Chinese
是因为，吉祥胜乐略释中说：“不应诽谤正法。”《虚空藏经》中说这是舍法的堕罪。因此，与此相连而说的是：“金刚铃杵手印，任何时候都不应舍弃。”以及“不应诽谤上师。”以及“不应以苦行折磨。”以及“不应舍弃菩提心。”这些也必须成为根本堕罪。又诽谤嘎玛德瓦（Kāmadeva，梵文天城体：कामदेव，梵文罗马拟音：kāmadeva，汉语字面意思：爱神）、努玛玛吉（Numāmaki，梵文天城体：नुमामाकि，梵文罗马拟音：numāmaki，汉语字面意思：努玛玛吉）等。“女人是智慧的自性，诽谤者是第十四条。”这样说。瑜伽的论释中没有说其他的根本堕罪。这样认为。还有，第十三条根本堕罪广为人知的是无上瑜伽，对于瑜伽续部和共同的，就是诽谤金刚铃等誓言物，以及手的结印等。如果有内在的瑜伽，这些有什么用呢？这样舍弃。吉祥胜乐略释中说：“没有信心的人会说其他的话。”对于金刚等，这些有什么用呢？禅修才是主要的。手的各种变化等不是。因为在人群中，凡是诅咒的，这都是违背誓言的。十四条中，广为人知的是无上的不共，以及诽谤坛城本尊，是二者的共同。这样宣称是自相矛盾的，而且每一个也都不合理。在第十三条和第十四条根本堕罪的时候，对于内外瑜伽的续部二者区分不同，这也是不合理的。因为这二者没有不同的戒律。这样说，难道不是自己的理智造成的损害吗？在瑜伽续部的场合中，因为说了“不应诽谤外道”，所以诽谤女人也不是罪过，也不是。另外，在那部续部中，因为依止事业手印，并且没有用它来供养本尊，所以似乎认为没有应遮止的。吉祥胜乐等中，即使没有二根结合，行为集中中也说了有女人集会的歌舞等繁琐的行为。
English
Because of this, the Shrisamvara Commentary says, "One should not slander the sacred Dharma." The Sutra of the Essence of Space states that this is a defeat for abandoning the Dharma. Therefore, what is said in conjunction with this is: "The vajra, bell, and hand mudras should never be abandoned." And, "One should not slander the teacher." And, "One should not afflict with asceticism." And, "One should not abandon bodhicitta." It is said that these must also become root downfalls. Also, slandering Kāmadeva, Numāmaki, etc., "Women are the nature of wisdom, the one who slanders is the fourteenth." It is said that. In the commentary on Yoga, no other root downfalls are mentioned. It is thought in this way. Furthermore, the well-known thirteenth root downfall is unique to Anuttarayoga, and for Yoga Tantra and common ones, it is the slandering of samaya substances such as vajra and bell, and the binding of hand mudras. If there is inner yoga, what is the use of these? It is abandoning in this way. The Shrisamvara Commentary says, "Those without faith speak other words." What is the use of these vajras, etc.? Meditation alone is the main thing. The various changes of the hands, etc., are not. Because within the assembly of people, whatever is cursed, this is transgressing the samaya. It is also said that. In the fourteenth, what is well-known is the unique unshared of the unsurpassed, and the slandering of the mandala deity, which is common to both. To proclaim this is self-contradictory, and each one is not reasonable. At the time of the thirteenth and fourteenth root downfalls, it is unreasonable to differentiate between the two tantras of inner and outer yoga. Because there are no different vows for these two. Is it not damage caused by one's own intellect to say this? In the context of Yoga Tantra, because it is said, "One should not slander non-Buddhists," it is also not the case that slandering women is not a fault. Furthermore, in that tantra, because one relies on action mudra and does not use it to offer to the deity, it seems that there is nothing to be prohibited. In Shrisamvara and others, even without the union of the two organs, the Compendium of Conduct states that there are elaborate behaviors such as songs and dances of women's gatherings.
