Chinese
因此，必须守护根本堕罪。经中说：“利益一切有情之心，任何时候都不要舍弃。”第五，舍弃为他利而精进的菩提心，立即舍弃愿菩提心，就会成为具足一切罪行的失败者；以及在非七种允许的情况下泄精。如此，发誓为了所有有情成佛的良好发心，舍弃之后，自己承担无能为力的重担，生起寂静之心，这与之前的发心相违背。《庄严经论》中说：“发菩提心是为了他利，想要获得圆满正等觉。”因此，以相应的殊胜心，希望他人远离痛苦及其根源，舍弃具有慈悲心的愿菩提心。这仅仅是生起舍弃有情之念，即使其他支分不圆满，也因为名为“ཕས་（pas）”的菩提心之相违品使自己失败，所以是名为“ཕས་ཕམ་པ་（pas pham pa）”的根本堕罪。如此，舍弃愿菩提心的所依，就是在非七种允许的情况下泄精，即密灌顶和第三灌顶，以及味平等、供养天神、延续种姓、药丸，以及观察死亡征兆之时。第六，对于三乘所依的佛语，进行评判并说不是导师所说；以及将能作为事业和成就之因的其他论典，不视为传承加持的佛语而加以轻蔑。对此，自他之差别在于，自己认为是声闻乘，他人认为是外道；或者自己认为是密咒乘，他人认为是波罗蜜多乘。如果是前者，如阿阇黎卡赫尼帕所引用的那样：“如果诋毁外道，就是远离一切智者的因。”这也是合理的，因为菩萨的两种藏经中，从波罗蜜多乘来说，要守护一切语之过失和他人不信之分；而在密咒乘中，唯一学习显现清净的广大境界。如《三摩地王经》中所说：“如果有人见到此法而生贪执，听到非法而生嗔恨，以傲慢自大而击败，以邪见和傲慢的力量感受痛苦。”就像这样。那么
English
Therefore, one must protect the root downfalls. As it is said in the tantras, "The mind that benefits all sentient beings, should never be abandoned." Fifth, abandoning the Bodhicitta that strives for the benefit of others, immediately abandoning the aspiration Bodhicitta, one becomes a defeated one who possesses all faults; and emitting semen in circumstances other than the seven permitted ones. Thus, having abandoned the good intention of vowing to attain Buddhahood for the sake of all sentient beings, and taking on the burden of one's own weakness, generating a mind of peace, which is contrary to the previous intention. As it is said in the Ornament, "Generating Bodhicitta is for the sake of others, desiring perfect and complete Buddhahood." Therefore, with a corresponding special mind, wishing others to be free from suffering and its causes, abandoning the aspiration Bodhicitta with compassion. This, merely from the arising of the thought of abandoning sentient beings, even if other limbs are not complete, is a root downfall called "ཕས་ཕམ་པ་（pas pham pa）" because the opposing factor of Bodhicitta called "ཕས་（pas）" has defeated oneself. Thus, abandoning the basis of that aspiration Bodhicitta is emitting semen in circumstances other than the seven permitted ones, namely, the secret empowerment and the third empowerment, as well as taste equality, offering to deities, continuing the lineage, pills, and the time of examining the signs of death. Sixth, judging the words of the Buddha that rely on the three vehicles, and saying that they were not spoken by the teacher; and despising other treatises that can be the cause of activities and accomplishments, not regarding them as the words of transmission and blessing of the Buddha. Regarding this, the difference between oneself and others is that one considers oneself a Hearer vehicle practitioner and the other an outsider; or one considers oneself a Secret Mantra practitioner and the other a Perfection Vehicle practitioner. If it is the former, as Acharya Kahni-pa quoted, "If one denigrates outsiders, it is the cause of being far from the All-Knowing One." This is also reasonable, because in the two collections of Bodhisattvas, from the Perfection Vehicle, one must protect all faults of speech and the part of others' disbelief; while in the Mantra Vehicle, one only learns the vastness of pure appearances. As it is said in the King of Samadhi Sutra, "If someone sees this Dharma and becomes attached, hears non-Dharma and becomes angry, is defeated by pride and arrogance, and experiences suffering due to the power of wrong views and pride." Like that. Then
Chinese
如果说圣天论师等人也犯了根本堕罪，那只是为了要完成誓言。如《经庄严论》中所说：“如果不能精通五明。”等等，因为他们具有超胜的殊胜大悲心，以锋利的理智之利器，区分正道与非道，给予恶劣宗派以破斥和摄受两种机会，从而对佛法和众生都做了伟大的事业。如果不能这样做的人，对于外道宗派，也只是保持中立，而没有说是要诋毁。如《智慧明点论》中说：“外道或声闻，即使低下也不应轻蔑。”像这样，不仅是如来藏的遍在性，而且是完全远离不善，从解脱的白法中，获得善趣。
English
If it is said that masters like Āryadeva also violated root downfalls, that was only to fulfill their vows. As it says in the Ornament of the Sutras, "If one has not mastered the five sciences," etc., because they possessed extraordinary great compassion, they used the sharp weapon of reason to distinguish between right and wrong paths, giving both refutation and acceptance to evil doctrines, and thus performed great deeds for both the teachings and sentient beings. If someone is unable to do so, they should remain neutral towards the doctrines of the tirthikas, rather than disparaging them. As it says in the Drop of Wisdom, "Even if a tirthika or shravaka is inferior, one should not despise them." In this way, not only is the tathagatagarbha all-pervasive, but it is also completely free from negativity, and from the white paths of liberation, one attains higher realms.
