Chinese
因此，凡是那些一心一意信奉佛陀教义，没有其他杂念的人所说的话，如果与获得解脱的道路相符，那么也应该像圣贤的教诲一样，恭敬地接受。正如经文所说。如果不仅不恭敬，而且不去看待那些符合佛陀教诲且具有功德的言论，反而吹毛求疵，对那些与自己观点稍有不合的言论进行贬低和诽谤，那么就会犯下舍弃佛法的罪过，因此要谨慎对待这种毫无意义的巨大过失。特别是，如果从内心深处否定那些佛经和论著的词句和含义，说它们不是佛语，不属于佛语的范畴，不是解脱之道，并且散布谣言，那么就构成了根本堕罪的实质。因此，《胜乐根本续》中说：在讲解深奥的佛法时，即使不信奉，也不应该诽谤，要记住佛法的性质是不可思议的。谁认为这不是我的领域，我并不了解佛法的性质，圆满正觉的佛陀和他的佛子，以及伟大的圣者们才知道。应该思考这些话的含义。第七条根本堕罪是泄露秘密：泄露秘密的对象。对于那些习惯于邪见，甚至不相信因果报应等的人，绝对不能传授密宗的教法。对于那些没有接受灌顶仪式，甚至没有接受宝瓶灌顶的人，不能传授生起次第。对于那些没有完成仪式，即没有接受更高灌顶的人，不能传授深奥的圆满次第。对于那些已经破戒，即使犯了根本堕罪也不忏悔，并且没有明辨利害的智慧的人。对于那些根器不好的人，即使接受了灌顶，但听到深奥密法的见修行果就感到恐惧的人。以及对于密法调伏的时机未到，即传授深奥教法的时机不成熟或不适合的时候。还有地点不适合，即有特殊禁止的对象时，将密宗金刚乘的独特见解和修持的深奥含义，像平常讲故事一样公开宣讲，或者像传授诀窍一样，宣扬说这就是甚深的修持和卓越的行为等等。如果以上这些条件全部满足，那么就明确地构成了根本堕罪的实质。否则，只是针对有缘之人
English
Therefore, whatever is said by those who single-mindedly believe in the Buddha's teachings, without other distractions, if it is in accordance with the path to liberation, then it should be respectfully accepted like the teachings of the sages. As the scriptures say. If, in addition to not being respectful, one does not regard those words that are in accordance with the Buddha's teachings and possess merit, but instead nitpicks and belittles and slanders those words that are slightly different from one's own views, then one will commit the sin of abandoning the Dharma, so one should be careful of such a meaningless and great fault. In particular, if from the bottom of one's heart one denies the words and meanings of those sutras and treatises, saying that they are not the words of the Buddha, do not belong to the category of the Buddha's words, are not the path to liberation, and spread rumors, then one constitutes the substance of the root downfall. Therefore, the Root Tantra of Chakrasamvara says: When explaining the profound Dharma, even if one does not believe in it, one should not slander it, one should remember that the nature of the Dharma is inconceivable. Whoever thinks that this is not my field, I do not understand the nature of the Dharma, the fully enlightened Buddha and his sons, and the great saints know. One should contemplate the meaning of these words. The seventh root downfall is revealing secrets: The object of revealing secrets. For those who are accustomed to wrong views and do not even believe in karma and its effects, one should never teach the tantric Dharma. For those who have not received the initiation ceremony, even the vase initiation, one should not teach the generation stage. For those who have not completed the ceremony, that is, have not received the higher initiations, one should not teach the profound completion stage. For those who have broken their vows, even if they have committed a root downfall, they do not repent, and they do not have the wisdom to distinguish between right and wrong. For those who are of bad disposition, even if they have received initiation, but are afraid of hearing the view, practice, and result of the profound secret mantra. And when the time for taming with mantra has not arrived, that is, the time for teaching the profound Dharma is not ripe or suitable. Also, when the place is not suitable, that is, when there are special prohibited objects, revealing and explaining the unique view and meditation of the profound meaning of the secret mantra Vajrayana, like telling a story, or proclaiming that this is the profound practice and excellent behavior, like imparting a secret. If all of the above conditions are met, then it clearly constitutes the substance of the root downfall. Otherwise, it is only for those who are destined
