English
Then there is no need to mention mantras, and harsh words of rebuke such as "What else is needed?" are harsh, this is the second type. Also, if someone who is not Vajrayana pretends to be Vajrayana, or teaches the Completion Stage when they want to practice the Generation Stage, and deceives others in this way, then that person will lose faith in the Dharma and the Guru, and when their intentions change, they will commit this root downfall. If that person is not a vessel for that path, or like fighting in the Sangha, if one considers that there are things to be prohibited, then the wise ones consider that there is no fault. The Kalachakra says that it speaks of criticizing the faults of pure beings, that is, yogis, and that truly wanting to be close, but denouncing pure beings, is the sun. It says so. That is also to criticize those who, although known to be yogis, are heretics, Sravakas, those who engage in wrong conduct, and those who behave improperly. The thirteenth is that some people think that this is all the upper and lower downfalls, which is easy to understand as unreasonable. The reason why it is said here that the empowerment of the Vajra bell etc. has not been received is because they are not proficient in the distinction between the vows to be accomplished and the vows to be abandoned. In the Kalachakra Great Commentary, it says that when the special features of this root downfall are applied to the time of the Tsogkhor, do not speak the common nonsense of the Yoga Tantra. So what is it? The Heart Ornament says that, as it says in the Desire Scripture, empower the enjoyment of both, speak vows to each other, come with a joyful heart, and if you abandon it, the root will decay. And the Vajra Heart Ornament Tantra says that those who have vows do not play. Therefore, the meaning of these two is that in the Tsogkhor, the consort has not received the empowerment of desire. In some other places, it is also said to be a vow for food. Therefore, Naropa's disciple, the Indian Darikapapa, with vows such as the time of the Tsogkhor and the food of the heroes, when the time is ripe, not to save face for others, nor to subdue others, but to not accept the food and sexual activity when the time is ripe, it is said to be a root downfall, therefore, abandoning the vow of enjoyment in the Tsogkhor, that is, at the time of the Tsogkhor, for the vow of food and the desire of the consort, if you think it is unclean or abandon it with a contemptuous mind.
Chinese
那么一旦确实放弃了，就成了根本堕罪。因为食物不适合，而且没有瑜伽的能力，所以心中恭敬而不亲近，是没有罪过的。成为根本堕罪的受用誓言实际是五肉、五甘露、迷醉物、明妃这四种。其他的饮食以及歌舞等等也是受用誓言的支分，所以放弃那些也属于这里所说的，会有一些过失显现。有些人对时轮等密意的一些词句产生了误解，说会供轮中不能吃屠宰的肉，并且区分了在家人的会供轮和出家人的会供轮，说后者是朵玛上供奉肉酒，瑜伽士们应该享用的是水果、红糖和酥油等，稍微减弱肉酒的誓言。又说五肉是屠宰的肉很少，在《二观察》中说：‘旗幡与兵器，第七次也应食。’也说这些是可以吃的。旗幡和兵器的肉，是因为损坏了明幡和战场上杀的肉，所以与不能吃屠宰的肉相违背。而出家人的会供轮不能吃那些，是相对于比丘的戒律而言的吗？还是相对于菩提心的戒律而言的呢？如果是前者，那是不行的，因为律藏中没有禁止吃屠宰的肉。如果认为禁止午后食用，而且会供轮主要在晚上进行，那么水果等在午后食用，律藏中是禁止的。如果认为大乘的经藏中禁止吃肉，所以与菩提心的学处相违背，那么这对于修持密咒行持的在家和出家两种人都普遍适用，所以你的这种区分非常奇怪。诸如此类有很多可以考察的，但是不想多说。如果自己的行为是为了通过密咒来获得利养恭敬和名声，那么自己就要毫无隐瞒地守护好清净的行为，不要在众人面前创立宣扬自己的恶劣宗派。因为密咒的所有行为都不是可以随意行持的。比丘金刚持。
English
Then, once it is definitely abandoned, it becomes a root downfall. Because the food is not suitable, and there is no ability for yoga, there is no fault in respectfully not approaching it in the mind. The actual samaya of enjoyment that becomes a root downfall is the four: the five meats, the five amritas, intoxicants, and consorts. Other foods and drinks, as well as singing and dancing, etc., are also branches of the samaya of enjoyment, so abandoning those also belongs to what is said here, and some faults will appear. Some people have misunderstandings about some words with the intention of Kalachakra, etc., saying that slaughtered meat cannot be eaten in the tsokhor, and distinguishing between the tsokhor of householders and the tsokhor of renunciants, saying that the latter is that meat