explained. So, how should the disciple be guided here?