English
Those who act as enemies to what is virtuous, who engage solely in non-virtue, possessing an evil nature—namely, the nine who engage in the causes of suffering and the three lower realms who experience the results—these ten, considered as one, are said to be the objects for whom the activity of liberation through fierce rituals is manifestly employed. As it is stated in the 'Clear Exposition': 1. The Three Jewels, the teacher, and the enemy of the body, these two; 2. The oath-breaker, and 4. The hostile one, 5. The resentful one; 6. The one who comes to assemblies, and 7. The one who harms all; 8. The enemy of the oath, the one with an evil nature; 9. The three lower realms, 10. These ten, all yogis should accept. That is to say, generally, a person who has entered the path of mantra, towards those with impure thoughts and actions, such as those who slander the lama and the Three Jewels, one should be patient and tolerant, associating with them with a compliant mind, befriending them with helpful conduct, and cherishing them with body and speech, thus completing all connections. As it is said in the commentary on the 'Source of Discipline': Towards the cruel, show love in the beginning, middle, and end. However, if one abandons love in one's mind, it becomes the fourth root downfall. Those exceptional individuals who possess the mind of enlightenment and who, through realization, are able to liberate themselves, and who have obtained the power, not only do not cherish with body and speech, but it is said that if they do not liberate, they will fall. Especially, if those of a lineage that does not allow the precious teachings of the Buddha to remain, if they cannot be averted by any other means, then if one possesses the view and pure consciousness, and is able to transfer them to a pure realm, etc., what need is there to mention it? But if one possesses compassion and is without selfish thoughts, then it is appropriate to liberate them even through material means or mantra, because it benefits the teachings and beings, and because it severs the continuity of the evil deeds of those cruel ones. If one knows this and is capable of doing so, but does not liberate them, one will break one's vows. As it is said in the 'Tantra of the Six-Faced One': One should avert from the cruel ones, either through material means, or through mantra and other methods, or through mandalas and samadhi, or through medicine. If one does not do so, one will certainly break one's vows. Furthermore, if one deceitfully shows love, being sweet-tongued but harboring malice, one will also commit a root downfall, as it is explained in the 'Kalachakra'. Others besides these, and the three lower realms, are mentioned merely as objects for general liberation, and with this
Chinese
如果他的识能将众生迁移到清净刹土，并且知晓前后，从而阻止行于恶趣之因所产生的恶果，使其短时，并且能将行于果者从恶劣境地中解脱出来，请对此加以考虑。如果不能这样做，即使没有显现这些行为，也不会成为根本堕罪。第十一条是：以量度衡量离名之法之根本堕罪。法界之自性，远离假立之名、相似之比喻、象征之符号等等，并且超越一切言语。然而，对于此法性，以名言之意识，衡量为空性、无我等等，仅仅是将远离一切执着之境地进行区分，而没有在本质上达到理解，却执着于此为究竟，并且认为诸法之无我与各自觉性之智慧的行境相违，与名言之意识或识相违背。尽管如此，却以敏锐的思辨智慧，将蕴等等诸法通过闻思确定为空性，并将其视为实相，以执着于此见解为殊胜之心而安住之时，也以自相衡量不可思议之法性之无生宗义，并且自以为是，从而圆满具足一切过失。如《古汝经》云：“法性不可衡量。”寂天菩萨亦云：“不应以量度衡量法。”第十二条是：令具信者心生厌烦之根本堕罪。对于堪为密咒之器，有权接受上师口诀之所化，或者即使不是，但自性上对佛法具有欢喜、意愿和信任之信心这三者的人，明明能够为他指示他所寻求的佛法，却不仅仅因为懒惰等原因而不指示，而是以欺骗和非法之手段，以想要阻止其信心的恶劣动机，说出与他所寻求之法相违背的言语，使其心生厌烦，从而使其信心和意愿颠倒，导致信心和意愿错乱，圆满具足一切过失。第十三条是：不如法享用誓言物之根本堕罪。此处有成为无上密咒之根本堕罪的方式，以及成为瑜伽续部和共同之根本堕罪的方式。
English
