Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This technical commentary provides a systematic analysis of the fourteen root transgressions within the Vajrayāna tradition. The text functions as a legalistic manual for practitioners, defining the precise conditions under which a vow is broken and the corresponding methods for remediation. The author employs a rigorous analytical framework, breaking down offenses into specific constituent factors—such as the nature of the object, the perception of the actor, and the absence of special intention—to determine the degree of the infraction. By distinguishing between gross, middling, and similar degrees of transgression, the work establishes a hierarchy of spiritual consequence, ranging from the obstruction of enlightenment to rebirth in the lower realms. The reader is committed to a disciplined adherence to ethical restraint and specific meditative trainings, such as viewing all masters as Vajrasattva, while utilizing ritual mechanisms like the gaṇacakra feast and approach and accomplishment practices to restore purity after a downfall.
Provenance
About this text
A commentary on the fourteen root downfalls of the Vajrayāna, the Vajrayānacaturdaśamūlāpattivṛtti belongs to the tradition of the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Lakṣmīṃkara. Preserved in the classical Tibetan period, the text appears in the Tengyur, volume ཟི, where it extends over nine pages under the Tibetan title rdo rje theg pa'i rtsa ba'i ltung ba bcu bzhi pa'i 'grel pa. The work enacts a systematic analysis of ethical discipline, specifically addressing the classification of the three empowerments and the nature of gross infractions. It argues that adherence to the three vows and the ethical discipline of restraint is essential for attaining the state of a Buddha or the Great Vajradhara. By distinguishing between gross, middling, and similar degrees of transgression, the author delineates the spiritual consequences of various offenses, including the obstruction of enlightenment and the risk of falling into the three lower realms. A scholar or serious reader consults this text today to understand the precise legalistic framework used to determine the severity of infractions and the resulting impact on a practitioner's spiritual trajectory.
Cite thisAnuvāda, “A Running Commentary on the Fourteen Root Transgressions of the Vajra Vehicle” (Toh 2485), machine draft, 2026.https://naxiai.com/tibetan/works/toh2485
Summary & commentary
Significance
The work is significant for its role in maintaining the ethical boundaries of Tantric practice, ensuring that the potent methods of the Vajrayāna are not misused. For the modern reader, it illustrates the complex intersection of psychology, ethics, and ritual purity in Indo-Tibetan Buddhist scholasticism.
Structure
Passages
Section
Description
1-4
Introduction and General Classifications
Initial homage and the classification of empowerments, gross infractions, and the degrees of transgression.
5-11
Analysis of Specific Offenses and Remediation
Detailed breakdowns of the factors establishing various root transgressions, including faults of speech and secrecy, and the corresponding methods for emergence from these offenses.
Themes
Constituents of Transgression (5-8, 11)
Ritual Remediation (4-6, 7-8, 11)
Degrees of Spiritual Fall (2-3)
Vajrayāna Ethical Training (4-6, 11)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Running Commentary on the Fourteen Root Transgressions of the Vajra Vehicle·
In the language of India: Vajrayānamūlāpattivṛtti. In the language of Tibet: rDo rje theg pa’i rtsa ba’i ltung ba bcu bzhi pa’i ’grel pa (A Commentary on the Fourteen Root Downfalls of the Vajrayāna). Homage to the noble Mañjuśrī Kumārabhūta!
The characteristics of the seven things to be abandoned, in which the body and speech of the Śrāvakas are primary; the characteristics of the ten things to be abandoned, in which the compassion of the Bodhisattvas is primary; and the characteristics of the fourteen things to be abandoned, in which the union of method and insight in the Great Yoga of Secret Mantra is primary. Regarding these, two are not explained here as they are clear in other texts.
In the presentation concerning the liberation of the Great Yoga of Secret Mantra, there are generally three parts: that which is to be attained, the distinctions of clear realization, and the manner of guarding. Regarding these, two are not mentioned separately here as they are clear in the Root Tantra and the Explanatory Tantras.
The manner of guarding has two parts: the samaya and the vows. These are distinguished by the object of the commitment and the distinctions of what is to be abandoned. As it is said:
"The vows are all the Buddhas,
Who perfectly abide in E-Vaṃ.
Because one does not transgress the object through the cause,
It is explained as 'samaya'."
Therefore, according to the distinctions of the four empowerments, there are also four types of samaya: the literal, the non-literal, the intentional, and the ultimate. To summarize these, there are the samayas of the families, the roots, and the gross faults. Regarding the families, there are two: the general and the particular. Regarding the roots, there are three: ...
