Chinese
因为执持世俗与胜义无别之故。也不舍弃世俗菩提心，为了救护一切有情众生脱离衰败，不放弃将自己成就为佛的意乐，这就是世俗菩提心。在此，见到为了无边有情众生的利益，必定能成就恒常遍布的佛陀之位。因此，所有从那之上心向外散，心生退缩，厌离轮回等等下劣道的作意之垢全部彻底止息。如经中所说：我与无边诸有情，本来即是佛陀也，于知是之自性中，发菩提心胜复胜。如是宣说。又是，那些认为仅仅依靠因道的力量就能最初成就果位佛陀的人们，即使发起菩提心，也有可能因为作意自利和厌离轮回等等的心态以及心生退缩而舍弃菩提心，像这样对因造成障碍是可能发生的，如果因不圆满，就像种子腐烂的幼苗一样，无法成就佛果，因此他们认为完全依赖于自身的力量。因为自身的心也受制于因缘，所以仅仅是坚定地承诺发起菩提心。但对于无论如何都不会舍弃的坚定信念，普通人是无法获得的。然而，在这里，通过不迷惑于生起世俗和胜义菩提心无别的方式，即使是世俗菩提心也不可能舍弃，以这种方式，从凡夫的地位也能获得非常坚定的信念，正因为如此，才显示了进入密咒真如的最初修行者也与不退转的菩萨具有相同的地位。如是，无上密咒的真如是法性义之本尊，而所有显现为相好表征的本尊，也通过此门而不被舍弃而得以成立。因此，所有誓言和修持的命脉都由这个见解所掌握，从而变得完整而不衰退，并且完全清净。如是，如果对密咒真如的无上意义具有确定的见解，那么从根本上发生退失是不可能的。然而，那些以信仰进入密咒的人们舍弃无上的方式是，不平等地对待甚深见解。
English
It is because of holding the inseparability of relative and ultimate truth. One does not abandon the relative bodhicitta either; the intention to accomplish oneself as a Buddha in order to save all sentient beings from decline is the relative bodhicitta. Here, having seen that for the sake of limitless sentient beings, one will definitely accomplish the state of Buddhahood that is constant and pervasive, all the stains of inferior-path mental activity, such as the mind turning outwards from that, the mind shrinking, and weariness with samsara, are completely eliminated. As it is said in the tantra: "I and limitless sentient beings, are primordially Buddhas. In the nature of knowing that, I generate the supreme bodhicitta." Those who think that the result, Buddhahood, is initially accomplished only by the power of the causal path, even if they generate bodhicitta, there is a possibility of abandoning that bodhicitta through the mind of self-interest, weariness with samsara, and so on, and through the mind shrinking. In this way, it is possible to obstruct the cause, and if the cause is incomplete, like a sprout from a rotten seed, Buddhahood will not be accomplished, so they see that it depends entirely on their own power. Since one's own mind is also subject to conditions, one only makes a firm commitment to generate bodhicitta. However, ordinary people cannot obtain the conviction that one will never abandon it in any way. Here, however, through not being confused about the way to generate relative and ultimate mind without separation, even the relative bodhicitta cannot be abandoned. In this way, one can obtain a very firm conviction even from the position of an ordinary person, and that is why it is shown that even the first person who enters the suchness of mantra is equal in fortune to a non-returning bodhisattva. Thus, the unsurpassed suchness of mantra is the deity of the meaning of dharmata, and all the deities that appear as symbolic mudras are also established through this door without being abandoned. Therefore, the life of all vows and practices is held by this view, and it becomes complete and undiminished, and completely pure. Thus, if one has a definite view that has become a conviction about the unsurpassed meaning of the suchness of mantra, it is impossible to degenerate from the root essence. However, the way in which those who enter mantra through faith abandon the unsurpassed is by treating the profound views unequally.