If his consciousness can transfer beings to pure lands, and knowing the beginning and the end, thereby preventing the bad consequences arising from acting as a cause of bad migrations, making them short-lived, and being able to liberate those who act in the consequences from bad states, please consider this. If one cannot do so, even if one does not manifest these actions, it will not become a root downfall. The eleventh is: The root downfall of measuring the name-free Dharma with valid cognition. The nature of the Dharmadhatu is devoid of imputed names, similar examples, symbolic signs, and so on, and transcends all expressions. However, regarding this Dharmata, measuring emptiness, selflessness, etc., with conceptual mind as valid cognition, merely distinguishing the state of being free from all clinging, without reaching the understanding on the essence, clinging to this as ultimate, and considering that the selflessness of all dharmas contradicts the sphere of wisdom of one's own awareness, contradicting conceptual mind or consciousness. Nevertheless, with sharp speculative wisdom, determining the aggregates and other dharmas as mere emptiness through hearing and thinking, regarding this as reality, and at the very moment of abiding with a mind that holds this view as supreme, also measuring the inconceivable meaning of the unborn tenet of Dharmata with self-characterization, and being self-righteous, thereby fully possessing all faults. As the Gurva says, "Dharmata cannot be measured." Shantipa also said, "One should not measure Dharma with valid cognition." The twelfth is: The root downfall of causing a faithful person to become disgusted. For a disciple who is suitable to be a vessel for mantra, who has the right to receive the oral instructions of the guru, or even if not, but who naturally has joy, desire, and faith, which are the three types of faith, if one is able to indicate the Dharma that he seeks, but not only does one not indicate it due to laziness or other reasons, but with deceit and non-Dharma means, with the evil intention of wanting to reverse his faith, speaking words that contradict the Dharma he seeks, causing him to become disgusted, thereby reversing his faith and desire, leading to confusion of faith and desire, fully possessing all faults. The thirteenth is: The root downfall of not properly relying on samaya substances. Here, there is a way of becoming a root downfall of unsurpassed mantra, and a way of becoming a root downfall common to the yoga tantras.
Chinese
有两种行为方式。第一种是与时间相关的行为，即应该使用的誓言之物。五肉、五甘露和酒等饮食之物，丝绸衣服、兽皮、骨饰等穿戴之物，舞蹈、歌曲、乐器、明妃等享乐之物，在会供轮和勇士、勇母的欢宴等场合，应根据各自的见修行持能力，考虑取舍，不要轻视誓言之物，不要执着于自性的贪欲，最终不要堕入二元对立。如果将饮食等事物视为自身的一部分，对味道不好或气味难闻的东西加以舍弃，或者反过来，有些人因贪欲而执着，或者因为领悟到法性平等之义，而将之视为智慧的装饰，无取无舍地享用，但如果没有以见修的力量将密宗的行持置于掌控之下，或者仅仅执着于小乘的行为，以偏执的态度完全不予理睬，又或者在没有见解的情况下，像疯子一样随意行事，这些都会陷入两种极端，充满各种混乱。第二种是成为瑜伽续部和共同根本堕罪的方式：金刚铃等手印的改变等，认为有了方便和智慧的修持，就不需要这些，从而无必要地舍弃。如果对此有轻视的想法，就会成为第二条根本堕罪。此外，如果忘记了金刚铃等的清净性，进行嘲笑、辱骂和嬉笑，或者在没有正念的情况下随意摇动，这些都被认为是过失。第十四条是诽谤智慧母的根本堕罪：如果诽谤金刚瑜伽母等超越世间的智慧空行母，就被认为是瑜伽和无上瑜伽二者的根本堕罪。而对于妈咪和空行母等虽然超越世间，却以世间的方式来区分善恶，并追随誓言的明咒瑜伽母们，她们是执掌轮回与涅槃的界限者。《炽燃火焰续》中说：此空行母黑天女，乃 বহু
English
There are two ways of conduct. The first is conduct related to time, which involves the substances of vows that should be used. These include the five meats, five nectars, and wine, as well as other items of food and drink; silk clothes, animal skins, bone ornaments, and other items of adornment; and dances, songs, musical instruments, consorts, and other items of enjoyment. In the context of gatherings such as the feast of the assembly wheel and the feasts of heroes and heroines, one should consider what to accept and reject according to one's own view, meditation, and capacity, without despising the substances of the vow, without being attached to inherent existence, and without ultimately falling into duality. If one regards food and drink and other things as part of oneself, one abandons things that do not taste good or smell bad, or conversely, one clings to them out of desire. Or, realizing the meaning of the equality of dharmata, one enjoys them without acceptance or rejection as ornaments of wisdom, but without bringing the conduct of secret mantra under control through the power of view and meditation. Or, clinging one-sidedly to the conduct of the Hearers, one does not rely on them at all out of attachment to superiority. Or, without confidence in one's view and intention, one acts randomly like a madman, wandering into the realm