1. Showing disrespect for the Guru in body, speech, or mind.

Explanation: The Guru is transmitting the Dharma on behalf of the Buddhas. 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 follower must seek to truly understand the Guru. Otherwise, if he later regrets his taking refuge, the follower 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 one's guru, then one breaks the first of the Fourteen Root Tantric Vows and will descend to Vajra-Hell.

If, after taking refuge, one discovers that the Guru is really a phony without any achievement in Dharma, then one should depart from the Guru and take refuge in another true Guru, however, as a Vajrayana practitioner, one should not criticize nor slander the former Guru.

2. Having no regard for the rules laid down by the Buddha.

Explanation: There are many precepts in Mahayana and Vajrayana Buddhism. These precepts are meant to prevent Buddhists from doing evil. (For example, the Five Precepts, the Ten Wholesome Actions, and the Two Hundred Fifty Precepts.) The power derived from observing the precepts is called Discipline Power. Tantric practitioners should observe all the precepts of Mahayana and Vajrayana.

3. Accusing your Vajra brothers and sisters.

Explanation: Practitioners of the same school or a different school of the Vajrayana should never raise the thought of hatred or accusation toward fellow practitioners. That is why the True Buddha School has the following precept: "Respect fellow practitioners and pay homage to the Guru." This is especially important.

4. Abandoning love for sentient beings.

Explanation: Vajrayana practitioners must not be jealous of other people. Instead, they should develop loving kindness and compassion for other living beings.

5. Relinquishing Bodhicitta due to difficulties.

Explanation: If one develops compassion for beings and intends to deliver them from samsara, then, no matter how evil the beings are, one should not be afraid of difficulties, nor retreat from working for the benefit of the beings. Every sentient being has the Buddha nature; therefore one should act on this and influence them. One should not be afraid of confronting difficulties, thus losing the Bodhicitta. To generate Bodhicitta is to vow to deliver all sentient beings.

6. Slandering the scriptures of Mahayana and Vajrayana by saying that they did not originate from Buddha Shakyamuni.

Explanation: Currently, in our society, there are many people who slander the Sutras, saying that this or that Sutra is forged. It is better not to make any improper comment before one acquires a true understanding. Making improper comments is slander, which breaks one's vows.

7. Transmitting Tantra teaching without having the proper empowerment and credentials.

Explanation: Tantra must be transmitted by someone who has the qualifications of an acharya [master]. The qualification of an acharya can be granted either by one's root guru, or by the practitioner's personal deity when he or she entered into the Ocean of Consciousness of Buddha Vairocana. Without the approval of the root guru or personal deity, those who engage in the teaching of Tantra and who regard themselves as acharyas, are doing so without proper empowerment and credentials. In other words, without empowerment, there are no credentials, and one does not have the status of an acharya. Consequently, such a person shall not transmit any Tantra teaching.

8. Abuses and attachment to the five skandhas.

Explanation: A Guru in Vajrayana is like a Buddha, and practitioners of the Vajrayana are sons of Buddha, Dharma princes. Injuring others, or abusing oneself, or possessing a mind full of form, feeling, perception, intention, and consciousness (the five skandhas), -- are incompatible with the vows of Buddha.

9. Skepticism or doubt about Emptiness.

Explanation: Emptiness and Existence should be treated as equally important. The Emptiness of Mind is the Void of Mind, which is an important Dharma to be realized, and not one to be neglected.

10. Being close to sentient beings who have cruel intentions towards Buddha and his teachings.

Explanation: Although this appears to be in conflict with the fifth vow, it is not. We can try to salvage those who slander the Buddha and his Dharma, and those who harm other sentient beings. But we cannot be on the same level as those who engage in this behavior; we do not attempt to be their best friends and entertain them.

11. Indulging in one's own accomplishments and forgetting the purpose of practicing the Vajrayana.

Explanation: It is wrong if one often emphasizes one's achievements, flaunts one's superiority in Dharma power, or forgets the original meaning of practicing the Vajrayana [to become Buddha, to help other sentient beings, and to generate Bodhicitta].

12. Not transmitting the authentic Dharma - an act that destroys one's root of virtue.

Explanation: A true Guru must teach the Authentic Dharma. By not doing so, he breaks his vow by not trying to deliver all sentient beings. Such behavior will destroy his good root.

13. Incomplete in Tantric ritual practices (e.g., practice with incomplete set of implements and material).

Explanation: Each Tantric practice has its own special ritual and set of implements. When transmitting a tantric practice, one must have a complete set of implements. Otherwise, he is breaking the vow.

14. Despising Women

Explanation: We should not belittle the wisdom of women. This is the principle of equality.

The fourteen vows listed above are the Root Tantric Vows. Practitioners of the Vajrayana must receive Completion Empowerment, and must know the Fourteen Root Vows. It is improper to practice the Vajrayana without the Completion Empowerment and without adherence to the Fourteen Root Vows. Such improper practice is considered unrighteous, a false Dharma.