Chinese
虽然有人认为仅仅通过传授、随许和念诵传承也会变成泄露秘密，但这里需要观察根器，因为据说构成根本堕落的程度是让对方产生恐惧。对于不会产生不信任的人来说，没有什么不行的，但对于那些非常邪见的人来说，我认为会变成泄露秘密。第八，呵斥五蕴的根本堕落是：这里的对境，内外之色蕴，从原始以来就是遍照的自性。等等，从受蕴是宝生，想蕴是不空成就，行蕴是无量光，识蕴是不动佛，也就是五部佛父，以及五大是五部佛母。同样，眼等内六处和色等外六处，本来就是勇士、勇母等本尊的身相。因此，瑜伽士也要知道并明确这一点，并通过内在的火供和会供轮等来供养，用欲妙来使之欢喜。如果不了解这种道理，反而用下乘的分别念来衡量，显现并确立由集谛所生的痛苦的真性，以轻蔑之心砍断肢体，喝毒药，跳悬崖，呵斥，以衰败之心让非处产生冷热等，通过禁食等苦行的力量来加剧痛苦，背离本尊的观念，最终产生极端的轻蔑之心，如果一切都圆满，那就是根本堕落圆满了。如果没有那样的轻蔑之心，为了佛法而苦行并非不行。对此，有些人认为对境不是任何有情众生的五蕴，而是密咒瑜伽士自己的五蕴，因为已经通过本尊瑜伽加持为五部佛的自性，所以是对其进行轻蔑等。我认为这只是根据观点的意愿来解释续部的意图。第九，对自性清净的法产生怀疑的根本堕落是：像这样，以基、道、果所涵盖的一切法的自性，从原始以来就是完全清净的，是不可思议的智慧光明之体，
English
Although some recognize that even mere transmission, subsequent permission, and recitation transmission can become disclosure of secrets, here it is necessary to examine the vessel, because it is said that the extent to which a root downfall is constituted is that it causes fear in the other person. For those who do not give rise to disbelief, there is nothing wrong, but for those who are extremely heretical, I think it will become disclosure of secrets. Eighth, the root downfall of reviling the aggregates is: Here, the object, the aggregates of form, both internal and external, are from the beginning the nature of Vairochana. And so on, from the aggregate of feeling is Ratnasambhava, the aggregate of perception is Amitabha, the aggregate of volition is Amoghasiddhi, and the aggregate of consciousness is Akshobhya, that is, the five fathers of the families, and the five elements are the five mothers. Similarly, the internal sense bases such as the eye and the external sense bases such as form are originally pure as the bodies of deities such as heroes and heroines. Therefore, the yogi should also know and clarify that this is the case, and offer them with inner homa and tsok khorlo, etc., and please them with desirable qualities. If one does not understand this principle, but instead measures with the conceptual mind of the lower vehicle, which manifests and establishes the nature of the truth of suffering produced by the origin, and with contempt cuts off limbs, drinks poison, jumps off cliffs, reviles, causes non-places to arise such as hot and cold with the intention of ruining, and intensifies suffering especially with the power of asceticism such as fasting, and turns away from the concept of the deity, and finally gives rise to extreme contempt, if all entanglements are complete, then the root downfall is complete. If there is no such contempt, it is not wrong to practice asceticism for the sake of the Dharma. Some people think that the object is not the aggregates of any sentient being, but the aggregates of the mantra yogi himself, because they have been blessed by deity yoga as the nature of the five families, so it is doing contempt, etc. to that. I think that this is just interpreting the intention of the tantras according to the wishes of the view. Ninth, the root downfall of doubting the Dharma of self-nature purity is: Like this, the nature of all dharmas encompassed by the ground, path, and fruit is completely pure from the beginning, and is the nature of inconceivable wisdom light,
Chinese
