Chinese
从思辨的角度来看，没有一个事物是任何一个名称都无法表达的。正如所见之义，瑜伽士也以智慧之差别，宣说以上以上者皆能损害以下以下者之理，最终确立了执着的自性之边际，没有留下任何实在之处。因此，杰·止贡巴尊者说：“一切乘皆于自身处真实。”因为各自的场合都有其必要和理由，所以从这个角度来说，没有一个是低劣的。如果从更高的角度来衡量，就会崩溃，无法信任，因此也没有任何偏颇。因为了解了这个要点，所以要像他说的那样，以不执着、不抛弃的方式，平等地看待一切见解和宗义，并依此修行。对于佛法的辩论，如果有什么特别的必要，那么就应该由那些既有学识又公正严明的圣者，以契合法性的方式来进行，而不要由那些眼光狭隘的密咒士，以执着的方式来进行争论。关于第七条根本堕罪，其本体是：对未成熟者宣说密咒的秘密，罪过严重。如云：“于未成熟之有情，宣说秘密乃第七。”又云：“莫将秘密授予未成熟之人。”其理由是：对非法器宣说秘密，会因其不信佛法或瑜伽士而加以诽谤，由此导致其堕入恶趣，因此会对其造成损害；而且自己也会因此而无法守护该有情，并将其舍弃；并且，在灌顶时也曾说过：“你不要在那些没有见过此坛城的人面前说。”以及“若说此理，立即断命而逝。”因为这与秘密的誓言相违背。因此，将无法成就悉地，并且会在今生和来世遭受恐惧。如《胜乐根本续》云：“行持誓言者，若有嗔恨瑜伽士，将生为狗百次，且将生为麻风病人。”又如《二观察续》云：“未净之蛇与盗贼，以及行于地上之人，皆会带来痛苦。”关于对境，杰·布顿巴说：自性未成熟者，是指具有邪见者；根器未成熟者，是指声闻缘觉；因缘未成熟者，是指未获得瓶灌顶等的人。对于前两者，任何不共的秘密都不能宣说；对于因缘未成
English
From the perspective of speculation, there is no object that cannot be expressed by any single name. Just as the meaning of what is seen, yogis also explain how the higher and higher ones harm the lower and lower ones through the difference of wisdom. In the end, they establish the boundary of the self-nature of clinging, without leaving any substantial place. Therefore, Je Drikungpa said, "All vehicles are true in their own place." Because each occasion has its necessity and reason, from this point of view, none is inferior. If measured from a higher perspective, it will collapse and cannot be trusted, so there is no bias. Because he understood this point, he said that all views and tenets should be viewed equally in a way that is neither attached nor abandoned, and practiced accordingly. For the debate of Dharma, if there is any special necessity, then it should be carried out by those saints who are both knowledgeable and impartial, in a way that is in accordance with the Dharma nature, and should not be argued by those narrow-minded mantra practitioners in an attached way. Regarding the seventh root downfall, its essence is: the sin of proclaiming the secret of mantra to the immature is serious. As it is said: "To proclaim the secret to immature sentient beings is the seventh." It is also said: "Do not give secrets to immature people." The reason is: to proclaim the secret to non-vessels will be slandered because they do not believe in the Dharma or yogis, which will lead them to fall into evil destinies, thus causing harm to them; and oneself will also be unable to protect that sentient being and abandon them; and, at the time of empowerment, it was also said: "You should not speak in front of those who have not seen this mandala." And "If this reason is spoken, immediately cut off life and die." Because this is contrary to the vow of secrecy. Therefore, siddhis will not be achieved, and fear will be experienced in this life and the next. As the Root Tantra of Chakrasamvara says: "If one who practices vows hates a yogi, he will be born as a dog a hundred times, and will be born as a leper." Also, as the Two Examinations Tantra says: "Uncleaned snakes and