English
Always having loving-kindness for the wicked, that action is the tenth. Therefore, one should not have loving thoughts towards those who harm the teachings and sentient beings. As it is said in 'Definitive Utterance of the Lama': "For those who harm the Buddha's teachings, the malicious who strive to slander the lamas, and those who constantly strive to harm sentient beings, the wise should diligently kill them." This is the eleventh: Discerning between the absence of names, etc., and the existence and non-existence [of things]. If one measures with conceptual thought, it is the eleventh. All phenomena, from the beginning, are pure in their essence, and things like the absence of names and entities cannot be measured by subtle reasoning of conceptual thought. As it says: "For phenomena devoid of names, etc., to have conceptual thought there is the eleventh." Also, in the Intermediate Mother [Prajnaparamita Sutra]: "From form to omniscience, there is no inherent existence; it is inexpressible." And: "If, through unskilled means, one engages in saying that there is an entity from form to omniscience, or that there is no entity, then one is engaging with signs." Also, in the Compendium [of Trainings]: "Even if a bodhisattva understands that this aggregate is empty, he is still engaging with signs and does not have faith in the unborn state." This is the twelfth: Initial faith, aspirational faith, and confident faith. Not benefiting sentient beings who possess the three faiths, not guarding their minds, and deceiving them is the twelfth. Thus it is said: "To cause sentient beings who have faith to become disheartened is the twelfth." Also, in the Compendium of Trainings: "Therefore, in the Sutra of the Victorious One's Discipline, 'Those who cause sentient beings to lose faith should be diligently abandoned.'" Thus it is declared in the Cloud of Jewels Sutra. Also, in the Commentary on the White Lotus: "If a yogi speaks of the faults of pure sentient beings, it becomes the twelfth, called 'Sun'." This is the thirteenth: The necessary equipment, enjoyment, and substances of samaya [vows] at the appropriate time, even if related to the time, not relying [on them] is the thirteenth. That is, the substances of samaya are obtained as they are, not relying [on them] is the thirteenth. It is said. Also, formerly in a place called Yul Dol, there was a Brahmin woman dakini who had a Brahmin as her object of offering. When she went to a charnel ground for a tsokhor [feast], he also contrived a way to go with her to that charnel ground called Vikota. When the dakinis performed the tsokhor, they filled a skull of a corpse with chang [barley beer] and other things in order...
Chinese
正如婆罗门不吃乌鸦，将其驱逐出去，并说七天后回来，结果它当场死了。在会供轮等场合，明明有五肉五甘露等，却以仪轨或分别念产生怀疑而不依止，这是不行的。如《智慧明点》中说：“唱着令人心醉的金刚歌，没有怀疑和偈颂。”第十四条：观待共同和不共同，莫诽谤智慧。了解表面和隐秘，内心满足，理解诽谤，这是第十四条。一般来说，智慧空性被称为女性，因为她是三世诸佛之母，所以不应诽谤。《般若自性女性》中说：“诽谤者是第十四条。”又如说：“同样，智慧被称为铃。”如《摄颂》中说：“同样，十方世界的佛陀，也对作为母亲的殊胜智慧有所领悟。”特别地，为了显现自生智慧空性，以比喻或意义来显示智慧的，就是女性，不应诽谤。如续部中说：“诽谤女性而前往虚空，远离安乐和常恒，唯有痛苦。”第四，现在宣说粗支堕罪。其中有八条。第一条是：未成熟灌顶和誓言，不依止明妃。也就是说，不应依止没有灌顶和誓言或者已经失毁的明妃。《不具誓言者，喜欢依止明妃》等等。第二条：会供轮时争吵。会供轮时，争斗等是不允许的。《会供轮的争吵》等等。第三条：未经允许，从明妃处以自己的力量取甘露。不是会供轮的时候，在其他时候，想要以秘密的表示语从没有得到灌顶的明妃处取誓言物。《宣说秘密之法》等等。第四条：不向具器弟子宣说密咒。第五条：对有信心的求法者宣说其他法。《像这样对具有信心的众生，宣说其他的正法》等等。第六条：在声闻众中住满七天。对于与自己的宗派不一致，执持戒律和见解为殊胜者，称为声闻众。在其中。
