Chinese
罪过和过患。如是说： “彼等作为若断除， 成就定然诸佛说。” 如此宣说利益，是否必须现行？或者，在《文殊根本续》中， 宣说了许多现行的过患， “佛陀菩萨诸圣众， 现行彻底皆遮止。” 如此宣说，是否必须将密意转为其他解释？并非两者皆是如此。对于处所和所依不具足的现行，一切皆遮止。处所即使是非人也可以，但对于人来说，若未死之前，都是以极大的罪业度日。修行者若具足能力，且具有空性之见和无动摇的慈悲心，则必须诛杀。否则，慈悲心会减弱，且稍微超越了金刚持的誓言。对此，明显会产生罪行。即使处所和所依具足，仅仅是不作现行，也不会产生根本堕罪。又，假设断除了彼等，彼等在其他生世中也会继续造罪，且彼等死后，也会如先前一样出现其他巨大的罪行，如对佛法和众生造成巨大损害的情况持续不断，那么即使先前断除了彼等，也没有很大的必要，因此不要作现行，应当了解众生的业力和教法的兴衰之时，将心置于平静之中。有些人说，这些的真实含义是行为，并非一切杀戮都可行，因为与慈悲相违。总的来说，仅仅以一个词的真实含义来否定所有不可穷尽的引导义经典，这等同于说佛陀是虚假的。此外，那么在时轮等经典中，仅仅将有相空性说为真实义，因此，是否就不能修习以第二转法轮的密意为主的无相空性？以及，由于慈悲是快乐是从密咒的真实含义中产生的，因此密咒师是否就不能修习与显宗共同的慈悲？以及，是否会推论出不能修习被说为引导义的生起次第、念诵、脉气等？与慈悲并不相违，因为在《喜金刚》中说： “努力生起慈悲后， 所说即是应杀者。” 以及，在其他经典中也说：
English
Faults and disadvantages. As it is said: "If those actions are cut off, Accomplishment will surely be spoken by all Buddhas." Having thus stated the benefits, is it necessary to manifest it? Or, in the Root Tantra of Manjushri, many faults of manifestation are spoken of, "Buddhas, Bodhisattvas, all the noble ones, Have completely prohibited manifestation." Having said this, is it necessary to interpret the intention otherwise? It is not both. Manifestation without the place and basis is prohibited in all cases. The place can be non-human, but for humans, if they do not die, they spend their time with great sins. If the practitioner is capable and has the view of emptiness and unwavering compassion, then they must be killed. Otherwise, compassion will weaken, and it will slightly exceed the vows of Vajradhara. It is obvious that a transgression will occur in this. Even if the place and basis are complete, not performing the manifestation alone will not cause a root downfall. Also, if they are cut off, they will continue to commit sins in other lives, and after they die, other great sins will appear as before, such as the continuous great harm to the Dharma and sentient beings. Then, even if they were cut off before, there is no great need, so do not manifest, and understand the karma of sentient beings and the time of the rise and fall of the teachings, and keep the mind at peace. Some say that the true meaning of these is action, and not all killing is permissible, because it is contrary to compassion. In general, to deny all the inexhaustible definitive scriptures with the true meaning of only one word is tantamount to saying that the Buddha is false. Furthermore, then in the Kalachakra and other scriptures, only the emptiness with aspects is said to be the true meaning, so is it not possible to practice the emptiness without aspects, which is the main intention of the intermediate turning of the wheel? And, since compassion is happiness that arises from the true meaning of mantra, can mantra practitioners not practice the compassion common to Sutra? And, would it be inferred that the generation stage, recitation, channels, winds, etc., which are said to be definitive, cannot be practiced? It is not contrary to compassion, because it is said in the Hevajra: "Having diligently generated compassion, What is said is the one to be killed." And, in other scriptures as well:
Chinese
以慈悲度化的誓言是，并非断绝和镇压，而是将蕴身充满金刚，将识转移至金刚。如是说。在正行之时，虽然世俗中有杀害之心，但在加行和后行二者中，以慈悲摄持。譬如船长以大慈悲杀害奸诈的商人。又，大译师仁钦桑布的尊前说，如果杀了可以使这些众生解脱，那么如来也应该仅仅做杀的事情，并且宣说也是合理的。说这话是因为以大慈爱，知晓并且看到有必要阻止秘密真言被邪恶地使用，所以才说的，因此要百次顶礼。然而，这个道理是不成立的，解脱是从恶趣中解脱，或者转生到清净刹土。这是合理的，因为做了这个具备断绝和转移之仪轨，诸佛已经说了会那样去。譬如为了亡者做净罪的仪轨，就会那样去一样。另外，如果证悟空性就能解脱，那就应该只宣说空性等等，那就太过分了。此处说，这个大方便长久以来对于胜乘，如果所有的努力都显现为恐怖，那么小乘根器的人自认为是咒士，那些人极其恐惧又有什么奇怪的呢？第十一条是，因为超越了名言概念的对境，所以将与此分离的法，空性，执持为相。如《分别炽燃》中说，于无二取名为，瑜伽士请见我。也如是说。或者，与名等分离的是俱生乐空的智慧等等，因为那超越了分别的对境，所以称为与名等分离。对于任何生起次第和圆满次第的法，认为这不是清净道，如果这样邪分别，那么此义在两个座间过去，就是根本堕罪。这个也与第九个差别事相同。有些人说，获得了空性的见解后，必须恒常修持，如果一天之中一次也不修持，就是这个堕罪。然而，要考察。虽然引用了智吉祥贤的破除二边的教证，但因为密咒士说了必须恒常修持空性的见解，所以一天的时限也不好。
