English
Furthermore, if mindfulness is lost, downfall will not arise, because the views of all vehicles are in agreement. Second, the object upon which the fourteen root downfalls depend is like the object of the first root downfall, which is the lama. Third, the four doors or six causes of downfall will be explained in the sixth section of the root text. Fourth, if any of the fourteen root downfalls are committed with complete aspects, those that become root downfalls by mind alone are those that are not remedied within one session of meditation; those related to speech are those that are understood by anyone; and those related to body become root downfalls once the action is completed. Once a root downfall that depends on any one of the three doors has occurred, even if another is done later, it will not become a second root downfall, but it will become a factor that increases the offense. Fifth, for each object of downfall, not to mistakenly think that it is not that. Fourth, there are fourteen root downfalls, no more and no less. Fifth, the root of mantra accomplishment is the lama, and depending on that, abandoning the Dharma of scripture and the friend who practices Dharma, etc., is the order of remedying mantras, and it is also the order of heavy and light, with the former being heavier and the latter being lighter. Sixth, from the fourteen root downfalls, taking the most important perspective, the thirteenth and fifth are cause and effect, which are secret empowerment and wisdom empowerment respectively, especially the fourteenth of wisdom empowerment, the ninth and eleventh are of the four empowerments, and the remaining nine are root downfalls that contradict the vase empowerment. In the later empowerments, the earlier empowerments are common, and the very moment of the empowerment itself is uncommon. Therefore, having only received the vase empowerment, if one commits one's own nine, it will become a root downfall. If one commits the other five, it will not actually become a root downfall, because one has not received the vows to abandon them. Second, the detailed explanation has fourteen parts. The first root downfall is: From the heart, to revile the three teachers, to despise and disturb their minds, is the heaviest of all the doors of downfall, therefore this is explained first. In general, there are explanations of six teachers, etc., therefore the one who commits the downfall must himself possess mantra vows, and the object is the lama.
Chinese
虽然从母亲的角度来说，不一定非要仅以密法相联系。但这里特别的上师有三种：从《乐集寂静集根本续》中说：“续解脱灌顶即此示。”因此有灌顶、续讲解、给予诀窍的三种恩德，或者两种恩德，或者一种恩德都可以。由于嗔恨或嫉妒的控制，想要从内心深处诽谤，以挖苦和嘲笑的方式进行辱骂，以及不尊敬而轻蔑等，使其心烦意乱而不悦，这是第一条根本堕罪。因为金刚上师是所有佛的本体，不仅是重要的对境，而且自己道路和果位的功德全部依赖于取悦他而被摄受。因此，在十四条根本堕罪中，这是罪过最重的，所以放在第一位。因为金刚持说：“成就跟随上师。”因此，轻蔑他，是第一条根本堕罪。因此，应当学习将他的一切行为都看作是功德，并实践一切令他高兴的行为。第二条是：“指示取舍之位的善逝之教，上师所说自己已理解，轻蔑不顺行关联违越教二者。”意思是，指示所化众生取舍之位的，包含在三藏和四部或六部续中的所有善逝之教，以及与此相符的，上师所给予的关于取舍的教诲，无论是哪一种，在理解了他所说之义后，以轻蔑之心违背教言而不顺从，或者将与之相关的内容告诉他人，都是不行的。所有成就都跟随佛和上师的教言，违背教言比轻蔑上师的罪过更大，因此被列为第二条根本堕罪。第三条是：“对共同、疏远、亲近和密切的兄弟发怒，怀恨、嫉妒、轻蔑等是第三条。”意思是，对境是共同的兄弟，即所有众生；疏远的兄弟，即进入佛法的所有人；亲近的兄弟，即进入密法乘的人；其中更特别的是，密切的兄弟，即由同一位上师所摄受的同父兄弟。
English