This is due to the classification of the three empowerments. Regarding the gross infractions, there are three, distinguished by the body and so forth. In that regard, it is stated that if one abides by the three vows, such as the ethical discipline of restraint, one will attain the state of a Buddha or the Great Vajradhara. Furthermore, as it is said in the section on the clear realization of the Vajraśekhara:
"Once one has taken up the bodhicitta,
And does not have faith in other deities,
But has faith in the Three Jewels
And is dedicated to and flows toward them,
One should completely abandon killing,
Stealing, sexual misconduct,
Lying, and intoxicants.
Even while remaining in the manner of a householder,
One should always accomplish the King of Vidyā-mantras.
If one is ordained there,
One will abide by the three vows:
The Prātimokṣa, the Bodhisattva,
And the Vidyādhara's own vows."
One should engage with the meaning of this. Here, not contradicting those [vows] is due to the distinction of primordial wisdom (jñāna). This is because one does not practice the four natural misdeeds, and one practices the proscribed [actions] with the knowledge that they are of the nature of suchness, and because they serve a great purpose. Furthermore, in the conduct that is utterly free from conceptual elaboration, there is no contradiction with the actual state of things; therefore, they are not classified as misdeeds (duṣkṛta) and so forth.
Thus, regarding the presentation of the root samayas, the general exceptions are: that which harms, that which creates an obstacle, and that which makes [the mind] stained; these correspond respectively to the three roots of virtue, the two accomplishments (siddhi), and one's own continuum. Regarding the actual basis [of the downfall], it creates an obstacle for both and causes one to fall into the three lower realms.
By the "similar" [degree of transgression], one is obstructed from both [attainments] and falls into the three lower realms, yet without experiencing intense suffering and the like. By the "middling" degree, one is obstructed from both, yet it is the cause for falling into the lower realms without making a distinction [between them]. By the "minor" degree, one is obstructed from the mundane accomplishments. Furthermore, in general, "wandering" refers to being connected with the six root afflictions and the secondary afflictions. Again, there are two types: the innate and the imputed. Again, there are seven: the preparation, the actual basis, the misdeed, the absence of fault, the concordant side, the training, and the emergence from stains. Regarding emergence, there are seven: empowerment, the accumulation, the approach and accomplishment, the power of the assembly, recitation, the revulsion of the mind, and confession to an ordinary person.
Now, to enter the main text: regarding the statement, "Contempt for the master," there is the absence of having received the supreme empowerment from whom [one received it], the master’s teaching of reality itself, the perception of that [person] as such, a mind associated with afflictions, the performance of the preparation through body, speech, and mind, the generation of afflictions through understanding or distinction, remaining in the natural state, possessing empowerment, and being in a dream. These eight branches constitute the actual basis; the preparation lasts as long as it is not completed. If the other [branches] are incomplete but the primary branch is present, it is a great fault. If the middling or minor [branches] are present, it is a middling or minor fault. In the case of these three states, there is no fault.
That which resembles the two is concordant with the category. "One should view all masters as Vajrasattva" is the training to be undertaken. The root is remediated by empowerment. Apart from the accumulations and the approach and accomplishment, one is remediated from the similar by the four. By the two preceding ones, one is remediated from the middling. By the two final ones, one is remediated from the minor. In the same way, others should also be understood accordingly. Regarding the statement, "Transgressing the word of the Sugata," here, both the word of the Sugata and the word of Vajradhara are for the sake of those to be trained, and that is for the benefit of beings; therefore, from the perspective of the individual seeking their own liberation, all are included therein. The word of Vajradhara also has four aspects: all the specific activities of the Sugata’s word, that which is to be guarded, the methods of accomplishment, and the result. Transgressing these is twofold: wrong conduct and wrong teaching. These also have four types according to the distinctions of prohibition and accomplishment. Regarding the branches, the actual basis consists of eight factors: the three common ones, possessing an afflicted mind, a distinguished object, the perception of it as such, the performance of the application of wrong conduct, and the production of certainty. For the category of teaching, the final meaning should be understood as the entry. As for remediation, one is remediated from the actual basis by the four, starting from the power of the assembly. The three types of insight, the afflicted mind, the object being as described above, the perception of it as such, the performance of the application, and...
The actual offense is established through nine factors: understanding or generating a specific affliction, and the absence of a special intention. One emerges from this through the gaṇacakra feast. The rest is as before. One should train in the thought: "One should view all vajra siblings as being like powerful companions in a band of robbers."