English
Just as the Brahmin did not eat the crow and expelled it, saying it would return in seven days, and it died on the spot. In gatherings such as the Tsok khorlo, even though there are the five meats and five amritas, it is not right to not rely on them due to doubts arising from ritual or conceptual thought. As it says in the Yeshe Thigle: "Singing the enchanting Vajra song, there are no doubts or verses." Fourteenth: Regarding the common and uncommon, do not slander wisdom. Understand the apparent and hidden, be content in heart, and understand slander, this is the fourteenth. Generally, wisdom emptiness is called a woman, because she is the mother of the Buddhas of the three times, so she should not be slandered. As it says in "The Female Nature of Wisdom": "The one who slanders is the fourteenth." And as it says: "Similarly, wisdom is called a bell." As it says in the Compendium: "Similarly, the Buddhas of the ten directions of the world also contemplate this supreme wisdom that is their mother." Specifically, to manifest the self-born wisdom emptiness, the one who shows wisdom through example or meaning is the woman herself, and she should not be slandered. As it says in the Tantra: "Slandering a woman and going to the sky, devoid of bliss and permanence, is only suffering." Fourth, now the gross limb downfalls are explained. Among them, there are eight. The first is: Do not rely on a vidya who has not matured in empowerment and samaya. That is, it is not permissible to rely on a vidya who does not have empowerment and samaya, or who has broken them. "Delighting in relying on a vidya who does not have samaya," etc. Second: Arguing during the Tsok khorlo. During the Tsok khorlo, fighting and arguing are not allowed. "The arguing of the Tsok khorlo," etc. Third: Without permission, taking amrita from a vidya by one's own power. Not during the time of the Tsok khorlo, at other times, wanting to take the samaya substances with secret symbolic language from a vidya who has not received empowerment. "Explaining the secret Dharma," etc. Fourth: Not teaching secret mantras to a worthy disciple. Fifth: Teaching other dharmas to one who asks for Dharma with faith. "Like this, teaching other true dharmas to beings who have faith," etc. Sixth: Staying among the Shravakas for seven days. Those who hold the precepts and views that are not in accordance with one's own tradition as supreme are called Shravakas. In that.
Chinese
如果住在那里，会产生间断的朵玛等。因此，超过七天就会衰败。自认为是声闻者，是因为住在里面七天。第七，没有瑜伽智慧却自认为是咒师。自己没有瑜伽的智慧却自认为是咒师。第八，对非器宣说，支分堕罪有八。对没有成熟灌顶者，不应宣说密咒。没有确定结合之前，宣说无缘者的秘密。如是说。另外，没有修习等就进入灌顶等。对外道有兴趣者，展示身体手印。不必要地违背两种律仪的规定。等等，这些粗大的堕罪有很多。时轮中说，即使有，罪过也很小。如是说，没有清净修习等，就进入坛城的事业。因此，仅仅依靠加持，就念诵十万本尊心咒，对弟子进行灌顶和开光，进行火供等与坛城相关的修法，需要念诵一百万本尊心咒。金刚帐续中说，坛城主尊需要念诵一百万，金刚持也同样需要念诵十万。有些人即使获得了灌顶，也不擅长手印，也不了解实相，在他们面前，不以布等遮盖而结身体手印。如果有人不擅长手印，却展示身体手印，违背两种律仪的规定，不必要地违越。如是说。两种律仪是，声闻和菩萨的微细律仪，在没有特殊方便的情况下，不应违越。这些等等也是支分的延续，据说时轮中说，即使没有也可以。这些支分堕罪，与经文的根本词句不太一致，需要研究。至尊扎巴在根本堕罪的辨别中，与根本词句一致地，不依止明妃，在会供轮中争吵，泄露表号的秘密，向其他法宣说，住在声闻中，向非器宣说秘密，展示手印，没有修习等。如果归纳为八条，就是宣说秘密法和展示身体手印两种，因为仅仅是身语的行为相似，所以算作一条。
English
