Chinese
對於應當納受之行爲而行，生起貪著之心，以及將非爲行爲對象的他者據爲己有，其中以家主據爲己有爲主。此外，還有父母、親屬、地方官等守護者，以及未支付妓女報酬等情況，還有近親女性、男性、人妖、雌性旁生等。將佛塔或寺廟等作爲不適宜之處所依止，以及除了女性灌頂之外，其他不適合作爲道用且不允許的，以及孕婦、悲傷者等非適當時機，以及對於超越數量界限者不知滿足，以上五者親身體驗並據爲己有，以及以人中上人的虛假認知加以改變並宣說，他人理解其意，即別解脫戒、共同的四根本罪、以及爲了今生安樂而讚揚自己或貶低他人，被他人理解，以及因吝嗇而不施捨以財物和受用所引發的，因此他人也知曉不給予，以及對於懺悔者不接受，而是以憤怒之心損害其身體、眷屬和受用，以及改變認知而錯誤地解釋佛法，被其他人理解，這些都是菩薩戒和共同的墮罪。此處所說的二十二種墮罪，如果帶有輕蔑之心，則會違背善逝之教。即使僅僅是自性罪，但如果以這種動機殺害旁生等，則會產生罪過，但並非根本罪。這八種罪過僅僅是違背善逝之教，因此，前四種罪過與別解脫戒的四種根本罪相同，稱爲共同，也僅僅是因爲墮罪種類相同而安立名詞。對於具有密咒戒律者而言，由於具有八種別解脫戒律者並未普遍涵蓋密咒戒律，因此不能說是別解脫戒的根本罪。這也適用於顯宗的發心。此處允許的無罪行爲，對於四根本罪，如後文所述，以及與菩薩共同的四種罪過，前三種罪過容易理解，第四種罪過實際上並不存在，但在看到特殊需要時，講述共同的明處學科並無矛盾。第三，金剛
English
Engaging in actions that should be accepted, giving rise to a mind of attachment, and taking possession of others who are not objects of action, with householders taking possession being the main one. In addition, there are guardians such as parents, relatives, local officials, and cases such as not paying prostitutes, as well as close female relatives, males, hermaphrodites, and female animals. Relying on stupas or temples as unsuitable places, and other than female empowerments, those that are not suitable as a path and are not allowed, as well as pregnant women, mourners, and other inappropriate times, and not knowing satisfaction for those who exceed the limits of numbers, experiencing and possessing the above five, and transforming and proclaiming the false perception of a superior human being, with others understanding its meaning, that is, the Pratimoksha, the four common root downfalls, and praising oneself or denigrating others for the sake of happiness in this life, being understood by others, and being driven by miserliness not to give Dharma and wealth, so that others also know that they are not giving, and not accepting those who confess, but harming their body, retinue, and possessions with an angry mind, and changing perception and wrongly interpreting the Dharma, being understood by others, these are the Bodhisattva vows and common downfalls. The twenty-two downfalls mentioned here, if accompanied by a contemptuous mind, will violate the teachings of the Sugata. Even if it is only a natural transgression, if one kills animals with this motivation, a fault will arise, but it is not a root downfall. These eight transgressions are only violations of the Sugata's teachings. Therefore, the first four transgressions are the same as the four root downfalls of the Pratimoksha, and are called common, only because the types of downfalls are the same. For those who have the Mantrayana vows, since those who have the eight types of Pratimoksha vows do not universally cover the Mantrayana vows, it cannot be said that they are root downfalls of the Pratimoksha. This also applies to the generation of Bodhicitta in the Sutra tradition. Here, permissible blameless actions, for the four root downfalls, as described below, and the four transgressions common to Bodhisattvas, the first three transgressions are easy to understand, and the fourth transgression does not actually exist, but when seeing a special need, there is no contradiction in explaining the common sciences. Third, Vajra.
