Chinese
如果不加以改正，必定会堕入八大地狱中的任何一个。在显宗方面，在生起次第的戒律中，如果以强烈的烦恼做出赞己毁他等根本堕落的行为，戒律就会破损。如果以中等或微弱的烦恼做出，虽然戒律不会从根本上破损，但也可以在三位或一位菩萨面前忏悔。这里所说的“由于欺骗的影响”，是指同样的意思。这里对学处誓言不恭敬的欺骗之心，本身就带有邪见的污垢。强烈的烦恼，就是非常恶劣的。由它完全引起的根本堕落，会使密咒戒律从根本上破损和衰败。这表明其他的强烈烦恼也包括在内。由中等或微弱的烦恼所做，虽然不会从根本上破坏誓言，但会使其严重衰退，因此一般来说是根本堕落。如果誓言破损，恢复的方法是：经续中说：“根本堕落完全清净，是因为具有功德、安住于七灌顶的清净者。”如果安住于宝瓶和秘密灌顶，但由于确定的苦行，对上师来说是不清净的。无论发生什么根本堕落，为了清净，都应该再次进入这个坛城。获得允许后，再次在集会中，名字会变得更小。所谓具有功德，就是安住于以后不再犯的誓言中。这是本章最重要的条款之一。也就是说，获得七灌顶但未获得更高灌顶者，如果发生根本堕落，忏悔罪业的方法是念诵自己所喜爱的本尊心咒，或者念诵金刚萨埵百字明三万六千遍，就能清净。仅仅获得宝瓶灌顶和秘密灌顶者，按照上师的指示，接受确定的苦行惩罚，罪业就能清净。仅仅获得宝瓶灌顶者，只是缺少供养和顶礼等福德资粮。在此之上又获得秘密灌顶者，则需要先行积累福德资粮的困难。
English
If it is not corrected, one will definitely fall into any of the eight great hells. In terms of the Sutra tradition, in the context of the vows of generating Bodhicitta, if one commits root downfalls such as praising oneself and disparaging others with strong afflictions, the vows will be broken. If one does so with medium or weak afflictions, the vows will not be fundamentally broken, but it is said that one can confess in front of three or one Bodhisattva. Here, the phrase "due to the influence of deception" refers to the same meaning. Here, the mind of deception that disrespects the precepts and vows is itself accompanied by the stain of wrong views. Strong afflictions are extremely bad. The root downfall that is completely caused by it will fundamentally destroy and degenerate the mantra vows. This indicates that other strong afflictions are also included. Those done with medium or weak afflictions, although they do not fundamentally destroy the vows, they greatly degenerate and deteriorate them, so generally they are root downfalls. If the vows are broken, the way to restore them is: The tantras say, "The root downfalls are completely purified because of the virtuous ones who possess qualities and abide in the seven empowerments." If one abides in the vase and secret empowerments, but is not pure to the guru due to determined asceticism. Whatever root downfall occurs, in order to purify it, one should enter this mandala again. After obtaining permission, one's name will become smaller again in the assembly. The so-called possessing qualities means abiding in the vows that one will not commit again in the future. This is one of the most important clauses in this chapter. That is, those who have received the seven empowerments but have not received the higher empowerments, if a root downfall occurs, the method of purifying sins is to recite the heart mantra of one's chosen deity, or to recite the Vajrasattva Hundred Syllable Mantra thirty-six thousand times, which can purify it. Those who have only received the vase empowerment and the secret empowerment, by accepting the determined ascetic punishment as instructed by the master, their sins will be purified. Those who have only received the vase empowerment, only lack the merit of offering and prostrations, etc. Those who have also received the secret empowerment on top of that need to accumulate the difficult merit of the accumulation of merit first.