Although, from the mother's perspective, it's not necessary to be connected solely through tantric teachings. However, here, the special teacher has three aspects: From the Root Tantra of the Bliss Gathering, Peaceful Gathering, it says, "The empowerment that liberates the tantra is shown here." Therefore, having the three kindnesses of empowerment, explaining the tantra, and bestowing instructions, or two kindnesses, or even one kindness is sufficient. Due to the control of anger or jealousy, wanting to slander from the depths of one's heart, reviling through mockery and ridicule, and disrespecting with contempt, causing disturbance and displeasure, this is the first root downfall. Because the Vajra Master is the essence of all Buddhas, not only is it an important object, but all the qualities of one's path and fruition depend on pleasing him and being accepted. Therefore, among the fourteen root downfalls, this is the heaviest offense, so it is placed first. Because the Vajradhara said, "Accomplishments follow the teacher." Therefore, to despise him is said to be the first root downfall. Therefore, one should learn to see all his actions as virtues and practice all actions that please him. The second is: "The Sugata's teachings that show the place of what to accept and reject, what the guru has said and oneself has understood, scorning and acting against it, and relating it to others, are the second transgression of the teachings." This means that all the Sugata's teachings, which show beings what to accept and reject, contained in the three baskets and the four or six classes of tantras, and the instructions on what to adopt and abandon that are in accordance with this, which the holy guru has taught to oneself, whatever it may be, after understanding the meaning of what he has said, to transgress the teachings with a mind of contempt and act against them, or to relate what is connected to it to others, is not right. All accomplishments follow the teachings of the Buddha and the guru, and transgressing the teachings is a greater offense than despising the guru, so it is listed as the second root downfall. The third is: "Being angry with common, distant, close, and intimate siblings, holding grudges, jealousy, contempt, etc., is the third." This means that the object is the common sibling, which is all sentient beings; the distant sibling, which is all those who have entered the Buddha's teachings; the close sibling, which is those who have entered the Mantrayana; and even more particularly, the intimate sibling, which is the siblings of one father gathered by the same guru.
Chinese
因此，被同一个坛城所摄受的，并非同一个母亲所生的兄弟。同样，后面的比前面的更亲近。特别是，对于相互融合的，并非同一个母亲而是同一个父亲所生的兄弟，以及对于两者都是同一个的，如果获得灌顶的时间有先后，则有兄长和弟弟之分，时间相同则如同双胞胎，这些以外在的次第亲近。而且，完全获得四种灌顶的兄弟们则非常亲近。正如《光明疏》中所说：“无边众生为自明，任何亦无异于我，乃是如来藏之兄弟，未来佛陀自性也。共同之兄弟如父系，入佛法久远者，见行相同说亲近，同父誓言相融合。”又如《智慧成就法》中所说：“一切众生心遍处，金刚萨埵自性住，如是思惟瑜伽士，以诸权势不应轻。”又如佛智足所著的《次第安立》中所说：“入于教法金刚乘，一切皆说为兄弟，一切皆具智慧故，金刚萨埵金刚兄弟。坛城上师明妃一，四灌顶之差别故，亲疏差别亦不同。”因此，对于这些兄弟，心中生起愤怒和怨恨，或者以嫉妒之心，以身语轻蔑，或者以言语指责，令其心生不悦，则是第三条根本堕罪。如果是相互融合的兄弟，则是金刚内部的玷污，因此非常严重且难以忏悔。第四条是：思惟众生远离一切安乐，从内心舍弃慈爱是第四条。也就是说，对于任何众生，如果他们远离安乐而遭受痛苦，心中想‘这样也好’，以愤怒之心从内心深处舍弃慈爱，则是第四条根本堕罪。第五条是：以贪欲之心，非暂时性地，思惟并射精，以及对众生，舍弃菩提心是第五条。也就是说，通过生起次第，为了所有众生的利益而舍弃追求圆满菩提的愿菩提心，或者即使没有舍弃愿菩提心，但由于行持共同的入行根本堕罪而舍弃行菩提心，这是一般的。特别是，通过秘密灌顶的途径，呕吐
English
