English
(Excerpted from ''A Simplified Annotation of the Fourteen Root Tantric Vows of Vajrayana'' in Grandmaster's Book 48, The Realization of the Guru.)
- Showing disrespect for the guru in body, speech, and mind
Explanation: The guru is transmitting the Dharma on behalf of the Buddha. He is the embodiment of the Triple Jewels. In Vajrayana, the first refuge is in the guru. The guru should be treated as a buddha at all times. Therefore, before taking refuge, the disciple must seek to truly understand the guru. Otherwise, if he later regrets taking refuge, the disciple is disrespectful to the guru in body, speech, and mind. Once refuge is taken, one should respect and treasure one's guru. By doing this, one can accumulate merit and gain achievement in the practice. If one slanders the guru, then one breaks the first of the Fourteen Root Tantric Vows and will descend to the Vajra Hell. If, after taking refuge, one discovers that the guru is not authentic and has no achievement in Dharma practice, then one should leave the guru and take refuge in a genuine guru. However, as a Vajrayana practitioner, one should not criticize or slander one's former guru. - Having no regard for the rules laid down by the Buddha
Explanation: There are many precepts in both Sutrayana and Vajrayana Buddhism. These precepts are meant to prevent Buddhists from doing evil (for example: five precepts, ten virtuous deeds, and 250 precepts). Vajrayana practitioners should observe all the precepts of Sutrayana and Vajrayana. By doing so, practitioners derive ''discipline power.'' - Accusing fellow vajra brothers and sisters
Explanation: Vajrayana practitioners whether of the same school or different schools should never have thoughts of hatred toward or make accusations against fellow practitioners. For this reason, the True Buddha School has the following precept: ''Respect fellow practitioners and pay homage to the Root Lineage Guru.'' This is especially important. - Abandoning compassion for sentient beings and being jealous of others
Explanation: Vajrayana practitioners must not be jealous of others. Instead, they should develop loving kindness and compassion for others. - Relinquishing bodhicitta due to difficulties
Explanation: One should deliver sentient beings with compassion regardless of how evil they may be. One should not give up due to fear of hardship and difficulties. Since all sentient beings have the Buddha-nature, one should try to influence them without fear of difficulties and without losing the right view of bodhicitta. The wish to deliver all sentient beings is ''aspiring bodhicitta.'' - Slandering the Sutrayana or Vajrayana scriptures by claiming they did not originate from Buddha Shakyamuni
Explanation: Currently in our society, there are many people who slander the sutras, claiming that a particular sutra is a forgery. Until one acquires true understanding, one should refrain from improper comments. Making improper comments is slander, and slander is a violation of one's vows. - Transmitting Vajrayana teachings without proper empowerment and credentials
Explanation: Vajrayana teachings must be transmitted by a qualified acharya (master). One's qualification to transmit Vajrayana teachings can be validated either by one's Root Lineage Guru or by one's personal deity when one merges into the ocean of Vairocana. One who lacks the validation of the Root Lineage Guru or personal deity but still regards himself as an acharya and engages in transmitting Vajrayana teaching, is doing so without the necessary empowerment and credentials. In other words, without empowerment there are no credentials and no status as an acharya. Such a person is unqualified to transmit Vajrayana teachings. - Acting abusively and being attached to the five skandhas
Explanation: A Vajrayana guru is like a buddha, and Vajrayana disciples are like children of the buddha. That is, they are princes of the Dharma king. Injuring others, harming oneself, and allowing one's mind to be dominated by the five skandhas is incompatible with the vows and precepts of Buddhism. - Being doubtful about emptiness and existence
Explanation: Emptiness and existence should be treated as equally important. The emptiness of mind is ''voidness'' of mind. This is an important Dharma to be realized and cannot be ignored. - Being friends with those who slander the Buddha, insult the Dharma, and harm sentient beings
Explanation: Although this might seem to be in conflict with the fifth vow (being compassionate toward sentient beings), actually, there is no conflict in principle. We should try to save those who slander the Buddha, insult the Dharma and harm sentient beings. However, we should not be on the same side with those who engage in insulting or harmful behavior, appearing to be their best friends, and entertaining each other. - Indulging in one's personal accomplishments while forgetting the purpose of practicing Vajrayana
Explanation: It is wrong to frequently emphasize one's achievements, flaunt one's superiority in dharma power, or forget one's original purpose in practicing Vajrayana, becoming a buddha, saving sentient beings, and generating bodhicitta. - Failure to transmit the authentic Dharma and obstructing the virtuous roots of others
Explanation: A genuine guru must teach authentic Dharma. By not doing so, he violates his vows by not wholeheartedly dedicating himself to the deliverance of sentient beings. Failure to transmit authentic Dharma obstructs the virtuous roots of sentient beings and is a violation of vows. - Practicing without a complete set of Dharma implements and materials
Explanation: When cultivating or transmitting a Vajrayana practice, one must prepare a complete set of the required implements and materials. Otherwise, one is breaking one's vows. - Despising and insulting women
Explanation: One should not belittle the wisdom of women. This principle reflects the view of equality.
