Chinese
如果在没有觉察的情况下，六个时段的片段都过去了，那么罪过将会增长为六个粗罪。像这样增长，在那一天之内仍然没有生起觉察，如果没有成功地进行补救，据说在第二天早晨第一道曙光出现时，罪过会变成十二个粗罪，因此要思考所有罪过每天都在增长的方式，并加以谨慎。关于支分誓言的粗罪类别，也要了解各自的支分全部完整地成为粗罪堕和恶作的方式，以及念诵补救咒的方式，以及不念诵补救咒则恶作增长等等，要通过对根本堕的解释来理解。第五，关于所守护之物的实际解释有三点：解释十四根本堕，解释支分粗罪的类别，以及说明根本堕的来源。第一，解释十四根本堕也分为两点：总的指示和详细的解释。第一，总的指示是：在依次解释续部总的和特殊的誓言中，首先要解释的是，在《金刚心要庄严续》、《时轮》、《红阎摩敌》和《黑敌》等续部中，明确地宣说了十四根本堕。在那些续部之外的其他续部中，虽然数量与此不符，有少于此数的，也有多于此数的，但实际上是相同的，因为无论直接或间接，许多都可以归纳到这十四根本堕中，而少数的也可以包含在这十四根本堕中，因此这是无上续部总体修持中非常重要的誓约。如《五十颂上师》中所说：十四根本堕，应当读诵并受持。这就像砍断树等的根，树干、树枝、树叶乃至果实都会消失一样，生起一切功德的根本是戒律，如果从根本上断除，则不会产生任何功德，所以称为根本；是堕入下劣之处的原因，所以称为堕；数量是要分为与四灌顶相违背的十四种，这也是就主要方面而言的。第十三条是菩提心之续或物质如是
English
If, without awareness, all six parts of the time periods have passed, then the transgressions will increase to six gross transgressions. If it increases like that, and awareness still doesn't arise within that day, and if the means of rectification are not accomplished, it is said that when the first light of dawn appears on the following day, the transgressions will become twelve gross transgressions. Therefore, one should contemplate the way in which all transgressions increase day by day and be cautious. Regarding the categories of gross transgressions of the branch vows, one should also understand how each of their branches, all complete, become actual gross downfalls and misdeeds, and the way of reciting remedial mantras, and how misdeeds increase if remedial mantras are not recited, etc., should be understood through the explanation of the root downfalls. Fifth, regarding the actual explanation of what is to be protected, there are three points: explaining the fourteen root downfalls, explaining the categories of branch gross transgressions, and stating the source of the root downfalls. First, explaining the fourteen root downfalls also has two points: a general indication and a detailed explanation. First, the general indication is: Among the vows of the tantras in general and in particular that are explained in sequence, what should be explained first is that in the Vajra Heart Ornament Tantra, the Kalachakra, Red Yamari, and Black Enemy tantras, etc., the fourteen root downfalls are definitely stated. In other tantras besides those, although the number does not match, with some having fewer and some having more, they are actually the same in meaning, because many can be included in these fourteen downfalls either directly or indirectly, and the few can also be included in these fourteen, so it is a very important commitment for the practice of the supreme tantras in general. As it says in the Fifty Verses on the Guru: The fourteen root downfalls should be read and held. That is, just as if the root of a tree, etc., is pulled out, the trunk, branches, leaves, and even the fruit will all disappear, so the root that generates all qualities is discipline, and if it is cut off from the root, no qualities will arise, so it is called the root; it is the cause of falling into a lower state, so it is called a downfall; the number is to be divided into fourteen that contradict the four empowerments, and that is mainly in terms of what is most important. The thirteenth is the bodhicitta continuum or substance as it is.
