English
If one cultivates a mind of loving-kindness, giving it to a Bodhisattva is extremely heavy. What need is there to mention wishing others to be free from suffering? This is the fourth root downfall, which is that if one sees sentient beings with coarse thoughts and actions who constantly harm and injure beings, and rejoices when they are tormented by their own actions, cultivating a mind of loving-kindness and giving it to a Bodhisattva is extremely heavy. What need is there to mention those who wish others to be separated from happiness, their fault is extremely heavy, there is no need to say more. The fifth root downfall: abandoning the Bodhicitta that seeks the benefit of others, immediately abandoning the aspirational Bodhicitta, therefore, being completely bound by afflictions and failing, and extracting semen not in the seven permitted circumstances. This means, vowing to accomplish Bodhi for the benefit of beings, this is the Bodhicitta that seeks the benefit of others. Abandoning this mind, thinking that accomplishing Buddhahood for the benefit of sentient beings is difficult, therefore abandoning the aspirational Bodhicitta, this is being completely bound by afflictions and failing. In secret empowerment and wisdom empowerment, offering to the deity equally, and for the purpose of continuing the lineage, making pills, and observing omens of death, these are the seven permitted circumstances, it is permissible to extract semen, otherwise, one should never extract semen. The sixth root downfall: looking down on the words of the Victorious Ones that rely on the three vehicles, saying that they were not spoken by the Teacher, and not regarding other treatises that are suitable as causes for activities and attainments as blessings and despising them. This means, the sixth, looking down on the three vehicles, that is, the Hearer Vehicle, the Solitary Realizer Vehicle, and the Great Vehicle, etc., the words spoken by the Victorious Ones and the words of blessings, and the words of permission, saying that these were not spoken by the Teacher. For the activities of pacifying, increasing, subjugating, and wrathful, and the causes for accomplishing supreme and common attainments, any other treatises, not regarding them as words of permission and blessings and despising them. The seventh root downfall: not performing the empowerment ritual, not completing the vows, and inferior vessels being afraid of the profound, in the time when they should be tamed, proclaiming the meaning and intent of the profound secret mantra with the eons of the place. Special
Chinese
另外，关于随许和念诵传承，以及秘密宣说的认知，要观察根器。这是说，第七条，没有通过成熟灌顶的仪轨来使其成熟，或者仅仅授予了瓶灌顶，而没有圆满上位的三种灌顶，或者即使获得了全部四种灌顶，也没有恢复所破损的誓言，以及对于声闻缘觉等恶器，对于甚深见行产生恐惧的劣等根器，以及时节不成熟，即尚未到宣说甚深密咒见行的时候，以及处所不成熟，即对于有特殊遮止对象的人，将甚深密咒不共的意行进行宣说，这些都是特殊的，因此随许和念诵传承等，对于没有获得瓶灌顶的人来说是不允许的，会变成秘密宣说。认知也是如此，这里要观察根器，即要这样做。根本：第八条，色蕴五蕴等，以及十二处不认识为本尊身，以论理的智慧确立为痛苦的真谛，以轻蔑和苦行之力使其更加痛苦。这是说，第八条根本堕罪是，色蕴五蕴等，即五部如来等，同样，根和境等十二处，不仅不认识为心父心母等本尊身，而且将色蕴确立为痛苦的真谛，仅仅执持为低劣的所依，以论理的智慧将其转化为三十二种不净物，加以轻蔑，并通过苦行之力使其更加痛苦，从而使其衰败。根本：第九条，自性清净的空性之义，唯有佛陀才能了知的境界之外，与众生界相关联的隐义，产生怀疑并回避执着。这是说，第九条是，自性清净的空性之义，仅仅是佛陀才能了知的境界，除此之外，对于与众生界相关联的隐义，认为不过如此而已，产生怀疑，并回避将自己的心执着于空性。根本：第十条，诋毁三宝和上师，以摧毁教法等激烈仪轨，对于显现行为的对象容忍和忍受，熟悉和亲近后加以爱护。这是说，第十条是，贬低三宝的功德，特别是对于自己的上师进行诋毁和诽谤，以及对于摧毁
English
