English
Thirdly, in general, regarding those precepts that should be avoided and those that should be accepted, whichever one knowingly violates with a contemptuous mind, transgressing the boundaries of what the Teacher, the Sugata, has permitted and prohibited, entering into discordant aspects—for example, destroying seeds, thinking that this will not obstruct liberation, and then destroying them; or, regarding concordant aspects, such as properly wearing robes, thinking that this alone is not a cause for liberation, and then not practicing it; using these as examples, no matter which precept is violated, or relatedly speaking about it to others, if all conditions are met, it constitutes a root downfall. Similarly, regarding the meaning of the teachings including sutras, tantras, and oral instructions, and the necessity of taming disciples through various methods, a qualified lama who has fully understood and possesses the characteristics, considering the object to be tamed, the time of taming, the sequence of faculties and fortune, etc., even if he speaks in a way that seems contradictory, inappropriate, or not in accordance with the Dharma, one should think that there must be a special intention and necessity behind it. If one understands in this way, one will later understand the necessity and it will become meaningful. If not, but instead one thinks that there is no need for this at all, etc., and despises it without practicing, if all conditions are met, it constitutes a root downfall. All accomplishments follow the teachings of the Buddha and the lama, and transgressing these is a great fault, a contempt for the lama, and therefore it is listed as the second root downfall. Thirdly, the root downfall of quarreling with one's vajra brothers and sisters: The object is the vajra brothers and sisters who have gathered in one empowerment lineage, relying on the same lama and mandala, having received empowerment, and are as intimate as siblings from the same parents. Towards them, not for the sake of joking, but from the depths of one's heart, hating, bearing grudges, being jealous, slandering, disrespecting, and belittling, cutting off the continuity of love, abandoning them without regard, if all conditions are met, it constitutes a downfall. As it is said in the 'Sequence of Distinctions' by Buddha Yeshe Zhab: "The mandala master and consort are one, the distinctions of the four empowerments, have differences in closeness and distinction." Shantideva also said:
Chinese
所谓的“同修”是指与同一位上师在坛城中获得灌顶的人。对于这样的人，不应提及嫉妒等过失。虽然过去和现在的智者们都特别强调这一点，但这只是非常重要的一个方面，其他方面也需要守护。其他方面是什么呢？因为无边无际的众生都是被如来藏的同一种性所包含的同修，所以是共同的道友；所有进入佛陀教法的人，无论大小，都具备某种戒律，因此是持守相同八法的长久道友；所有安住于金刚乘誓言的人，都是持守相同誓言的亲近道友。对于这些人，也需要像前面一样守护。菩萨藏中也说，必须断除伤害众生的思想和行为。特别是，在生起次第的誓言中，必须将器情世界视为本尊和本尊母，那么未来的佛陀就是众生，更不用说必须断除对他们的轻蔑等行为了。《光明疏》中说：无边众生自性智，何者无异于我者，如来藏之同修故，未来佛陀自性者，共同道友如亲眷，佛法安住长久者，见行相同近处说，同一誓言相混合。第四，舍弃慈爱的根本堕罪是，作为菩萨和持咒者，对于一切众生，要像看待自己唯一的孩子一样，永远不能从心中舍弃慈爱。《续》中说：利益一切有情心，任何时候皆不应舍弃。因此，如果看到一个众生，因为恶劣的想法和粗暴的行为而伤害和损害他人，或者因为过去的行为或现在的恶行而遭受身心痛苦和许多损害，如果还对他生起欢喜心，并只对这个众生舍弃慈爱之心，那么这就是修习对一切众生的慈爱心的极大违品，因为包括了一切众生，所以对于菩萨来说，这是非常严重的过失，更何况是直接损害他人呢？
English
The so-called "spiritual brother" refers to someone who has received empowerment in the mandala from the same master. One should not mention faults such as jealousy towards such a person. Although past and present scholars have particularly emphasized this, it is only a very important aspect, and other aspects must also be protected. What are the other aspects? Because all limitless sentient beings are spiritual brothers included in the same lineage of the Tathagatagarbha, they are common spiritual friends; all who have entered the Buddha's teachings, whether great or small, possess some kind of discipline, therefore they are long-term spiritual friends who hold the same eight dharmas; all who abide in the vows of Vajrayana are close spiritual friends who hold the same samaya. For these people as well, it is necessary to protect them as before. It is also said in the Bodhisattva Pitaka that one must abandon thoughts and actions that harm sentient beings. In particular, in the samaya of the generation stage, one must view the environment and beings as deities and goddesses, then the future Buddhas are sentient beings, let alone that one must abandon contempt and other actions towards them. The "Clear Explanation" says: Limitless sentient beings, self-aware wisdom, those who are no different from me, because they are spiritual brothers of the Tathagatagarbha, the nature of future Buddhas, common spiritual friends like relatives, those who abide in the Dharma for a long time, those who have the same view and conduct are said to be near, those who are mixed with the same samaya. Fourth, the root downfall of abandoning loving-kindness is that, as Bodhisattvas and mantra practitioners, one must regard all sentient beings as one's only child and never abandon loving-kindness from one's heart. The Tantra says: The mind that benefits all sentient beings, should never be abandoned. Therefore, if one sees a sentient being who harms and injures others because of evil thoughts and harsh actions, or who suffers physical and mental pain and many harms because of past actions or present misdeeds, if one rejoices in that and only abandons loving-kindness towards that one sentient being, then this is a great obstacle to cultivating loving-kindness towards all sentient beings, because it includes all sentient beings, so for a Bodhisattva, this is a very serious fault, let alone directly harming others?
