English
What? If it's good, let him stay like that. What do narrow-minded people do? They can't even stay in the mountains, they can't meditate, it's truly shameful! It's like a person with a particularly large belly. The difference between the Mahayana and Hinayana is that it is distinguished by the view of bodhicitta and the realization of emptiness, not by whether there is acceptance or rejection. Not having acceptance or rejection also requires a way of not having. If you just eat everything, sleep like a pig, and associate with bad people, that cannot be called not having acceptance or rejection. Viewing all virtues as Hinayana is actually the wrong view among the ten non-virtuous actions, so you must recognize it clearly. Saying there is no acceptance or rejection, while spending a lifetime in acceptance, rejection, and abandonment, what is that? Putting greed and desire deep in your heart, and saying there is no acceptance or rejection. Saying there is no abandonment is completely supporting debauchery and shamelessness, except for pure black support, without mixing any white virtuous Dharma, that is the grand road to evil destinies! Therefore, do not think that those who say you don't need to practice and can become a Buddha now, and those evil dharmas that have bad ways of dying and can never be liberated from hell after death, those unclean oceans, are easy and miraculous profound Dharma nectar springs. Therefore, to practice Dharma, first you must understand the acceptance and rejection of cause and effect in detail; second, you must cultivate compassion and bodhicitta; and finally, you must realize emptiness that can liberate you from all attachments. If you enter the tantric path, on top of these, you must also have pure vows, have strong devotion to the guru, and strive to practice the generation and completion stage yoga. In particular, if you focus on an object and meditate, you will encounter this Vajra Yoga of the union of the two stages, which can stop all afflictions and generate all merits, do not be careless. In general, do not listen to the words of those lamas and geshes who are controlled by the eight worldly concerns such as attachment and aversion, and those so-called wise people who practice randomly without any basis, and those hypocritical and deceptive so-called great practitioners, but follow the Dharma spoken by the Buddhas and Bodhisattvas. Once you encounter this Dharma, do not be indecisive. Just like saying "it would be better to do that," say what is appropriate. When recognizing demonic obstacles, practice this Vajra Yoga with one-pointedness.
Chinese
在修持时，最初在心意变得柔和之际，中间在目标清晰、征兆显现增多之际，最后在证悟增长之际，如果对这些禅修产生障碍，虽然看似成就了其他伟大的善行，但那仅仅是魔的障碍。如果是世间的未授记之事和不善之事，那就更不用说了。那为什么呢？因为即使是培养了充满整个国家的伟人学生，以及为成千上万的僧侣说法，也比不上出现一个真正按照续部所说的道路行进的人，独自修持一次金刚瑜伽，因为通过三聚中的任何一聚，都能更快地断除道路。一般来说，所有对善行的障碍都是魔。所有对善行的鼓励都是佛陀的加持，虽然可以这样说，但如果为了立即投入伟大的善行而放弃微小的善行，仅仅是阻止微小的善行就不是魔。如果从究竟义转向不了义等，阻止伟大的善行而投入微小的善行，虽然对微小的善行执着仅仅是善行，但也应视为魔的事业。因此，那些障碍自己和他人修法的魔，会变成圆满佛陀的形象、菩萨的形象、父亲、母亲、女儿、姐妹、儿子、兄弟，以及贪恋的对象小妾等，变成不确定的形象，对修持正确的道路制造障碍，或许真的会化现，但大多数是依靠魔的加持力。因此，弟子们应该珍视上师所赐予的珍贵妙道，像伪装成亲友的强盗一样，认识到自己的家、亲戚、烦恼、喧嚣、恶师、罪业和魔的一切事业，完全舍弃，通过正念和觉知，努力谨慎地隐藏和培养禅修体验的智慧。以上所述。在誓言和戒律的支分方面，如果按照密咒本身的术语来说，誓言和戒律是意义相同，名称不同的范畴。
English
In the practice, initially when the mind becomes pliable, in the middle when the object is clear and signs and appearances increase, and finally when realization grows, if obstacles arise to these meditations, although it may seem like accomplishing other great virtues, it is merely the obstacle of Mara. If it is a worldly unpredicted matter and non-virtuous, then what need is there to even mention it? Why is that? Because even cultivating students who fill an entire country with great people, and teaching the Dharma to hundreds of thousands of monks, it is still better than if one person truly follows the path as spoken of in the tantras, to meditate alone for one session of Vajra Yoga, because through any of the three accumulations, one can cut through the path more quickly. Generally, all obstacles to virtue are Mara. All encouragement to virtue is the blessing of the Buddha, although it can be said that way, but if one abandons small virtues in order to immediately engage in great virtues, merely preventing the small virtues is not Mara. If one turns from the definitive meaning to the provisional meaning, etc., preventing great virtues and engaging in small virtues, although clinging to small virtues is merely virtue, it should still be recognized as the work of Mara. Therefore, those Maras who obstruct the Dharma practice of oneself and others, will transform into the form of a perfect Buddha, the form of a Bodhisattva, father, mother, daughter, sister, son, brother, and objects of desire such as concubines, etc., transforming into uncertain forms, creating obstacles to the practice of the correct path, perhaps they will actually manifest, but mostly it is through the power blessed by Mara. Therefore, students should cherish this precious excellent path given by the noble Lama, like robbers disguised as close relatives, recognize their own home, relatives, afflictions, distractions, bad teachers, sinful deeds, and all the works of Mara, completely abandon them, and through mindfulness and awareness, strive diligently to hide and cultivate the wisdom of meditation experience. That is all. In the context of the branches of vows and precepts, if we consider the terminology of the secret mantra itself, vows and precepts are the same in meaning, different in name.