If one stays there, it will cause interruptions in the torma offerings, etc. Therefore, if it exceeds seven days, it will decline. Those who boast of being Shravakas are those who stay inside for seven days. Seventh, boasting of being a mantra practitioner without yogic wisdom. Boasting of being a mantra practitioner even though one does not have yogic wisdom. Eighth, explaining to an unsuitable vessel, there are eight branch downfalls. It is not permissible to teach mantras to those who are not matured by empowerment. Without having definitely performed the union, revealing the secret to the unworthy. It is said. Furthermore, entering into empowerment, etc., without practice, etc. Showing the body mudra to those who are interested in external teachings. Unnecessarily transgressing the precepts of the two vows. And so on, there are many of these gross downfalls. It is said in the Kalachakra that even if they exist, the faults are small. As it is said, without having purified the practice, etc., entering into the activities of the mandala. Therefore, relying solely on blessings, reciting a hundred thousand deity heart mantras, giving empowerment and consecration to disciples, performing fire pujas, etc., related to the mandala, requires reciting a million practice mantras. In the Vajra Tent Tantra, it says that the mandala lord needs to recite a million, and Vajradhara also needs to recite ten thousand in the same way. Some people, even though they have received empowerment, are not skilled in mudras, and do not understand reality, in front of them, without covering with cloth, etc., they perform body mudras. If someone is not skilled in mudras, but shows body mudras, transgresses the precepts of the two vows, and transgresses unnecessarily. It is said. The two vows are the subtle vows of the Shravakas and Bodhisattvas, and one should not transgress without special means. These and so on are also continuations of the branches, and it is said that it is said in the Kalachakra that it is acceptable even if they are not there. These branch downfalls are not very consistent with the root words of the text, and need to be studied. Jetsun Drakpa, in the Discrimination of Root Downfalls, in accordance with the root words, not relying on a consort without vows, arguing in the Ganachakra, revealing the secret of symbols, teaching to other dharmas, staying among the Shravakas, revealing secrets to unsuitable vessels, showing mudras, not having practiced, etc. If summarized into eight, it is the two of teaching secret dharma and showing body mudras, because they are similar only in the actions of body and speech, so it is counted as one.
Chinese
说“在何处聚集”这句话，我认为非常正确。第二是关于甚深秘密大圆满的，分别宣说誓言，分为根本誓言和支分誓言。第一是：特别是前译大圆满的传统，根本是上师的身语意三者，分为九九，即二十七条。如是说，在誓言的分类中：从有情的三种成熟中，宣说三种真言的誓言。对此进行特别的区分，从身语意三者中，每一个又分为九九，通过进入和事业的方式来了解。因此，守护身体是身誓言，也有外内密三种，首先外者也有外内密三种誓言，如《金刚藏续》所说：身的外部誓言，分为三种，未给予而取，则外部的身誓言会破损，其征兆是肢体疾病，各种难以忍受的病会出现在身上。行不净行是内部，征兆是感官的疾病。杀生是秘密，其征兆是脏腑疾病，这是瑜伽士的体验。这些的弥补方法也顺便说明，如《誓言胜续》所说：具有征兆的瑜伽士，对于外部的外在，用泥像和绘画进行七次，就能从罪恶中解脱。这是密咒外部的本尊身像。外部的内在是七尊仪轨身像，努力进行安住，供养给至上的上师，这是密咒内部的本尊身像。如果出现外部秘密的征兆，金刚和铃，九个或十一个献给上师。如是说。身的内部的外内密三种是，如《金藏续》所说：内部的外在是兄弟姐妹，以及父母，不诽谤自己的身体。内部的内在是为了乘，想要进入和已经进入，进入后诽谤持有形象的身体，进行诋毁和装饰，就欺骗了成百上千的佛身。内部的秘密是自己的身体，因为是本尊的坛城，混合药物、食物和毒药食用，即使被武器击打，也不会有遗漏的道路，会获得一百个身体。之后是热地狱。