English
The vow of liberation through compassion is not to cut off and suppress, but to fill the aggregates with vajra and transfer the consciousness to vajra. It is said. During the main practice, although there is only the thought of killing in the conventional sense, in both the preliminary and subsequent practices, it is seized by compassion. It is like a captain killing a treacherous merchant with great compassion. Also, the great translator Rinchen Zangpo said, "If killing could liberate those beings, then the Tathagata should only do the killing and it would be reasonable to teach it." He said this because with great love, he knew and saw the necessity to prevent the secret mantra from being used evilly, so he said it, therefore, I prostrate a hundred times. However, this reasoning is not valid, liberation is liberation from the lower realms, or rebirth in a pure land. This is reasonable, because if this ritual of cutting off and transferring is done completely, the Buddhas have said that one will go that way. For example, just as doing a purification ritual for the deceased will lead them to go that way. Furthermore, if realizing emptiness liberates, then one should only teach emptiness, etc., which is too extreme. Here it is said, "This great method, for a long time, for the supreme vehicle, if all efforts appear frightening, then those of lesser vehicle who claim to be mantra practitioners, what is surprising that they are extremely afraid?" The eleventh is, because it transcends the object of names, words, and concepts, therefore, holding the dharma that is separate from that, emptiness, as a sign. As it says in the *Vikalpajvala*, "In the non-duality taken as a name, may the yogi see me." It is also said. Or, what is separate from names, etc., is the wisdom of bliss and emptiness, etc., because that transcends the object of conceptualization, it is called separate from names, etc. For any dharma of the generation stage and completion stage, if one thinks that this is not a pure path, if one thus conceptually misunderstands, then if this meaning passes between two sessions, it is a root downfall. This is also similar to the ninth difference. Some say that after gaining the view of emptiness, one must constantly cultivate it, and if one does not cultivate it even once in a day, it is this downfall. However, it should be examined. Although a quote from Jñanasri's refutation of the two extremes is cited, because the mantrika says that the view of emptiness must be constantly cultivated, the time limit of a day is also not good.
Chinese
必須首先說明這個地方是根本墮的原因。因此，前輩大德們的觀點就是上面所說的那些。首先，它依據了許多具權威性的續部注釋；其次，它也符合時輪大疏的意旨，以及據說是由阿底峽尊者所著的誓言釋。金剛心莊嚴續中說：「將空性視為斷滅。」因此，有些人依據勝義諦空性，而否定世俗諦，也就是說，如果有人執持這種錯誤的觀念，認為一切法都是空性，因此沒有業和果報，那麼就會像之前的時限一樣，犯下根本墮。經文中這樣說，而這部續的意旨，在《解脫線》的注釋中說，菩薩一切義成在尼連禪河邊修持甚深斷滅，被諸佛所阻止，並開示大樂。因此，在那部續中，持有這種邪見是沒有意義的，所以在這裡，是否因為不敬密咒的大樂，而執持顯宗的空性為殊勝呢？對於這個無上瑜伽，空性的見解，無論以中觀或唯識的任何一種方式來進行儀軌，智者們都這樣說，如果從初學者的角度來看，那樣做是合理的。第十二條是，對象是有信心的眾生，也就是說，是那些追求金剛乘的人。對於那些追求小乘或波羅蜜多乘的人來說，很明顯會成為墮罪的對治。因此，對於那個對象，無論是身語的行為是溫和還是粗暴，只要是為了阻止他的心而發起的，做了這個或那個，也就是說，如果他對進入密咒之法的意願退轉，那麼在退轉的那一剎那，就會變成根本墮。前輩大德們認為，根據對三乘意願的退轉，有大中小三種區別。雖然不是真正的根本墮，但如果從屬於此處的墮罪角度來看，就沒有矛盾。身體的兩種行為是：展示自己惡劣的行為，以及對那個對象進行毆打等。語言的兩種是：密咒士說其他的道更好，或者說現在不是修持密咒的時候，或者說這個密咒的利害很大等等的溫和語氣，以及對你這樣的人，連小乘的份都沒有