of two extremes and being full of confusion. The second is the way of becoming a root downfall common to the yoga tantras: changing mudras such as the vajra and bell, thinking that if one has the meditation of method and wisdom, these are unnecessary, and thus abandoning them unnecessarily. It is said that if one has the thought of despising them, it becomes the second root downfall. Furthermore, if one does not remember the purity of the vajra and bell, etc., and mocks, insults, and laughs, or if one shakes them randomly without mindfulness, these are said to be transgressions. The fourteenth is the root downfall of reviling the wisdom mother: if one reviles the wisdom dakinis who transcend the world, such as Vajrayogini, it is said to be a root downfall of both yoga and anuttarayoga. As for the mamos and dakinis who, although they transcend the world, take on worldly forms and judge good and bad, and who follow the vows, these mantra yoginis are the ones who hold the boundary between samsara and nirvana. The Blazing Flame Tantra says: This black dakini goddess,
Chinese
从前，见到三世诸佛的容颜，于此低劣之刹土，示现化身之天女相，为利有情而精进，断除烦恼之障碍，如今清净所知之障碍。如是，如示现为埃嘎扎德（藏文）之化身般，对于以世间相存在之母神与空行母等一切加以诽谤，以及不了解五大之界即是五母之自性，视地等为独立自主，从内心深处加以诽谤，并且通常所有女性皆是智慧之自性，若诽谤彼等则会堕落，如时轮大疏中云：何者诽谤一切女性，其必将无疑地成为第十四堕罪之马努。寂天菩萨云：于此争斗之时，众生皆极度执着于女性，为调伏彼等之故，化现为女性之诸神皆住于此，故勿诽谤。如是所说，于女性之中，亦有金刚亥母等之化身，然不知为何者，故亦云勿诽谤一切。特别是，对于能生起大乐俱生之智慧，作为甚深灌顶之所依之女性，从内心深处加以诽谤，或由其他者知晓，若一切圆满具足，则会成为堕罪之真实基础。又，由于考量与需要之故，世尊于共同之经藏中宣说女性之过患，以及善知识们亦以相同之方式加以诽谤，此乃具有必要之目的，然除彼等之外，不应无意义地诽谤一切女性。又，诽谤之对象，必须是非具足无上密咒之律仪者，若具足密咒之律仪，则因不违越上师与道友任何一方，故会成为第一与第三根本堕罪，如是亦有宣说。诽谤五大亦属于诽谤蕴，然此处诽谤具足密咒律仪之母神空行母等，以及诽谤五大亦宣说为第十四根本堕罪，乃是由于彼等一切皆是背离了证悟为智慧法界自性之见解。
English
In the past, having seen the faces of the Buddhas of the three times, in this inferior realm, manifesting as an emanation of a goddess, diligently working for the benefit of sentient beings, abandoning the obscurations of afflictions, and now purifying the obscurations of knowledge. Thus, as it is shown to be an emanation of Ekajati, to revile all the mothers and dakinis who exist in the worldly form, and not knowing that the elements of the five elements are the nature of the five mothers, regarding earth and so on as independent, and reviling them from the depths of one's heart, and generally all women are the nature of wisdom, so it is said that if one reviles them, one will fall. As it is said in the great commentary of the Kalachakra: "Whoever reviles all women will surely become the fourteenth downfall of Manu." Shantipa said: "In this time of strife, beings are very attached to women, so for the sake of taming them, the gods who have manifested as women dwell here, so do not revile them." As it is said, among women, there are also emanations of Vajravarahi and so on, but one does not know who they are, so it is also said not to revile all. In particular, to revile from the depths of one's heart the woman who generates the wisdom of great bliss co-emergent, who is the basis of the profound empowerment, or to be known by others, if all are fully complete, it will become the real basis of downfall. Also, because of consideration and need, the Blessed One spoke of the faults of women in the common sutras, and the virtuous friends also reviled them in the same way, which has a necessary purpose, but other than that, one should not revile all kinds of women without meaning. Also, the object of revilement must be one who does not possess the vows of the unsurpassed mantra, but if one possesses the vows of the mantra, then because one does not transgress any of the gurus and vajra brothers, it will become the first and third root downfall, as it is also said. Reviling the five elements is also included in reviling the aggregates, but here reviling the mothers and dakinis who possess the vows of mantra, and reviling the five elements is also said to be the fourteenth root downfall, because all of them are deviating from the view of realizing the nature of the wisdom realm.