Chinese
如果对无分别之义，以及与之相应的粗猛密咒行不信，并背离，则会堕落，如十四根本堕罪所说。其中，认为器情显现为本尊清净之义，仅仅是为了引导所化众生而示现，实际上并不清净，从而产生怀疑；以及将平等之义执着为具有所缘的相状，认为不是大平等，这两种根本堕罪，是因为背离了密咒的见解。因为密咒的真如在自相续中生起是极其相违的，所以是根本堕罪。制造蕴的痛苦，不接受誓言物，舍弃像菩提心昆达（kunda）之类的东西，诽谤女性，不度化应度化的众生等，这些是与密咒殊胜的行为相违的。因此，如果以永远厌恶的态度背离这些应接受的事物，就会断绝自己修持那些甚深密咒行的机会，所以是根本堕罪。其余的根本堕罪，是依靠直接向自己展示密咒甚深之义的上师和持有密咒之义的道友，以及应以密咒调伏的众生，为了不浪费密咒传承而保密的秘密，以及直接或间接展示密咒之义的诸佛之语和上师之语，以及为了区分密咒的各种边际而显现的各种宗派而安立根本堕罪的。由于与殊胜的见行密咒本身相关联，因此这些对境也变得如此重要，如果不珍视它们，就会浪费密咒，因此被安立为根本堕罪。因此，如果不按照规定守护恭敬上师和秘密传授密咒等，会有很大的过患，因此在密咒续部中是严格禁止的。如果与此相违，则与密咒不相符，因此这些也与密咒的行为相违。这样，与密咒的见行最为相违的这十四条就被称为根本堕罪。因此，即使自己没有掌握密咒的甚深见行，也不应诽谤，因为舍法的罪过非常严重，所以要接触和
English
If one does not have faith in the meaning of non-duality and the coarse conduct of mantras that are in accordance with it, and turns one's back on them, one will fall, as stated in the fourteen root downfalls. Among them, thinking that the meaning of the vessel and essence appearing as the deity's purity is only shown to guide the beings to be tamed, but is not actually pure, thus creating doubt; and holding the meaning of equality as having the characteristics of an object of focus, thinking that it is not great equality, these two root downfalls are because they turn their backs on the view of mantras. Because the suchness of mantras arising in one's own continuum is extremely contradictory, it is a root downfall. Creating suffering for the aggregates, not accepting the samaya substances, abandoning things like Bodhicitta kunda, slandering women, not taming those who should be tamed, etc., are contrary to the wonderful conduct of mantras. Therefore, if one turns one's back on these things that should be accepted with an attitude of eternal aversion, one will cut off one's own opportunity to practice those profound mantra practices, so it is a root downfall. The remaining root downfalls are based on the teacher who directly shows oneself the profound meaning of mantras and the Dharma friends who hold the meaning of mantras, as well as the beings to be tamed by mantras, the secrecy to keep secret in order not to waste the mantra lineage, and the words of the Buddhas and the words of the teachers who directly or indirectly show the meaning of mantras, and the various schools that appear to distinguish the various boundaries of mantras. Because they are related to the excellent view and conduct of mantras themselves, these objects also become so important, and if they are not cherished, the mantras will be wasted, so they are established as root downfalls. Therefore, if one does not properly protect the respect for the teacher and the secret transmission of mantras, etc., there will be great faults, so it is strictly forbidden in the mantra tantras. If one contradicts this, it is not in accordance with the mantras, so these are also contrary to the conduct of mantras. Thus, these fourteen, which are most contrary to the view and conduct of mantras, are called root downfalls. Therefore, even if one has not mastered the profound view and conduct of mantras, one should not slander them, because the sin of abandoning the Dharma is very serious, so one should touch and
Chinese
如果我获得了灌顶，那将会变成根本堕罪。因此，获得灌顶之后，虽然现在不能修持甚深的密咒行，也没有违背。但要发愿将来无论如何也要接受它，不要背弃它。对于甚深的见解，即使没有获得信心，也要认为这是金刚乘最究竟的深奥意趣。要以希求之心接受，希望这种见解无论如何能在自己的相续中生起，不要认为这不是而舍弃。就像《胜乐略续》中所说：对于宣说甚深之法者，即使没有信乐，也不要诋毁，要忆念法性不可思议。谁认为这不是我的境界，谁就是不了解法性。圆满正觉和他的佛子们，只有大自在者才能了解。应当这样思维。第二，恭敬上师：一般来说，所有道的功德都依赖于善知识。因此，经部中也说，应该像看待佛一样看待善知识。特别是密咒道，如果不依赖金刚上师的灌顶和口诀，就没有在相续中生起的机会。上师的本体与一切佛相同，从恩德方面来说，又胜过一切佛。因此，就像所说的那样，供养一位上师的毛孔，比供养十方三世的一切佛，功德还要大。因此，对于示现金刚乘灌顶和诀窍的上师，如果从内心舍弃，并通过身语意三门做出违背上师心意的事情，那就是第一条根本堕罪，非常严重。关于上师的
