English
As it is said in the scriptures, "These are the treasures of virtue. Know that they are the thieves who rob them." As in all the Abhidharma and other scriptures, seven kinds of conceptualizations are enumerated, and it is said that there are five obscurations. Among them, agitation and regret are combined into one, and sleep and drowsiness are combined into one. The laziness mentioned here is not enumerated, and desire is added to craving and hatred. These are considered to be aspects that obscure the three trainings. Among them, agitation, in the previous Dharma terminology, referred to the state of enjoying sensual pleasures, and now recalling it, the mind is not tranquil. But here, agitation is defined as the general distraction of not focusing on the object of meditation. Therefore, if agitation is prevented, desire, craving, and hatred will also be eliminated along the way. Some people say that these two situations do not need to be abandoned for tantric practitioners, which is unreasonable and deviates from the meaning of the scriptures. Here, it does not involve obscuring the three trainings, but only focuses on the practice of calming the mind. The Glorious Secret Accomplishment Tantra also says, "Laziness, sleep, and regret, agitation and doubt, these five obscurations are not liked by the Buddhas and Bodhisattvas." What is said is the same as this. Similarly, killing, taking what is not given, engaging in sexual misconduct with another's wife, etc., speaking lies by reversing perception, harsh words that directly attack, divisive words that separate friends, and frivolous words that are different from the previous three and become afflictions, greed for wanting others' wealth for oneself, hatred that harms others' bodies and wealth, and wrong views that deny the truth of the Four Noble Truths, as well as other evil views represented by them. If these ten non-virtuous actions and various wrong views are committed, then the samadhi that has not yet arisen will not arise, and the samadhi that has already arisen will be lost. Therefore, the samadhi that has arisen slightly before will be robbed by these thieves. Also, killing, taking what is not given, sexual misconduct, lying, and drinking alcohol are inherently sinful actions, because they are naturally blameworthy. Including these five sins, that is, drinking alcohol is considered a natural transgression, which is similar to the position of the Mahasanghika school. Playing games and having signs.
Chinese
以及肉，对于为了价值而宰杀的肉的食用产生贪执，喜欢各种闲聊，对顺世外道的学说和异教徒的宗教产生兴趣并努力。这些是罪恶的行为，以及与之相应的近罪五种：为了祭祀而宰杀牛，或者杀人祭祀，或者为了供奉母神，杀害儿童，杀害成年的妇女，杀害男子，破坏天人的上师三宝的所依，这五种杀戮。这五种罪恶非常严重，特别是前四种，许多顺世外道认为是宗教，第五种异教徒认为是宗教。为了纠正他们的邪见，所以特别说明。嗔恚是抱怨和愤怒，对世间或宗教的朋友，值得尊敬的君主，佛，僧伽，上师生气，这是五种。五根对五境的强烈执着是五种贪执。如果做了这些，就会失去三摩地。夺走善道在相续中生起的第五种有五种，这二十五种总是，也就是每次做都会逐渐夺走珍贵的善道并使其退失。如果做了这二十种，就会被罪业的习气压制，从而使修行退失。五种根识之后的分别念对境产生贪执，因为这本身就是散乱，所以与真正的三摩地相违背。通过行持罪业，三摩地都会退失，这是所有经续中都说过的。因此，即使做了许多罪恶的行为，也说自己处于大圆满和大手印的状态中，是本来解脱本来清净的，并且假装修行很好。有两种情况：要么完全是虚假的谎言，欺骗他人；要么是被魔加持的邪道修行。因此，有三种修行方式：一种是源于自己的努力，一种是源于清净的加持，一种是源于黑方鬼神的行为。虽然必须理解这三种修行方式，但似乎大多数人都不理解。此外，食物和各种饮料，以及住所
English
And also meat, developing attachment to eating meat that is slaughtered for value, enjoying various idle talks, taking interest and striving in the doctrines of the Materialists and the religions of the barbarians. These are sinful actions, and the five near sins that correspond to them: slaughtering cattle for the sake of sacrifice, or sacrificing humans, or for the purpose of offering to the mother goddess, killing children, killing adult women, killing men, destroying the objects of refuge of the teacher of gods and humans, the Three Jewels, these are the five killings. These five sins are very serious, especially the first four, which many Materialists consider to be religion, and the fifth, which barbarians consider to be religion. In order to correct their wrong views, they are specifically mentioned. Anger is complaining and being angry, being angry at worldly or religious friends, worthy lords, Buddhas, Sangha, and Lamas, these are five. The strong attachment of the five senses to the five objects is the five attachments. If these are done, Samadhi will be lost. The fifth of those that steal the arising of the good path in the continuum are five, these twenty-five always, that is, each time they are done, gradually