Regarding "abandoning great love": this refers to being indifferent toward sentient beings who are in extreme suffering, perceiving them as such, seeing or hearing that they are in a place where one can travel to help, having an afflicted mind, the three common factors, possessing the power to help, the absence of a special intention, and abandoning the application of happiness. Through these ten, the actual offense is established. One emerges from it through the four factors, starting from the power of the assembly. One should train in the thought: "One should generate the perception of all sentient beings as being from one's own parents down to oneself."
Regarding "abandoning the mind of enlightenment": this refers to grasping at and clinging to things as real entities. It consists of not seeking instructions on abandonment, not relying on the remedies, abandoning [the mind] again and again, and engaging in faults under its influence. The number of branches is as before. "Abandoning the application of happiness" is established as "abandoning the application of being free from suffering." The emergence is as before. One should train in the thought: "I shall ferry across those who have not crossed," and so forth.
Regarding "reviling the aggregates, the nature of the deity": this refers to not meditating on them as deities, desiring to be separated from them, and meditating on them as something other than that. The branches are the four common factors and—
The actual basis consists of seven factors: the object being of such a nature, the perception of it as such, and any one of the three higher [realms]. Arising [from the offense] is through the approach and accomplishment [practices]. "One should contemplate the major and minor marks upon the body" is the training to be observed. Regarding "deriding the three vehicles," this refers to both the [action] and the [agent]; the three vehicles of Yoga Tantra and the Secret [Mantra] are the union of the Yoginī and the Method. "Deriding" means not speaking in accordance with the scriptures. The actual basis is established by eight factors: the four common [factors], the special object, the perception of it as such, the performance of a discordant application, and the reversal of the correct application. Arising [from the offense] is through the four factors from the power of the assembly downwards. "One should know the three paths as being inseparable" is the training to be observed. Regarding "doubting the authentic Dharma," this refers to doubting the protection, the accomplishment, and the attainment, which is the ultimate nature. This consists of the four common [factors], the connection with the ultimate purity, the perception of it as such, the two thoughts of "it does not exist" or "might it not exist," and the lack of faith in this or casting it aside with indifference; by these nine, the actual basis is established. Arising is as before. "One should know all phenomena through a single mode" is the training to be observed. "Dividing phenomena into two" refers to explaining and holding the extremely subtle aspects of the generation and completion stages—well-known in the tenets of Mahāyoga and so forth—as being the tenets of outsiders.
Regarding the Buddhist tenets, the actual offense is established by nine factors: the four common factors, the special object, the perception of it as such, the performance of an incompatible action, the understanding by another, and the absence of intentional ambiguity. The offense is cleared by the four factors from the power of the assembly downward. "One should train without distinction on the path and speak the truth" refers to the training. Regarding "toward the malicious, [practice] love and detachment": here, "malicious" refers to those who destroy or disparage the Buddha's teaching, having been overcome by power. One should sever their connection to both the Dharma and material things; to act otherwise is a fault. The actual offense is established by nine factors: the four common factors, the special object, the perception of it as such, the performance of the action, the absence of intentional ambiguity, and the understanding by another. The clearing of the offense is as before. "One should strive to kill those who revile the Vajra Master or harm the Three Jewels" refers to the training. "Detachment" here means being devoid of compassion. Regarding "revealing secrets to the unworthy": the actual offense is established by ten factors: the four common factors, an unsuitable object, the perception of them as such, the performance of the verbal action, the teaching of the profound and vast [teachings] connected to empowerment, the absence of intentional ambiguity, and the understanding. The clearing of the offense is as before. "One should view those who are not vessels for the secret as rare" refers to the training. "Disparaging those with faith..." [and so forth].