English
If I obtain empowerment, it will become a root downfall. Therefore, even though one cannot practice the profound mantra conduct from now on after obtaining empowerment, there is no contradiction. But one should aspire to accept it no matter what in the future, and should not turn one's back on it. Even if one has not gained faith in the profound views, one should think that this is the ultimate profound intention of the Vajrayana. One should hold onto it with aspiration, wishing that such a view may arise in one's own mind-stream, and should not abandon it, thinking that it is not. As it is said in the Laghusamvara Tantra: 'Even if one does not have faith in the one who teaches the profound Dharma, one should not revile him, but should remember that the nature of reality is inconceivable. Whoever thinks that this is not my realm, whoever does not understand the nature of reality, the fully enlightened Buddhas and their sons, only the great beings know.' One should think in this way. Second, honoring the Lama: In general, all the qualities of the path depend on the spiritual friend. Therefore, in the Sutras, it is said that one should regard the spiritual friend as being like the Buddha. In particular, the path of secret mantra, if one does not rely on the empowerment and instructions of the Vajra Master, there is no possibility of it arising in one's mind-stream. The essence is the same as all the Buddhas, and from the point of view of kindness, it is superior. Therefore, as it is said, offering to one pore of the Lama is more beneficial than offering to all the Buddhas of the past, present, and future. Therefore, abandoning in one's mind the Lama who shows the empowerment and instructions of the Vajrayana, and acting in a way that goes against the Lama's mind through body, speech, and mind, is the first root downfall, which is very serious. Regarding the general classification of Lamas: The guiding Lama is the one who guides one into the door of Dharma, such as the abbot who ordains one; the Lama who liberates the wisdom mind-stream is the Lama who teaches the Dharma; the Lama who bestows the oral transmission of instructions, such as the spiritual friend who generates bodhicitta; the master who makes up for transgressions is the one who becomes the object of confessing sins; the Lama of the vow empowerment is the one who bestows empowerment. Even if they are not these five Lamas, other spiritual friends from whom one has received some kindness are common Lamas. For these six Lamas, one should honor the common Lamas as a sick person would honor a doctor. Especially the Lama who shows the uncommon path of mantra
Chinese
应当视上师为真佛而恭敬。或者，总的来说，上师是所有的善知识；引导的上师是使自己生起波罗蜜多之法者；另外四种是密咒的灌顶、讲解续部、弥补破损、开示诀窍，对这些的恭敬方式也依次是：据说要以超过国王、叔父、父亲、母亲、眼睛和心脏的方式来恭敬。对于同时进行灌顶、讲解续部和开示诀窍这三者的上师，是具有三种恩德者，因此更应该恭敬。第三，不间断密咒和手印，是指成为语和身的象征的密咒和手印。其中，自生本尊、本尊、秘密真言、念诵和收放的真如，以具有这五种真如的方式不间断密咒，以及大手印显现为本尊之身，思维法印，言语三昧耶印，行为事业印，这四种手印也不间断。如何不间断呢？最好是一天之中，也在四个时段或三个时段等进行密咒和手印，不间断；或者每天至少一座，不间断；中等的是每月之中的四个时段或六个时段进行；最差的也要每月之中至少一次，或者每隔一段时间至少一次，不能间断，供养也要尽力而为，不能让供养间隔年月。如果生起舍弃修持本尊的密咒和手印的念头，就会违犯根本誓言。第四，进入正道后，慈爱道友的三昧耶是：一般来说是大乘，特别是密咒，而其中特别的是，依靠同一位上师和同一个坛城，一起接受灌顶和诀窍的金刚兄弟们，直到菩提果之间都不要断绝相伴的爱心，从内心舍弃等是根本堕罪。一般来说，道友有四种：一切众生被一个如来藏所包含，是总的道友；进入佛陀的教法中的一切是远处的道友；见解和行为一致的是近处的道友；一起接受灌顶的是内在融合的道友。再加上这四种，同一位上师是融合的道