Chinese
是，对于具有信心的人来到自己面前，请求密咒的教授，却像讲说显宗的佛法一样，这是显示不如意的事情。对此如果意愿颠倒，则会成为第十二条根本堕罪。如果自己没有可说的，则不会真正变成粗罪，而是因为对佛法悭吝和犹豫，明明可以讲说却向他人讲说，则会变成粗罪。第五是，在声闻众中停留七天，即对于分别说部和经部的见修行果执着并安住的比丘、沙弥和近事男也好，自己没有像为了性命危险而进入大乘那样的必要，却在他们的处所停留七天，则第七天的期限结束时就会变成粗罪。大乘人不相信密咒的那些人，也会有类似的过失吗？应该思考。第六是，对于没有得到灌顶的没有密咒缘分的人，展示秘密誓言的金刚铃、钺刀、六种庄严等不可分离的誓言物，以及誓言的画像和经书等，则会变成粗罪。在被称为拉垧弥（Lakshmi）所著的注释中说，对于破誓言者讲说与殊胜灌顶（<< ཛཾ>>，藏文：ཛཾ，梵文天城体：जं，梵文罗马拟音：jaṃ，汉语字面意思：种子字）+瓶灌顶、秘密灌顶、智慧灌顶）三者相关的法，并有一些藏人也这样认为。第七是，对于不了解也不相信手印结印等的人，说“这些是这些手印”，如果那人不相信，则会变成粗罪。第八是，在坛城的念诵没有圆满具足条件之前，就进行坛城的事业灌顶、火供、开光和修供等，一旦开始进行，就会变成粗罪。如果上师允许进行一些火供等事业，或者一个大坛城的念诵数量已经圆满，而开始进行其他坛城的事业等，因为稍微小一些的遮止，所以没有粗罪的过失。上师们这样说。这些也是根本堕罪的支分，即第一、第三、第五和第七是根本堕罪第七的支分，第二是根本堕罪第三的支分，第四、第七两
English
Is, for those who come to you with faith and ask for the instructions of mantra, but explain the Dharma of the Sutra system, it shows that it is not what they want. If the intention is reversed, it will become the twelfth root downfall. If you have nothing to say, it will not really become a gross offense. Instead, due to stinginess and hesitation towards the Dharma, if you can speak but speak to others, it will become a gross offense. Fifth, staying in the Sravaka community for seven days, that is, whether it is a Bhikshu, Sramanera, or Upasaka who clings to and dwells in the views, meditation, and conduct of the Vaibhashika and Sautrantika schools, if there is no need for them to enter the Mahayana like a life-threatening situation, but they stay in their place for seven days, then it will become a gross offense when the seventh period ends. Should we consider whether there will be similar faults for Mahayanists who do not believe in mantra? Sixth, for those who have not received empowerment and do not have the fortune of mantra, showing the secret vows of Vajra bell, Katvanga, six ornaments, etc., which are inseparable vows, as well as the painted images and scriptures of vows, it will become a gross offense. In the commentary said to be written by Lakshmi, it is said that explaining the Dharma related to the supreme empowerment (<< ཛཾ>>，Tibetan: ཛཾ，Sanskrit Devanagari: जं，Sanskrit Romanization: jaṃ，Literal Chinese meaning: seed syllable) + vase empowerment, secret empowerment, and wisdom empowerment to those who have broken their vows, and some Tibetans also think so. Seventh, for those who do not understand or believe in hand mudras, saying "These are these mudras," and if that person does not believe, it will become a gross offense. Eighth, before the recitation of the mandala is completed with all the conditions, performing the activities of the mandala empowerment, fire puja, consecration, and offering puja, etc., once it starts, it will become a gross offense. If the Lama allows some activities such as fire puja, or the number of recitations of a large mandala has been completed, and the activities of other mandalas are started, etc., because of the slightly smaller prohibition, there is no fault of gross offense. The Lamas say so. These are also branches of the root downfall, that is, the first, third, fifth, and seventh are branches of the seventh root downfall, the second is a branch of the third root downfall, the fourth and seventh are both
