English
Therefore, to disrespectfully violate any of the three vows, or to show others actions related to them, is to transgress the words of the Sugata. Therefore, this is a serious offense under the first root downfall, and so it is placed as the second. The third is quarreling with fellow practitioners: general, distant, near, and intimate fellow practitioners, being angry with brothers, holding grudges, jealousy, contempt, etc., is the third. That is to say, general fellow practitioners are all sentient beings, distant fellow practitioners are all those who have entered the Buddha's teachings, near fellow practitioners are those who have entered the Mantrayana, and even more particularly, intimate fellow practitioners are half-brothers gathered by the same guru, and by extension, half-brothers gathered by the same mandala, and brothers and sisters gathered by both parents. If there is a difference in the order of receiving empowerment, then there are older and younger siblings, and if they receive it at the same time, then they are like twins. These siblings, the later ones are closer than the earlier ones, so to be angry in one's mind with these siblings, to hold grudges in one's heart, to act with contempt of body and speech with a mind of jealousy, and to upset their minds with harsh words and accusations of faults, etc., is the third root downfall. In particular, fighting with intimate siblings, etc., is an internal defilement of the vajra, so it is very serious and difficult to purify, so be careful. The fourth is abandoning loving-kindness: thinking that sentient beings are separated from all happiness, abandoning loving-kindness from the heart is the fourth. That is to say, focusing on any one or some sentient beings, thinking: what if they are separated from all happiness and encounter suffering? Abandoning loving-kindness from the depths of one's heart with an angry mind is the fourth root downfall. The fifth is abandoning bodhicitta: with a mind of desire, not in a temporary situation, deliberately ejaculating semen, and towards sentient beings, abandoning bodhicitta is the fifth. That is to say, as it is said in the scriptures: secret empowerment and the third empowerment, union of bliss and emptiness and offering to deities, procreation and pills, and the time of observing death omens. Like this, with a mind of desire, not in the seven permitted situations, not believing in the unchanging bliss of despising vows, thinking that the melting bliss and immutability are unnecessary, deliberately ejaculating semen, and towards
Chinese
一般来说，通过生起次第，对众生发起希求菩提心，或者因为行持共同的趣入根本堕罪，而舍弃趣入心，这是第五条根本堕罪。第六条是诋毁宗派： ‘寻道外道入道声缘众，诋毁大乘宗派为第六。’也就是说，寻求脱离恶趣之道的某些外道，以及趣入脱离轮回之道的声闻缘觉二者，以及趣入脱离二边之道的大乘宗派，对于上述宗派，如果不需要以正直等方式引导，而是以嗔恨心诋毁，则是第六条根本堕罪。第七条是泄露秘密： ‘非器未作未圆满，退失深畏五境泄密七。’也就是说，对于器未成熟者，即具有邪见者，也就是相续未成熟者；对于未作仪轨而未成熟者，即未获得瓶灌顶者；对于仪轨未圆满而未成熟者，即未获得上方三灌顶者；即使获得灌顶，但因发生根本堕罪而退失者；以及因甚深法而畏惧的声闻缘觉等，即因缘未成熟者。对于这五种对象，泄露密咒的共同与不共之物、行持和甚深意义的秘密，如果因此导致对方产生不信任感，则是第七条根本堕罪。第八条是诋毁五蕴： ‘五蕴轻蔑五佛慢，诋毁痛苦生起为第八。’也就是说，五蕴如同五佛，在灌顶时进行介绍，并通过欲妙供养使之欢喜，从而使所依增上安乐。如果不明白这一点，而执着于产生之源，以轻蔑的语言进行诋毁，或者断其肢体等，以及通过苦行使身体产生痛苦，则是第八条根本堕罪。第九条是对法产生怀疑： ‘基道果之自性清净，于彼怀疑生起为第九。’也就是说，基道果的一切法，自性清净，因此是不可分割的二合一光明，安乐逝者的心髓，处于原始的本来面目。为了在道上生起精进，仅仅是生起欢喜，但实际上并非如此。
English