Chinese
对金刚兄弟发怒，被称为金刚兄弟。广义而言，是指所有进入密咒之门的人。但在此，根本堕落的对象是同一位上师的金刚兄弟。而且，仅仅是法友还不够，必须是进入密咒之门的人。即使诽谤非近身的金刚兄弟的其他密咒士，实际上也不会构成根本堕落。然而，如果对那样的王子施主，如果生起恶意，那么，如生起恶意之数量，于尔劫中，将在地狱中安住，这是能仁所说。如是，对于进入大乘经部的菩萨尚且如此，更何况是进入密咒之门的人呢？从根本续部本身来说，成办欲妙悉地之瑜伽士，谁若与之争斗，将转生为百次狗，且将生为食腐肉者。如是说。因此，如果以对近身金刚兄弟愤怒之心而说其过失，无论是直接还是间接，只要其他人理解了词句的含义，就成立了此根本堕落。第四，对于任何有情众生，从根本上断绝慈爱，即断绝利益之心。然而，仅仅是对那个有情产生痛苦之念，并不构成真正的根本堕落。如果心想即使有利益他的机会，也永远不会利益他，那么经过两个时段，就会变成根本堕落。第五，舍弃愿菩提心，即因对众生之事懈怠，或因恶友宣说小乘之功德，或因对轮回之安乐过于执着，而舍弃了想要获得佛果之心，这也与上述时段相同，最终完成。时轮金刚中说，昆达菩提心退失是第五根本堕落。对此，有一些被称为根本堕落的广释，并且许多早期时轮金刚师说，如果故意使昆达菩提心退失，就会发生此根本堕落。对此，尊者扎巴坚赞说，如果那样，那么对于有子女的在家人金刚持和初学者来说，不可能不被此根本堕落所染。
English
Anger towards a Vajra brother is called a Vajra brother. In a broader sense, it refers to all who have entered the gate of mantra. However, here, the object of the root downfall is a Vajra brother of the same guru. Moreover, it is not enough to be just a Dharma friend; one must have entered the gate of mantra. Even if one slanders other mantra practitioners who are not close Vajra brothers, it does not actually constitute a root downfall. However, if towards such a prince benefactor, if one generates ill will, then, according to the number of ill will generated, for eons, one will abide in hell, so said the Thus Gone One. If it is like that even for a Bodhisattva who has entered the Mahayana Sutra system, what need is there to mention those who have entered the gate of mantra? From the root tantra itself, whoever contends with the great yogi who accomplishes the desired siddhis, will be born a hundred times as a dog, and will be born as a carrion eater. So it is said. Therefore, if one speaks of the faults of a close Vajra brother with an angry mind, whether directly or indirectly, if others understand the meaning of the words, then this root downfall is established. Fourth, towards any sentient being, to abandon love, that is, to abandon the mind of benefiting, from the root. However, merely having the thought that that sentient being is suffering does not constitute a real root downfall. If one thinks that even if there is an opportunity to benefit him, one will never benefit him, then after two periods, it will become a root downfall. Fifth, abandoning aspirational Bodhicitta, that is, abandoning the very desire to attain Buddhahood due to laziness in the affairs of sentient beings, or due to evil friends praising the qualities of the Hinayana, or due to excessive attachment to the pleasures of samsara, this also has the same time limit as above, and is ultimately completed. In the Kalachakra, it is said that the loss of Kunda Bodhicitta is the fifth root downfall. Regarding this, there are some well-known extensive commentaries on the root downfalls, and many early Kalachakra masters said that if one deliberately causes the Kunda Bodhicitta to degenerate, this root downfall will occur. To this, Jetsun Drakpa Gyaltsen said that if that were the case, then for householder Vajra holders with children and beginners, it would be impossible not to be tainted by this root downfall.
