1. Vajradhara said that all accomplishments are born according to the practices of the guru, and therefore those who despise them are considered to be the first and fundamental downfall.

There are six types of guru, the most important of which are: (1) the guru who gives empowerment, (2) the guru who teaches tantras, and (3) the guru who gives instructions. The twenty-seven fundamental and three-fold practice of the guru is divided into three parts:

1. Physical aspect: It is very important not only to show respect and make offerings to the Guru’s incarnation (flesh body), but also to have a correct understanding of the Guru’s reward body and dharmakaya.

2. Speech: Respect the guru’s words and do your best to complete the tasks assigned to you. No matter where the guru is, you should always praise him and recite the guru’s longevity prayer.

3. Mind: Before asking the guru for Dharma, you can observe the guru’s body, speech and mind. After asking for Dharma, you should have no second thoughts and not observe. You should know that if you regard the guru as a Buddha, you will receive the Buddha’s blessing; if you regard the guru as a bodhisattva, you will receive the bodhisattva’s blessing; if you regard the guru as an ordinary person, you will not receive any blessing at all. If you encounter others saying that your guru is not good, you should not pay attention to it and have great faith.

2. Those who violate the words of the Tathagata are said to be the second fundamental fall. The guru said that we should do good deeds, not commit bad deeds, and uphold the precepts and not be negligent. After hearing this, if we doubt what the guru or the Buddhas and Bodhisattvas said, we have violated this precept. This cause and effect is very serious and we will go to the Vajra Hell. Some causes and effects will not mature now, but the cause and effect will not disappear. If we have violated this precept before, we need to repent to the Vajra guru immediately and vow never to violate it again.

3. Disputes among Vajra brothers are considered the third fundamental downfall. Caring for Vajra brothers is divided into four aspects:

(1) All Vajra Brothers: All sentient beings have Tathagatagarbha and are all Vajra Brothers. Therefore, we should treat all sentient beings with love and respect and regard them as future Buddhas.

(2) Brothers and sisters of Yuan Vajra: All Buddhists who take the exoteric teachings as their cause and effect are brothers and sisters of Yuan Vajra and should be loved and respected.

(3) Close Vajra Brothers: All Vajrayana practitioners who take Vajrayana as their fruition vehicle are close Vajra Brothers and should be loved and respected.

(4) Uncommon Vajra brothers: Those who are uncommon to the outside world are like ice entering water and becoming one. If they have the same guru, they are like many sons with the same father. They should love and respect each other. If they have different guru but the same deity, they are like brothers with the same mother and many fathers. They should also love and respect each other. If they have the same guru, the same deity, and the same mandala, they are like brothers with the same father and mother. They should love and respect each other even more, and be like a lamp and its wick, there is no difference between them.

If one does not love and respect Vajra brothers who are far away, one will commit the offense of Samayatavada, but because it is not Vajrayana, the offense is relatively minor; if one does not love and respect Vajra brothers who are close but not common with you, one will commit the offense of Samayatavada, which is an extremely serious offense.

4. Giving up loving kindness to all living beings. The Buddha said this is the fourth downfall. We should have equal love for every living being, wishing all sentient beings to be free from suffering and attain happiness. It is not okay to have loving kindness only for one’s own family members but not for others.

5. Cutting off the root of the Dharma, Bodhicitta, is said to be the fifth fundamental fall. Do not generate anger. Even a small curse or an evil thought will break the aspirational Bodhicitta. If it causes harm to sentient beings, it will break the practice of Bodhicitta. If you do not have Bodhicitta for sentient beings, all the precepts of Tantra will leave you. We should cultivate Bodhicitta in our daily lives and not interrupt it. It is not allowed to forget Bodhicitta or interrupt Bodhicitta when encountering difficulties and setbacks. It is also a violation of this precept to miss the white Bodhi.

6. Slandering one’s own or other sects is the sixth fundamental downfall. The Hinayana, Mahayana, Vajrayana, and other religions such as Catholicism, Christianity, Judaism, and Islam should not be criticized or praised. For example, saying that one’s own lineage is good and other lineages are not; one’s own guru is good and other gurus are not good, this is also a violation of the precepts. One should regard one’s own guru as no different from the Buddha, and should not view the guru as a human being. The same applies to other gurus, and one should not criticize them. If one sees other gurus demonstrating mistakes, one should not tell others about the guru’s mistakes, as this will result in bad karma.

Because we are ordinary people, we cannot understand the true meaning of the guru, so we should not criticize him. For example, one of the 84 great masters in India, Master Tiropa, was a fisherman, and Master Shawari was a hunter, so we should not criticize other gurus. The Buddha said: “Men, women, butchers, hunters, prey, prostitutes, trees, rivers, and rocks, the Buddha’s changes are inconceivable.” Therefore, we should not make arbitrary judgments and accuse others of mistakes. When others criticize us, we should not criticize back. We should endure humiliation and generate bodhicitta to complete the practice of bodhi.

