English
Moreover, it can be understood by examining the scriptures composed by himself. The later scholars also did not explain the view of the tantra commentary well, saying that for those who want to attain Buddhahood from the bliss of union, this transgression often occurs. As the commentary says, "Here, the mind of enlightenment is semen, and if it is lost, it will not turn into irreversible bliss. Therefore, without the ultimate truth, those who want to attain Buddhahood with the bliss of union will commit the fifth root transgression." Therefore, it is said that without the ultimate truth, this transgression often occurs for those who want to attain Buddhahood with the bliss of union. But it is not a part of that, because if it is the bliss of union without the ultimate truth, it is necessary to lose the bindu, so it is not pervasive. It does not seem to be related to considering it as a part of that motivation. On the other hand, actions motivated by strong pride often seem to be weak. But in your view, the situation is the opposite. Without the strong pride of considering it as the path, the loss of bindu will not become a root transgression, but those who consider it as the path have become root transgressions. The former ones also thought that the bliss of union that regards the bliss of union as the ultimate truth is equivalent to the loss of bindu, which seems very rough. Because the bliss of union is all the wisdom of the action mudra, it is a big mistake to think that it is necessarily accompanied by the loss of bindu. It is amazing that a learned person who speaks such a crude mistake. Therefore, the implication of the sentence "Without the ultimate truth, wanting to attain Buddhahood with the bliss of union" is that it is disrespectful to abandon the state of binding the bindu to non-loss. Do not cling to the literal meaning and talk nonsense. Here, saying "Abandoning the entering mind also transforms here" is too broad. Saying "It is the ultimate bodhicitta" is also, now if it is practiced with faith, it is repeated with the ninth and eleventh. If it is said that it must be truly generated, then all ordinary mantra practitioners will inevitably be contaminated by this fault. Sixth, regarding the point of "own and other schools," some people consider the inner and outer
Chinese
虽然有人这样认为，但是从时轮金刚的注释等许多可靠的文献中，都提到了显宗和密宗。如果以憎恨心诽谤自己的密宗，以及其他宗派的般若乘，当别人听到这些话时，这个人就会犯根本堕罪。即使以憎恨心诽谤外道等，罪过也会很大，但不会成为根本堕罪。对于佛教宗派中的错误观点，如果以慈悲心去纠正，不但没有罪过，反而有利益。但这里指的是以憎恨心去诽谤。第七条是：对于尚未成熟的人，也就是没有分别获得内外密咒誓言的人，向他们宣扬秘密。如果没有获得瓶灌顶的誓言，就向他们展示生起次第；如果没有获得更高的誓言，就向他们展示圆满次第。这样就会变成宣扬秘密，除非这个人有特别的必要，比如因为信仰而进入密咒。如果对方理解了意思，那就是根本堕罪。如果对同一个人进行灌顶仪式，就不会有泄露秘密的情况。如果没有特别的必要，也没有对没有资格进行成熟仪式的人，说“念诵密咒誓言”等让对方理解意思的话，即使说出一个不共的秘密词语，也会犯根本堕罪。有些人认为，让对方理解并产生不信任感是必要的，但是很难找到完全可靠的依据，而且在道理上也说不通。因此，对于密咒行者，如果在其他人面前说“这些人喝酒等等，就是这样的人”，仅仅这样也会变成泄露秘密，因为这是向他人讲述不共的秘密。第八条是：五蕴被五如来清净，对它们进行要害的击打，就会得到这些佛的加持。将它们观想为五佛，就会得到五佛的加持。必须相信它们是如来的自性。如果对此生起诽谤之心，并对身体造成痛苦，那么一旦完成这个行为，就会立即犯根本堕罪。那么，无上瑜伽士们
English
Although some may think so, from the Kalachakra commentary and many other reliable sources, both Sutra and Tantra are mentioned. If one reviles one's own secret mantra and the Prajnaparamita of other schools with hatred, when others hear these words, that person will commit a root downfall. Even if one reviles non-Buddhists and others with hatred, the fault will be great, but it will not become a root downfall. For errors in Buddhist schools, if one corrects them with compassion, not only is there no fault, but there is also benefit. But here it refers to slandering with hatred. The seventh is: For those who are not fully ripened, that is, those who have not separately obtained the outer and inner mantra vows, proclaiming the secret to them. If one does not have the vase empowerment vow, one shows them the generation stage; if one does not have the higher vow, one shows them the completion stage. This will become proclaiming the secret, unless that person has a special need, such as entering the mantra with faith. If the other person understands the meaning, it is a root downfall. If one performs the empowerment ritual for the same person, there will be no leakage of secrets. If there