English
It should be protected by the great protectors. This refers to the meaning of the glorious Kalachakra and other (tantras). That is, through confession and receiving empowerment, the vows of one's own mindstream become the cause for the arising of qualities. Recitation and so on are considered to completely purify the results of those faults. Even if one has only received the common empowerment for the heaviest root downfalls, one must diligently practice throughout one's life, but there are also cases where one can only become slightly familiar with a portion of it in this life. Seventh, the extensive parts of the root tantras of the Unsurpassed (Yoga Tantra) mostly mention them. The ones that exist now are: the two tantras of Yamari Red and Black, the Vajra Heart Ornament Tantra, and the Kalachakra (Tantra), which completely explain the fourteen root downfalls. The Vajrakila Tantra explains ten. In other tantras, they are scattered due to various classifications and summaries. Even in this root tantra itself, it says: "Do not despise, do not abandon." The first sentence summarizes the first, second, third, eighth, and fourteenth root downfalls. The latter sentence summarizes the fourth and other three, as well as the ninth and eleventh and other three. The sutra says: "This secret should not be shown to others, it should be diligently hidden." Therefore, the seventh summarizes many aspects related to the branches of vows. Tenth, I think it implies the public punishment of the malicious. Second, the meaning of the branches is: root downfalls and branch downfalls, the first is: special features, etc., the object is the Vajra Acharya. As it is said: "Vow, recitation, giving, explanation, oral instruction, showing, empowerment, and performing actions, are well explained as six kinds of teachers." Among them, vow giving means: explaining the precepts of mantra. Recitation giving means: giving the recitation transmission. Explanation means explaining the tantra. Oral instruction showing means: completely explaining the oral instructions for practice. Empowerment means: just understanding. Performing actions means: if the teacher is old or unable to perform the essence of the ritual due to illness, etc., then another suitable person to be a teacher gives the mudras and empowerment items, etc., this is called the teacher who performs actions. Among these, the most important is empowerment.
Chinese
获得续部讲解口诀有三种，这三种也显现为第一条根本堕罪完全圆满之处，因此对于其他情况，只会产生根本堕罪的轻微部分。那么，这三种之中哪一种是主要的呢？一些上师认为：一般来说，三者具足为主要，二者具足为中等，单独一个则为微小。其中，灌顶最为重要。然而，这并不一定，依赖于哪一个能够直接证悟实相，那一个就是主要的。仅仅获得共同的灌顶，和毫不颠倒地传授殊胜的口诀，后者更为重要。那么，即使仅仅执持一个偈颂，如果不对上师生起敬信，就会转生为狗一百次，并且会转生为食腐肉者。既然如此，即使仅仅听闻一个偈颂，难道不是此时的金刚上师吗？并非如此，经文已经明确说明了。因为所有续部都反复强调，第一条根本堕罪比五无间罪还要严重。而对于违犯者，经中说会从一百次狗的转生中，转生为贱民，但并没有说会堕入地狱。对上师的轻蔑，是指身、语、意三方面的轻蔑。意方面的轻蔑，是指心中思索上师的过失，心想因为这个和那个原因，这个人不是圣者等等。如果这些没有表现在语言和行为上，那么在从黎明到中午这段时间里，如果两个时段没有过去，最终不会圆满，如果在这期间没有改变，那么死后立即就能最终成就，因此根本堕罪就完全圆满了。对于没有表现在身语上的意念上的罪行，通常将这个时间段应用于所有根本堕罪的情况是比较接近的。《近事请问经》中说：对于进入大乘的菩萨来说，如果在早晨发生堕罪，如果在中午之前没有离开一切智智的心，那么他的戒蕴是无边的。正如上师们所认为的那样，在《金刚顶经》中说：早上应该受持誓言，在中午时分，白天和夜晚三次，无论是修持佛陀、金刚、珍宝和莲花的瑜伽士，
English
There are three ways to receive the explanation and instructions of the tantras. These three also appear to be the place where the first root downfall is completely fulfilled, so for other situations, only a minor part of the root downfall will occur. So, which of these three is the most important? Some previous masters said: In general, having all three is the most important, having two is medium, and having only one is small. Among them, empowerment is said to be the most important. However, this is not necessarily the case. Whichever one relies on to directly realize the true nature is the most important. Merely receiving a common empowerment, and teaching the supreme instructions without reversing them, the latter is more important. So, even holding onto just one verse, if one does not have faith in the guru, one will be born as a dog a hundred times, and will be born as a carrion eater. Since this is the case, even just hearing one verse, is that not the Vajra Master at this time? It is not so, the scripture has clearly stated that. Because all the tantras repeatedly emphasize that the first root downfall is even more serious than the five heinous crimes. And