Furthermore, regarding the subsequent permission and recitation transmission, as well as the recognition of secret proclamation, one must observe the vessel. This means that the seventh, without being matured by the ritual of the maturing empowerment, or only granting the vase empowerment without completing the three higher empowerments, or even if all four empowerments are obtained, the broken vows are not restored, and for inferior vessels such as Hearers and Solitary Realizers, who are afraid of the profound view and practice, and for those with inferior fortune, and when the time is not ripe, i.e., when it is not yet time to teach the profound mantra view and practice, and when the place is not ripe, i.e., for those with special objects of prohibition, proclaiming the uncommon intention and practice of the profound mantra, these are special, therefore subsequent permission and recitation transmission, etc., are not allowed for those who have not obtained the vase empowerment, and it will become a secret proclamation. Recognition is also like this, here one must observe the vessel, i.e., do it like this. Root: Eighth, the five aggregates of form, etc., and the twelve sources are not recognized as the deity's body, and with logical wisdom, they are established as the truth of suffering, and with contempt and the power of asceticism, they are made even more painful. This means that the eighth root downfall is that the five aggregates of form, etc., i.e., the five Buddha families, etc., similarly, the twelve sources such as roots and objects, not only are they not recognized as the deity's body such as mind father and mind mother, but also the aggregate of form is established as the truth of suffering, and it is merely held as an inferior basis, and with logical wisdom, it is transformed into thirty-two impure things, and it is despised, and through the power of asceticism, it is made even more painful, thereby causing it to decline. Root: Ninth, the meaning of emptiness of self-nature purity, other than the realm that only the Buddha can know, the hidden meaning related to the realm of sentient beings, giving rise to doubt and avoiding attachment. This means that the ninth is that the meaning of emptiness of self-nature purity is merely the realm that only the Buddha can know, other than that, for the hidden meaning related to the realm of sentient beings, thinking that it is just like that, giving rise to doubt, and avoiding attaching one's own mind to emptiness. Root: Tenth, defaming the Three Jewels and the Guru, with violent rituals such as destroying the Dharma, tolerating and enduring the object of manifest behavior, becoming familiar and close, and then cherishing it. This means that the tenth is, belittling the virtues of the Three Jewels, especially defaming and slandering one's own Guru, and for destroying
Chinese
不致力于用威力和诅咒的行动以及强烈的仪式来公开使用摧毁的方法等，而是对仇恨对象的错误行为忍耐和容忍，不仅如此，还亲近和友善，从而慈爱对待敌人。根本：十一以量度衡量离名之法，法之无我如心与物相违。以执着为胜的心，视蕴等为空性，以分别念衡量无生之宗。这是指第十一个，即以量度衡量离名的法，也就是离戏论的真如，以有无、是非等衡量。法之无我虽然如心与物相违，但以分别念的心，将蕴、界、处等证悟空性之见执为殊胜，以分别念衡量无生之宗。根本：十二不向堪为明咒之器之所化，或具足三信求义者宣说佛法。以恶劣动机使他人心生厌烦，从而使意愿颠倒错乱。这是指第十二个，不向堪为明咒之器的所化，即有权接受上师口诀者，或者虽然不是，但自然具足欢喜、意愿和信赖之三信者，对于那些寻求与其根器相应的成熟解脱等教诲者，不仅不宣说佛法，反而为了以希求从信仰之路退转的意念，以欺骗和趋入非法为目的而转变其想法，使其趋入歧途，这就是以恶劣动机使他人心生厌烦，从而使意愿颠倒错乱。如是解释。根本：十三视所用之誓言物为自性，有的舍弃，有的贪恋。秘密明咒之行如实未入证悟，于二边之床榻上游荡。这是指第十三个，视所用之誓言物，即五肉、五甘露、舞蹈、歌曲、词句、明妃等为自性，有的执为污秽而舍弃，有的则以贪恋之心行事，秘密明咒之行不如实地融入证悟，而是在扬弃和取舍的二边床榻上游荡。根本：十四瑜伽母等超离世间，