and alcohol are offered on the torma, and yogis should enjoy fruits, brown sugar, and ghee, etc., slightly weakening the samaya of meat and alcohol. Also, it is said that the five meats are very little slaughtered meat, and in the Two Examinations it is said: 'Flags and weapons, the seventh time should also be eaten.' It is also said that these can be eaten. The meat of flags and weapons is because the bright banner is damaged and the meat is killed on the battlefield, so it contradicts the prohibition of eating slaughtered meat. And the tsokhor of renunciants cannot eat those, is it in relation to the vows of a bhikshu? Or is it spoken in relation to the vows of bodhicitta? If it is the former, then it is not possible, because the Vinaya does not prohibit eating slaughtered meat. If it is thought that eating after noon is prohibited, and the tsokhor is mainly done at night, then eating fruits, etc., in the afternoon is prohibited in the Vinaya. If it is thought that eating meat is prohibited in the Mahayana sutras, so it contradicts the precepts of bodhicitta, then this applies to both householders and renunciants who practice tantric conduct, so your distinction is very strange. There are many things that can be examined, but I don't want to say more. If one's own behavior is to gain profit and respect and fame through mantra, then one must protect pure behavior without concealment, and do not create and promote one's own bad tenets in front of the public. Because all the actions of mantra cannot be practiced arbitrarily. Bhikshu Vajradhara.
Chinese
因此，（如果这样）就会变成不是密宗所化之主要对象了。也应如是思维。如果有人问：这是为了阻止比丘受到他人诽谤，以及阻止在家人受到诋毁，从而导致他人对佛法失去信心吗？答：像这样需要阻止的情况在时间和地点上都非常多，即使有，也不应加以区分。如果流传着“这些瑜伽士像狗猪一样”的说法，那对佛法根本没有损害。但如果说“这些比丘是那样的”，则区分非常困难，因为这会造成极大的损害。如果金刚持诽谤佛法，那本身就是非常严重的过错。因此，如果存在需要阻止的情况，那么两者（比丘和瑜伽士）都不行；如果不存在，那么两者都可以，应如是了知。第十四条：对境是任何女性。诽谤的方式是用言语表达对所有女性的贬低，并且被他人听到时，即犯根本堕。对此，经中说：“智慧自性女性。”智慧是指相对于男性和女性而言，将女性置于智慧的范畴吗？或者，唯一的意思是，智慧是从无二的乐空智慧中产生的，因此是自性，就像甘蔗是糖的自性一样。以普遍诽谤的方式进行，也是将女性从男性中分离出来，例如说“这种女性非常狡猾”，或者说“这种女性非常低劣，难以获得善趣，更何况是菩提呢？”以及说“这些都是不洁的、恶劣的”等等。时轮金刚中说：“诽谤所有女性必定会堕落，尤其是对于那些安住于金刚乘的人。”所说的意思也是如此。如果有人问：如果自己是女性，诽谤自己会犯这个堕落吗？答：如果只是诽谤自己的身体，那么属于第八条根本堕的范畴；如果是诽谤种姓，那么属于第十四条。有些《怖畏金刚》的注释中说，诽谤金刚亥母等是这个根本堕，我认为这是因为有将金刚亥母等命名为四种女性种姓的情况。有些藏人将金刚亥母等解释为本尊女神，我认为这是不符合经义的，因为对境是
English
Therefore, (if so) it would become that they are not the main objects to be tamed by the Mantrayana. One should also think like that. If someone asks: Is this to prevent monks from being slandered by others, and to prevent householders from being discredited, thereby causing others to lose faith in the Dharma? Answer: There are very many times and places where such prevention is not necessary, and even if there are, one should not distinguish. If it is said that "these yogis are like dogs and pigs," then it does not harm the Dharma at all. But if it is said that "these monks are like that," then it is very difficult to distinguish, because it causes great harm. If a Vajradhara slanders the Dharma, that itself is a very serious fault. Therefore, if there is a need to prevent it, then both (monks and yogis) are not allowed; if there is no need, then both are allowed, one should know like that. The fourteenth: The object is any woman. The way of slander is to express words of degradation towards all women, and when it is heard by others, one commits a root downfall. On this, it says: "Wisdom nature woman." Does wisdom refer to placing women in the category of wisdom in relation to men and women? Or, the only meaning is that wisdom arises from the non-dual bliss-emptiness wisdom, therefore it is nature, just like sugarcane is the nature of sugar. To proceed in the way of universal slander is also to separate women from men, such as saying "this kind of woman is very cunning," or saying "this kind of woman is very inferior, it is difficult to obtain a good rebirth, let alone Bodhi?" and saying "all these are impure, bad," and