Chinese
必须接受难以忍受的苦行戒律僧团的惩罚。如果获得了智慧和觉性的灌顶，那么由此产生的根本堕罪，仅仅通过惩罚的行为无法清净，因此要尽己所能地积攒福德和持守戒律，广泛地忏悔，努力修持生起次第或圆满次第的瑜伽，逐渐地堕罪才能得以清净。对此的解释中说，阿阇黎不会给予此惩罚，这仅仅是说，阿阇黎不会仅仅因为给予福德和戒律的惩罚就允许堕罪得以清净，给予并不意味着仅仅通过给予就能清净。一般来说，并非像有人认为和说的那样，阿阇黎禁止给予善行的惩罚，而是在那种情况下，无论做什么善行，都只会成为堕罪的对治。因此，有些人说，从瓶灌顶到秘密灌顶，主要以身语的戒律为主，所以需要外在的惩罚；如果智慧灌顶和心意的誓言违犯了，就要以自心为证人，自己进行弥补等等，这完全是自己臆造的。因为所有以自心为证人的情况都需要（这样做），而且这与上师的教令和加持永远不会相违背，对于已经犯了根本堕罪的人来说，惩罚不会造成损害，这是绝对不可能的。所有产生根本堕罪的情况，戒律都会破损，或者即使没有完全破损，也会受到损害。为了重新获得或恢复，必须完全进入这个大坛城接受灌顶。那时，戒律恢复如初，通过获得上师的许可，才能进入僧团的集会。以前在没有犯堕罪的时候，拥有受到他人尊敬的资格等等，但在那种情况下，即使是戒律学修较浅的人也被安排在前面，而重新受持誓言的人则被安排在最后。以前是年长者，但在那种情况下会变成年幼者，这就是那个意思。把“年长者的名字会变成年幼者”，改为“被称为年长者也会变成年幼者”会更好。这样，誓言恢复完毕后，才能开始念诵。
English
It is necessary to undergo the punishment of the Sangha of the unbearable ascetic discipline. If one has received the empowerment of wisdom and awareness, then the root downfalls that arise from it cannot be purified by the act of punishment alone. Therefore, one should accumulate merit and uphold discipline to the best of one's ability, offer extensive confession, and diligently practice the yoga of the generation stage or the completion stage, so that the downfalls can be gradually purified. In the commentary on this, it says that the Acharya will not give this punishment, which means that the Acharya will not allow the downfalls to be purified merely by giving the punishment of merit and discipline. Giving does not mean that purification can be achieved merely by giving. In general, it is not as some people think and say that the Acharya forbids giving the punishment of virtuous deeds, but in that case, whatever virtuous deeds are done will only become the antidote to the downfalls. Therefore, some people say that from the vase empowerment to the secret empowerment, the main emphasis is on the discipline of body and speech, so external punishment is needed; if the wisdom empowerment and the vows of the mind are violated, one should take one's own mind as a witness and make amends oneself, etc., which is completely self-fabricated. Because all situations in which one's own mind is taken as a witness require (this), and this will never contradict the Guru's teachings and blessings, and it is absolutely impossible for punishment to cause harm to someone who has committed a root downfall. In all cases where root downfalls occur, the discipline will be broken, or even if it is not completely broken, it will be damaged. In order to regain or restore, one must fully enter this great mandala and receive empowerment. At that time, the discipline is restored to its original state, and with the permission of the Guru, one can enter the assembly of the Sangha. Previously, when one had not committed downfalls, one had the qualification to be respected by others, etc., but in that case, even those who are younger in the discipline are placed in front, and those who renew their vows are placed at the end. The meaning of "the name of the elder will become the younger" is that. It would be better to change "the name of the elder will become the younger" to "the one called the elder will also become the younger." In this way, after the vows are restored, one can begin to recite.
