English
Due to attachment, abandoning the semen of skillful means and wisdom, and for the sake of accomplishing the substances and nectar pills of the secret empowerment conferred by the path of wisdom and knowledge, etc., in the seven permitted situations, not believing in the unchanging bliss, and considering the melting bliss of immutability as unnecessary, therefore intentionally ejaculating due to desire or contempt for discipline, if it is lost for the sake of jewels, it is the fifth root downfall. The seven permitted situations are: the secret empowerment and the third empowerment, tasting equality, offering to the deity, uniting with consorts of the eight families, making nectar pills, and observing the signs of death. As it is said. The sixth is: if one reviles the seekers of the path, the Tirthikas, the Hearers and Solitary Realizers who have entered the path, and the tenets of the Great Vehicle, it is the sixth. That is to say, the white dharmas spoken of in the tenets of the Tirthikas are also for the sake of seeking the support of the path, accomplishing higher realms, and the path of definite emergence from the lower realms; in the inner Buddhist teachings, the Hearers and Solitary Realizers are those who have entered the path of definite emergence from samsara; entering the great path of definite emergence from the two extremes is the Great Vehicle Paramita. All of these, in the Guhyagarbha, it says: The definite emergence of the four vehicles, abides in the fruit of one vehicle. Because the path of mantra will become a ladder, ultimately accomplishing one vehicle, therefore, if it is not for the sake of guiding those of higher faculties, but clinging to high and low, and reviling with hatred, it is the sixth root downfall. Here, the reason for recognizing the white dharmas of other tenets, the Tirthikas, is: generally, the teachings of the Tirthikas are not white dharmas, but the white dharmas spoken of therein are also the white dharmas of Buddhism, so if one reviles them, it will become a downfall. As it says in the Manifestation of Enlightenment: The long cause of Vairochana, do not revile the Tirthikas. And as it says in Manjushri's Fame: For the sake of developing the wisdom of the tenets, even outsiders enter seeking the path. Therefore, do not revile them, let alone the Hearers who have entered the path. As it is said. The seventh is: For those who are not mature vessels, and those who have not performed the ritual or the ritual is incomplete, and those who have broken their vows, and revealing secrets with the five fears about the profound dharma, this is the seventh. That is to say, those who are not mature vessels are those who are attached to worldly things, those who are not mature because they have not performed the ritual are those who have not received the vase empowerment, those who are not mature because the ritual is incomplete are those who have not received the three supreme empowerments, those who are not mature because they have broken their vows are those who have committed a root downfall and have not repented.
Chinese
不以嗔怒而舍弃，以甚深而畏惧，声闻缘觉等根器未成熟者，对甚深之义感到恐惧。如是对五种境进行调伏之时，以及对于所教之法，不观待根器之器皿，而宣扬密咒不共之物、行持及法甚深之义的秘密。即便如此，听懂之后仍不生起信心，则为根本堕罪之七。第八：以轻蔑五蕴为五佛，生起希求与痛苦则为第八。如云：金刚蕴之支分，称为圆满五佛。如是，五蕴之自性为五部佛，如于灌顶时作介绍。以欲妙而欢喜供养彼等，则所依之乐增长。依此，所依之智慧得以显现。若执五蕴为轮回之根本，不需修持本尊之差别等，无需彼等之必要，以语诋毁自身不净，心中亦如是作想而轻蔑，或断肢等行苦行，或斋戒等以苦行使身体生起痛苦，则为根本堕罪之八。第九：于基道果之自性清净上，于缠缚生起怀疑，说是第九。如云：基道果一切法，自性清净无分别之双运光明菩提心，安住于如来藏本初之状态。如是宣说仅为于道上缠缚而生起欢喜，然于实义上并非如此，心生怀疑，不信，则为根本堕罪之九。第十：于应调伏之十种对境圆满，有能力却不调伏，反而慈爱，则为第十。其中，对境于《光明疏》中说：佛法僧上师身之敌，失坏誓言邪见及嗔恨，聚集而来及损益一切，誓言之敌具恶劣行相，三恶趣等此十者，瑜伽士皆应纳受。如是，总的来说，对于损害佛法之三宝之身敌，特别是上师之身敌，以及密咒之誓言失坏后不作恢复，以及进入密咒之乘后又退转舍弃，以及对上师与道友以嗔恨而嗔