so on. The Kalachakra says: "Slandering all women will definitely cause a downfall, especially for those who abide in the Vajrayana." The meaning of what is said is also like that. If someone asks: If one is a woman, will slandering oneself cause this downfall? Answer: If one only slanders one's own body, then it belongs to the category of the eighth root downfall; if one slanders the lineage, then it belongs to the fourteenth. Some commentaries on Yamantaka say that slandering Vajravarahi etc. is this root downfall, I think this is because there are cases where Vajravarahi etc. are named as the four types of female lineages. Some Tibetans explain Vajravarahi etc. as yidam goddesses, I think this is not in accordance with the meaning of the scriptures, because the object is
Chinese
包括在不应轻蔑无信者、不应轻蔑真言和天神等教言中，像这样的遮止也十分微小。有些论典中说轻蔑自己的明妃是根本堕，一般来说，在《密集》中说，使明妃的心不悦，即令其不喜悦，是违犯誓言的重大过失，但如果没有轻蔑种姓，则不会成为这里的根本堕。如果使她的心不悦，从而从真言乘的意愿中退转，则会成为第十二条。一般来说，依靠明妃而轻蔑种姓，则会成为第十四条中较重的支分。这里的对境不一定必须是明妃。第二，支分堕有八条，第一条是：未调伏者，即未得真言誓戒，或者虽然得到但已破誓言者，喜欢亲近像这样的明妃。有些人说，这是指发誓以意亲近，如果实际亲近，则会成为第七条根本堕。但其他论典中说：“以智慧力而取”，因此很明显是指实际亲近。如果说像明妃道那样，则会成为秘密交往，但仅仅是亲近则不是，因为性行为是所有人的共同之处。特别是亲近破誓言者，还会产生许多其他过失，因此应当远离。第二条是：主要指会供轮，即在勇父和勇母的坛城和供养天神、火供和开光等真言行事的集会中，以语言争论、争吵和谩骂。如果不是近的道友金刚兄弟，以愤怒而如实说出，则很明显是这一条粗罪。如果是金刚兄弟，如果怀有愤怒之心，则会成为根本堕，因此是指没有愤怒之心的情况。第三条是：即使得到灌顶，也向不信真言道的人宣说不共的秘密。对此，以前的人说，如果不是在轮供等时候，而是以顾及的语言说出语言的暗号，则是指这一条。但其他粗罪论典中说，向没有信心的人说法，因此自宗是前一种说法。第四条
English
It is included in the teachings that one should not despise the faithless, one should not despise mantras and deities, and such prohibitions are very small. Some texts say that despising one's own mudra is a root downfall. Generally, in the Guhyasamaja it says that making the mind of the mudra unhappy, that is, making her unhappy, is a great fault of violating the vow, but if one does not despise the lineage, then it will not become a root downfall here. If one makes her mind unhappy, and thereby turns away from the intention of the mantra vehicle, then it will become the twelfth. Generally, relying on the mudra and despising the lineage, then it will become a heavier branch of the fourteenth. The object here does not necessarily have to be a mudra. Second, there are eight branch downfalls, the first is: the untamed, that is, one who has not received the mantra vows, or even if he has received them but has broken the vows, is happy to associate with such a vidya. Some say that this refers to vowing to associate with the mind, but if one actually associates, then it will become the seventh root downfall. But other texts say, "Taking with the power of wisdom," so it is clear that it refers to actual association. If one speaks of something like the path of the mudra, then it will become secret intercourse, but it is not merely association, because sexual intercourse is common to all. In particular, associating with those who have broken their vows will also generate many other faults, so one should stay away. The second is: mainly referring to the tsok khorlo, that is, in the mandala of the heroes and heroines and the worship of the deities, the fire puja and the consecration, etc., in the gatherings of mantra practices, arguing, quarreling, and cursing with words. If it is not a close vajra brother, and one speaks truthfully with anger, then it is clear that this is a gross offense. If the vajra brother has anger in his heart, then it will become a root downfall, so it refers to the situation where there is no anger. The third is: even if one has received empowerment, one reveals the uncommon secrets to those who do not believe in the path of mantra. Regarding this, the former ones said that if it is not at the time of wheel offerings, etc., but one speaks the codes of language with considerate words, then it refers to this. But other texts of gross offenses say that teaching the Dharma to those who have no faith, so the self-tradition is the former saying. The fourth