Generally, through the generation stage, generating the aspiration for bodhicitta for sentient beings, or abandoning the entering mind by practicing the common root downfalls of entering, this is the fifth root downfall. The sixth is disparaging tenets: 'Searching for the path, entering the path of non-Buddhists, hearers, and solitary realizers, disparaging the Great Vehicle's tenets is the sixth.' That is to say, some non-Buddhists who seek the path of liberation from the lower realms, as well as the hearers and solitary realizers who have entered the path of definite emergence from samsara, and the Great Vehicle's tenets that have entered the great path of definite emergence from the two extremes, if there is no need to guide the above tenets with straightforwardness, etc., but disparage them with hatred, then it is the sixth root downfall. The seventh is divulging secrets: 'Unsuitable vessel, not performed, not complete, degenerated, and fearing the five objects, divulging secrets is the seventh.' That is to say, those who are not ripened by the vessel are those with wrong views, that is, those whose continuum is not ripened; those who are not ripened by not performing the ritual are those who have not received the vase empowerment; those who are not ripened by not completing the ritual are those who have not received the upper three empowerments; even if they have received the empowerment, but have degenerated due to the occurrence of root downfalls; and the hearers and solitary realizers who fear the profound Dharma, that is, those whose conditions are not ripened. For these five objects, divulging the secrets of the common and uncommon substances, practices, and profound meanings of secret mantra, if this causes the other person to develop disbelief, then it is the seventh root downfall. The eighth is disparaging the aggregates: 'Disparaging the five aggregates, arrogance towards the five Buddhas, generating disparagement and suffering is the eighth.' That is to say, the five aggregates are like the five Buddha families, and they are introduced during the empowerment, and by offering them with desirable qualities, the basis increases in happiness. If one does not understand this, but clings to the source of arising, and disparages with contemptuous words, or cuts off their limbs, etc., and causes suffering to the body through asceticism, then it is the eighth root downfall. The ninth is having doubts about the Dharma: 'The nature of the ground, path, and fruit is pure, having doubts about them is said to be the ninth.' That is to say, all the Dharmas of the ground, path, and fruit are naturally completely pure, therefore they are the indivisible union of luminosity, the heart essence of the Sugatas, residing in the primordial state of being. In order to generate diligence on the path, it is merely generating joy, but in reality, it is not so.
Chinese
如果因为怀疑而心生犹豫，不相信，就是第九条根本堕罪。第十条是不救度十种有情：对于能够救度的十种有情，却不救度，反而亲近，就是第十条。也就是说，一般是对教法有害的三宝之敌，特别是自己上师之敌，不弥补所失毁的密宗誓言，进入密宗的见修行后，对其生起邪见而舍弃，对上师和道友嗔恨嫉妒，没有资格进入密宗修行，却用偷盗的手段进入，危害一切众生，成为具有誓言的敌人，只行不善，具有恶劣的品性，即以慈悲救度的对境，行于痛苦之因的九种，以及行于痛苦之果的三恶趣，总共十种。对于这些任何一种具足，特别是对于危害上师和教法的恶毒者，明明有能力通过猛咒事业来救度，却置之不理而不救度，或者以邪念爱恋而亲近，以世俗的爱心和身语的行为来顺应，就是第十条根本堕罪。对于这些人，如果舍弃意念上的慈悲，就会变成第四条根本堕罪。第十一条是用量度来衡量法：对于远离眼等，对实有和非实有进行分别，如果用分别念来衡量，就是第十一条。也就是说，对于远离名称、符号或相等等一切戏论之边的胜义空性的实相，执着于实有和非实有的任何一边，用分别念以理性的诽谤来衡量，就是第十一条根本堕罪。第十二条是使具信者灰心：对于具有三种信心的有情不做利益，不守护其心，以及欺骗，就是第十二条。也就是说，对于上师和三宝的功德生起欢喜和清净的信心，为了那个目的而努力的欲乐的信心，以及对于他所指示的法没有怀疑而相信的信心，具有这三种信心的有情，想要佛法并且可以布施，自己明明有能力，却不为他做弘法等利益，而且不守护他的心，说粗暴的话，或者展示自己的恶行，以及用欺骗来欺骗他们。