Chinese
那区分也不稍作观察。舍弃金刚铃等，经中说这是违越誓言的过失，但不会成为根本堕的原因。那么，您认为如何呢？如果诽谤上师等，虽然会成为违背承诺的过失，但将这些列入十四条中，从那方面来说，没有说的余地。因为既不是根本堕，也不是粗堕。将十四条编排在一起的说法也变成了自创，并不好。吉祥胜妙释的观点中，从其他所有观点中，只有舍法一条说是失败，因此可以确定其他不是失败。对于嘎玛德努等不知是什么的东西，难以相信。瑜伽的经论注释全部翻译成藏文也不是，因为重要就一定要解释，哪里能普遍呢？如明灯中没有说圆满十四根本堕一样。如果是针对无上的话，对于没有无上资格的瑜伽行者，必须宣说无上，是特意为了根本堕吗？说失败，出现了一个有出处的词句，也是以虚空藏经为出处，因此失败必须由它来代表，这是以前精通的智者们的观点。因此，将这些作为根本堕是无上的特点，受持和防护二者，虽然名称相同，但意义不同。五蕴清净为五佛的方式，也是其他无上的法门所没有的。五蕴是五佛的自性。这样说也是仅仅是无上的宗派。第三，将上面所说的从皈依到行持之间的意愿表达，按顺序排列。主要的是轻重的顺序，即后者比前者轻。第四，必须守护的原因是：《续部·秘密藏》的教证，大成就者萨ra哈在《佛陀颅骨释》中引用：灌顶圆满具布施，生生世世得灌顶。其七世中，不修亦得成就。何者具足修持，若住誓言律仪。此生业力未成就，来世亦能得成就。暂时誓言衰损者，成就
English
That distinction is also not examined a little. Abandoning the vajra bell and so on, the scripture says that it is a fault of transgressing the samaya, but it will not become the reason for the root downfall. So, what do you think? If you slander the guru and so on, although it will become a fault of violating the promise, listing these in the fourteen categories, from that aspect, there is no room for saying. Because it is neither a root downfall nor a coarse downfall. The statement of arranging the fourteen categories together also becomes self-created and is not good. Among the views of the glorious supreme commentary, from all other views, only the one of abandoning the Dharma is said to be defeated, so it can be determined that the others are not defeated. It is difficult to believe in things like Kama Dhenu, which are unknown. It is also not the case that all the Yoga scriptures and commentaries are translated into Tibetan, and because it is important, it must be explained, where can it be universal? Just as the Lamp does not say that the fourteen root downfalls are complete. If it is aimed at the unsurpassed, for the yogi who does not have the qualification of the unsurpassed, it is necessary to declare the unsurpassed, is it specifically for the root downfall? Saying defeat, a sentence with a source appeared, which is also based on the Sutra of the Essence of Space, so defeat must be represented by it, which is the view of the learned scholars who were well-versed in the past. Therefore, making these as root downfalls is a characteristic of the unsurpassed, and the two of holding and protecting, although the names are the same, the meanings are different. The way the five aggregates are purified into the five Buddhas is also not found in other unsurpassed teachings. The five aggregates are the nature of the five Buddhas. Saying this is also only the school of the unsurpassed. Third, the expression of intention from refuge to practice mentioned above is arranged in order. The main thing is the order of light and heavy, that is, the latter is lighter than the former. Fourth, the reason why it must be protected is: The proof of the Tantra Secret Treasury, the great accomplished Sara Ha quoted in the commentary on the Buddha's Skull: If the empowerment is complete and has generosity, empowerment will change from birth to birth. In its seven births, without meditation, one will also attain accomplishment. Whoever is endowed with meditation, if he abides in the vows of samaya. This life's karma is not accomplished, in the next life accomplishment will change. For those who have temporarily deteriorated their vows, accomplishment
Chinese