is no special need, and one does not say "recite the mantra vow" to someone who is not qualified for the ripening ritual, even if one says a single uncommon secret word, one will commit a root downfall. Some think that it is necessary for the other person to understand and generate distrust, but it is difficult to find a completely reliable basis, and it does not make sense in terms of reason. Therefore, for mantra practitioners, if one says in front of others, "These people drink alcohol and so on, they are like this," even this will become proclaiming the secret, because it is telling others the uncommon secret. The eighth is: The five aggregates are purified by the five Tathagatas, and striking them at the key points will be blessed by those Buddhas. Visualizing them as the five Buddhas will be blessed by the five Buddhas. One must believe that they are the nature of the Tathagatas. If one generates a mind of slander towards this and causes pain to the body, then as soon as that action is completed, one will immediately commit a root downfall. Then, the supreme yogis
Chinese
如果有人问，事部中所说的斋戒和苦行是否可以做？答：可以做，但那些是为了成就，为了让世间的神祇欢喜，而行苦行，不是用贬低身体的心来折磨自己。有些根本堕的注释中说，自杀是重罪，其他的罪则较轻。有些智者说，那是大错特错，因为自杀就没有产生堕罪的所依了。这种说法是不正确的，因为密咒的誓言是尽虚空际所受持的，如果说誓言的所依只是这个身体，那么死的时候就必须认为密咒誓言已经毁坏了。如果那样，中阴界成就殊胜成就等等也会没有，许多错误会接连不断地产生。因此，那也明显是根本堕。还有，仅仅观修身体不净并不会成为根本堕，如《金刚顶经》中说：“具有七种贪执者，应以修不净而舍弃。”《行集灯》中也说：“对王位也要修痛苦想。”那么，难道不是应该修不净和痛苦想吗？一般来说，那些都是世俗的状况，所以也有修习的时候，但如果像小乘那样，认为依靠那些理由来贬低身体，那就一定会成为属于根本堕的罪行，而且《金刚顶经》的教证对我们来说也不适用，因为瑜伽部没有具足圆满的安乐誓言。因为不想要除了经部根本堕之外的根本堕。还有些人说，如果因为食物而变得饱胀，烦恼就会增长，为了不生起烦恼而少吃一点，是没有过错的。这种自己杜撰的教诲也是不能做的。如果那样，对于那种情况，应该从疲劳困顿的调伏边际来开许，而不是禁止。认为食物是烦恼的根本，是一些愚笨外道的主张。不调伏烦恼而减少食物，这在律藏中，有一个贪欲的比丘用石头捶打自己的生殖器，佛陀说这是愚蠢的行为，伤害的是其他。
English
If someone asks, are the fasting and ascetic practices mentioned in the Kriya Tantra permissible? The answer is yes, they are permissible, but those are for the sake of accomplishment, to please the worldly deities. Practicing asceticism is not to torment oneself with a mind that demeans the body. Some commentaries on the root downfalls say that suicide is a major downfall, while other sins are minor. Some scholars say that this is a big mistake, because if one commits suicide, there is no basis for generating the downfall. This statement is not correct, because the vows of mantra are taken as far as space exists. If it is said that the basis of the vows is only this body, then it must be assumed that the mantra vows are broken at the time of death. If that were the case, there would be no accomplishment of supreme siddhi in the bardo, and many errors would occur in succession. Therefore, that is also clearly a root downfall. Furthermore, merely contemplating the impurity of the body does not become a root downfall, as the Vajrasekhara Sutra says, "Those who have seven attachments should abandon them by meditating on ugliness." The Lamp Summarizing Conduct also says, "Even for kingship, one should contemplate the perception of suffering." So, isn't it necessary to contemplate impurity and the perception of suffering? Generally, those are all conventional situations, so there is also contemplation, but if, like the Hinayana, one thinks of denigrating the body based on those reasons, then it will definitely become a transgression belonging to the root downfall, and the quote from the Vajrasekhara Sutra does not apply to us, because the Yoga Tantra does not have the complete vows of bliss. Because we do not want root downfalls other than the root downfalls of the Sutra system. Also, some say that if one becomes full from food, afflictions will increase, so there is no fault in eating a little in order not to generate afflictions. This self-fabricated teaching is also not to be done. If that were the case, for such situations, it should be permitted from the exhaustion and fatigue of taming the extremes, rather than being prohibited. Considering food to be the root of afflictions is the view of some foolish heretics. Reducing food without subduing afflictions, in the Vinaya, there is a story of a monk with lustful thoughts who beat his genitals with a stone, and the Buddha said that this was a foolish act, harming others.
