Chinese
譬如诋毁一人，实际上就变成诋毁一切，就是这样。因此，这十四条根本堕罪，如果发生在获得金刚乘誓言的人身上，就会导致誓言破损，因此安住于金刚乘的人们应当努力守护。第六条、第七条、第十二条和第十四条，必须以语言的形式表达出来；第八条和第五条，必须以身体的行为来完成。其他的，仅仅通过意念也可能构成根本堕罪。意念方面的，如果在一次座间内没有通过对治来弥补，就会变成根本堕罪。语言和解释方面的，必须被他人听到；身体相关的，必须完成该行为才会构成根本堕罪。一旦身体、语言、意念三者中的任何一个发生，之后再做另一个，也不会变成两条根本堕罪，但会成为罪行加重的因素。例如，对金刚兄弟发怒，如果在一次座间内没有通过对治来弥补，那么在座间结束时，就已经变成了意念上的罪行，构成了根本堕罪。如果在中间，比如被其他人听到而说了辱骂的话，那么这会加重之前意念上的根本堕罪，但不会因此产生新的第二条根本堕罪。一般来说，如果对象、行为的方式和影响的程度相似，那么仅仅是意念力量较小，如果与身体或语言中的任何一个相关联，就是中等，如果三者都具备，就是最大的。 又如，刚对金刚兄弟发怒，立即就说出了语言上的冒犯，与难以忍受的事情相关联，这样就构成了根本堕罪。之后即使没有进行对治，时间过去后也不会产生新的意念上的根本堕罪，因为意念上的罪行没有停止，所以会稍微加重之前的堕罪，但是意念上的堕罪的延续，身体和语言无法使其增加到这种程度。因此，如果能很好地理解根本堕罪的分类，那么粗罪等等，可以从其他的续部中了解，而根本堕罪是直接宣说的，可以由此推断得知。这里只是略微提及，详细的需要从其他地方寻找。
English
For example, if you slander one person, it actually becomes slander against everyone, that's how it is. Therefore, these fourteen root downfalls, if they occur to those who have received the Vajrayana vows, will cause the vows to be broken. Therefore, those who abide in the Vajrayana should strive to protect them. The sixth, seventh, twelfth, and fourteenth root downfalls must necessarily manifest in the form of speech; the eighth and fifth must be accomplished as actions of the body. For others, even just the mind can cause a root downfall. Those of the mind, if not remedied by an antidote within a single session, will become a root downfall. Those of speech and explanation must be understood by at least one other person; those related to the body will become a root downfall once the action is completed. Once one of the three, body, speech, or mind, has occurred, even if the other one is done later, it will not become two root downfalls, but it will become a factor that increases the severity of the offense. For example, if you are angry with a Vajra brother and do not remedy it with an antidote within a single session, then at the end of that session, it has already become a root downfall of mental offense. If in between, for example, you speak abusive words that are heard by another person, then this will increase the previous root downfall of mental offense, but a new second root downfall will not arise from that speech. In general, if the object, the manner of action, and the degree of influence are similar, then the mind alone is weak; if it is connected with either the body or speech alone, it is medium; and if all three are combined, it is the greatest. Again, if you have just become angry with a Vajra brother and immediately spoken an offense of speech, connected with unbearable things, then the root downfall has been established. After that, even if you do not apply an antidote, no new root downfall of mental offense will arise as time passes, because the stream of mental offense has not ceased, so the stream of the previous downfall will increase slightly, but the stream of mental downfall cannot be increased to this extent by body and speech. Therefore, if you understand the classification of root downfalls well, then the gross offenses and so on can be understood from other tantras, and the root downfalls are explicitly stated, which can be inferred from this. Here, only a brief mention is made; for details, you should seek from elsewhere.