Chinese
直到第十二，第八，以及将要再次阐述的两个，与第二个（根本堕罪）的方面一致。有些上师没有获得瓶灌顶，却宣扬秘密，这是第七条根本堕罪。即使获得了瓶灌顶，但没有获得更高的灌顶，却讲解圆满次第，这会被认为是向不具器者展示秘密。将展示不可分离的誓言归为第七条根本堕罪。因为稍微有些不妥，所以自己的观点仍然是之前所说的那些。从两种律仪的规定中，“没有必要而违越”，这句出自粗罪的论典中，有些论典中没有。然而，如果这位咒师是比丘，那么他违越比丘的戒律，却没有特别的必要，这表明需要一种轻蔑之心的动机。在另一部粗罪的论典中，“以虚假的瑜伽而自大”，意思是，即使没有内在的瑜伽，也表现得像有瑜伽一样，并产生傲慢之心。“以甘露的力量获取”，这句话也出现在据说是马鸣菩萨所著的另一部粗罪的论典中。意思是食用未经净化的手印的尿液、红菩提等，这显然属于向不具器者展示秘密。所有这些粗罪都出自《金刚心庄严续》第十二章：“依止不具誓言的明妃，在会供轮中争吵，宣扬秘密的法，向具信者展示其他（法），长久住在声闻乘中，向不适合的器皿展示秘密，成为粗罪。”说了这六种。其他的显然是从各种续部中收集的，因此很难确定粗罪的数量一定是八个或九个。关于这些的场合的教诲，以及各个续部论典的观点的广狭差别等详细内容，因为会变得繁琐，所以暂时搁置。在此说道：如今末世中的末世，当善说如月光般升起时，也看到嫉妒的海洋在翻腾。因此，暂时就到此为止吧。第三是，续部中说，必须持有誓言的画像、经书、金刚杵、铃、鼗鼓、颅器、卡杖嘎、六种装饰、手印等。
English
Up to the twelfth, the eighth, and the two that will be explained again, are consistent with the second (root downfall). Some lamas who have not received the vase empowerment, if they proclaim secrets, this is the seventh root downfall. Even if they have received the vase empowerment, but have not received the higher empowerments, if they explain the completion stage, it will be considered showing secrets to those who are not vessels. Classifying showing inseparable vows as the seventh root downfall. Because it is slightly inappropriate, my own view is still the same as what was said before. From the precepts of the two vows, "Transgressing without necessity," this comes from the treatise on gross offenses, which is not found in some treatises. However, if this mantra practitioner is a bhikshu, then he transgresses the bhikshu's precepts, but without any special necessity, which indicates that a motivation of contemptuous mind is needed. In another treatise on gross offenses, "Being arrogant with false yoga," means, even without inner yoga, showing as if having yoga, and generating an arrogant mind. "Obtaining by the power of nectar," this also appears in another treatise on gross offenses said to be authored by Asvaghosa. The meaning is eating the urine, red bodhi, etc. of unpurified mudras, which clearly belongs to showing secrets to those who are not vessels. All these gross offenses come from the twelfth chapter of the Vajra Heart Ornament Tantra: "Relying on a consort without vows, arguing in the assembly wheel, proclaiming secret dharma, showing others to those with faith, staying long in the Shravaka vehicle, showing secrets to unsuitable vessels, becoming gross offenses." These six were spoken. The others are clearly collected from various tantras, so it seems difficult to determine that the number of gross offenses is definitely eight or nine. The teachings on the occasions of these, and the detailed differences in the scope of the views of the various tantras and treatises, etc., will become lengthy, so they are temporarily put aside. Here it is said: Nowadays, in the degenerate age of degenerate ages, when the good speech rises like moonlight, one also sees the ocean of jealousy churning. Therefore, let it be enough for now. The third is, the tantra says that one must hold the painted image of the vows, scriptures, vajra, bell, damaru, skull cup, khatvanga, six ornaments, hand implements, etc.