Chinese
这个教言被寻找到了巨大的价值并被尊崇。过去时代出现的伟大的译师和智者们，他们亲眼见证了法性的真谛，他们以传承的依据和可靠的人证为基础，主要依靠意义而完美翻译的甚深续部，不能以凡夫俗子的方式，用严苛的文字和分别念来评判。正如一切圆满佛陀的意旨汇集之处所说：“秘密真言的自性，应当以谁的智慧精细、极其精细、非常深奥、极其深奥来观察。”又说：“极其深奥是什么呢？有些人寻找和剖析一切法的边际、深度、尽头和中心，那不能称为智慧深奥、极其深奥，而是彻底的穷尽。如同迷惑者将海市蜃楼误认为水而追逐，或者盲人寻找天空的边际一样，即使寻找一切法的边际、深度、尽头和中心，也无法找到，也无法区分。楞伽的主人啊，如果有人了悟到一切法没有边际和深度，没有尽头和中心，那就是智慧深奥、极其深奥。”因此，秘密真言的自性因为极难衡量，所以应当以精细的智慧、极其精细的智慧、极其深奥的智慧来观察。一般来说，所有的教言不一定都是佛陀亲口所说，也有通过随许、加持等方式来宣说的。因此，如来佛的加持会显现在与调伏的对境有缘分的人们身上，如《集经》中说：“诸佛的声闻弟子们，无论宣讲多少法。”等等。就像之前所说的那样：“楞伽的主人啊，因此秘密真言仅仅是自性显现，仅仅是由殊胜的士夫们以加持来显示的。”因此，对于具有信心、智慧、禅定、证悟以及作为其助伴的安住于律仪的殊胜善知识，如同佛陀一样，如来也曾多次宣说，如果对这样的人产生恶意并诽谤佛法，那是难以容忍的。因此，如果作为事业和成就之因是合理的，那么即使是论著，也与佛陀的教言无异。
English
This teaching has been sought with great value and revered. The great translators and scholars who appeared in the past, who directly witnessed the truth of Dharma-nature, based on the lineage's basis and reliable witnesses, mainly relying on the meaning and perfectly translated the profound tantras, cannot be judged by the way of ordinary people, with strict words and conceptual thoughts. As it is said in the place where the intentions of all perfect Buddhas converge: "The nature of secret mantras should be observed with whose wisdom is subtle, extremely subtle, very profound, and extremely profound." It also says: "What is extremely profound? Some people seek and analyze the edges, depths, ends, and centers of all dharmas, that cannot be called wisdom profound, extremely profound, but thorough exhaustion. Just as the deluded mistake the mirage for water and chase after it, or the blind seek the edge of the sky, even if they seek the edges, depths, ends, and centers of all dharmas, they cannot find them, nor can they distinguish them. Lord of Lanka, if someone realizes that all dharmas have no edges and depths, no ends and centers, that is wisdom profound, extremely profound." Therefore, the nature of secret mantras is extremely difficult to measure, so it should be observed with subtle wisdom, extremely subtle wisdom, and extremely profound wisdom. Generally speaking, all the teachings are not necessarily spoken by the Buddha himself, but also proclaimed through permission, blessing, etc. Therefore, the blessings of the Tathagatas will appear to those who have a connection with the object of taming, as it is said in the Sutra of Gathering: "The Shravaka disciples of the Buddhas, no matter how much Dharma they preach." and so on. Just as it was said before: "Lord of Lanka, therefore secret mantras are merely the manifestation of nature, merely shown by the blessings of superior individuals." Therefore, for those who have faith, wisdom, meditation, realization, and the excellent spiritual friends who abide in the precepts as their companions, just like the Buddha, the Tathagata has also repeatedly declared that if one generates malice towards such a person and slanders the Dharma, it is intolerable. Therefore, if it is reasonable as a cause of action and accomplishment, then even if it is a treatise, it is no different from the Buddha's teachings.