thieves, and people who walk on the ground, all bring suffering." Regarding the object, Je Butonpa said: Those who are immature by nature refer to those who have wrong views; those who are immature in faculties refer to Shravakas and Pratyekabuddhas; those who are immature by conditions refer to those who have not obtained vase empowerment, etc. For the former two, no uncommon secrets can be proclaimed; for those who are immature by conditions,
Chinese
如果不是真正宣讲解脱道的秘密，而是不宣讲成熟灌顶的秘密，那么因为未得灌顶者不能授予灌顶，所以得到灌顶的人就不可能存在了。虽然这样说，但对于因缘未成熟者，不应宣讲灌顶的秘密，因为已经立下誓言：你不要在未见过大坛城的人面前说这些，否则你将违犯誓言。你不要在未见过大坛城的人面前说解脱道的秘密，你不要在邪见者和声闻缘觉面前说这些，因为没有立下这样的誓言。这个“这些”也必须认定为是灌顶本身。因此，如果给非灌顶之器授予灌顶，那就是泄露秘密。在《释论》中说：给未成熟、安住于声闻道的人给予秘密，也就是给予大乐，会导致上师们堕落。这表明，必须包括在家人等所有非密咒之器。如果连以标志和戒律区分的声闻者都不宣讲，那更不用说其他的非器了。所谓“给予大乐”主要是指授予上部灌顶，但从作为顺应之因的角度来看，也包括了七种童子灌顶。以灌顶来暗示，也包括了解脱道的秘密，也就是说，如果不授予灌顶，那更不用说给予道了。因此，所谓“上师们会堕落”，意思是说，如果有人给非器授予灌顶或解脱道的秘密，那么给予者，也就是上师，就会堕落。如果不给予灌顶和道，那他就不会成为密咒的上师。如果说，因为不能给未得灌顶者授予灌顶，所以得到灌顶者就不可能存在，那么这是一种不适合智者的说法。如果说给具器者授予灌顶是根本堕落，因为给非器者以灌顶宣说了秘密是根本堕落，那么这种推理就像是：如果侍奉父亲就是犯无间罪，因为杀死父亲是无间罪一样，这会让所有人都发笑。虽然如此，但那个反驳是
English
If it is not actually proclaiming the secret of the path of liberation, but not proclaiming the secret of the maturing empowerment, then because empowerment cannot be conferred on those who have not received empowerment, it would be impossible for anyone to receive empowerment. Although it is said that, one should not proclaim the secret of empowerment to those who have not matured due to circumstances, because the vow has been made: "You should not speak of these in front of those who have not seen the great mandala, otherwise you will break your vow." You should not speak of the secret of the path in front of those who have not seen the great mandala, you should not speak of these in front of heretics and Hearers and Solitary Realizers, because such a vow has not been made. This "these" must also be identified as the empowerment itself. Therefore, if empowerment is conferred on a non-vessel for empowerment, it is a disclosure of secrets. In the commentary, it is said: "Giving secrets to those who are immature and abide in the path of the Hearers, that is, giving great bliss, will cause the teachers to fall." This indicates that all non-vessels of mantra, such as householders, must also be included. If even the Hearers who are distinguished by signs and vows are not proclaimed to, what need is there to mention other non-vessels? The so-called "giving great bliss" mainly refers to the conferring of the upper empowerments, but from the perspective of being a cause of conformity, it also includes the seven child empowerments. By implying empowerment, it also includes the secret of the path of liberation, that is, if empowerment is not conferred, what need is there to mention giving the path? Therefore, the so-called "the teachers will fall" means that if someone gives empowerment or the secret of the path of liberation to