Chinese
不依止，第五个是舍弃果菩提心，这两个是密智的。 特别是第十四个，诽谤智慧母是舍灌顶的相违品。 第九个是对自性清净的法产生怀疑，第十一个是用量度衡量离名的法，这两个是第四灌顶的。 剩余的九个是与瓶灌顶相违背的根本堕罪，而且后面的灌顶在后面的时间里，前面的灌顶是共同的，灌顶自己分内的本性也变成共同的。 因此，仅仅获得瓶灌顶的人，如果行持自己的九条，就会成为根本堕罪。 如果行持其他的五条，也不会真正成为根本堕罪，因为没有获得断除它们的律仪。 那么，这些的顺序为什么不像四灌顶的次第一样呢？ 顺序是这样的，密咒成就的根本是上师，依靠上师而有圣教的法，以及舍弃修法之友等对治是密咒的顺序。 而且，前面的越来越重，后面的越来越轻，也是轻重的顺序，所以这样安立。 那些各自的对境、想法和行为的实际等最终成为堕罪的界限，将在下面讲述，应当这样观察。 第二，广说分为十四个方面。 第一，诽谤阿阇黎： 其中，在十四条根本堕罪中，罪过极其严重的第一个根本堕罪是： 一般来说，从对境上师的角度来说，因为讲述了六种阿阇黎等，所以不一定非要是仅仅通过密咒法连接的。 但是，在这里从对境差别的角度来说，自己获得灌顶的对境的上师，是为自己建立金刚乘的道和果位的所有功德的基础者，因此如果对他进行轻蔑等，就会成为堕罪，罪过之大更不用说了。 对于甚深之义开启智慧之眼的阿阇黎，无论是多是少，完整地开示密咒的续部，乃至一个偈颂的意义，都以利他的心不错误地解释开示，以及为了生起从修所生的智慧，以窍诀的方式开示金刚乘道的实修要点，这三个是对境。 而且，如果这三个都是由一位上师所做，那就是具足三种恩德的
English
not relying on them, and the fifth is abandoning the fruition Bodhicitta, these two are of secret wisdom. Especially the fourteenth, reviling the wisdom mother, is contrary to the wisdom empowerment. The ninth is doubting the naturally pure Dharma, and the eleventh is measuring the nameless Dharma with valid cognition, these two are of the fourth empowerment. The remaining nine are root downfalls that contradict the vase empowerment, and in the later empowerments, the earlier ones become common, and the very nature of the empowerment's own share also becomes common. Therefore, if one who has only received the vase empowerment practices his own nine, it will become a root downfall. If one practices the other five, it will not actually become a root downfall, because one has not received the vows to abandon them. It is said. Then, why is the order of these not like the order of the four empowerments? The order is like this: the root of the accomplishments of mantra is the lama, and relying on that, there is the Dharma of scripture, and abandoning the friend who practices Dharma, etc., the antidotes are the order of mantra. Moreover, the earlier ones are heavier and the later ones are lighter, so it is also the order of heavy and light, so it is arranged like this. The ultimate boundary of those respective objects, thoughts, and the actual basis of actions, etc., becoming a downfall will be explained below, and should be examined in this way. Second, the detailed explanation is divided into fourteen aspects. First, reviling the Acharya: Among the fourteen root downfalls, the first root downfall, which is extremely serious, is: Generally speaking, from the perspective of the object lama, because the six kinds of Acharyas, etc., are explained, it is not necessary to be connected only through mantra Dharma. However, here, from the perspective of the difference of the object, the Acharya of the object from whom one has received empowerment is the one who establishes the basis of all the qualities of the path and fruition of the Vajrayana for oneself, so if one despises him, etc., it will become a downfall, and there is no need to mention how great the fault is. The Acharya who opens the eye of wisdom for the profound meaning, whether it is many or few, fully shows the tantras of mantra, and even the meaning of a single verse, explains and shows it without error with altruistic intention, and in order to generate the wisdom born from meditation, shows the essential points of the practice of the Vajrayana path in the form of pith instructions, these three are the object. Moreover, if all three are done by one lama, then it is the one with three kinds of kindness.