for the transgressor, it is said in the sutras that one will be born as an outcaste from a hundred births as a dog, but it is not said that one will fall into hell. Disrespecting the guru means disrespecting in body, speech, and mind. Mental disrespect means thinking about the guru's faults in the mind, thinking that this person is not a saint for this and that reason, and so on. If these are not expressed in language and behavior, then if two sessions from dawn to noon have not passed, it will not be completely fulfilled in the end, and if it does not change during that time, then one can ultimately achieve immediately after death, so the root downfall is completely fulfilled. For mental misconduct that is not expressed in body and speech, it is close to applying this time frame to all root downfalls in general. In the Sutra of the Questions of the Close Ones, it says: For a Bodhisattva who has truly entered the Great Vehicle, if a downfall occurs in the morning, if he does not leave the mind of omniscient wisdom before noon, then his aggregate of morality is boundless. As the previous masters believed, in the Vajrasekhara Sutra it says: One should take vows in the morning, at noon, three times during the day and night, whichever yogi practices Buddha, Vajra, Jewel, and Lotus,
Chinese
将这四个应用于此。因此，必须在白天和黑夜的六个时段记住五种姓氏的誓言的主要原因也在于此。不间断意味着对治尚未产生。用言语诽谤和说不好听的话，如果其他人是有知觉的，自然存在，一个能说话和理解意义的人仅仅听到就完成了根本堕落。身体的不恭敬的不良行为也被像前面那样的人看到，如果他们也理解为不信任的行为，那么最终就完成了。如果这两个在其他人不理解的情况下长期过去，难道不会完成堕落吗？无论谁有身语的行为，那里也有意，如果其他人不理解，两个时段过去，那么就会产生与意相关的根本堕落。对于后面的两个，导师的意图不是绝对必要的，如果必要，就会变成较重的支分。同样，据说扰乱时轮金刚的意念也是如此。如果施主没有过错而不悦喇嘛，那会怎样？仅仅如此没有根本堕落，然而，据说喇嘛不高兴会导致成就延迟等，因此存在不小的过错。因此，如果不能完成命令，就必须努力采取许多方法来避免不悦。这与第三个根本堕落也是同类的。相似的一面是，如果诽谤、贬低或批评传承上师，也会发生。行为也应该以行为来尊敬上师的父母。正如金刚帐中所说，传承上师与根本上师在重要地点是相似的。这就像雨水一样，倾泻在后世那些渴望智慧和开阔视野的学者身上。第二，违背善逝之教是：上师们认为，对于别解脱戒来说，有四个根本，对于菩萨戒来说，有四个他胜罪，本质上就是这八个。有些人认为这不合理，因为无论哪种三戒的体系，都没有给予任何机会去犯下各自的根本堕落。但是，对于杀生等等，密宗行者有很多机会。因此，他们进行了反驳，并提出了自己的观点。
English
Apply these four to that. Therefore, the main reason why the vows of the five families must be remembered during the six periods of day and night is also that. Uninterrupted means that the antidote has not yet arisen. To slander with words and speak unpleasant things, if others are sentient, naturally present, just hearing it by someone who can speak and understand the meaning completes the root downfall. Bad behaviors of bodily disrespect are also seen by people like the former, and if they also understand it as an act of disbelief, then it is ultimately completed. If these two pass for a long time without being understood by others, will the downfall not be completed? Whoever has the actions of body and speech, there is also mind there, if others do not understand, and two periods pass, then a root downfall related to the mind will occur. For the latter two, the intention of the teacher is not absolutely necessary, and if necessary, it will become a heavier branch. Similarly, it is said that disturbing the mind of the Kalachakra is also the same. If the patron does not please the lama without fault, what will happen? There is no root downfall just for that, however, it is said that the lama's displeasure will cause the achievement to be delayed, etc., so there is a not small fault. Therefore, if one cannot fulfill the command, one must strive to take many methods to avoid displeasure. This is also a similar type to the third root downfall. A similar aspect is that if one slanders, belittles, or criticizes the lineage guru, it will also occur. Actions should also respect the parents of the guru with actions. As it is said in the Vajra Tent, the lineage guru is similar to the root guru in important places. This is like rain, pouring down on later scholars who desire wisdom and broad vision. Second, transgressing the Sugata's teachings is: The lamas consider that for the Pratimoksha vows, there are four roots, and for the Bodhisattva vows, there are four Parajikas, the essence of which is these eight. Some people think this is unreasonable, because no matter which system of the three vows, there is no opportunity given to commit their respective root downfalls. However, for killing and so on, there are many opportunities for tantric practitioners. Therefore, they refuted and presented their own views.
