English
Moreover, the conventional Bodhicitta is also included. Because where there is love, there are these; where there is no love, there are none of these. Therefore, love is the root of compassion and Bodhicitta. Thus, love is mentioned from the aspect of being the root. There are four ways of abandoning it: small abandonment is like drawing lines on water; medium abandonment is like drawing lines on sand; large abandonment is like drawing lines on damp earth. These three, although accompanied by faults, do not become root downfalls. Very large abandonment, like carving lines on stone, is completely abandoning sentient beings from the root, which becomes the fourth root downfall. Apart from that, in order not to regress, one must always protect the coarse bindu of Kunda Bodhicitta, the source of unchanging bliss. By relying on melting bliss and immutability, unchanging bliss will gradually be accomplished. If one does not have faith, despises, or lacks respect for protecting the bindu, which is the cause of unchanging bliss, but deliberately strives to weaken Kunda Bodhicitta, then from that weakening, a root downfall will occur, becoming the fifth. The actual root downfall is like that. Generally, except for specific occasions such as secret empowerments, even if there is no disbelief, disrespect, or contempt, all actions that deliberately weaken Kunda are related offenses. The commentary here states that those who desire Buddhahood not through Suchness but through the bliss of the two faculties will incur the fifth root downfall. This clearly shows that the motivation for becoming a root downfall is disrespect for the path of unchanging bliss. Although most of the time melting bliss and immutability are the bliss of union, if the correct reality called Suchness is taken as the method of entry, then without that, those who identify the moment of the transference of the union bindu as wisdom are despising the method of binding Bodhicitta into immutability. Therefore, the mind of contempt must be connected as a branch of the root downfall. It is unreasonable to connect merely recognizing union as Dharma as a branch. If there is no disrespect for the correct path, then merely recognizing non-Dharma as Dharma will only become a branch of a minor offense, not a serious one.
Chinese
因为是不变成所作法的普遍规律的缘故。第六条根本堕是：如总的所说，以嫉妒之心诽谤包括显宗、密宗在内的佛教宗派；或者诽谤这些宗派的究竟密意，驳斥宗派错误的方面不属于此列。名为“山”的第七条根本堕是：对于不信仰声闻等密宗之法，没有成为法器者，宣说圆满次第大乐道，或者灌顶和生起次第也可以，即宣说并确定大乐智慧的方便或道与果。如普遍所说，对于没有得到灌顶者，无论宣说何种密宗不共的秘密，都属于此列。但在藏地，现在仅仅通过仪轨获得灌顶之名，有名无实者也有很多，后来藏地很多自诩为具备三学的比丘金刚持，更不用说堪为上师了，因为他们似乎连成为法器的资格都不具备。如果以烦恼即嗔恨之心，对身体进行伤害，那么就成了龙，即第八条根本堕。再次，第九条根本堕是：对于本来清净之法，胜义谛空性，圆成佛陀的佛性，有人不相信，认为只是不了义，比如热达瓦·云努罗（Rongtönpa Shyönnu Lodrö）。以虚伪的方式，表面上装作慈爱，实则口蜜腹剑，这是第十条根本堕。对于远离名称等一切相的胜义大乐，能赐予此大乐的方便，空色大印的道，怀疑是否是正确的道，产生犹豫和分别念，这是第十一条根本堕。对于空色是如来藏的自性光明，却诽谤说是错觉，就属于此根本堕。所谓清净有情，是指内心生起真实智慧的瑜伽士，明知他是这样的，或者虽然不确定，但还是指责和诽谤他，这就成了太阳，即第十二条根本堕。参加会供轮等密宗行者的欢宴时，高估等。
English
Because it is the universal law that does not become a made-up dharma. The sixth root downfall is: As generally stated, to revile Buddhist schools, including exoteric and esoteric teachings, with a mind of jealousy; or to revile the definitive meaning of these schools, refuting the erroneous aspects of the schools does not belong to this category. The seventh root downfall, called "Mountain," is: To those who do not believe in the Dharma of the Shravakas and other tantric teachings, who have not become vessels, to explain the path of the Great Bliss of the Completion Stage, or initiation and the Generation Stage as well, that is, to explain and ascertain the means or path and fruit of the wisdom of Great Bliss. As commonly said, to explain any uncommon secret of tantra to those who have not received initiation belongs to this category. However, in Tibet, there are many who only obtain