7. Proclaiming the secret teachings to immature sentient beings is the seventh downfall. The secret teachings passed down by one’s own guru should not be told to others. Secret instruments of the tantric sect should not be displayed to outsiders. The guru and his disciples should also pay attention to the precepts to avoid damage. If the guru gives the secret teachings initiation without observing the disciple’s behavior and intention, it will also cause a violation of the precepts. The path of the heart.

8. Contempt for the five aggregates, which are the five Buddha bodies, is said to be the fundamental eighth downfall. Knowing that one’s own five aggregates are originally pure, they are the five Buddhas, and oneself is the mandala of the hundred deities of civil and military affairs. Therefore, one should not harm or criticize one’s own body at will, but should respect and protect it well to avoid being harmed.

9. Doubting the pure Dharma of one’s own nature is the root of the ninth fall. The foundation, path, and fruit are the process of practice, and there will be no contradiction. If you don’t understand some things, don’t understand the profound meaning, and doubt these things, this is the discriminating mind. You must not doubt all the Dharmas.

10. Always have great compassion for poison. This is said to be the tenth fundamental downfall. If someone who has committed the ten evil deeds harms the Dharma, we should eliminate him. If you need to practice the killing method, your mind should be based on the Bodhicitta and your appearance should be angry. Cast his spirit to the Pure Land, offer his flesh and blood to the Dharma protectors, and keep the merit for yourself. However, this method is only suitable for those who have achieved great success. Those who have not yet achieved success should not practice it. Remember this very well!

11. Distinguishing the dharmas without names is said to be the eleventh fundamental downfall. All the sutras spoken by the Buddha, whether named or unnamed, are of many kinds and countless. We cannot distinguish them with the ordinary mind. The sutras and teachings taught by the Buddha are all for the benefit of all sentient beings. The Buddha said: “Do not do evil, practice good, and purify your mind. This is the teaching of all Buddhas.” Therefore, as long as the sutra has the meaning of these four verses, it can be called a Buddhist sutra. Because sentient beings have many views and opinions, the Buddha said 84,000 Dharma doors based on this. We should respect all the dharmas that benefit all sentient beings.

12. Destroying sentient beings with faith is the 12th fundamental fall. We teach the Dharma to those who have faith in the Dharma and help them. For those who are suitable for practicing the Hinayana Dharma, we must not tell them that the Hinayana is bad, or change their faith in the guru and the Dharma. If we destroy them, we will violate this precept.

Thirteenth, not following the samaya one has already obtained is said to be the thirteenth fundamental downfall. If one has the ability to prepare adequately for the instruments of the deity and the instruments for initiation or practice, and one despises the instruments or precepts of Tantra, then this precept is broken.

14. Slandering the wisdom nature of women, saying it is the root of the fourteenth fall
All women are representatives of emptiness. Emptiness is the nature of Buddha, and we should not criticize them at will. The Tantric Buddhist scriptures say: Men represent convenience, and women represent wisdom. Wisdom is the nature of all Buddhas and Bodhisattvas. Without this nature, the Four Nobles – Arhats, Pratyekabuddhas, Bodhisattvas, and Buddhas cannot be born. The purpose of our practice is to achieve Buddhahood for others. To achieve Buddhahood is to awaken sentient beings, to understand the nature, and to understand the nature and complete accomplishment. The key to becoming a Buddha is emptiness. Emptiness is neither born nor destroyed, without coming and going, neither dirty nor clean. However, in the phenomenon of continuous cause and condition, there are nirvana and reincarnation; the symbol of emptiness is women; the place where all dharmas are born is Prajnaparamita, and we regard it as Dakini. We should not criticize, bully, or despise it, but respect it. In this way, we will receive the blessings of all Dakini and achieve success quickly!

It briefly describes the key points we should pay attention to and maintain. It is very precious to have the opportunity to hear the Vajrayana teachings in this life, no matter which tradition you practice. For the view of becoming a Buddha and achieving ultimate liberation and perfect wisdom, you should truly experience it, rather than just talk about it or repeat what others say. We may hear many precious teachings from our gurus or accomplished masters, and we know what they are in our hearts, but if we don’t actually practice them, it is of no use at all. The great guru Milarepa once gave his disciple Gampopa a gift – lifting up his clothes, revealing many wrinkles on his body – that was the precious experience accumulated from countless days of practice. Only when you truly raise the original motivation of benefiting others and becoming a Buddha, can you persevere and overcome all difficulties and accomplish great things. Otherwise, it is just a bunch of empty dreams. If you want to wait until you are fully prepared and have enough time to do it, you may be old and your body and mind can no longer bear the burden. The result of making many excuses for yourself is: I don’t know when the next opportunity for a human body will come again. The practice of the fruit vehicle is special. The five poisons do not need to be abandoned. They are regarded as convenient methods. Practice does not leave these five things and regards them as nectar, the medicine for becoming a Buddha. I pray that Vajrayana disciples can cherish and protect the pure Samaya precepts and cherish the altruistic heart of becoming a Buddha. I wish to dedicate this merit to all sentient beings like mothers to achieve Buddhahood together.