Chinese
仅仅是改变和舍弃明点，就等于没有完成智慧本智的所证之誓言。十四条根本堕罪，即使在共同的灌顶中也必须守护，所以认为那是不好的。而且，这并不是对时轮金刚的续部和注释进行驳斥，而是对藏人没有如实理解续部的密意进行遮止。对此，后世的时轮金刚论者们也没有很好地回答。有些人认为这是对续部进行了驳斥。有些人认为，像秘密灌顶时一样，完全是出于利他之心和善意而进行血统的延续等，虽然对获得自身不变的安乐稍微有些损害，但总的来说，因为完全是出于良好的意愿，所以不会变成根本堕罪。还有些人认为，至尊具力生殖器的安乐被认为是唯一真实的，所以偏袒在家一方，这是宗派的过失。有些人因为误解了注释的词句，认为菩提心向外堕落的安乐是智慧，所以如果明点耗损，这就是堕罪。因此，自己的宗派是，因为不恭敬无漏之道而导致明点耗损，在时轮金刚的宗派中，这会变成根本堕罪，也应该那样回答。仅仅说秘密灌顶、誓言物、甘露丸和为了血统的缘故而被殊胜的意念所摄持没有过失，也不能回答说遮止了在家金刚持，因为那样的安立也只是稍微习惯瑜伽的状态的安立。此外，认为以具力生殖器的安乐来希求成佛，与所说的词句非常不符，因为被希求成佛的良好意愿所摄持，所以在您的宗派中必须变成无过失。认为至尊具力生殖器的安乐是解脱道等，对于辩论的回答什么也没有指示，只是进行了推卸。总的来说，必定会认为是走向真如的因，但绝不认为是胜义的真如，因为：何为生起大乐，因此彼乐非彼性。这样所说的是为了胜义谛
English
Merely changing and abandoning bindu is equivalent to not fulfilling the samaya of what is to be attained by wisdom-jnana. The fourteen root downfalls must be guarded even in the common empowerment, so it is considered that that is not good. Moreover, this is not a refutation of the Kalachakra tantra and its commentaries, but a prohibition against Tibetans not truly understanding the intent of the tantra. To this, later Kalachakra proponents have not given good answers. Some think that this is a refutation of the tantra. Some think that, like in the case of secret empowerment, the continuation of lineage, etc., is completely out of altruistic intention and goodwill, although it is slightly harmful to obtaining the unchanging bliss of oneself, but in general, because it is completely out of good intention, it will not become a root downfall. Others think that the bliss of the venerable powerful genitals is considered to be the only true one, so they favor the householder side, which is a fault of the sect. Some, because they misunderstand the words of the commentary, think that the bliss of the bodhicitta falling outward is wisdom, so if the bindu is depleted, this is a downfall. Therefore, one's own tenet is that if the bindu is depleted due to disrespect for the unpolluted path, in the Kalachakra tenet, this will become a root downfall, and one should answer in that way. Merely saying that there is no fault in secret empowerment, samaya substances, nectar pills, and being seized by a supreme intention for the sake of lineage, cannot answer that the householder vajra-holder is prohibited, because such an establishment is only an establishment of the state of being slightly accustomed to yoga. Furthermore, thinking that one desires Buddhahood with the bliss of the powerful genitals is very inconsistent with the words that are said, because it is seized by the good intention of desiring to attain Buddhahood, so in your tenet it must become faultless. Thinking that the bliss of the venerable powerful genitals is the path to liberation, etc., does not indicate any answer to the debate, but only shifts the blame. In general, it will definitely be considered to be the cause of going to tathata, but it will never be considered to be ultimate tathata, because: What is the arising of great bliss, therefore that bliss is not that nature. What is said in this way is for the sake of ultimate truth.
Chinese
而且，通过考察他本人所著的论典也能明白。后来的论师也没有很好地解释续部注释的观点，说想要从双运乐中获得佛果的人，这个堕罪经常发生。如《释论》中说：“此处菩提心是精液，它若损失，则不会转变为不退转的安乐。因此，没有胜义谛，仅凭双运乐想获得佛果的人，会犯第五条根本堕罪。”所以说，没有胜义谛，仅凭双运乐想获得佛果的人，这个堕罪经常发生。但它不是那个的支分，因为如果没有胜义谛的双运乐，就必然要漏失明点，所以不遍及。认为它是那个发心的支分，也看不出有什么关联。另一方面，由强烈的我慢所引发的行为，大多显得力量微弱。但在您的观点中，情况恰恰相反，没有认为是道的强烈我慢，损失明点不会成为根本堕罪，而认为是道的人却成了根本堕罪。先前的人们也认为，将双运乐视为胜义谛的双运乐，等同于明点的漏失，这显得非常粗糙。因为双运乐是事业手印的所有智慧，如果认为它必然伴随明点的漏失，那就大错特错了。说出如此粗浅错误的有学问的人，真是令人惊奇。因此，“没有胜义谛，仅凭双运乐想获得佛果”这句话的弦外之音，是不恭敬地抛弃了将明点束缚于不漏失的状态。不要执着于字面意思而胡说八道。这里说“舍弃入行心也在此转变”太过宽泛。说“是胜义菩提心”也是，现在如果是以信解来修习，就与第九和第十一重复了。如果说是必须真实生起的，那么所有异生咒士都无法避免沾染这个过失。第六，关于“自他宗派”这一点，有些人将内外