Chinese
如是誓言 宣说完毕后，之后给予通达时轮和获得邬金净土悉地之间的许可。这些是必须的仪轨行为。仪轨共同的预言、舒缓、赞颂，以及此自身所依之清净述说等等，对于喜欢广说之行者而言，不相违背且是好的，但并非必须。其他人如此说：那么在舒缓之时，必须给予上师的许可吗？不仅不是时轮自宗的金刚上师，而且如你所说，上面给予金刚铃时，不欲给予三种誓言，也不是其他续部宗派的上师灌顶，这应如何合适呢？虽然不是特别依于信心的力量而适合成为上师，但考虑到未来的时间，也可能赞颂为上师。给予述说清净之法的金刚铃，虽然与给予三种誓言不相同，但在金刚铃的灌顶和随许之时，三种誓言的意义全部完整无缺，而且从随许的灌顶中获得许可。一般来说，获得进入孩童的七种灌顶，就必定获得其他仪轨宗派的上师灌顶。因此，也仅仅是成为讲述共同的水等灌顶，以及仅仅显示圆满次第和生起次第的零散续部的上师。从那些誓言述说以下，是所有七种灌顶共同的后续行为，这是没有争议的。行为的禁行是随许的附加，但不仅是随许，因为是七者的进入总合，所以是与一切相关的后续行为。无论如何，如同身体、语言、意三者和坛城的其他三方有两两灌顶一样，虽然西方只有真实灌顶和随许，但附加可以替代一个灌顶的作用，因此才说了随许附加。在释续《金刚鬘》中说：五佛是清净，五灌顶是获得的因。如是
English
Having proclaimed the vows in this manner, permission is then granted to understand the Kalachakra and to attain the siddhi of Akanishta. These are the necessary ritual actions. The common prophecies of the ritual, the soothing, the praise, and the declaration of purity based on this very self, etc., are not contradictory and are good for practitioners who enjoy elaboration, but they are not necessary. Others say: Then, at the time of soothing, is it necessary to give the permission of a teacher? Not only is it not a Vajra Master of the Kalachakra tradition, but as you say, when giving the upper Vajra Bell, you do not want to give the three vows, nor is it an initiation of a teacher of another tantric tradition, how should this be appropriate? Although it is not particularly suitable to be a teacher based on the power of faith, it is possible to praise him as a teacher considering the future time. Although giving the Vajra Bell that speaks of the pure Dharma is not the same as giving the three vows, at the time of the Vajra Bell initiation and subsequent permission, the meaning of the three vows is completely and fully complete, and permission is obtained from the subsequent permission initiation. In general, if one obtains the seven initiations of entering childhood, one will certainly obtain the initiation of a teacher of other ritual traditions. Therefore, it is only becoming a teacher who explains the common water initiations, etc., and the scattered tantras that only show the complete stage and the generation stage. From the recitation of those vows onwards, it is the common follow-up activity of all seven initiations, and there is no dispute about this. The conduct of behavior is an addition to the subsequent permission, but it is not only the subsequent permission, because it is the total entry of the seven, so it is the subsequent activity related to all. In any case, just as there are two initiations each in the three of body, speech, and mind, and the other three directions of the mandala, although there is only the actual initiation and subsequent permission in the west, the addition can replace the role of one initiation, so that is the reason for mentioning the subsequent permission addition. In the explanatory tantra, the Vajra Garland, it says: The five Buddhas are pure, the five initiations are the cause of attainment. Thus