Chinese
看到具有贪欲的人，对他不喜，心想如果能离开这个人就好了，产生这样的想法，更不用说会产生根本堕罪了，哪怕仅仅是对一个众生，只要具足所有条件，就是真实的堕罪。与此相关的差别是：这个只是暂时舍弃慈爱，而另一个则是永远放弃了。如果有人认为这与轻重的顺序相违背，那是因为这个更容易成为舍弃菩提心的原因，所以放在前面。第五个是舍弃菩提心的根本堕罪：对境是从一个众生到所有众生，为了他人的利益而追求圆满菩提，与誓言的认知和实际相违背，菩提心的两个方面中的任何一个，无论是退失还是舍弃的想法产生的那一刻，就会从根本上放弃愿菩提心。如果舍弃了愿菩提心，那么行持的誓言也就没有了，因为大乘显宗密宗的道路和果位的所有的根本都是菩提心，所以仅仅是舍弃了菩提心，就成了具足所有条件的失败，不需要其他支分都具足。特别是密宗的行者，因为厌恶而舍弃了方便智慧的精血，以及智慧和智慧的行者，不是在允许的七种情况下，而是以贪欲之心，以想要排出的动机排出精液，这也需要具足所有条件才能产生堕罪的本体。允许的七种情况是：秘密的灌顶和第三灌顶，品尝同味，供养本尊，繁衍后代，药丸，以及观察死亡的征兆的时候。第六个是诋毁宗派：这里的对境也是：自己或他人的宗派。所说的自己指的是内道，他人指的是外道，或者自己是密宗，他人是显宗，这两种方式中，自己的观点是前者，即对其他外道徒和下乘宗派进行考察和研究，从而摧毁对方的实执，并且将他们引导到正确的道路上并接纳他们，以及消除对正确佛法的攻击等等，如果有这些必要，不仅没有过错，而且意义重大，并且具有福德。如果不是这样，而是以高低贵贱的眼光来看待，进行贬低
English
Seeing someone with desire and disliking them, thinking, "If only I could be separated from this person," giving rise to such a thought, needless to say, a root downfall will occur. Even if it's just towards one sentient being, if all the conditions are complete, it is the actual downfall. The distinction related to this is: this is only temporarily abandoning love, while the other is abandoning it permanently. If someone thinks this contradicts the order of importance, it's because this is more likely to become a cause for abandoning bodhicitta, so it's placed earlier. The fifth is the root downfall of abandoning bodhicitta: the object is from one sentient being to all sentient beings, striving for complete enlightenment for the benefit of others, and contradicting the vows of recognition and reality, either of the two aspects of bodhicitta, whether it's declining or the thought of abandoning arises, at that moment, the aspiration bodhicitta is abandoned from the root. If aspiration bodhicitta is abandoned, then the vows of practice are also gone, because the root of all the paths and fruits of Mahayana Sutra and Tantra is bodhicitta, so just abandoning bodhicitta becomes a defeat with all conditions complete, and it doesn't need all other branches to be complete. In particular, for practitioners of secret empowerment, abandoning the semen and blood of skillful means due to disgust, and for practitioners of wisdom and wisdom, not in any of the seven permitted situations, but with a mind of desire, extracting semen with the motivation of wanting to expel it, this also needs all conditions to be complete to generate the essence of the downfall. The seven permitted situations are: the secret empowerment and the third empowerment, tasting sameness, offering to deities, propagating lineage, pills, and the time of examining signs of death. The sixth is denigrating tenets: the object here is also: one's own or another's tenets. What is said as one's own refers to inner schools, and another refers to outer schools, or one's own is secret mantra, and another is characteristics vehicle, among these two ways, one's own view is like the former, that is, examining and investigating other non-Buddhists and the tenets of the lower vehicle, thereby destroying the opponent's clinging to reality, and guiding them to the correct path and accepting them, and eliminating attacks on the correct Dharma, etc., if there is such a need, not only is there no fault, but it is also meaningful and has merit. If it is not like that, but looking at it with a view of high and low, belittling