Regarding what has been stated, the actual transgression consists of nine factors: the four common factors, the object being suitable, the perception of it as such, the absence of a special intention, the verbal application, and the understanding [by the listener]. The emergence [from the vow] is as before. "One should satisfy all sentient beings with the gift of Dharma" is the training to be observed. Regarding the samaya: "Do not use what is obtained as it is," the actual transgression consists of nine factors: the four common factors, the special substance, the perception of it as such, the time of the gaṇacakra, the absence of a special intention, and the understanding by another. The emergence is through the gaṇacakra. "One should act in accordance with all conduct" is the training to be observed. Regarding "deriding those whose nature is insight": at the time of the samaya, this refers to one who has taken a dhāraṇī or possesses qualities. "Deriding" means speaking of faults. The actual transgression consists of nine factors: the four common factors, the special object, the perception of it as such, the verbal application, the understanding by anyone whatsoever, and the absence of a special intention. The emergence is through the approach and accomplishment stages and so forth. "One should focus on the Perfection of Insight" is the training to be observed. If these are condensed, they are subsumed into three: abandoning the bodhicitta, transgressing the Sugata’s command, and abandoning loving-kindness; disparaging the three vehicles and having doubts about the Dharma—these are of the Mind. Disparaging the master, disparaging the deities and the aggregates, not maintaining the samaya, and disparaging insight—these are of the Body. Speaking ill [of the Dharma] and discouraging those with faith—these are of the Speech.
To reveal the secret of the two dharmas to those who are hostile or devoid of passion—this is the [fault] of speech. Furthermore, regarding the teaching that there are many variations of the three [faults] such as the "gross" (sthūla) arising from the incompleteness of the branches of the root main practice: here, the fault that is distinct from those is taught as a gross fault. As it is said: "To take pleasure in relying on a consort who lacks the samaya," there are eight factors that constitute the main practice: the four common [factors], the object lacking samaya, the perception of her as such, the performance of the application, and the experience. The emergence [of the fault] is through the stages from the approach and accomplishment downwards. "One should generate the perception of her as a mother" is the training to be observed.
Regarding "quarreling in the gaṇacakra," there are ten factors that constitute the main practice: the four common [factors], the assembly of the guru or vajra siblings, the time of entering the maṇḍala of accomplishment or samaya, the perception of being there, the verbal application, and the lack of intentional meaning. The emergence [of the fault] is through the gaṇacakra. "One should be conscientious" is the training to be observed.
Regarding "teaching the sublime Dharma otherwise to sentient beings who possess faith," there are nine factors that constitute the main practice: the four common [factors], the sentient being being a suitable vessel, the perception of them as such, the verbal application of teaching otherwise, their understanding, and the lack of intentional meaning. The emergence [of the fault] is through the recitation and so forth. "One should speak the truth" is the training to be observed.
Regarding "staying for seven days inside [the assembly] of those who pride themselves on being śrāvakas,"...
Regarding this, it should be understood as referring to disparagement and lack of faith. If one stays for seven or six days and does not engage in one's own conduct in the interim, it is because of the scriptural authority and the nature of the place. If one exceeds that, it is because the time for the practice is complete. Some explain that one should not stay for even a single day with a deity yogi who possesses the seven qualities. These are as follows: the maṇḍala, the feast gathering, the fire offering, the worship, the torma, the sequence, and the suchness—these are taught as the seven. This refers to the yogi. Here, the actual offense is established by eight factors: the four common ones, the special object, the perception of it as such, the passing of seven days, and the lack of intention. The remedy is the gaṇacakra. "One should stay alone" is the training to be observed. Regarding "proclaiming secrets to the unqualified without having made a formal commitment," this refers to those who, though having received the samaya, are not perfected, and those who do not possess it. This is established by ten factors: the four common ones, the special object, the perception of it as such, the secret connected to empowerment, the verbal engagement, the understanding, and the lack of intention. The remedy is through recitation and so forth. "The eight should be examined" is the training to be observed. Regarding "one who is unskilled in mudrā displays the physical mudrā," this involves the four common factors, the special object, and the perception of it as such.
The actual offense is established by eight factors: [the four common ones] and [the four specific ones:] not being of the intended meaning, and seeing. The emergence [from the offense] is through the approach and accomplishment. "It should be kept strictly secret" is the training to be observed. Regarding the statement, "Engaging in the activities of the maṇḍala without having purified the approach and so forth," the actual offense is established by nine factors: the four common ones, not having purified [the approach], the perception of it as such, not being of the intended meaning, the preparation, and the engagement. The emergence is through the approach and accomplishment. "One should engage after obtaining the signs" is the training to be observed. Regarding the statement, "Transgressing the prescriptions of the two vows without necessity," the actual offense is established by nine factors: the four common ones, being the object of the downfall, the perception of it as such, not being of the intended meaning, the preparation, and the transgression of them. The emergence is through recitation and so forth. One should abide by the three vows. It should be understood that the faults of the Gurupañcāśikā are included, as appropriate, within the fourteen [root downfalls]. This concludes the commentary on the Fourteen Root Downfalls composed by the great master Śrī Lakṣmīṅkarā.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.