Tibetan
་དབང་ ལྔ་ལ་རྒྱལ་བ་རིགས་ལྔ་ཐོབ་པའི་རྒྱུར་གསུངས་པ་ལྟར་འདིར་ཡང་རིགས་འགྲེ་ལ། ཛ་ཡ་སེ་ ནས། གང་གི་ལྷ་ཡི་དབང་བསྐུར་བས། །གང་དེའི་དངོས་གྲུབ་ཐེ་ཚོམ་མེད། །གང་རྣམས་ལྷ་ ནི་མངོན་བྱས་པའི། །ལས་རྣམས་འབྲས་བུ་སྒྲུབ་པར་བྱེད། །ཅེས་བཤད་པ་ལྟར་ལྷ་གང་དང་ གང་གི་དབང་བསྐུར་བ་དེས་ལྷ་དེ་དང་དེ་འགྲུབ་པར་འགྱུར་ལ། ལྷ་མངོན་དུ་བྱས་པ་ཞེས་ བྱ་བ། ལྷ་གང་དང་གང་གི་རྣམ་པར་བསྒོམས་པ་དེས་ཀྱང་ལྷ་དེ་དང་དེ་འགྲུབ་པར་འགྱུར་བ་ ཡིན་ནོ། །འདིར་དབང་བདུན་གྱིས་དགེ་བསྙེན་དུ་འགྱུར་བ་ནི། སྔགས་སྡོམ་ཉིད་ཀྱི་ནང་ཚན་ 3-663 སྔགས་ཀྱི་དགེ་བསྙེན་དུ་ཞེས་ཀྱང་འགྲོ་བ་ཡིན་མོད། དེར་མ་ཟད་འགྲེལ་ཆེན་དུ་ས་བདུན་ པར་ལུང་བསྟན་པའི་ཕྱིར་དགེ་བསྙེན་ཉིད་དོ། །ཞེས་གསུངས་པས། སྔགས་ཀྱི་ལུགས་ལ་ས་ བདུན་པ་དོན་དམ་པའི་དགེ་བསྙེན་ཡིན་ལ། དེ་ཐོབ་པར་འགྱུར་བའི་རྟེན་འབྲེལ་ཐུན་མོང་མ་ ཡིན་པ་འགྲིག་པའི་ཕྱིར་འབྱུང་བར་ངེས་པའི་འབྲས་བུ་ལས་བསམ་ནས། དོན་དམ་པའི་དགེ་ བསྙེན་གྱི་མིང་གིས་བཏགས་ཤིང་། ཀུན་རྫོབ་པའི་སྔགས་ཀྱི་སྡོམ་པའི་དགེ་བསྙེན་དངོས་ ཡིན་པའོ། །ས་བདུན་ཐོབ་པ་ནི་དབང་བསྐུར་བ་ཉིད་ཀྱི་དུས་ཏིང་ངེ་འཛིན་ནམ་སྤྲུལ་པའི་ དཀྱིལ་འཁོར་མངོན་སུམ་དུ་ལྟ་བར་ནུས་ན། ཕྱིས་ལམ་བསྒོམས་པའི་ཚེ་འདི་ལ་ས་བདུན་ ཐོབ་ངེས་པར་དབང་འདིས་འཕངས་པ་ཡིན་ལ། དེ་མ་ནུས་ན་ཡང་དམ་ཚིག་དག་ན། སྐྱེ་བ་ གཞན་དུ་ས་བདུན་འཕེན་པ་ཡིན་ནོ། །ས་བདུན་ཐོབ་ཕྱིན་དེ་ཐོབ་པའི་སྐྱེ་བའམ་ཚེ་དེ་ལ་ས་ ལྷག་མ་མི་ཐོབ་པ་མི་སྲིད་མོད། དབང་འདིས་འཕངས་པ་མ་ཡིན་པས་འདིར་བདུན་གྱི་དག་ པ་ཁོ་ན་མཛད་དོ།། །། 3-664 པའི་ཕྱིར་དང་། དབང་གོང་མ་བསྐུར་བ་ལ་དགེ་ཚུལ་དགེ་སློང་སོགས་དང་དོད་མཚུངས་སུ་ གསུངས་པའི་ཕྱིར། སྡོམ་པ་ལོག་པ་རེ་ཡོད་པར་གྲུབ་པས། གལ་ཏེ་བདག་འཇུག་དམ་སྡོམ་ གསོ་བ་ཡིན་སྲིད་ན་འདི་ལའང་བདག་འཇུག་ངེས་པར་དགོས་པར་ཁྱེད་ལ་ཐལ་བ་དང་། ཁྱེད་ཀྱི་ལུགས་ལ་རིགས་དྲུག་གི་སྡོམ་བཟུང་ཁོ་ནས་སྡོམ་པ་ཐོབ་པར་འགྱུར་བའི་ཕྱིར། བྱིས་པ་འཇུག་པའི་དབང་བདུན་ཡང་བདག་འཇུག་ཏུ་ལེན་མི་དགོས་པར་འགྱུར་ཏེ། བདག་ འཇུག་གི་དགོས་པ་དམ་སྡོམ་གསོ་བ་ཁོ་ན་ཡིན་པའི་ཕྱིར་རོ། །དེས་ན་སྤྱིར་སྒྲུབ་མཆོད་ཀྱི་ ཡན་ལག་དང་། སློབ་མ་དབང་བསྐུར་གྱི་ཡན་ལག་ཏུ་བདག་འཇུག་མེད་མི་རུང་མ་ཡིན་པ་ གོང་དུ་བཤད་ཟིན་པ་ལྟར་ཡིན་པས། དབང་བདུན་ཙམ་ཁོ་ན་ལ་བདག་འཇུག་བྱེད་པའང་
Chinese
灌顶 如经中所说，五灌顶是获得五部佛陀之因，此处也以此类推。如扎亚色那（梵文：Jayasena）所说：“何者受持天之灌顶，彼之成就无疑虑。何者诸天现证已，彼之事业成就果。”如是，受持何尊之灌顶，即能成就彼尊。所谓“诸天现证已”，即是观修何尊之形相，亦能成就彼尊。此处以七灌顶转为居士，实为密咒律仪之组成部分，亦可称为密咒之居士。不仅如此，大疏中授记为七地菩萨，故实为居士。如是说，密咒之理，七地菩萨为真实之居士，为获得彼果，因缘聚合，故思彼必生之果，而名之为真实居士，实为世俗密咒律仪之居士。获得七地，若于灌顶之时，能现见三摩地或幻化之坛城，则日后修道之时，定能以此灌顶之力获得七地。若不能，然能守护誓言，则于来世亦能获得七地。既已获得七地，则于获得彼果之生或彼世，不可能不获得其余诸地，然非以此灌顶所引，故此处仅作七支清净。// // 之故，且因上部灌顶之授予，与沙弥、比丘等同等对待，故可成立有戒律退失之情况。若自入是誓言律仪之恢复，则汝亦应承许此处亦必须有自入，且依汝之宗义，仅持六种姓之律仪即可获得律仪，故孩童入门之七灌顶亦无需取自入，因自入之必要仅为恢复誓言律仪之故。是故，如前所说，通常而言，修供之支分及弟子灌顶之支分中，并非不可或缺自入，故仅于七灌顶中作自入