Chinese
，不做應禁之事，是為戒律的誓言；共同受持應做之事，是為戒律的律儀。雖然也有這兩者顛倒的情況，但名稱的安立雖然不同，意義上卻沒有衝突。顯宗方面，雖然沒有戒律是誓言這樣的說法，但誓言的意義是不應違越，因此戒律具備誓言的意義。此處的十四條根本墮是：如果因為欺騙的影響而產生根本墮，將會墮入地獄，這些都是痛苦。等等，經續的語句已清楚說明。第一條根本墮是使金剛上師不悅。特殊情況是，如果自己行善卻未令上師歡喜，則不會成為根本墮。會有上師不悅的過失，但行善本身也有利益，因此是黑白混雜。這方面也有會成為根本墮的特殊情況，即先前被禁止從事廣大的善行，卻轉而從事微小的善行，若因此使上師不悅，則會成為根本墮。第二條是違越上師的教言，即違背不涉及惡行的上師教言。其中，如果違背未授記的教言，屬於較輕微的根本墮；如果違背善行的教言，則非常嚴重。如果違背不善的教言，則沒有根本墮。若未以「夏」字淨化，且未消除不悅，則只有違越教言的過失。以上兩者是依於金剛上師的墮罪，因此罪過重大且難以淨化。第三條是：依於密咒之法的同一位上師，即金剛兄弟，對他們造作罪業，因為是內在誓言的緣故。這也是罪過嚴重且難以淨化的。第四條是：雖然說是捨棄慈愛，但實際上是捨棄慈悲、菩提心。如果永遠捨棄慈愛，即使只對一個有情捨棄慈愛，也會構成墮罪，如同其他根本墮論典的解釋。第五條和第四條都包含在此論的第四條中。此處的第五條是不信無變的安樂，並且認為融樂無變沒有必要，因而蓄意使俱生菩提心退失。第六條是：以瞋恨心毀謗身為內道佛教徒的宗派。第七條是
English
, not doing what should be refrained from is the vow of discipline; jointly upholding what should be done is the precept of discipline. Although there are also cases where these two are reversed, the establishment of names is different, but there is no conflict in meaning. In the Sutra aspect, although there is no saying that discipline is a vow, the meaning of a vow is that it should not be transgressed, so discipline has the meaning of a vow. Here, the fourteen root downfalls are: If a root downfall occurs due to the influence of deception, one will fall into hell, and these are sufferings. Etc., the words of the Tantras have clearly explained. The first root downfall is displeasing the Vajra Master. A special case is that if one does good deeds but does not please the Master, it will not become a root downfall. There will be the fault of displeasing the Master, but doing good deeds itself also has benefits, so it is a mixture of black and white. There is also a special case where this can become a root downfall, that is, having previously been forbidden from engaging in vast good deeds, one turns to engaging in small good deeds, and if this displeases the Master, it will become a root downfall. The second is transgressing the Master's words, that is, violating the Master's words that do not involve evil deeds. Among them, if one violates unpredicted words, it belongs to a lighter root downfall; if one violates words of virtue, it is very serious. If one violates non-virtuous words, there is no root downfall. If one does not purify with the syllable "Sha" and does not eliminate displeasure, there is only the fault of transgressing the words. The above two are downfalls based on the Vajra Master, so the sins are serious and difficult to purify. The third is: The same Master based on the Mantrayana Dharma, that is, Vajra brothers, creating sins against them, because it is an inner vow. This is also a serious sin and difficult to purify. The fourth is: Although it is said to abandon love, it is actually abandoning loving-kindness, compassion, and the mind of Bodhicitta. If one abandons love forever, even if one abandons love for just one sentient being, it will constitute a downfall, as explained in other root downfall treatises. The fifth and fourth are both included in the fourth of this treatise. The fifth here is not believing in unchanging bliss, and thinking that the bliss of melting and immutability is unnecessary, thus intentionally causing the co-emergent Bodhicitta to degenerate. The sixth is: Slandering a sect that is an inner Buddhist with hatred. The seventh is