the name of initiation through rituals these days, having the name but not the substance. Later, many Tibetan monks who claim to be holders of the Vajra with the three trainings, not to mention being qualified as teachers, because they do not even seem to have the qualifications to become vessels. If one harms the body with afflictions, that is, with a mind of anger, then it becomes a Naga, that is, the eighth root downfall. Again, the ninth root downfall is: For those who do not believe in the Dharma that is originally pure, the ultimate truth of emptiness, the Buddha-nature of the accomplished Buddha, and think that it is only provisional, such as Rongtönpa Shyönnu Lodrö. To pretend to be loving in a deceitful way, appearing kind but being malicious, this is the tenth root downfall. To doubt and speculate whether the path of the Great Seal of Emptiness and Form, which is the means of bestowing the ultimate Great Bliss that is free from all characteristics such as names, is the correct path, this is the eleventh root downfall. To slander that emptiness and form are the self-luminous nature of the Tathagatagarbha, saying that it is an illusion, belongs to this root downfall. The so-called pure being refers to a yogi who has generated true wisdom within. Knowing that he is like this, or even if uncertain, still criticizing and slandering him, this becomes the Sun, that is, the twelfth root downfall. When participating in the joyous feasts of tantric practitioners such as the Tsokhorlo, overestimating, etc.
Chinese
如果舍弃并放弃了对萨巴、毗玛拉等以不净和轻蔑之心享用的誓言，那么就成了第十三条，而不是第十二条根本堕罪。对于作为国土的女性众生，无论是人还是天，对一个或多个或全部，无论是暗地里还是公开地诽谤，无论如何诽谤，如果以那种会诽谤所有人的方式诽谤，那么肯定会成为根本堕罪，即第十四条。其中，会诽谤所有人的方式是：主要说她们不适合作为解脱道的容器。此外，与此类似，说她们对众多众生没有利益，没有成为保护者，烦恼众多，心不坚定，狡诈，渴求欲望，智慧邪淫，不可信任，根迟钝，弱小等等。女性的种姓就是具有这些过患的。因此，即使表面上诽谤一个人，实际上也会诽谤所有人。这样，这十四条根本堕罪，如果发生在获得金刚乘誓言的人身上，就会破坏誓言，因此住在金刚乘中的人们应该努力守护。第六、第七、第十二和第十四条根本堕罪，必须以语言的形式表达出来。第八和第五条需要以身体的行为来完成。其他的根本堕罪，仅仅通过意念也会发生。意念的那些，如果在一次修法间隙中没有通过对治来弥补，就会成为根本堕罪。语言和解释的那些，需要被任何一个其他人听到。与身体相关的那些，在行为完成之后就会成为根本堕罪。一旦依赖于身语意三者中的任何一个而发生，即使之后做了另一个，也不会变成两条根本堕罪，但会成为罪行加重的因素。例如，对金刚兄弟生气，如果在一次修法间隙中没有通过对治来弥补，那么在修法间隙结束时，就已经变成了意念上的罪行，成为了根本堕罪。如果在中间，比如被其他人听到而说了诽谤的话，那么那个意念上的根本堕
English
If one abandons and relinquishes the vows to consume with impure and contemptuous minds towards Sapa, Vimala, and others, then it becomes the thirteenth, not the twelfth root downfall. Regarding female beings who are the land, whether they are humans or gods, whether one or many or all, whether secretly or openly slandering, no matter how one slanders, if one slanders in a way that would slander all, then it will definitely become a root downfall, the fourteenth. Among these, the way to slander all is: mainly saying that they are not suitable as vessels for the path of liberation. Furthermore, similarly, saying that they are of no benefit to many beings, have not become protectors, have many afflictions, are not steadfast in mind, are deceitful, are parched for desire, have promiscuous wisdom, are untrustworthy, have dull faculties, are weak, and so on. The female lineage is one that possesses these faults. Therefore, even if one outwardly slanders one person, in effect, one slanders all. Thus, these fourteen root downfalls, if they occur to those who have received the Vajrayana vows, will break the vows, so those who abide in the Vajrayana should strive to protect them. The sixth, seventh, twelfth, and fourteenth root downfalls must necessarily manifest in the form of speech. The eighth and fifth require completion through bodily action. The others can become root downfalls through thought alone. Those of the mind, if not remedied by an antidote within a single session, become root downfalls. Those of speech and explanation require being heard by any other person. Those related to the body become root downfalls once the action is completed. Once one has occurred in dependence on any one of body, speech, or mind, even if one does the other later, it will not become two root downfalls, but it will become a factor that increases the severity of the offense. For example, being angry with a Vajra brother, if not remedied by an antidote within a single session, then at the end of that session, it has already become a root downfall of mental transgression. If in between, one utters slanderous words that are heard by another person, such as a bystander, then that mental root down