a non-vessel, then the giver, that is, the teacher, will fall. If he does not give empowerment and the path, then he will not become a teacher of mantra. If it is said that because empowerment cannot be conferred on those who have not received empowerment, it is impossible for anyone to receive empowerment, then this is a statement unsuitable for the wise. If it is said that giving empowerment to a vessel is a root downfall, because proclaiming the secret by giving empowerment to a non-vessel is a root downfall, then this reasoning is like: "If serving one's father is committing an immediate crime, because killing one's father is an immediate crime," which will make everyone laugh. Although that is the case, that refutation is
Tibetan
་རྒྱུད་གསུང་བ་པོ་ལ་འཕང་བར་མཛོད་ཅིགརྩ་ལྟུང་བདུན་པ་འཆའ་བ་པོ་ཁོ་བོ་ཅག་ནི་མ་ཡིན་ནོ། །དེས་ན་དབང་བསྐུར་ཡིན་ན་གསང་སྒྲོགས་ཡིན་པས་ཁྱབ་པའི་དམ་བཅའ་འདི་ནི་ཧ་ཅང་ངོ་མཚར་བ་ཞིག་སྣང་ངོ་། །གལ་ཏེ་དབང་བསྐུར་ལ་དབང་གི་གསང་བ་སྒྲོག་པའི་ཐ་སྙད་གྲུབ་བོ་སྙམ་ན། འོ་ན་འདུལ་བ་ལས་མི་མ་ཡིན་པ་བསད་ན་སྦོམ་པོ་དང་དུད་འགྲོ་བསད་ན་ལྟུང་བྱེད་དུ་བཤད་པ་ལ་ཡང་དུད་འགྲོ་ལ་ ཤོག་ལྷེབ་ ༦༠༡ ནས་ ༧༠༠ བར། མི་མ་ཡིན་པའི་ཐ་སྙད་གྲུབ་པས་དེ་བསད་པ་ལ་ཡང་སྦོམ་པོར་འགྱུར་རོ། །དེས་ན་འདུལ་བ་ལ་བཅས་པ་ཉིད་གཙོ་ཡི་རིགས་པ་མི་གཙོ་བ་ལྟར། སྔགས་ཀྱི་འདུལ་བ་ལ་ཡང་སངས་རྒྱས་ཀྱིས་ཇི་ལྟར་བཅས་པ་དེ་ཉིད་གཙོ་ཡི་མིང་མཐུན་པ་སོགས་ཀྱི་རིགས་པ་མི་གཙོ་ལ། སྤྱིར་ཡང་སྒྲ་བཤད་པ་ཙམ་ལ་ཁྱབ་མཐའ་འཆའ་ན་ཐལ་ཆེས་སོ། །མདོར་ན་སྣོད་མིན་ལ་དབང་གིས་གསང་བ་བསྒྲགས་པ་དང་སྣོད་ལྡན་ལ་བསྐུར་བ་ག་ལ་མཚུངས། དེ་ལྟ་མིན་ན་སྣོད་ལྡན་ལ་དབང་བསྐུར་བ་ན་ཡང་དཀྱིལ་འཁོར་ཆེན་པོ་མ་མཐོང་བ་ལ་མི་སྨྲ་བར་གདམས་པའི་དམ་ཚིག་དང་འགལ་བར་འགྱུར་རོ། །དེས་ན་དེང་སང་གི་ལྷ་སྡེ་མི་སྡེ་རྣམས་ཀྱི་དཔོན་ཆེན་པོ་རྣམས་ཀྱི་གྲལ་གྱི་བཀད་སར་ངག་གི་རྣམ་པ་བཞི་སྨྲ་བ་ལ་བྱང་བའི་ལྕེ་གཉིས་པ་དུ་མ་འདུག་སྟེ། ཆོས་པ་ཉམ་ཆུང་ངུ་རྣམས་ལ་གཞུང་ལུགས་དབང་མན་ངག་ཅི་ཐོབ་ཅི་ཤེས་དེ་ལ་ཇི་ལྟར་བྱེད་ཀྱི་འདུག་ཞེས་བཞད་གད་དང་བཅས་ཏེ་འདྲི་བར་བྱེད་པ་འདི་ལྟ་བུ་སོགས་ལ་དབང་དེ་ལ་ཁྱད་པར་འདིའོ་འདི་ལྟར་མཛད་དོ་ཅེས་སོགས་དོན་ཇི་བཞིན་པ་སྨྲ་བ་སོགས་ནི་དབང་གི་གསང་སྒྲོགས་དངོས་ ཡིན་ལ། སྣོད་དང་མི་ལྡན་པར་ཤེས་ཀྱང་རྙེད་པ་དང་བཀུར་སྟི་ལ་ཆགས་པས་དབང་བསྐུར་བ་དང་། སྣོད་དང་ལྡན་མི་ལྡན་མི་བརྟག་པར་ཞུ་མི་བྱུང་བ་ཙམ་ལ་ངོ་མཚར་དུ་བྱས་ནས་བསྐུར་བ་སོགས་ལས་ཕ་རོལ་པོ་སྔགས་ལ་མ་དད་པས་སྤོང་ན་སློབ་དཔོན་ལ་རྩ་ལྟུང་འདིར་འགྱུར་བའོ། །སྣོད་ལྡན་ལ་བསྐུར་བ་ནི་དབང་གི་གསང་སྒྲོགས་ག་ལ་ཡིན་ཏེ་སྔར་གསང་སྒྲོགས་སྤང་བར་གདམས་ཟིན་པའི་སློབ་མ་དེ་ལ་སློབ་དཔོན་གྱི་དབང་བསྐུར་བའི་མཐར་དབང་རྒྱུད་མན་ངག་སྟོན་ལ་སྣོད་ལྡན་རྗེས་སུ་ཟུང་ཅིག་ཞེས་ཉེ་བར་འདོམས་པའི་ཕྱིར་དང་། གཞན་དུ་ན་སྔར་གསང་སྒྲོགས་སྤང་བར་གདམས་ནས་ཕྱིས་གསང་སྒྲོགས་བྱོས་ཅིག་ཞེས་སྨྲས་ན་སློབ་དཔོན་དེའི་ངག་ཇི་ལྟར་ཚད་མར་འགྱུར། དེས་ན་གང་མི་སྒྲག་པའི་གསང་བ་ནི་བཞི་སྟེ། དབང་གི་གསང་བ་དང་། ལམ་གྱི་གསང་བ་དང་། བསྟེ
Chinese
请不要对讲述密续者感到畏惧。我们不是违犯第七根本堕罪的人。因此，如果灌顶就意味着公开秘密，那么这个誓言就显得非常奇妙了。如果认为灌顶就意味着公开灌顶的秘密，那么，就像在律藏中说杀死非人是粗罪，杀死畜生是堕罪一样，畜生也成了非人的代名词，那么杀死畜生也成了粗罪了。因此，就像律藏以佛所制定的戒律为根本，而不以理证为根本一样，密咒的律藏也应以佛所制定的戒律为根本，而不以名称相同等理证为根本。一般来说，如果仅凭字面解释就妄下定论，那就太过分了。总之，对非法器公开灌顶的秘密，与对法器进行灌顶，这两者怎么能相提并论呢？如果不是这样，那么对法器进行灌顶时，也会违背不向未见到大坛城者泄露秘密的誓言。因此，如今的僧俗官员们，在能言善辩者中，有很多精通四种口才的二舌之人。他们会嘲笑那些贫穷的修行者，问他们得到了什么经论、灌顶和诀窍，以及如何修持等等。像这样，详细地讲述灌顶的差别和仪轨，如实地讲述灌顶的意义，这才是真正的公开灌顶的秘密。如果明知对方不是法器，却因为贪图利养和恭敬而进行灌顶，或者不观察对方是否是法器，仅仅因为对方请求就觉得很稀奇而进行灌顶，如果对方因此对密咒失去信心而舍弃，那么上师就会犯下根本堕罪。对法器进行灌顶怎么能算是公开灌顶的秘密呢？因为之前已经告诫过不要公开秘密，所以在上师灌顶的最后，会指示弟子传授灌顶传承和诀窍，并摄受具器弟子。否则，如果之前告诫过不要公开秘密，之后又说去公开秘密吧，那么这位上师的话怎么能成为 प्रमाण（pramāṇa，量， प्रमाण，pramana，有效认知）呢？因此，不应宣说的秘密有四种：灌顶的秘密，道路的秘密，依