Chinese
向未获得灌顶或不相信的人展示密宗不共的秘密。第八，没有必要修持本尊的特点等，而是诋毁自己的身体是不洁的，从而从断肢到生病等，制造痛苦。第九，对于世俗的诸法原本空性，胜义的实相不变双运中原本自生的意义，在理解之后，又认为不合理而不相信。第十，口蜜腹剑欺骗他人。第十一，不相信密宗甚深稀有的方便法。第十二，所谓的清净有情，是指内心生起真实道的人。对于这样的人，确定他是这样的人，或者在怀疑是否是这样的人的同时，随自己的意愿进行诽谤。第十三，进入密咒的行持后，在会供的行列中，以认为方便智慧的物品等受用誓言是不洁的，有过患的想法而舍弃。第十四，无论是诋毁一个女人，还是诋毁多个女人，如果以追溯的方式进行诋毁，就会变成诋毁所有的女人，例如说“女人这种类别什么都不行”等等。这些也是在明知堕罪的情况下，故意违犯而做这些事，还装作是修行人的样子，这就是虚伪者，由于强烈的烦恼根本堕罪，会从根本上摧毁密咒的誓言和戒律，会在八大地狱中遭受极其漫长的劫数的煎熬，所以务必谨慎，以畏惧之心努力断除。如果因为不谨慎和烦恼众多而无法避免地沾染，也要立即以忏悔为先导，接受恢复誓言的灌顶，努力进行罪业的清净。此外，还要安住于之前所说的五种有罪、五种近罪、五种杀害、五种嗔恨、五种贪欲，这二十五种罪过的舍弃，即是安住于二十五种金刚萨埵的律仪。除此之外，还要修持的誓言是六道的誓言和戒律等，如“对于欲望金刚”等所说。这也是普遍的两种
English
Revealing the uncommon secrets of tantra to those who have not received empowerment or do not believe. Eighth, without the need to accomplish the characteristics of the deity, etc., one reviles one's own body as impure, thus creating suffering from cutting off limbs to falling ill, etc. Ninth, after understanding that all phenomena of conventional truth are originally empty, and that the ultimate reality is immutably self-arisen in union, one disbelieves, thinking it is unreasonable. Tenth, deceiving others with sweet words and a malicious heart. Eleventh, disbelieving in the profound and wonderful skillful means of tantra. Twelfth, a "pure being" refers to one in whom the authentic path has arisen within. Regarding such a person, either being certain that they are such a person, or while doubting whether they are, one slanders them according to one's own desires. Thirteenth, having entered into the practice of mantra, in the assembly circle, one abandons the substances of skillful means, etc., and the vows of enjoyment, thinking them to be impure and having great faults. Fourteenth, whether one disparages one woman or many women, if one disparages them by way of tracing their lineage, it becomes disparaging all women, such as saying, "This kind of woman is good for nothing," and so on. Knowing the nature of these downfalls, one deliberately disregards them and does these things, and still pretends to be a practitioner. This is hypocrisy. Due to the intense afflictions of the root downfall, one destroys the vows and precepts of mantra from the root. One will suffer in the eight great hells for extremely long eons. Therefore, it is important to be vigilant and strive to abandon them with fear. If, due to carelessness and many afflictions, one unavoidably becomes defiled, one should immediately take refuge in confession, receive the empowerment to restore the vows, and strive to purify one's sins. Furthermore, one must abide in the twenty-five vows of Vajrasattva, abandoning the five sins, five near sins, five killings, five angers, and five desires mentioned above. Other vows to be practiced are the vows and precepts of the six realms, as it is said, "For the desire vajra," and so on. These are the two universal