English
Thus it is proclaimed. In the definitive sense, in order to accomplish the wisdom of mantra, one seizes other women by means of enticement, and then takes their bodhicitta by the power of wind. Alternatively, the true consort is none other than relinquishing the intention of the Great Vehicle. By the power of habit, one takes her profound semen, which is the non-dual wisdom. It is taught with the intention of attaining mastery in accomplishing the two benefits of oneself and others. As the sutra says: Because this Great Vehicle, nothing whatsoever is given; by realizing it, one takes what is not given. Third, regarding the samaya of the lotus family, which is the complete purification of desire, a person who possesses the conviction of realization and habituation has the view of knowing non-duality. The awareness of the father and mother deities. The awareness of the secret space as the vajra and lotus. The awareness of great bliss wisdom as dharma. Thus, with meditation endowed with the three awarenesses, and being seized by the three practices of means, one relies on the actual karma mudra. From the Guhyagarbha Tantra: Attachment to that which is unattached, and in attachment itself there is no attachment. That is the supreme king of Brahma, it is extremely great attachment. Similarly, one relies on the mind-wisdom dharma mudra, and the tummo samaya mudra. Through these three, one accomplishes the wisdom of example, the melting bliss. There is a component of both provisional and definitive meaning. Ultimately, from the union of emptiness, which is complete with all supreme aspects, and unchanging great bliss, one accomplishes the great mudra of bliss and emptiness, which is the wisdom of meaning. Therefore, those things that are shown by the term "woman" and are relied upon, are what is taught. Fourth, regarding the samaya of the karma family, which is the complete purification of jealousy, it is taught to speak falsely. In the provisional sense, if it benefits others, one should speak falsely. From the Vajra [text]: Benefiting sentient beings is always the treasure of the supreme samaya. For the sake of protecting the lives of sentient beings, one may also speak falsely. In the definitive sense, it shows the meaning of liberating all sentient beings from the unreal samsara, from a state of not fixating on the self who liberates and the sentient beings who are liberated. Thus, the Guhyagarbha Tantra also says: All dharmas are like illusions, names and words are labeled as false. By practicing falsehood with falsehood itself, there is not even the mere designation of falsehood.
Chinese
此外，当气息融入心轮时，会显现出一切不可摧毁的声音，这是究竟的意义。还有一种说法是，为了度化众生，同时显现各种法门，这是不了义的意义。正如《金刚心要释》中所说：“当生命气息逃逸时，一切众生同时以声音，对任何人和任何事物，宣说与之相应的法，那是虚假的言辞。”第五，清净愚痴的毗卢遮那佛部的誓言是：不了义上，如果没有醉酒的过失，可以饮酒，为了摧毁因种姓而产生的傲慢和执着，以及破除清净的妄念，允许食用不在中心地区为了食用而宰杀的五种肉，可以食用因自身业力而死亡的肉作为誓言物。同样，可以随心所欲地享用五甘露和色等一切对境的安乐。究竟意义上，食用五肉是系缚五蕴的精华，饮酒是系缚上下降的俱生乐空无二，五甘露是系缚五大的精华，从而清净融化的明点微细之聚，对境是大小便精液的精华，在中脉上下循环。或者，享用这些是为了将一切分别念融入平等性的法界中，成为一体。因此，这些誓言和戒律的顺序是：首先宣说二十五种行为，其中第一组五种行为主要是有害于众生的，第五种是对对境产生贪执，这也是产生烦恼的原因，因此外在的别解脱戒和内在的事部瑜伽、行部瑜伽、瑜伽部瑜伽的三种乘也都需要在意义上舍弃。然后宣说五部的共同誓言，因为其中直接宣说的内容与瑜伽续部的誓言在文字上一致。然后宣说各个部类的特殊誓言，因为其中的不了义和究竟义都是无上秘密乘的特殊之处。因此，引导和修行不违背调伏众生次第的方法，应该被理解为无上的宗规。第三，宣说根本堕罪，分为两部分：简略宣说和详细解释。首先是简略宣说：宣说十四根本堕罪，即是。
