Chinese
如果认为，失毁与根本堕类似，但并非真实；即使讲解很多，若不珍重守护明点，轻忽对待，则为根本堕；即使有守护的想法和专注，但因气未清净而漏失，若知其为甘露，在未失暖前饮用，则不生根本堕。从《乐喜续》等中，清楚地宣说了“不死之舌的摄取”等。虽能守护明点，但在秘密灌顶时，为了成熟弟子；为了延续种姓而护持教法；为了消除明点的障碍和疾病；以及为了修持特殊誓言物所需的材料等，才允许使用，要知道这样不会产生堕落。在非时要像保护生命一样守护。而且，清净的明点，如同银色的水，是凡夫众生执持生殖之种子。浊物是生殖的想法，以及潮湿的状态；由于与腐烂、渗漏、脓液等混合，所以无法执持。浊物的清净部分，即白色状态的凡夫明点，执持后也只能使身体增长，功德甚小。清净部分如同水银，执持后会 失毁，产生堕落，福德衰减。若不失毁而增长，则会生起智慧。清净中之清净，如“ཧཾ་”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字等，则不会失毁，若失毁则会导致死亡。总之，根本的明点清净部分，与心性本空法身，以及一切佛陀的意金刚三者无别而安住。通过修持明点，不清净的明点得以清净，清净的明点得以增长，不坏的明点逐渐充满脉轮，从而显现地道的功德。由于明点在脉轮中稳固而不漏失，因此逐渐证悟真谛。若能束缚顶轮，则应理解其为能成办佛果等之义。关于明点的真实专注，经文中说：“从顶髻梵穴处，中脉长短如一指，观想其位于鼻尖之间。”以及口诀中说：“中脉的上端到达鼻尖一指处，从脑中央开始。”以及经文中说：“然后于梵穴处，观想六辐轮及轮圈，其后，观想十六瓣莲花。”以及口诀中说：“顶轮梵穴的骨头内外之间，观想天尊。”
English
If it is considered that loss is similar to a root downfall, but not real; even if there are many explanations, if the bindu is not cherished and protected, and is treated with negligence, then it is a root downfall; even if there is the thought and focus of protecting it, but it is lost because the wind energy is not purified, if one knows that it is nectar and drinks it before the warmth is lost, then a root downfall will not occur. From the Tantras of Bliss and Joy, it is clearly stated, "The taking of the tongue of immortality," etc. Although one is able to hold the bindu, it is allowed during secret empowerment for the purpose of maturing the disciple; for the purpose of upholding the teachings by establishing the lineage; for the purpose of eliminating obstacles and diseases of the bindu; and for the materials needed to accomplish special samaya substances, etc. Know that in this way, downfall will not occur. At inappropriate times, it should be protected as if it were one's life. Moreover, the clear bindu, like silver water, is the seed of procreation that ordinary beings hold. The impure matter is the thought of procreation, and the state of moisture; because it is mixed with decay, leakage, pus, etc., it cannot be held. The clear part of the impure matter, the ordinary bindu in a white state, if held, can only increase the body, and its merits are very small. The clear part, like mercury, if held, will be lost, downfall will occur, and merit will decline. If it does not decline but increases, then wisdom will arise. The clearest of the clear, such as the letter "ཧཾ་" (Tibetan, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Hum), etc., will not be lost; if it is lost, it will lead to death. In short, the clear part of the fundamental bindu, and the mind itself, the unborn Dharmakaya, and the mind Vajra of all Buddhas, abide inseparably. By practicing the bindu, the impure bindu is purified, the pure bindu increases, and the indestructible bindu gradually fills the chakras, thereby manifesting the qualities of the grounds and paths. Because the bindu is stable and does not leak in the chakras, the truths are gradually realized. If one can bind the crown chakra, then one should understand that it means being able to accomplish Buddhahood, etc. Regarding the actual focus of the bindu, the scriptures say, "From the Brahma aperture at the crown of the head, the central channel is the length of one finger, visualize it as being between the tip of the nose." And the oral instructions say, "The upper end of the central channel reaches the tip of the nose by one finger, starting from the center of the brain." And the scriptures say, "Then at the Brahma aperture, visualize the six-spoked wheel and the circle, and behind it, visualize the sixteen-petaled lotus." And the oral instructions say, "Between the inner and outer sides of the bone of the Kapala at the crown of the head, visualize the deity."