English
It is necessary to first explain the reason why this place is a root downfall. Therefore, the views of the previous masters are the same as those mentioned above. Firstly, it is based on many authoritative tantra commentaries; secondly, it also conforms to the meaning of the Great Commentary on the Kalachakra, and the explanation of the vows said to have been written by the great Atisha. In the Vajra Heart Ornament Tantra, it says: "To conceive of emptiness as annihilation." Therefore, some people rely on the ultimate truth of emptiness and deny the conventional truth, that is, if someone holds this wrong view, thinking that all phenomena are emptiness, therefore there is no action and result, then they will commit a root downfall like the previous time limit. The scripture says this, and the meaning of this tantra, in the commentary "The Line of Liberation," says that the Bodhisattva Sarvarthasiddha, meditating on profound annihilation on the banks of the Nairanjana River, was stopped by the Buddhas and taught the Great Bliss. Therefore, it is meaningless to hold such a wrong view in that tantra, so here, is it because of disrespect for the Great Bliss of mantra that one holds the emptiness of sutra as superior? For this unsurpassable yoga, the view of emptiness, whichever of Madhyamaka or Cittamatra is used to perform the ritual, the wise ones say this, and if it is from the perspective of a beginner, then it is reasonable. The twelfth is, the object is a sentient being with faith, that is, those who seek the Vajrayana. For those who seek the Hinayana or Paramitayana, it is obvious that it will become an antidote to the downfall. Therefore, for that object, whether the behavior of body and speech is gentle or harsh, as long as it is initiated to stop his mind, doing this or that, that is, if his intention to enter the mantra dharma turns back, then at the moment of turning back, it will become a root downfall. The previous masters considered that according to the turning back of the intention towards the three vehicles, there are three distinctions of large, medium, and small. Although it is not a real root downfall, if it is considered from the perspective of the downfall belonging here, there is no contradiction. The two actions of the body are: showing one's own bad behavior, and beating that object, etc. The two of speech are: the mantra practitioner saying that another path is better, or that it is not the time to practice mantra, or that this mantra has great advantages and disadvantages, etc., in a gentle tone, and to someone like you, there is not even a share of the Hinayana.
Chinese
那么咒语更不用说了，像“还需要什么”等粗暴的呵斥之语，是粗暴的，这是第二种。还有，不是金刚乘却伪装成金刚乘，或者想修生起次第却宣讲圆满次第等，以此欺骗他人，那么，那人也会因此对佛法和上师失去信心，当意愿改变时，就会犯下此根本堕罪。如果那人不是那条道的法器，或者像在僧团中争斗一样，如果考虑到有应遮止之事，那么智者们认为没有过失。《时轮》中说，对清净有情，即瑜伽士说缺点，而真正想亲近，却诋毁清净有情，就是太阳。这样说。那也是虽然知道是瑜伽士，却诽谤外道、声闻、进入邪行者和行为不轨者。第十三条是，有些人认为这是所有上下堕罪，这很容易理解是不合理的。这里所说的没有接受金刚铃等加持，是因为不精通应成办的誓言和应舍弃的誓言的区别。在《时轮大疏》中说，将此根本堕罪的特殊之处应用于会供时，不要说瑜伽续部和共同的废话。那么是什么呢？《心要庄严》中说，如欲经中所说，对两者的受用进行加持，互相说誓言之语，以欢喜心前来，如果舍弃，则根本衰败。以及《金刚心要庄严续》中说，具有誓言不嬉戏。因此，这两者的意思是说，在会供轮中，明妃没有接受欲望的加持。其他一些地方也说是对食物的誓言。因此，那若巴的弟子印度达日迦巴，以会供和勇士的食物之时等誓言，在时机成熟时，不是为了顾全他人情面，也不是为了调伏他人，而是时机成熟的饮食和性行为不接受，说是根本堕罪，因此，在会供中放弃享乐的誓言，即在会供之时，对于食物的誓言和明妃的欲望，如果认为不干净或以轻蔑之心舍弃。