English
Furthermore, when the breath dissolves into the heart chakra, all indestructible sounds manifest, which is the ultimate meaning. There is also a saying that in order to tame sentient beings, various Dharma gates are simultaneously shown, which is the provisional meaning. As it is said in the Vajra Heart Commentary: "When the life breath escapes, all beings simultaneously with sound, to whomever and whatever, proclaim the Dharma that is in accordance with it, that is false speech." Fifth, the samaya of the Vairochana family, which purifies ignorance, is: provisionally, if there is no fault of intoxication, one may drink alcohol, and in order to destroy the pride and attachment arising from lineage, and to break the conceptualizations of purity, one is allowed to eat the five meats that are not killed for consumption in the central region, and one may eat the meat that died by its own karma as a samaya substance. Similarly, it is said that one may enjoy the bliss of the five ambrosias and forms, etc., as desired. Ultimately, eating the five meats is binding the essence of the five aggregates, drinking alcohol is binding the co-emergent bliss and emptiness of the ascending and descending, the five ambrosias are binding the essence of the five elements, thereby purifying the dissolving bindu subtle aggregates, the objects are the essence of feces, urine, and semen, circulating up and down in the central channel. Or, enjoying these is to dissolve all conceptual thoughts into the realm of equality, becoming one taste. Therefore, the order of these vows and precepts is: first, the twenty-five practices are taught, of which the first group of five practices are mainly harmful to sentient beings, and the fifth is attachment to objects, which is also a cause of arising afflictions, therefore the external Pratimoksha and the internal Kriya Yoga, Charya Yoga, and Yoga Tantra of the three vehicles also need to be abandoned in meaning. Then the common vows of the five families are taught, because the directly stated contents therein are consistent with the vows of the Yoga Tantra in wording. Then the special vows of the five families are taught, because both the provisional and ultimate meanings therein are the special characteristics of the unsurpassed secret vehicle. Therefore, guiding and practicing in a way that does not violate the order of taming beings should be understood as the unsurpassed tradition. Third, explaining the root downfalls, divided into two parts: brief explanation and detailed explanation. First is the brief explanation: Explaining the fourteen root downfalls, that is:
Chinese
所谓堕罪，譬如树木的根本，稳固则枝叶茂盛，损坏则从根倾倒。此亦如是，守护则能生起道路和果位的全部功德之根本，损坏则堕入无间地狱等恐怖之处，没有解脱的机会，也变成一切痛苦的根本。因此，宣说确定为十四条的内容。第二，广说十四条，第一条是诋毁上师：从内心诋毁三种上师，轻蔑和扰乱其心，是一切堕罪之门中最重的，因此首先宣说此条。也就是说，一般而言，依止上师后，以殊胜的佛法结缘之后，必须要有不颠倒的上师弟子的观念作为基础。此处特别指三种上师，即《乐集寂静集根本续》中所说：‘传续解脱灌顶即开示。’如是所说，即给自己灌顶的上师，讲解续部的上师，以及开示诀窍的上师，具有三恩德，或二恩德，或一恩德的任何一位，想要从内心深处诋毁，以言语诽谤和嘲讽的方式在背后诋毁，或者直接以身语示现不善的姿态进行轻蔑，或者做自己不应做的事情，或者伤害上师的眷属等扰乱其心，凡此种种令其不悦的行为，都是一切堕罪之门中最严重的。因为金刚上师是所有佛的本体，不仅是殊胜的对境，而且自己道路和果位的全部功德都依赖于取悦他并得到他的摄受。因此首先宣说此条。如果万一从此堕落，那么从那时起，无论做什么样的修行，都只会成为罗刹的因，所以必须非常谨慎。第二，违背善逝之教：上师宣说，自己也明白，指示取舍之处的善逝之教，轻视、不顺从，行持相违之事，是两种违背教言。