Chinese
上师是非常重要的。 此外，像灌顶后讲解续部，这是二者兼具；像仅仅是灌顶，这是单方面的。总之，对于他们，直到菩提心的根本之间，作为密宗之法的导师，一旦建立了联系，就要以三种方式毫不虚伪地承担起侍奉的重任，不违背上师的任何言语，恭敬对待。一旦获得了自己想要的法，就变得吝啬，无所谓地对待，放弃了对上师的侍奉，这样上师的加持就不会进入，成就的机缘就会变得遥远。更进一步，如果因为嫉妒和嗔恨的恶劣动机而轻蔑和谩骂，从内心深处觉得“这个人算什么”，这样就完全违背了誓言，达到了根本堕落的程度，罪过非常大，甚至超过了五无间罪。像这样即使犯了五无间罪，如果最初进入金刚乘之门，按照上师的教言修行，也能获得成就。《大乐经》中说：“屠夫娼妓五无间，自性觉智何能障。”因此，如果从内心诋毁上师，又不通过忏悔和戒律恢复，无论如何修持密宗的成就，都不可能获得，而且会堕入金刚地狱。《功德庄严经》中说：“从内心诋毁上师，无论如何修持也不会成就。”《幻化网续》中说：“对上师的诅咒和使上师不悦的罪过，就像从外面的大海中，用头发取水一样，要遭受那样的痛苦，这就是所谓的金刚地狱。”所以要非常谨慎。如果努力恢复，虽然能净化异熟果的一部分，但获得成就仍然非常遥远，所以从一开始就要发誓不犯这样的过错，像爱护自己的心一样珍爱和怜惜上师们。第二，如来教言的根本堕落是：对于境、三藏和四部续部的修持要领，别解脱戒、菩萨戒、密咒戒的戒律
English
The lama is extremely important. Moreover, like explaining the tantra after empowerment, this is twofold; like just empowerment, this is onefold. In any case, for them, until the essence of bodhichitta, as a guide on the path of the secret mantra dharma, once a connection has been established, one must take on the burden of service in three ways without hypocrisy, without breaking even a word of the guru's speech, and treat them with respect. Once one has obtained the dharma that one desires, one becomes stingy and indifferent, abandoning the burden of serving the guru. In this way, the guru's blessing will not enter, and the opportunity for accomplishment will become distant. Furthermore, if one despises and curses out of evil motives of jealousy and hatred, thinking from the bottom of one's heart, "Who is this person?", then one will have completely violated the vows, reached the level of a root downfall, and the fault will be very great, even exceeding the five inexpiable sins. Even if one has committed the five inexpiable sins, if one initially enters the door of the Vajrayana and practices according to the guru's instructions, one can still attain accomplishment. The Tantra of Great Bliss says: "Even butchers, prostitutes, and those who have committed the five inexpiable sins, cannot obscure self-awareness and wisdom." Therefore, if one reviles the teacher from the heart and does not restore oneself through confession and vows, no matter how one practices the accomplishments of secret mantra, it is impossible to attain them, and one will fall into the Vajra Hell. The Ornament of Kosala says: "Reviling the teacher from the heart, no matter how one practices, one will not attain accomplishment." The Guhyagarbha Tantra says: "The fault of cursing the guru and upsetting his mind is like taking water from the great outer ocean with a hair; one will experience suffering to that extent. This is known as the Vajra Hell." Therefore, one must be very careful. If one strives to restore oneself, although one can purify a portion of the ripening karma, it will still be very long before one attains accomplishment. Therefore, from the very beginning, one should take a vow not to commit such faults, and cherish and care for the gurus as one cherishes one's own heart. Second, the root downfalls of the Sugata's teachings are: the precepts of individual liberation, the bodhisattva precepts, and the mantra precepts, which are the essence of what should be practiced in the realm, the three pitakas, and the four classes of tantra.
Chinese
第三，总的来说，对于那些应该避免和应该接受的戒律，无论哪一条，自己明知故犯，以轻蔑之心，违背导师善逝的允许和禁止的界限，进入不一致的方面，例如，破坏种子，认为这不会阻碍解脱，就去破坏；或者，对于一致的方面，比如好好穿着上衣等，认为这仅仅不是解脱的因，就不去实行；以这些为例，无论违背哪一条戒律，或者与此相关地对他人说，如果所有条件都满足，就会构成根本堕落。同样，对于包括经、续、口诀在内的宗旨，以及以各种方法调伏所化之众生的必要性，充分理解且具备特征的上师，考虑到所调伏的对象、调伏的时间、根器和福报的次第等，即使说了前后矛盾、不合时宜、不符合佛法等任何话语，也应该认为这其中必定有特殊的意图和必要，如果这样理解，以后就会明白其中的必要性，并且变得有意义。如果不是这样，而是认为这没有任何必要等等，以这种方式轻蔑而不去实行，如果所有条件都满足，就会构成根本堕落。所有成就都遵循佛和上师的教导，超越这些就是对上师的轻蔑，罪过极大，因此被列为第二条根本堕落。第三，与道友争吵的根本堕落：所依是聚集在一个灌顶行列中，依靠同一个上师和坛城接受灌顶，像同父母的兄弟一样亲密的道友，对于他们，不是因为开玩笑等原因，而是从内心深处憎恨、怀恨在心、嫉妒，进行诽谤、不尊敬、轻蔑等，断绝了爱心，毫不顾惜地抛弃，如果所有条件都满足，就会构成堕落。如佛智足所著的《次第分别》中说：“坛城师母一，四灌顶之差别，亲疏有差别。”寂天菩萨也说：