Chinese
并且不要因为宗派偏见而诋毁外道的道路，因为在他们的大部分道路中，也有佛教的善法，因为它们是增上生的因。由于以贪嗔之心所做的一切都与道相违背，由于菩萨必须守护他人的心，特别是密宗行者必须学习清净的广大显现。在《现观庄严论》中说：“诋毁外道者，远离遍照尊。”《三摩地王经》中说：“谁见此法而生贪，闻非佛法而生嗔，以我慢贡高而颠倒，为我慢所制而受苦。”《智慧明点》中说：“即使是外道或声闻，也不应轻蔑他们。”圣者龙树菩萨说：“外道也进入了寻求道路，因此不应诋毁他们，何况是进入道的声闻？”如是说。特别是，无论是声闻、缘觉还是菩萨的三乘中的任何一个，都依赖于（即属于）胜者的教言，这是由于调伏各种各样的所化众生。经和续部的次第，以及它们出现的时间、导师、教导的方式、道的进程等等，都有各种各样的不同，这是由于如来们不可思议的神通力，显现为与所化众生的根器相适应。如果不了解这种道理，而执着于一方面，用语言嘲笑、诽谤、诋毁，并且说：“因为这个有与佛语不相同的理由，所以不是导师所说，不是佛语，不是清净的道。”此外，对于四种事业、各种小事业，以及任何一种成就的因，即清净的显现，以及属于伏藏方面的咒语仪轨、口诀教授等等，以及解释经续部意趣的印度和藏族智者成就者所造的一切论著，都与胜者的教言的必要性相一致，并且属于随许和加持的佛语方面，因此希求解脱者必须对一切都恭敬。怙主慈氏
English
And one should not disparage the paths of non-Buddhists due to sectarian bias, because in most of their paths, there are also virtuous aspects of the teachings, as they are the cause of higher rebirth. Since all actions done with attachment and aversion are contrary to the path, since Bodhisattvas must protect the minds of others, and especially since secret mantra practitioners must learn the pure and vast appearances. In the Manifestation of Enlightenment, it says, "If one disparages non-Buddhists, it is a cause for being distant from Vairochana." In the King of Samadhi Sutra, it says, "Whoever sees this Dharma and becomes attached, hears non-Dharma and becomes angry, is overcome by pride and arrogance and is inverted, experiences suffering due to the power of pride." In the Drop of Wisdom, it says, "Even if they are non-Buddhists or Shravakas, one should not despise them." The noble Nagarjuna said, "Even outsiders have entered the search for the path, therefore one should not disparage them, what need is there to mention Shravakas who have entered the path?" Thus it is said. In particular, whether it is any of the three vehicles of Shravakas, Pratyekabuddhas, or Bodhisattvas, relying on (i.e., belonging to) the words of the Victorious Ones, due to taming various kinds of beings to be tamed. The order of Sutra and Tantra, and also the time of their appearance, the teacher, the manner of teaching, the progress of the path, and so on, are various and different, due to the inconceivable power of the miracles of the Thus-Gone Ones, appearing in accordance with the capacity of the beings to be tamed. If one does not understand such a principle, and clings to one side, ridiculing, slandering, and defaming with words, and saying, "Because this has reasons that are different from the Buddha's words, it was not spoken by the teacher, it is not the Buddha's words, it is not the pure path." Furthermore, for the four activities, various minor activities, and the pure appearances that are suitable as a cause for accomplishing any of the two kinds of siddhis, and the mantra rituals belonging to the treasure teachings, and the oral instructions, and all the treatises composed by the Indian and Tibetan wise and accomplished ones who explain the meaning of Sutra and Tantra, are consistent with the necessity of the Victorious Ones' words, and belong to the aspect of the permitted and blessed Buddha's words, therefore those who desire liberation must respect all. Lord Maitreya