steal the precious good path and cause it to decline. If these twenty are done, one will be oppressed by the habit of sin, thereby causing practice to decline. The conceptual thoughts after the five sense consciousnesses develop attachment to objects, because this itself is distraction, it contradicts true Samadhi. By engaging in sinful actions, all Samadhis will decline, this is what is said in all Sutras and Tantras. Therefore, even if one has done many sinful actions, one says that one is in the state of Great Perfection and Great Seal, that one is originally liberated and originally pure, and pretends that one's practice is good. There are two situations: either it is completely false lies, deceiving others; or it is a perverted practice blessed by demons. Therefore, there are three ways of practicing: one is derived from one's own effort, one is derived from pure blessings, and one is derived from the actions of dark-sided spirits. Although it is necessary to understand these three ways of practicing, it seems that most people do not understand. Furthermore, food and various drinks, and dwellings
Chinese
以及衣服和，眷属和，家庭和，谷物和，牲畜和，土地等等众多享用，极其明显地贪恋和散乱的那些盗匪们，即使是具有勤奋的士夫，也会变成放逸的行为，由于失念而变得昏厥，由于不知该做和不该做，以前具有的所有功德都会丧失和被夺走，那么对于勤奋小而懈怠的人们，更不用说了。舍弃狡诈的上师之时，即使自己生起相似的体验，如果没有精通甚深续部的意义，自己也不了解自己的修行是好是坏，如果需要询问他人，那么最好是请教这位法的根本上师。否则，如果询问对这个金刚瑜伽母法有很好的理解和生起体验的人，疑惑将会消除，并且可能会变得更好。没有修行的思辨者和，假装有修行的虚伪者和，即使其他法的宗派的修行再好，对于没有体验过这个甚深法味的人们，关于六加行的体验证悟等等自己的体验和，用于实践的诀窍和，上师开示的方式等等，绝对不会进行疑问解答，甚至连话的边都不说。如果进行了疑问解答，他们会认为这是邪道。因为与他们自己的宗派不一致，所以多数是诋毁。有些人觉得这像是修行自以为是到了极点，如果说这个好，就会觉得对这个法和那位上师更加重视，从而产生傲慢。如果对这个进行诋毁，就会觉得他们自己以前的法和上师的信心会丧失，从而很可能会落到我的下面，因此也可能会用狡诈来诋毁。像那样当别人诋毁时，自己也会产生怀疑，并且会改变想法，因此有可能会舍弃这个好的法，而走上邪路。例如，一个没有丧失鉴别力的人手中，出现了一个肯定是宝珠并且也说是宝珠的东西。如果向各种各样的人展示并询问，有些人，由于没有鉴别宝珠的经验，不认识而对它进行诋毁。有些狡诈的人，即使知道是宝珠，也会说这好像是普通的石头，没有宝珠的种类，不可能有这样的东西
English
And clothes, attendants, family, grains, livestock, land, and so on, those robbers who are extremely attached to and distracted by many enjoyments, even if they are diligent individuals, will turn to reckless behavior, and due to loss of mindfulness, they will become faint. Because they do not know what to do and what not to do, all the qualities they had before will be lost and taken away. Then, what need is there to mention those who are less diligent and more relaxed? When abandoning a deceitful teacher, even if one has a similar experience, if one is not proficient in the meaning of the profound tantras, one will not know whether one's own practice is good or bad. If one needs to ask others, it is best to ask the root guru who teaches this Dharma. Otherwise, if one asks someone who has a good understanding and experience of this Vajrayogini Dharma, doubts will be resolved and it may become better. Speculators without meditation, pretenders who pretend to have meditation, and even if the meditation of other Dharma traditions is very good, for those who have not tasted the flavor of this profound Dharma, regarding the experiences and realizations of the Six Yogas, one's own experiences, the instructions for practice, and the way the guru introduces them, they will never answer questions, not even a word. If they do answer questions, they will think that this is a wrong path. Because it does not agree with their own tradition, they mostly criticize. Some people think that this is like practicing self-righteousness to the extreme. If they say this is good, they will feel that this Dharma and that guru are more important, and arrogance will arise. If they criticize this, they will feel that their previous Dharma and faith in the guru will be lost, and they are likely to fall under me, so they may also criticize with deceit. In that way, when others criticize, one will also have doubts and change one's mind. Therefore, there is a danger of abandoning this good Dharma and going on a wrong path. For example, in the hands of someone who has not lost the ability to discern, there appears something that is definitely a jewel and is also said to be a jewel. If it is shown and asked to various people, some, because they do not have the experience of discerning jewels, do not recognize it and criticize it. Some deceitful people, even though they know it is a jewel, will say that it looks like an ordinary stone, there is no kind of jewel, and there is no possibility of such a thing.