English
Empowerment As stated in the scriptures, the five empowerments are the cause for attaining the five Buddha families. Here, a similar analogy is made. As Jayasena said: "Whoever receives the empowerment of a deity, their accomplishment is without doubt. Whoever has directly realized the deities, their actions will accomplish the fruit." Thus, receiving the empowerment of any deity will lead to the accomplishment of that deity. The phrase "directly realized the deities" means that contemplating the form of any deity will also lead to the accomplishment of that deity. Here, becoming a layperson through the seven empowerments is actually a component of the mantra vows and can also be called a layperson of mantra. Moreover, as it is prophesied in the Great Commentary to be the seventh bhumi, it is indeed a layperson. As it is said, according to the tantric system, the seventh bhumi is the true layperson. To obtain that result, the interdependent circumstances must be complete. Therefore, considering the inevitable result, it is named the true layperson, but it is actually a layperson of the conventional mantra vows. Obtaining the seventh bhumi means that if one can directly see the samadhi or the mandala of manifestation at the time of empowerment, then later, during the practice of the path, one will definitely attain the seventh bhumi through the power of this empowerment. If one cannot, but can keep the vows pure, then one will also attain the seventh bhumi in the next life. Once the seventh bhumi has been attained, it is impossible not to attain the remaining bhumis in that life or future life when that result is obtained. However, since it is not propelled by this empowerment, only the purification of the seven branches is performed here. Because of this, and because the granting of higher empowerments is treated equally with novice monks, monks, etc., it can be established that there are cases of vows being broken. If self-entry is the restoration of the samaya vows, then you must also concede that self-entry is definitely necessary here as well. According to your system, merely holding the vows of the six lineages will lead to the attainment of vows. Therefore, the seven empowerments for children entering the path also do not need to take self-entry, because the necessity of self-entry is only for restoring the samaya vows. Therefore, as mentioned above, generally speaking, self-entry is not indispensable as a component of offering rituals and as a component of empowering disciples. Therefore, performing self-entry only for the seven empowerments...