English
Not abandoning with anger, fearing the profound, those with immature faculties such as Hearers and Solitary Realizers are afraid of the profound meaning. Thus, when subduing the five kinds of objects, and regarding the object to be taught, without considering the vessel of the faculties, proclaiming the secrets of the unique substances, practices, and profound Dharma of Secret Mantra. Even so, if faith does not arise despite understanding, it is the seventh root downfall. Eighth: By despising the five aggregates as the five Buddhas, generating longing and suffering is the eighth. As it is said: The branches of the Vajra aggregates are known as the five complete Buddhas. Thus, the nature of the five aggregates is the five Buddha families, as introduced during empowerment. By offering them with desirable objects, the bliss of the support increases. Based on this, the wisdom of the support becomes manifest. If one holds the five aggregates as the root of samsara, without the need to practice the distinctions of deities, etc., without the need for them, verbally denigrating one's own body as impure, and mentally thinking so and despising it, or cutting off limbs, etc., practicing austerities, or fasting, etc., causing suffering to the body through asceticism, it is the eighth root downfall. Ninth: On the naturally pure nature of the ground, path, and fruit, having doubts about being bound is said to be the ninth. As it is said: All phenomena of the ground, path, and fruit are naturally pure, the indivisible union of luminosity, the mind of enlightenment, abiding in the primordial state of the essence of the Sugatas. Such a statement is only to generate joy for being bound on the path, but in reality it is not so, having doubts, not believing, it is the ninth root downfall. Tenth: Having the ten objects to be subdued complete, being able but not subduing, but rather being affectionate, is the tenth. Among them, the objects are said in the "Clear Light Commentary": The enemies of the Three Jewels, the teacher's body, those who have broken vows, have wrong views, and are angry, those who come together and harm everything, the enemies of vows with evil conduct, the three lower realms, these ten, all yogis should accept. Thus, in general, the enemies of the body who harm the Dharma of the Three Jewels, especially the enemies of the teacher's body, and not restoring the vows of mantra after they have been broken, and turning back and abandoning after entering the vehicle of mantra, and being angry with the teacher and Dharma friends with anger.
Chinese
此外，如同自在者一般，以盗窃的手段进入集会之中，做出危害所有众生的行为，成为具有誓言的敌人，专门从事不善之业，具有恶劣行为的性质，即行使痛苦之因的九种行为，以及行使痛苦之果的三恶道，总共十种。像这样成为应被救度的对境，明明能够以显现的行为来救度，却置之不理而不去救度。不仅如此，特别是对于危害上师和教法的恶毒之人，以邪见将他们视为自己的朋友，并施以世俗的慈爱，这是根本堕罪。因此，不仅不施以身语的慈爱，甚至立刻修忍辱也不应做。如《六面续》中所说：“对于恶毒之人应施以遣除之行，或以实物，或以咒语等，或以幻轮，或以三摩地，或以药物等。”因此。不仅如此，如果虚伪地表现出慈爱，表面和善内心恶毒，也会成为根本堕罪，如《时轮》中所说。第十一条是：“远离名相等，对实有和非实有进行分别，如果以分别念来衡量，这是第十一条。”意思是说，对于远离名相等一切相的胜义谛，以及证悟它的方法——无分别的道，产生怀疑，以分别念的理智，对实有或非实有任何一方进行增益，从而进行分别和执着，这是第十一条根本堕罪。如《古续》中所说：“法性不可衡量。”寂天菩萨也说：“不应用量来衡量法。”第十二条是：“不帮助具有三信的众生，不守护其心，欺骗他们，这是第十二条。”意思是说，对于具有对上师和三宝功德的喜悦、欲望和信任这三种信心，想要佛法且可以布施的众生，不给予他们，明明有能力帮助他们却不帮助，或者不守护与他们的心意相违背的行为，不以不信任的方式展示理性的行为，或者以贪嗔来指责他们的过失，或者以虚伪来欺骗他们，无论是哪种方式，如果使他们的心意不悦，从而使他们的信心和意愿退失，这是第十二条根本堕罪。第十三条是：