Therefore, those who are gathered by the same mandala, brothers not born of the same mother. Likewise, the later is closer than the former. In particular, for those who are intermingled, brothers not born of the same mother but of the same father, and for those who are both the same, if there is a difference in the time of receiving empowerment, there is a distinction between older and younger brothers, and if the time is the same, they are like twins, and these are close in external order. Moreover, those brothers who have fully received all four empowerments are very close. As it is said in the 'Clear Illumination': 'For the sake of the infinite sentient beings' self-awareness, there is nothing other than myself, therefore, they are brothers of the Sugata-garbha, and the nature of future Buddhas. Common brothers are like the paternal lineage, those who have entered the Buddha's Dharma for a long time, those who have the same view and conduct are said to be close, those who have the same father and intermingled vows.' Also, as it is said in the 'Wisdom Accomplishment': 'In the mind of all sentient beings, Vajrasattva himself dwells, thinking thus, the yogi should not despise anyone with power.' Also, as it is said in the 'Orderly Arrangement' by Buddha Wisdom Foot: 'All who enter the doctrine and the Vajrayana are said to be brothers, since all possess wisdom, they are Vajra brothers of Vajrasattva. Mandala master and consort are one, due to the difference of the four empowerments, the difference between near and far is also different.' Therefore, towards these brothers, to arise anger and resentment in the mind, or with a jealous mind, to despise them with body and speech, or to criticize them with words, causing their minds to be displeased, is the third root downfall. If they are intermingled brothers, then it is an internal defilement of the Vajra, therefore it is very serious and difficult to purify. The fourth is: Thinking that sentient beings are separated from all happiness, abandoning loving-kindness from the heart is the fourth. That is to say, towards any sentient being, if they are separated from happiness and suffer, thinking 'that's good', abandoning loving-kindness from the depths of the heart with an angry mind, is the fourth root downfall. The fifth is: With a mind of desire, not temporarily, thinking and ejaculating, and towards sentient beings, abandoning the Bodhicitta is the fifth. That is to say, through the generation stage, abandoning the aspiration Bodhicitta of seeking complete enlightenment for the benefit of all sentient beings, or even if the aspiration Bodhicitta is not abandoned, but abandoning the action Bodhicitta by practicing the common entering root downfall, this is general. In particular, through the path of secret empowerment, vomiting
Chinese
由于贪著，舍弃了方便智慧的精液，以及为了成就以智慧和明觉之路所灌顶的物质和甘露丸等而被允许的七种情况下，不相信无变的安乐，并且认为融乐无变是不需要的，因此因贪欲或轻视戒律而故意射精，如果为了珍宝而遗失，则是第五条根本堕罪。其中被允许的七种情况是：秘密灌顶和第三灌顶，品尝平等味，供养本尊，交合八族姓氏的明妃，制作甘露丸，以及观察死亡征兆的时候。如是说。第六条是：如果诋毁寻求道者的外道、趣入道的声闻缘觉，以及大乘的宗派，则是第六条。也就是说，外道宗派所说的白法，也是为了寻求道的所依，成就善趣，从恶趣中解脱的道路；内道佛教中，声闻缘觉是趣入从轮回中必定解脱的道路；趣入从二边中必定解脱的大道，即大乘波罗蜜多。所有这些，在《秘密藏》中说：四乘的解脱，安住于一乘的果位。因为密咒的道会成为阶梯，最终成就一乘，所以如果不是为了引导向上根器，而是执着于高下，以嗔恨心诋毁，则是第六条根本堕罪。这里对外道的白法进行认定的原因是：一般来说，外道的法不是白法，但其中所说的白法也是佛教的白法，所以如果诋毁就会成为堕罪。如《显现明觉》中说：遍照佛长久的因，不要诋毁外道。以及《妙吉祥称》中说：为了成就宗派的智慧，外道也趣入寻求道。因此不要诋毁他们，更何况是趣入道的声闻。如是说。第七条是：对于根器不成熟者，以及没有进行仪式或仪式不圆满者，以及失坏誓言者，以及对于甚深法以五种怖畏而泄露秘密，这是第七条。也就是说，根器未成熟者是贪恋世俗者，没有进行仪式而未成熟者是没有获得瓶灌顶者，仪式不圆满而未成熟者是没有获得三种殊胜灌顶者，失坏誓言而未成熟者是已经犯了根本堕罪而未忏