Chinese
说“已经做了的捶打是其他的捶打”。这样说也适用于你。以这个不符合律，违背咒语的行为，什么也不行。第九，自性清净是指一切法自性空。对此产生怀疑，即仅仅知道名相，却不相信，如果超过两个时段，就是根本堕罪。但是，在听闻思维宣说空性的论典时，仅仅是对空性进行观察，心想论典的意义好像不是这样，这样的怀疑并没有遮止。自己的觉性之心是如来藏的缘故，它的显现所变成的这五蕴，显现为心之明分，仅仅是如来智慧的因，因此五蕴清净为五部，等等，这样的清净之理是各个本尊的清净，是第二种清净。心的自性从最初就安住于大乐的体性之中，这是自证的清净，是第三种清净。对这些产生怀疑等等，和前面一样。也就是，对于此，仅仅生起诸法是空性的理解，之后又执着为不是空性，对于没有听闻过空性的人，不会成为堕罪，因此对于执着于名相的自诩为智者的人们，这种情况很容易发生。对于其他两种清净也同样可以类推。第十，这里所说的恶性之人是指诽谤上师，损害三宝，诋毁密咒乘的人。如果对他们说好话，以朋友相待，以身语帮助，心生慈爱，仅仅是结交，就会成为根本堕罪。如果见到这样做能够使他们进入佛法，或者能够阻止许多对众生的损害等等特殊必要，允许这样做是没有罪过的。那么，《恶趣清净续》中说：“愚者诽谤三宝，损害佛之教法，努力诽谤上师者，智者应谨慎杀之。”以及《六面续》中说：“对于恶毒者应当进行遮止，或者直接，或者通过咒语和其他方式，通过幻轮和等持，也可以通过药物来进行。如果不如是做，那人必定会失坏誓言。”这样，没有进行诛法的
English
Saying "The beating that has been done is another beating." This also applies to you. With this behavior that is inconsistent with the Vinaya and contrary to the mantra, nothing will work. Ninth, self-nature purity means that all dharmas are empty of self-nature. Doubting this, that is, only knowing the names and not believing, if it exceeds two periods, it is a root downfall. However, when listening to and thinking about the scriptures that expound emptiness, merely observing emptiness and thinking that the meaning of the scriptures does not seem to be like this, such doubts are not prohibited. Because one's own mind of awareness is the Tathagatagarbha, the five aggregates that appear as its manifestation, appearing as the clarity of the mind, are merely the cause of the Tathagata's wisdom. Therefore, the purification of the five aggregates into the five families, etc., this way of purification is the purification of each deity, which is the second purification. The nature of the mind, from the beginning, abides in the nature of great bliss, which is the purification of self-awareness, which is the third purification. Doubting these, etc., is the same as before. That is, for this, merely arising the understanding that all dharmas are empty, and then clinging to them as not empty, for those who have not heard of emptiness, it will not become a downfall. Therefore, for those who cling to names and boast of being wise, this situation is very likely to occur. The same reasoning can be applied to the other two purifications. Tenth, here, evil people refer to those who slander the guru, harm the Three Jewels, and denigrate the Mantrayana. If you speak well to them, treat them as friends, help them with body and speech, and have loving-kindness in your heart, merely associating with them will become a root downfall. If you see that doing so can enable them to enter the Dharma, or can prevent many harms to sentient beings, etc., such special necessities, allowing this is without fault. Then, the "Purification of the Lower Realms Tantra" says: "The fool slanders the Three Jewels, harms the Buddha's teachings, and strives to slander the guru, the wise should carefully kill him." And the "Six-Faced Tantra" says: "For the evil ones, one should perform repulsion, either directly, or through mantras and other means, through magic wheels and samadhi, and also through medicine. If one does not do so, that person will definitely break the vows." Thus, without performing wrathful actions,