Chinese
或者，给予非常小的价值，或者以玩笑的方式抢夺。或者，不给其他人看，给不作假、不狡诈，懂得宝石品相的人看，然后询问。那人会说，这是宝石中的哪一种，它的标志是这个和这个，价值是这么多等等，如实地说。这样，不但不会失去宝石，而且将来也能辨别品相。同样，如果向对此法有经验、内心富有的人请教，不但不会失去自己的修行，而且能消除对以前修行的疑惑，以后出现的经验也能认识，能从所有不适的险境中解脱。因此，如果向不了解自己宝石的特征、不是完全认识宝石的人请教，那宝石会变成价值连城吗？或者说不是价值连城。无论狡诈的人是否了解宝石的特征，如果向他请教，他会说这不是宝石，不会变成价值连城，于是相信他的话，因为那珍宝没有价值而丢弃。哪些具有正直本性的人，对于了解各种好宝石特征的人，让他们完全认识那大珍宝，询问这是什么。那些具有正直本性的智者们，会依靠完全清净真实的语言，完全了解自己手中的那珍宝的名字、特点、标志、价值和分类等等，所以应该向他们请教。这是以讲述其他事情的方式来说明的。此时，上师这样说道：那些恶劣的上师们会以怎样的方式诽谤这个深奥的法呢？想到这里，因为藏地没有外道徒和声闻这两种人，也没有执着于唯识宗究竟的人，所以不必担心。虽然有自认为是中观宗的人，但将显宗道视为究竟的人也极少。即使出现很多，没有真正进入密宗的人，也不会在此处进行诽谤，其他人也不会轻易相信，所以危害很小。因此，这里自认为是进入密宗的
English
Or, give a very small value, or snatch it away in a joking manner. Or, without showing it to others, show it to someone who doesn't fake or deceive, who knows the quality of the jewel, and then ask. That person will say, this is which kind of jewel, its signs are this and this, the value is so much, etc., truthfully speaking. In this way, not only will you not lose the jewel, but you will also be able to distinguish the quality in the future. Similarly, if you ask someone who is rich in experience with this Dharma, not only will you not lose your own practice, but you will also be able to dispel doubts about your previous practice, and you will be able to recognize the experiences that will arise in the future, and you will be liberated from all uncomfortable dangers. Therefore, if you ask someone who does not know the characteristics of your own jewel, who is not completely familiar with the jewel, will that jewel become priceless? Or say it is not priceless. Whether the deceitful person knows the characteristics of the jewel or not, if you ask him, he will say that this is not a jewel, it will not become priceless, so believe his words and discard the precious jewel because it has no value. Those who have an honest nature, to those who know the characteristics of all good jewels, let them fully recognize that great jewel, ask what this is. Those wise people with an honest nature will rely on completely pure and truthful words to fully understand the name, characteristics, signs, value, and classification of the jewel in their hands, so you should ask them. This is explained by telling other things. At this time, the Lama said this: How will those bad Lamas slander this profound Dharma? Thinking of this, because there are no heretics and Shravakas in Tibet, and there are no people who cling to the ultimate of the Mind-Only school, there is no need to worry. Although there are those who consider themselves Madhyamikas, there are very few who regard the Sutra path as ultimate. Even if there are many, those who have not really entered the Tantra will not be able to slander here, and others will not easily believe it, so the harm is small. Therefore, here those who consider themselves to have entered the Tantra