Chinese
是安立在，以轻蔑佛语的方式，做了不如法之事上。上师们也认为需要有轻蔑之心。您自己立的宗义大体上是好的，但辩论是不好的，因为已经成了根本堕罪，而且是允许和不允许的共同之处，上师们也不认可。一般来说，杀生会成为违背善逝佛语的根本堕罪，但密宗行者被允许的杀生不是根本堕罪，因为成为根本堕罪的意乐支分根本不齐全的缘故。按照您的说法，为了让新出家的不守戒律的比丘们行持十种正法，稍微训斥，用棍子打，也应该产生菩萨的根本堕罪。不要说具有戒律者，即使是破戒的比丘，如果打也说是根本堕罪。因为已经承诺永远没有开许说是根本堕罪的那种事业的机会了。按照您的说法，《时轮》的释论中说：“由于违背其教言，他人会变成第二条根本堕罪，即在上师背后行持十不善。”这样说了，时轮金刚的修行者们就不能公开行为了，因为那些过失会落到这个道理上。那么是什么呢？就是以轻蔑心发起对佛所制定的戒律，超过了上下两种律仪的失败，如果有这种轻蔑心，即使超过了其他的密咒誓言，也会变成这个堕罪，这个堕罪和其他堕罪的共同之处是有的。对于三种律仪的细微戒条，以轻蔑心违越也会变成与此根本堕罪相类似的罪过，但显然不会真正变成根本堕罪，与此根本堕罪本体相同，时轮金刚中的第二条根本堕罪，违背上师的教言，也是指以十不善为代表的自性罪，而根本没有提到仅仅是遮罪的名字。因此，总的来说，假设有轻蔑佛语的意乐，在明知故犯、没有错乱的情况下杀害他人，盗取他人的财物
English
It is established on doing what is not Dharma by despising the words of the Victorious One. The previous lamas also considered that a mind of contempt is necessary. Your own established tenet is mostly good, but the debate is not good, because it has become a root downfall, and the common ground of what is allowed and not allowed is not recognized by the previous lamas. In general, killing will become a root downfall that violates the words of the Sugata, but the killing that is allowed for tantric practitioners is not a root downfall, because the branches of intention that lead to a root downfall are not complete at all. According to you, even if newly ordained, undisciplined monks are slightly scolded and beaten with sticks in order to make them practice the ten dharmas, a root downfall of a Bodhisattva should occur. Not to mention those who have discipline, even if a monk who has broken his vows is beaten, it is said to be a root downfall. Because it has been promised that there will never be an opportunity to allow such actions that are said to be root downfalls. According to you, in the commentary on the Kalachakra, it says, "Because of transgressing his teachings, others will become the second root downfall, which is practicing the ten non-virtues behind the lama's back." Because of this statement, practitioners of Kalachakra will not be able to practice openly, because those faults will fall on this reasoning. So what is it? It is generating contempt for the precepts established by the Buddha, exceeding the defeat of the two lower vows, and if there is this contempt, even if other mantra vows are exceeded, it will become this downfall, and there is a common ground between this downfall and other downfalls. For the subtle precepts of the three vows, even if they are transgressed with a mind of contempt, they will become similar offenses to this root downfall, but it is clear that they will not actually become root downfalls. The second root downfall in Kalachakra, which is the same in essence as this root downfall, transgressing the lama's teachings, also refers to the naturally sinful acts represented by the ten non-virtues, and does not mention even the name of the prohibitive precepts alone. Therefore, in general, assuming that there is an intention of contempt for the Buddha's words, intentionally killing others without error, and stealing the property of others