English
If one doubts and hesitates, disbelieving, it is said to be the ninth root downfall. The tenth is not liberating the ten types of beings: If one has the ability to liberate the complete ten types of beings, but does not liberate them and instead cherishes them, it is the tenth. That is to say, in general, enemies of the Three Jewels who harm the teachings, and in particular, enemies of one's own guru, not restoring broken tantric vows, entering into the view and practice of tantra and then abandoning it after developing wrong views, being hateful and jealous towards one's guru and fellow practitioners, not being authorized to enter tantric practice but entering through theft and coming inside, harming all sentient beings, becoming enemies with vows, only engaging in non-virtue, having a bad character, i.e., the objects of compassion to be liberated, the nine who engage in the cause of suffering, and the three lower realms who engage in the actual suffering, totaling ten. If any of these are complete, and especially those who are harmful and malicious to the guru and the teachings, even though one has the ability to liberate them through the activity of wrathful mantras, one abandons them and does not liberate them, or one cherishes them with wrong desire and conforms to them with mundane affection and bodily and verbal conduct, it is the tenth root downfall. If one abandons mental affection for these, it will become the fourth root downfall. The eleventh is measuring the Dharma with standards: Separated from eyes, etc., conceiving of real and unreal, if one measures with reasoning, it is the eleventh. That is to say, for the ultimate reality of emptiness, which is separated from all extremes of elaboration such as names, symbols, or signs, if one conceives and clings to any extreme of real or unreal, and measures it with intellectual slander, it is the eleventh root downfall. The twelfth is discouraging those with faith: Not benefiting sentient beings who possess the three faiths, not protecting their minds, and deceiving them, is the twelfth. That is to say, sentient beings who possess the three faiths: the faith of delight and purity in the qualities of the guru and the Three Jewels, the faith of desire to strive for that purpose, and the faith of believing without doubt in the Dharma taught by them, wanting the Dharma and being suitable for giving, even though one has the ability, one does not benefit them by teaching the Dharma, etc., and moreover, one does not protect their minds, speaking harsh words, or showing one's own bad conduct, and deceiving them with deceit.
Chinese
无论用什么方法使他的心不高兴，从而使他的信仰改变，这是第十二条根本堕罪。第十三条是不如实依止誓言物：于适当时机，不依器具受用誓言物，时节虽至亦不依，此乃十三堕。这是说，在密咒行持的适当时机，在会供轮或勇父和空行母的欢宴等时候，对于理应持有的金刚铃、衣服、装饰等器具，以及理应受用的五肉、五甘露、酒等誓言物，还有舞蹈、歌曲、歌词等誓言行，即使时节已到，也因为执着于声闻的戒律，认为是不洁净的，或者因为罪过的想法而不去依止，这是第十三条根本堕罪。第十四条是诋毁智慧母：观待总别诋毁智慧母，当面背后恶语中伤，知者十四堕。这是说，像“这些女人都很狡猾”这样观待总体而诋毁，或者观待差别，对于自己理应依止的智慧母等，无论是当面还是背后，通过说她们的过失来满足自己的心，如果那个地方的人知道，这是第十四条根本堕罪。而且必须是不具备无上瑜伽的戒律的人才行，如果不是这样，就会变成第一条根本堕罪的第三条。这些的顺序也是根据对治的咒语的顺序，而且是后面的比前面的重，通过轻重的角度这样安排的。如果从四种灌顶各自的戒律变成根本堕罪的方式为主的角度来说，第十三条和第五条是因果作为儿子，是秘密灌顶的；第十四条特别是智慧灌顶的；第九条和第十一条是第四灌顶的；剩下的九条是违背宝瓶灌顶的根本堕罪。在后面的灌顶的时候，前面的灌顶是共同的，灌顶自己那份的就是不共同的。因此，仅仅获得宝瓶灌顶，如果行持自己违背的九条，就会变成根本堕罪。如果行持其他的五条，也不会真正变成根本堕罪，因为没有获得断除那些的戒律。第四，宣说支分粗罪，分三：略说、广说、总结。首先是略说：现在宣说支分粗罪。这是说，现在是