Chinese
应当受持律仪和誓言等。如果誓言没有重受，那么不适合进行念诵。这里所说的清净方法是：在前一个的基础上增加后一个。比如，在瓶灌顶的时候，说了以福德和戒律来清净；在慧灌顶的时候，应当知道福德和戒律是先行的，然后才修习。在七灌顶的时候所说的念诵，也应当知道是先于其他一切的。在注释中，清楚地说了为了孩童入门和瓶灌顶的弥补而进行灌顶，但在慧灌顶的时候没有明确说明，这并不是说获得慧灌顶的时候，在根本堕罪的弥补时候不接受灌顶，而是因为福德和戒律的忏悔是先行的，所以是考虑到之后进入坛城。并不是说堕罪刚一产生就进入坛城的仪轨，而是考虑到其他两个的弥补的开始是灌顶。这个时期的注释非常清楚，但是因为没有从加持力获得的智慧，而且缺少上师教导的学者们，似乎产生了很多错误。扰乱具德上师的心意等，是用来显示根本堕罪的特征的。也就是，弟子如果因为任何原因，使得上师利益众生的事业衰退，或者做了不该做的事情，从而扰乱了上师的心意，使之不悦，这就是根本堕罪中的第一个，即如捉兔。如果违背了上师的教言，破坏了上师的法，那就是第二个根本堕罪。这与从其他续部中所说的“违越善逝之教”意义相同，意思是上师也像佛陀一样教导。也就是说，据说在上师背后违背教言，做十不善业。同样，如果对同一位上师的金刚兄弟生起嗔恨心，仅仅是心中嗔恨，就相当于一昼夜的四分之一；如果表现在身语上，那么一旦完成那些行为，就一定会变成根本堕罪，即第三个堕罪。对众生要有慈爱心，其中包含着悲
English
One should take vows and commitments, etc. If the vows are not renewed, then it is not appropriate to engage in recitation. Here, the purification methods are explained as adding the latter on top of the former. For example, during the vase initiation, it was said to purify with merit and discipline. During the wisdom initiation, one should know that merit and discipline precede meditation. The recitation mentioned during the seven initiations should also be understood as preceding all others. In the commentary, it is clearly stated that initiation is given for the purpose of rectifying the child's entry and the vase initiation, but the words are not clear during the wisdom initiation. This does not mean that when receiving the wisdom initiation, one does not receive initiation during the rectification of root downfalls. Rather, it is because the confession of sins of merit and discipline precedes it, so it is considered for entering the mandala later. It is not that the ritual of entering the mandala immediately after a downfall occurs, but it is considered that the beginning of the rectification of the other two is initiation. The commentary at this time is very clear, but because there is no wisdom gained from the power of blessings, and scholars who lack the instruction of the lama, many mistakes seem to have arisen. Disturbing the mind of the glorious lama, etc., serves to show the characteristics of the root downfalls. That is, if a disciple, for any reason, causes the activities of the teacher to benefit sentient beings to decline, or does something that should not be done, thereby disturbing the teacher's mind and making him displeased, this is the first of the root downfalls, like catching a rabbit. If one violates the teacher's teachings and destroys the teacher's Dharma, that is the second root downfall. This has the same meaning as "transgressing the teachings of the Sugata" mentioned in other tantras, meaning that the teacher also teaches like the Buddha. That is, it is said that one violates the teachings behind the teacher's back and commits the ten non-virtuous deeds. Similarly, if one generates anger towards a vajra brother of the same teacher, merely being angry in the mind is equivalent to one-fourth of a day and night; if it manifests in body and speech, then once those actions are completed, it will definitely become a root downfall, the third downfall. One should have loving-kindness towards all sentient beings, which includes compas
Chinese
而且，世俗菩提心也包含在内。因为有慈爱就有它们，没有慈爱就没有它们，所以慈爱是慈悲和菩提心的根本，因此从根本的角度来说说了慈爱。舍弃它的方式也有四种：小的舍弃就像在水上画纹路；中等的舍弃就像在沙子上画纹路；大的舍弃就像在湿地上画纹路。这三种虽然有罪过，但不会成为根本堕落。非常大的舍弃就像在石头上刻画纹路一样，从根本上舍弃众生，会成为第四条根本堕落。除此之外，为了不退转，必须始终守护昆达菩提心粗分的明点，依靠融乐无变，才能逐渐成就无变的安乐。如果不信奉、轻蔑或不恭敬守护作为无变安乐之因的明点，反而特意努力使昆达菩提心衰退，那么从这种衰退中也会产生根本堕落，成为第五条。根本堕落的真实情况就是这样。一般来说，除了特别说明的密灌顶等情况外，即使没有不信、不敬、轻蔑等，所有特意使昆达衰退的行为，都是与此相关的罪行。此处的解释中说，不以真如，而以二根的安乐来希求成佛的人，会犯第五条根本堕落。这清楚地表明，成为根本堕落的动机是不恭敬无变安乐之道。虽然大多数时候融乐无变是双运的安乐，但如果将被称为真如的正确实相作为进入的方法，那么不这样，仅仅将双运明点转移的时刻视为智慧来认识的人，因为他们轻蔑了将菩提心束缚为不转移的方法。所以，必须将轻蔑之心作为根本堕落的支分，仅仅将双运视为佛法来认识，则不合理，如果没有对正确道路的不恭敬，那么仅仅将非佛法视为佛法，只会成为轻微罪过的支分，而不会成为严重的。