Chinese
没有守护誓言，如五肉五甘露等内部供养的誓言，以及事业和智慧手印等秘密誓言，没有依止所说的应依止之处，没有修作所说的应修作的火供和供养朵玛等誓言，特别是如以下所说的五部誓言和不共的八种誓言等，都是违越之处。第四，还有这里没有包括的，四部续部中所说的所有过失都忏悔。这是续部等。第四是随喜，如“佛”等。其中，所谓的“轮回涅槃”是指，轮回的凡夫俗子们所做的一切善，以及超离世间的三乘圣者有学无学的一切善。那么，仅仅是已经做过的吗？不是的，是已经做过的、将要做的和正在做的一切。这是指三时出现等。第五是劝请转法轮，如“胜者语”等。所谓“没有中断”是指，不可能有任何佛陀成佛后不说法而住留的情况。众生是指福薄之人。无上是指大乘，因为这是主要的。因此，劝请在不清净的世间刹土中，迅速不断地宣说正法。第六是祈请不入涅槃，如“自性”等。这里自性有两种，即安住之自性的法身，以及世俗自性的报身。前者是空性，后者是从因缘而生，虽然是刹那生灭，但相续不断，没有生灭。因此，这也是向化身祈请。第七是皈依，如“得灌顶”等。因为能洗涤烦恼的垢染，如同将大乐的智慧注入其中一般，所以称为“灌顶”，因此，无有乐空二别的智慧是殊胜的灌顶。这也被称为大手印灌顶。如是说：于大手印灌顶时，如何得知之乐
English
Not keeping the vows, such as the internal offering vows of the five meats and five amritas, and the secret vows such as the karma and wisdom mudras, not relying on what is said to be relied upon, not performing the fire pujas and offering tormas that are said to be performed, and especially the vows of the five families and the eight uncommon vows as mentioned below, all of these are transgressions. Fourth, I confess all the faults mentioned in the four tantras that are not included here. This refers to the tantras, etc. Fourth is rejoicing, such as in "Buddha," etc. Among them, the so-called "samsara and nirvana" refers to all the merits done by ordinary beings in samsara, and all the merits of the noble ones, both learners and non-learners, of the three vehicles who have transcended the world. Then, is it only what has already been done? No, it is all that has been done, will be done, and is being done. This refers to the arising of the three times, etc. Fifth is urging to turn the wheel of Dharma, such as in "Victor's speech," etc. The so-called "no cessation" means that it is impossible for any Buddha to remain without teaching the Dharma after attaining Buddhahood. Beings refers to those with little merit. Unsurpassed refers to the Mahayana, because it is the main one. Therefore, it is an exhortation to quickly and continuously proclaim the Dharma in impure world realms. Sixth is praying not to pass into nirvana, such as in "nature," etc. Here, there are two kinds of nature: the Dharmakaya, which is the nature of abiding, and the Sambhogakaya, which is the conventional nature. The former is emptiness, and the latter arises from causes and conditions. Although it arises and ceases in an instant, it is continuous and has no arising or ceasing. Therefore, this is also a prayer to the Nirmanakaya. Seventh is taking refuge, such as in "obtained empowerment," etc. Because it washes away the stains of afflictions, as if pouring the wisdom of great bliss into it, it is called "empowerment." Therefore, the wisdom that is inseparable from bliss and emptiness is the supreme empowerment. This is also called the Mahamudra empowerment. As it is said: At the time of the Mahamudra empowerment, how to know the bliss
English
Ne. The great bliss wisdom that knows how emptiness is, as it is, is called the empowerment of Mahamudra. The teacher from whom one obtains this is the supreme of the Buddhas, and also takes care of others in the usual way. The inseparability of skillful means and wisdom is union, the Vajra Dharma Jewel. The yogis who have entered the Vajrayana are the Sangha Jewel. All other scriptures and realizations, and the common Sangha Jewel, are also mentioned in passing. Eighth, generating Bodhicitta. There are two parts: preliminary and main. The first part is divided into offering oneself and dedicating merit. The first part is "Lama" etc., where "always and everywhere" means from all times and places to all places. After offering, doing service is "from now on" etc. The second part is "three times" etc. The second part is divided into taking aspiration Bodhicitta and action Bodhicitta. The first part is "unsurpassed" etc., where "abiding in Bodhi" means that oneself and others abide in Bodhi, that is, to be attained. "The appearance of the Buddhas" etc. should be combined with those who were fortunate in the past in the presence of the Buddhas. Bodhicitta is the aspiration to attain Buddhahood, and generating this mind is taking a vow. This shows the object, the generator, the way of generating, and the necessity, that is, it shows the four meanings. The second part first promises to keep the three vows, and then the actual way of taking action Bodhicitta. The first part is that the Bodhisattva vows are divided into three, that is, "with vows" etc. Among them, the Pratimoksha vow is to prevent the sins of body, speech, and mind, and non-virtuous actions, such as the seven types of Pratimoksha vows. The nature of prevention is to abandon the ten non-virtuous actions of the three doors, and each one is divided into completely abandoning, abandoning a part, abandoning most, temporarily abandoning, abandoning for life, abandoning oneself, causing others to abandon, rejoicing in abandoning, and praising abandoning. With ten types of ten types of differences, Asanga said that there are one hundred types of differences in preventing evil deeds.