Chinese
因为没有差别，所以需要的目的能够实现是显而易见的。如果我等修持的是胜者的圣教，认为其他的方式是混乱的，以这样的想法压制他人，那么从一开始自己的相续就被根本堕罪所染污，无论所修持的是什么，即使是没错谬的教言，也会成为获得成就的障碍。《摧毁续》大经中说：续和传承互相诽谤，违犯誓言就没有加持。因此，佛陀的教法总的来说和特别是菩萨的法藏这两者，名目繁多，与众生的不同根器相适应，所开示的调伏方式不可思议，各自按照自己的意愿而行，仅仅是时间快慢的差别而已，最终都会成佛，不会让众生的相续白白浪费，因此各自在自己的位置上都是真实的。因此，可以把最符合自己心意的奉为至上，但无论如何也不能对他人产生恶劣的发心和诽谤，经中说：对于具有多种意乐的众生，示现各种各样的行为，以各种各样的方式来调伏所化，示现各种各样的方便。在开示甚深法的时候，即使没有产生信心，也不应该诅咒，应当忆念法性不可思议。第七，没有做灌顶的仪式，没有圆满，破戒，以及根器差的人害怕深奥的法。调伏的时机，处所不适宜，就过很长时间也不行。宣讲甚深密咒的意义和见行。特殊情况除外，即使是随许，念诵传承，秘密宣讲，认识这些，在这里要观察根器。因此，秘密宣讲的对象是：习惯于邪见，不是合格的法器；没有做仪轨，即没有得到瓶灌顶的人，为他们宣讲生起次第；仪轨没有圆满，即没有得到上面的灌顶的人，为他们宣讲甚深圆满次第；破戒，即已经犯了根本堕罪，但不忏悔，并且没有确信取舍的智慧；根器差的人，即得到灌顶，但对甚深密咒的见解和行持产生恐惧；时机不成熟，即不适合开示甚深法；处所不适宜，即有特殊的遮止对象。对于这些人，不能宣讲甚深密咒的不共
English
Because there is no difference, the attainment of the desired purpose is obvious. If we practice the sacred teachings of the Victorious Ones, thinking that other methods are confusing, and suppress others with such thoughts, then from the very beginning, our own minds are defiled by root downfalls. No matter what we practice, even if it is an unerring teaching, it will become an obstacle to attaining accomplishment. The great tantra "Destroying Tantra" says: "Tantras and transmissions slander each other, and those who break their vows have no blessings." Therefore, the Buddha's teachings in general, and especially the Bodhisattva's Pitaka, are vast in number and accord with the different minds of beings. The methods of taming that are taught are inconceivable. Each person proceeds according to their own wishes, and they will attain enlightenment sooner or later. They will not let the minds of beings be wasted, so each is true in their own place. Therefore, you can regard what is most in accordance with your own mind as supreme, but you must never have evil intentions or slander others. The scripture says: "For beings with many inclinations, he shows various behaviors. To tame those who are to be tamed in various ways, he shows various methods. When teaching the profound Dharma, even if they do not have faith, they should not curse, but should remember that the nature of reality is inconceivable." Seventh, do not perform the empowerment ritual, do not complete it, do not break the vows, and do not be afraid of the profound Dharma for those with poor faculties. The time and place for taming are not suitable, and it will take a long time. Proclaim the meaning and view of the profound secret mantra. Except for special circumstances, even if it is a subsequent permission, recitation transmission, secret proclamation, and recognition of these, here one must examine the vessel. Therefore, the objects of secret proclamation are: those who are accustomed to wrong views and are not suitable vessels; those who have not performed the ritual, that is, those who have not received the vase empowerment, to teach them the generation stage; the ritual is not complete, that is, those who have not received the higher empowerments, to teach them the profound completion stage; those who have broken their vows, that is, those who have committed root downfalls but do not repent, and do not have the wisdom to be sure of what to accept and reject; those with poor faculties, that is, those who have received empowerment but are afraid of the view and practice of the profound secret mantra; the time is not ripe, that is, it is not suitable to teach the profound Dharma; the place is not suitable, that is, there are special objects of prohibition. For these people, one cannot proclaim the uncommon of the profound secret mantra.