English
Furthermore, like a sovereign, entering an assembly by means of theft, acting in ways that harm all sentient beings, becoming an enemy with vows, engaging solely in non-virtuous actions, possessing the nature of evil conduct, namely, engaging in the nine causes of suffering and the three lower realms that are the actual suffering, totaling ten. Like this, those who have become objects to be liberated, even though capable of liberating them through manifest actions, abandoning them and not liberating them. Moreover, especially towards those who harm the guru and the teachings, those who are malicious, regarding them as their own friends due to perverse desire, and showing them ordinary affection, this is a root downfall. Therefore, not only should one not show affection through body and speech, but one should not even immediately cultivate patience. As it is said in the Six-Faced Tantra: "Towards the malicious, one should act to repel them, either with objects, or with mantras, or other means, or with mandalas, or with samadhi, or even with medicine." Therefore. Moreover, if one deceitfully shows affection, being gentle in speech but malicious in heart, it will also become a root downfall, as explained in the Kalachakra. The eleventh is: "Separated from names and so on, discriminating between real and unreal, if one measures with discrimination, this is the eleventh." This means that with regard to the ultimate truth that is separated from all characteristics such as names, and the method of realizing it—the non-conceptual path—doubting it, and with the intellect of discrimination, adding something to either the real or the unreal, thereby discriminating and clinging, this is the eleventh root downfall. As it is said in the Gūhya Tantra: "The nature of reality should not be measured." Shantideva also said: "One should not measure the Dharma with valid cognition." The twelfth is: "Not helping sentient beings who possess the three faiths, not protecting their minds, and deceiving them, this is the twelfth." This means that for sentient beings who possess the three faiths of joy, desire, and trust in the qualities of the guru and the Three Jewels, who desire the Dharma and are suitable for giving, not giving to them, or not helping them even though one has the ability to help them, or not protecting actions that contradict their minds, showing rational behavior in a way that is distrustful, or criticizing their faults with attachment and aversion, or deceiving them with deceit, whichever way it is, if one makes their minds unhappy, thereby causing their faith and intention to decline, this is the twelfth root downfall. The thirteenth is:
Chinese
当场合的用具受用誓言物，即使时间有关也不依十三，这是说，在密咒的行为时，荟供轮次第，无论是勇父和勇母的宴会，在那时所依靠的，当场合的誓言物，持金刚铃杵衣服装饰等的用具，以及内外之五肉五甘露酒等的饮食受用，舞蹈歌唱歌曲明妃等的行为，即使和时间有关，以声闻的威仪而犹豫，或者以不净和罪过的想法不依靠而舍弃，是根本堕罪十三。十四是，观待共同和不共，无有智慧者，面后心语辱骂知十四，这是说，对境一或多的女子也行，以寻根的方式共同，不共行的时候，观待一定会成为自己所依的女子，智慧法生之自性者，对那些或当面或背后，从内心深处以满足而轻蔑和辱骂，被他人知道，是根本堕罪十四。而且这里对境的女子，必须不是无上戒律的持有者，具有密咒戒律的女子，不会超过自己的上师或道友，因为会成为根本堕罪第一和第三。第四支分粗罪分三，略说，解释，总摄。 略说是：现在说支分粗罪。这是说，这有体性，词义，分类。第一是，密咒无上戒律的不相符品之罪过，如果行持，是毁坏戒律支分的种类。第二是，和十四根本相似是支分，虽然不是舍弃戒律的失败，但是因为障碍迅速成就悉地，所以称为粗大，就像树的枝干断了，粗大毁坏不会复生一样。第三是，粗罪有八，最初三个是成熟自相续的支分，之后五个是成熟他相续的支分。第二广说分二，说八粗罪，以及宣讲方式的其他差别。第一是，灌顶和誓