English
The so-called downfall is like the root of a tree. If it is stable, all the branches and leaves will flourish. If it is damaged, it will fall from the root. It is also like this. If you protect it, it will be the root of generating all the merits of the path and the fruit. If it is damaged, it will fall into a terrifying place like Avici hell, and there will be no chance of liberation. It will also become the root of all suffering. Therefore, the content that is determined to be fourteen items is explained. Second, to explain the fourteen items in detail, the first item is to slander the guru: Slandering the three kinds of gurus from the heart, contempt and disturbing their minds, is the heaviest of all the doors of downfall, so this item is explained first. That is to say, in general, after relying on the guru, after being connected with the excellent Dharma, it is necessary to have the concept of the guru and disciple that is not reversed as the basis. Here, it specifically refers to the three types of gurus, namely, the root tantra of 《Joyful Gathering, Peaceful Gathering》, which says: 'The transmission of liberation and empowerment is the indication itself.' As it is said, the guru who empowers oneself, the guru who explains the tantra, and the guru who shows the key points, anyone who has three kindnesses, or two kindnesses, or one kindness, wants to slander from the bottom of his heart, slanders behind his back in a way of verbal slander and ridicule, or directly shows bad postures with body and speech to show contempt, or does things that he should not do, or hurts the guru's family, etc. to disturb his mind, all these behaviors that make him unhappy are the most serious of all the doors of downfall. Because the Vajra Guru is the essence of all Buddhas, not only is it a special object, but all the merits of one's own path and fruit depend on pleasing him and being accepted by him. Therefore, this item is explained first. If one falls from this, then from then on, no matter what kind of practice one does, it will only become the cause of Rakshasa, so one must be very careful. Second, violating the Sugata's teachings: The guru speaks, and oneself also understands, the Sugata's teachings that indicate the place of acceptance and rejection, despising, disobeying, and acting contrary to them are two kinds of violating the teachings.
Chinese
因此，轻蔑地违背任何三类戒律的誓言，或者向他人展示与之相关的行为，都是违背善逝之教言的行为，因此，这是第一个根本堕罪之下的重罪，所以被列为第二个。第三个是与道友争吵：总的、远的、近的、亲密的道友，对兄弟生气，怀恨、嫉妒、轻蔑等是第三个。也就是说，总的道友是所有众生，远的道友是进入佛陀教法的所有人，近的道友是进入密咒乘的人，而更特别的是亲密的道友，是被同一位上师所摄受的同父异母的兄弟，由此引申为被同一个坛城所摄受的同母异父的兄弟，以及被两者所摄受的同父母的兄弟。如果获得灌顶有先后，则有年长的和年幼的兄弟，如果同时获得，则如同双胞胎。这些兄弟姐妹，后面的比前面的更亲近，因此，对这些兄弟姐妹心生愤怒，怀恨在心，以嫉妒之心，通过身语轻蔑的行为，以及言语粗暴、指责过失等方式，使他们的心不悦，就是第三个根本堕罪。特别是，与亲密的兄弟姐妹争斗等，是金刚内部的玷污，因此非常严重，难以净化罪业，所以要谨慎。第四个是舍弃慈爱：心想众生远离一切安乐，从内心舍弃慈爱是第四个。也就是说，针对任何一个或一些众生，心想：如果他们远离一切安乐，遭受痛苦，那又何妨？以愤怒之心从内心深处舍弃慈爱，就是第四个根本堕罪。第五个是舍弃菩提心：以贪欲之心，在非暂时情况下，故意泄精，以及对众生，舍弃菩提心是第五个。也就是说，如经所说：秘密灌顶和第三灌顶，乐空双运和供养天神，繁衍后代和药丸，以及观察死亡征兆之时。像这样，以贪欲之心，在非七种允许的情况下，不相信轻蔑誓言的不变之乐，认为融乐无变没有必要，故意泄精，以及对