English
Please do not be afraid of those who speak the tantras. We are not those who hold the seventh root downfall. Therefore, if empowerment means revealing secrets, then this vow seems very strange. If you think that empowerment means revealing the secrets of empowerment, then, just as the Vinaya says that killing a non-human is a major offense and killing an animal is a downfall, then the term "non-human" also applies to animals, and killing an animal would also be a major offense. Therefore, just as the Vinaya emphasizes the precepts themselves and not reasoning, the Vinaya of mantra should also emphasize the precepts established by the Buddha and not reasoning based on similar names. In general, it is excessive to draw sweeping conclusions based solely on verbal explanations. In short, how can revealing the secrets of empowerment to an unsuitable vessel be compared to bestowing empowerment on a suitable vessel? If it were not so, then bestowing empowerment on a suitable vessel would also contradict the vow not to speak to those who have not seen the great mandala. Therefore, among the high-ranking officials of the monastic and lay communities nowadays, there are many two-tongued individuals who are skilled in the four forms of speech. They ridicule the poor practitioners, asking them what scriptures, empowerments, and instructions they have received, and how they practice them, etc. Speaking in detail about the differences and rituals of empowerment, and speaking truthfully about the meaning of empowerment, is the actual revelation of the secrets of empowerment. If one knows that the recipient is not a suitable vessel but bestows empowerment out of attachment to gain and respect, or if one does not examine whether the recipient is a suitable vessel but bestows empowerment simply because they request it and one finds it amazing, then if the recipient loses faith in mantra and abandons it, the teacher will incur a root downfall. How can bestowing empowerment on a suitable vessel be considered revealing the secrets of empowerment? Because the disciple has already been instructed not to reveal secrets, at the end of the teacher's empowerment, the disciple is instructed to transmit the empowerment lineage and instructions, and to take care of the suitable vessel. Otherwise, if one first instructs not to reveal secrets and then says to reveal secrets later, how can the words of that teacher be प्रमाण（pramāṇa，量， प्रमाण，pramana，valid cognition）? Therefore, there are four secrets that should not be spoken: the secret of empowerment, the secret of the path, and the secret of