Chinese
是使以前的（根本堕）增长，但不会从那个言说中新产生第二个根本堕。总的来说，处所和，事业的相和，抛掷力牵引，仅是意念力量小。那与身语任何一个相关是中等，三个都具备就是大的。还有，对金刚兄弟刚一发怒就说出了语言的过失，与难以观看者等相关联，就已经完成了根本堕，在那之后即使没有对治，一旦时间过去，也不会新产生意念罪的根本堕。由于意念罪的相续没有返回，所以以前的堕罪的相续会稍微增长，但是意念的堕罪的相续，身体和语言能够增长的这种情况不会有。那样如果很好地了解了根本堕的分类，粗大等从其他续部产生，以及根本堕这些直接宣说，应该从这里衡量了知。这里只是略微提示，详细的要从其他地方寻找。那样如果已经宣说了誓言，在那之后给予时轮和，密严刹土的成就之间的许可，那些是必须需要的仪轨的事业。仪轨共同轨道的授记和，劝慰和赞叹和，宣说这个自己的所依依靠的清净等等那些，对于喜欢广说的人来说，在行持方面不相违背也是好的，但不是必须需要的。其他人这样说，那么在劝慰的时候必须给予作为金刚上师的许可吗？不仅不是时轮自宗的金刚上师，而且按照你那样，上面给予金刚铃的时候不想要给予三种誓言，也不是其他续部的上师的灌顶，这应该如何合适呢？因为特别信奉的缘故，即使不适合作为上师，但也有可能考虑到以后的时间而赞叹为上师。宣说清净之法的金刚铃的给予，即使与给予三种誓言不相同，但是在金刚铃的灌顶和随许的时候，三种誓言的意义全部完整无缺，而且从随许的灌顶获得许可，总的来说如果获得了孩童入门的七种灌顶，其他
English
It increases the previous (root downfall), but a second root downfall does not newly arise from that utterance. In general, the place, the aspect of the action, the force of throwing, and the attraction, the mere thought is weak. If it is related to only one of body or speech, it is medium, and if all three are complete, it is great. Furthermore, if one has already spoken of the fault of speech immediately after being angry with a vajra brother, and that is related to those who are difficult to see, then the root downfall has already been accomplished. After that, even if the remedy has not arrived, once the time has passed, a new root downfall of mental offense will not arise. Since the continuum of mental offense has not returned, the continuum of the previous downfall will increase slightly, but the continuum of the downfall of mind, the extent to which body and speech can increase, this will not occur. Thus, if one understands well the classification of root downfalls, the coarse ones and so forth arise from other tantras, and these root downfalls are directly spoken, one should understand by measuring from here. Here is only a slight hint, the details should be sought from elsewhere. Thus, once the samaya has been proclaimed, after that, the permission between the time wheel and the accomplishment of Akanishta is given, those are the activities of the ritual that are definitely needed. The prophecy of the general course of the ritual, and encouragement and praise, and declaring the purity of this own support and so forth, those are not contradictory and are also good in terms of practice for those who like elaboration, but they are not definitely needed. Others say this, then at the time of encouragement, is it necessary to give permission as a vajra master? Not only is it not a vajra master of the Kalachakra own system, but according to you, when giving the upper vajra bell, you do not want to give the three vows, and it is not the empowerment of a master of another tantra system, how should this be appropriate? Because of special devotion, even if it is not suitable as a master, it is also possible to praise him as a master considering the future time. The giving of the vajra bell that speaks of pure Dharma, even if it is not the same as giving the three vows, but at the time of the vajra bell empowerment and subsequent permission, the meaning of the three vows is completely complete without exception, and since permission is obtained from the subsequent permission empowerment, in general, if one has obtained the seven empowerments of child entry, other