认为所说的一切种类的空性与双运结合的方式，是断绝一切障碍的佛陀的行境，是实相本身。除此之外，所有众生的界都安住于如来藏中，仅仅是暂时的污垢清净与不清净的差别，众生与佛陀二者没有差别。为了让孩子们消除恐惧，在道上生起欢喜，仅仅是考虑到无自性而宣说的缘故，这仅仅是委婉的密意。因此，对于甚深经典和续部，以及解释这些密意的论典，也执着于不了义的一面，对于法性甚深的意义不相信。对于此，认为“是”的可能性大的意义转变的怀疑，认为“不是”的可能性大的意义不转变的怀疑，以及认为“是还是不是”的二元分别的犹豫不定，这三种怀疑中，构成根本堕的程度是，吃了意义不转变的怀疑后，生起舍弃引导到正确道路的念头，并且完全被烦恼所束缚。第十，不调伏恶性者的根本堕是：对于三宝普遍不信仰，并且谩骂和损害三宝的佛像仇敌；特别是对于自己的上师谩骂和憎恨，努力进行损害行为的师长仇敌；以及通过教理和证悟的自性，以讲说和修持两种方式存在的佛法，用各种方法摧毁它。所谓佛法住世，除了法和僧伽之外没有其他，因为佛法是法，佛法的执持者是上师和僧伽。因此，摧毁佛法者，虽然不必视为与两个仇敌分开，但特别强调是因为即使获得少许能力，也不应该自然而然地安住。等等内容中，即使誓言破损也不在意，不恢复，不放弃破损的行为；进入密咒乘后又返回，进行贬低；诽谤密咒的法；对于密咒行，像不被允许的国王一样，通过偷窃或强迫的方式前来；损害一切众生；誓言
English
The meaning explained as the way to unite all kinds of emptiness and union is the realm of the Buddha who is free from all obscurations, which is the reality itself. Apart from that, the realms of all sentient beings abide in connection with the essence of the Sugata, and there is no difference between sentient beings and Buddhas except for the difference between the purity and impurity of temporary defilements. In order to dispel the fear of children and generate joy on the path, it is said that it is only because of considering the absence of self-nature, this is only a subtle intention. Therefore, even the profound sutras and tantras, and the treatises that explain these intentions, are clung to as the side of definitive meaning, and they do not believe in the profound meaning of Dharma nature. Regarding this, there is the doubt of the meaning of transformation that is more likely to be "yes", the doubt of the meaning of non-transformation that is more likely to be "no", and the hesitation of dualistic distinction that thinks "is it or is it not". Among these three doubts, the extent to which the root downfall is formed is that after eating the doubt of the meaning of non-transformation, the thought of abandoning the guidance to the correct path arises, and is completely bound by afflictions. Tenth, the root downfall of not subduing the wicked is: generally, not believing in the Three Jewels, and cursing and harming the enemies of the Buddha images of the Three Jewels; especially, cursing and hating one's own guru, and striving to harm the enemies of the teacher; and destroying the Buddha's teachings, which exist in two ways, teaching and practice, with the nature of scripture and realization, by various means. The so-called Dharma abiding in the world is nothing other than Dharma and Sangha, because Dharma is Dharma, and the holders of Dharma are the Guru and Sangha. Therefore, although the destroyer of the Dharma does not have to be regarded as separate from the two enemies, it is particularly emphasized because even if one obtains a little ability, one should not naturally abide in it. Among other things, even if the vows are broken, they do not care, do not restore them, and do not give up the broken behavior; after entering the Mantrayana, they return and degrade it; slander the Dharma of secret mantra; for the practice of mantra, like a king who is not allowed, they come by stealing or coercion; harm all sentient beings; vows
Chinese
对于那些与……为敌，只沉溺于不善行，具有邪恶本质，即行于痛苦之因的九种人和行于恶果的三恶道，将这十者视为一体，他们被认为是可以通过猛烈仪式来解脱的对象。如《光明疏》中所说：1. 供养、上师、身之敌，二者；2. 誓言违犯者，以及4. 敌对者，5. 怨恨者；6. 集会者，以及7. 对一切有害者；8. 誓言之敌，具有邪恶本质者；9. 三恶道，10. 这十者，瑜伽士们都应接受。也就是说，一般来说，进入密咒道的修行者，对于那些诽谤上师和三宝等具有恶劣思想行为的人，应当忍耐宽容，以随顺之心，以友善的行为相处，并以身语爱护，圆满一切联系。如《律生论》中说：对于恶人，始终以慈爱相待。然而，如果舍弃了内心的慈爱，就会犯根本堕罪第四条。对于那些具有菩提心，通过证悟而能自我解脱，并获得能力的出色之人来说，不仅不能以身语爱护，而且如果不加以解脱，就会犯堕罪。特别是对于那些不允许珍贵的佛法住世的种姓，如果无法通过其他方法来阻止，那么如果具有正见和清净的识，能够转移到清净的刹土等处，那自然不必说。但如果具有慈悲心，没有自私的念头，那么也可以通过实物、咒语来解脱他们，因为这有利于佛法和众生，并能断绝那些恶人的恶业。如果明明知道并有能力这样做，却不加以解脱，就会违犯誓言。如《六面续》中所说：应当从恶人那里进行阻止，或者通过实物，或者通过咒语和其他方法，或者通过坛城和禅定，或者通过药物来进行。如果没能这样做，那人必定会违犯誓言。此外，如果虚伪地表现出慈爱，口蜜腹剑，也会犯根本堕罪，如《时轮经》中所说。除了这些人之外，三恶道仅仅是被作为普遍解脱的对境而提及，与此