关于行为方面，菩萨的堕罪忏悔仪轨的念诵，这样做显得非常的好。它的词句是这样的：金刚阿阇黎和持明者请垂听。我某某金刚名为，如所说尽的失败之根本中，与金刚乘的律仪相违背的过失，如诽谤上师等发生后，那些向金刚阿阇黎和持明者坦白并忏悔，不隐瞒。坦白并忏悔后，我将触及安乐，不坦白不忏悔则不会那样。像这样三次。最后要询问见解和戒律。因此，这里的忏悔境是，任何具有密咒戒律者。忏悔的必要是，不让堕罪增长，生起羞耻和惭愧，真实了知守护的界限，以后恶行逐渐减少。如何忏悔的方式是，朋友或境守护轮，在那前面自己以恭敬的姿态坐着，进行忏悔的仪轨。忏悔的体性是，对以前所作的生起后悔之心，以后以守护之心从各方面发起，将堕罪在那具有誓言者的面前罪恶地宣告。第二是，如果有堪为上师者，向他请求灌顶。如果境地被劫夺等无法胜过，自己绘制坛城，接受自入也可以。第三是，自己仅仅获得共同的灌顶，那么金刚萨埵或者，坛城的主尊或者，对于破誓言特别称赞的誓言金刚的念诵，不散乱地念诵三万六千遍，对于获得瓶灌和秘密灌顶者来说，在之前的念诵之上，从上师的量中取出后，修积资粮的生起次第和，守护戒律的资粮明点不漏地束缚的圆满次第，这样修持就能清净，对于获得智慧和本智者来说，那些仅仅依靠这些无法清净，所以在寂静的地方以精进的次第努力修持，生起特殊的智慧就能清净，然而在此生中完全清净是困难的，所以务必努力。
English
Regarding the practice, the recitation of the Bodhisattva's confession ritual for downfalls is considered very good. The words for it are as follows: Vajra Master and Vidyadhara, please listen. I, so-and-so, named Vajra, from the root of defeat as fully stated, transgressions that contradict the Vajrayana's discipline, such as slandering the guru, have occurred. I confess and admit these to the Vajra Master and Vidyadhara, without concealing them. Having confessed and admitted, I will touch happiness; if I do not confess and admit, it will not be so. Repeat this three times. At the end, inquire about the view and discipline. Therefore, the object of confession here is anyone who holds the vows of mantra. The necessity of confession is to prevent the increase of downfalls, to generate shame and embarrassment, to truly know the boundaries of protection, and to gradually reduce misdeeds in the future. The way to confess is as follows: the friend or the place should meditate on the protective circle, and in front of that, one should sit with a respectful attitude and perform the confession ritual. The essence of confession is to generate remorse for what was done before, and in the future, to arise from all aspects with the intention of guarding, and to declare the downfall as a fault in front of the one who possesses the samaya. Secondly, if there is someone qualified to be a master, request empowerment from them. If the place cannot be overcome by劫夺 (kalpa, etc.), then it is also acceptable to draw a mandala oneself and take self-initiation. Thirdly, if one has only received the common empowerment, then recite the Vajrasattva or the main deity of the mandala, or the samaya Vajra mantra, which is particularly praised for those who have broken their vows, without distraction, thirty-six thousand times. For those who have received the vase empowerment and the secret empowerment, in addition to the previous recitation, take from the measure of the master and cultivate the generation stage of accumulating merit and the completion stage of binding the collection of ethics with the bindu without leakage, and by practicing in this way, it will be purified. For those who have attained wisdom and primordial awareness, these alone cannot purify, so diligently practice the two stages in a secluded place, and if special wisdom arises, it will be purified. However, it is difficult to be completely purified in this life, so one must strive.
Chinese
应当由大护法者守护。这指的是吉祥时轮等（续部）的意旨。也就是说，通过忏悔和接受灌顶，能使自相续的律仪成为生起功德的因缘。念诵等则是将那些罪过的果报彻底清净。对于最重的根本堕，即使仅仅是获得共同灌顶，也要尽毕生之力精勤修习，但也有今生只能略微熟悉一部分的情况。第七，无上部的根本续广说部分几乎都有提及。现在存在的有：阎魔敌红黑双尊续、金刚心庄严续和时轮（续），其中完整地讲述了十四条根本堕。金刚橛续中说了十条。其他续部中，由于分类和归纳方式不同，所以零散地讲述了。即使在这部根本续中也说：“不应轻蔑，不应舍弃。”其中，第一句概括了第一、第二、第三、第八和第十四条根本堕。后一句则概括了第四等三条，以及第九和第十一等三条。经中说：“此秘密不应示人，应当尽力隐藏。”因此，第七条概括了许多与誓言支分相关的方面。第十条，我认为是指暗示对恶毒者进行公开惩罚。第二，支分的意义是：根本堕和支分堕两种，首先是：特殊之处等，对境是金刚阿阇黎。正如所说：“誓言念诵布施与，讲解口诀示与灌，灌顶以及作事业，导师六种善宣说。”其中，誓言布施是指：宣说密咒的学处。念诵布施是指：给予念诵传承。讲解是指讲解续部。口诀示与是指：完整地讲解实修的口诀。灌顶是指：仅是理解。作事业是指：如果导师年老或因疾病等原因无法完成仪轨的实质内容，则由其他适合担任导师的人给予手印和灌顶物品等，这被称为作事业的导师。在这些之中，最重要的是灌顶。