English
Not striving for methods of destruction, such as openly employing powerful and cursing actions and violent rituals, but rather enduring and tolerating the wrongdoings of the object of hatred, and not only that, but befriending and being kind, thereby cherishing the enemy. Root: Eleven: Measuring the Dharma that is free from names with valid cognition, like the selflessness of Dharma being contrary to mind and matter. With a mind that holds emptiness as supreme, measuring the tenet of non-arising with conceptual thought, viewing aggregates and so forth as empty. This refers to the eleventh, which is measuring the Dharma that is free from names, that is, the reality free from elaboration, with valid cognition, using existence, non-existence, being, non-being, and so forth. Although the selflessness of Dharma is contrary to mind and matter, with a conceptual mind, the view of establishing aggregates, elements, sense bases, and so forth as empty is held as supreme, and the tenet of non-arising is measured with conceptual thought. Root: Twelve: Not teaching the Dharma to disciples who are suitable vessels for mantras, or to those who possess the three faiths and seek meaning. Upsetting the minds of others with evil intentions, thereby distorting their aspirations into perversion. This refers to the twelfth, not teaching the Dharma to disciples who are suitable vessels for mantras, that is, those who are authorized to receive the guru's instructions, or even if they are not, those who naturally possess the three faiths of joy, aspiration, and trust, and who seek teachings such as maturation and liberation that are appropriate to their capacity. Not only not teaching the Dharma, but also transforming their thoughts with the intention of turning away from the path of faith, for the purpose of deception and engaging in what is not Dharma, leading them astray. This is upsetting the minds of others with evil intentions, thereby distorting their aspirations into perversion. Thus explained. Root: Thirteen: Viewing the substances of vows to be practiced as one's own nature, some are abandoned, and some are craved. The conduct of secret mantras is not truly absorbed into experience, wandering on the bed of two extremes. This refers to the thirteenth, viewing the substances of vows to be practiced, that is, the five meats, the five nectars, dances, songs, lyrics, consorts, and so forth, as one's own nature, some are held as impure and abandoned, and some are practiced with craving and desire. The conduct of secret mantras is not truly absorbed into experience, but wandering on the bed of the two extremes of rejection and acceptance. Root: Fourteen: Yoginis and others transcend the world,
Chinese
执。观察五种元素的自性。 诋毁作为灌顶所依的女性。 这是第十四条，即对瑜伽母等智慧空行母，超越世间的种姓；以及对母神和空行母等，持有已逝和未逝之界限者；以及五种元素，即地、水、眼和玛玛吉，火、风、白衣和誓言度母等，虽然五种元素的自性或法界本身是五种姓和五大母的自性，但却不了解这一点，而是观察为自性，将五元素视为平凡并加以轻蔑；以及诋毁作为秘密灌顶所依的女性。 此外，无论诋毁哪种女性，都会导致堕落，在争论时，如果人们对女性非常执着，那么为了调伏这些人，因为这是化现为女性的诸神的幻化。 因此，这十四条根本堕，如果守护则有利益，如果违犯则有过患，显示了比波罗蜜多乘以下的四根本罪过患更大。 支分堕：根本：十四支分，舍弃誓言之因，虽非失败，然于成就大障碍，有八粗罪。未以灌顶与誓言律仪调伏之凡庸女，视为明妃而依止，与特征相违之忆念井中，以非仪轨之行而取甘露。未得灌顶，尤于不信者，示以身像、经函、法器、手印。会供轮之时，争斗与闲聊，以庸俗行为杂染誓句。具器者请问正法，明知故，以违背之虚妄回答。 舍弃密咒之见行，于已失坏誓言之声闻众中，安住七日。彼密续自身，于不解仪轨之时，以金刚持自居，伴随我慢与虚妄。 虽得灌顶，然于密咒不信之怀疑者，复说秘密。 这是说，那也是十四条根本誓言的支分，如同舍弃誓言之因，虽然不是失败，但是对于获得成就来说，是有很大障碍的八种粗罪，这些是：自己没有获得灌顶、誓言和律仪，也没有调伏相续的平凡女子