English
In many tantras of the Nyingma school and the clear vows of Sgeg pa'i rdo rje, it is said: Those who regard the Three Jewels as enemies, break vows, hold wrong views, harbor malice, are unfit to be together, and harm the masses, the three lower realms and the other seven, all yogis should accept. Thus, those who regard the Three Jewels as enemies, regard the lama as an enemy, violate all vows, those with wrong views who think that cause and effect are not true, those who harbor resentment towards parents, teachers, etc., who should not be resented, even killing them, those who break vows and should not participate in gatherings but cannot be prevented from participating, those who harm all sentient beings, and the hells, pretas, and animals, these ten are said to be the ten fields to be tamed. In some tantras of the four-armed Mahakala, it is said: Hate the lama, curse the mantra, Hate the Dharma and harm sentient beings, Curse the Three Jewels and hate practice, Those who break vows and the hells, Pretas, animals, these ten fields. Thus, these ten fields are said to be another kind of field to be tamed. Some say that these ten are the complete fields to be tamed, which is an unexamined statement, because the three lower realms cannot exist simultaneously on the same basis. Thus, among the ten fields, the three lower realms, through the activity of purifying the lower realms, etc., through the door of the mandala, transforming the infinite lower realms into pure realms in an instant, the great teacher Padmasambhava repeatedly in front of Tangla Mountain in Tibet, Mal gro, and Shag, etc., through the Vajradhatu and Avalokiteshvara's wheel of emptying samsara, leading all temporary hells to liberation, these are the most supreme activities of the holy ones. Other than that, taming with fierce means, that is, yogis who purify hatred and accomplish mirror-like wisdom, when the time for fierce activity is ripe, can instantly transform the infinite lower realms into fields of taming and establish them in the truth, like the activity of Zhang Yu Drakpa. If it is not such a yogi, but directly makes the three lower realms the object of fierce taming, then they will fall into a state of extreme misery. The other seven also cause great harm to the lama, the Dharma, and sentient beings, and do many things that should not be done. If it is not possible to prevent them from doing so in this life by other means, then one should act with compassion.
Chinese
如果对佛法和自身没有太大损害，即使七者具备其中一个或两个特征，也不应视为敌人。因为在此生中，他们可能会改变。因此，这大多是具有神通者的行为领域。经中也说，像未生怨这样的犯下五逆罪的人，后来也具有了坚定的信仰。此外，《未生怨忏悔经》中也说，犯下五逆罪的人也获得了阿罗汉果位。一个人的温度是另一个人无法承受的，只有我和我这样的人才能承受一个人的温度。因为佛陀曾多次这样说过。此外，为了更大的必要性，护法神也会预言。例如，净居天的神在梦中向商队首领大悲者显示：这里有一个这样的强盗，他会杀死你们所有人。这五百个商人都是获得不退转菩萨果位的人。如果他杀了他们，他们会暂时退转。而这个人，为了每个人，都要在无间地狱中经历无数劫。所以想想一个对双方都有利的方法。还有，拉隆贝多（Lhalung Peldor）被拉萨的护法神玛贡（Ma Gon）劝说去推翻国王，就是这样的例子。想法是：明明知道对方是恶人，也知道自己有能力阻止他，却想放任不管，甚至还想保护他或偏袒他，这就是从内心深处执着于世俗的爱和友谊。正行是：因为友谊的缘故，在有能力制裁他的时候却没有制裁，这本身就构成了正行。但因为这非常重要，所以暂时明明知道却故意表现出友爱，这被认为是正行，更不用说不视为敌人了。时轮金刚中说：外道们常常思想和言语不一致，为了调伏他们，将口是心非称为虚伪的慈爱。大疏中说：口中说出其他话，心中却想着其他，这种虚伪的慈爱就是第十种偏袒。有些人表面上对圣人说好听的话，心里却憎恨，这就是虚伪的慈爱或恶毒的
English
If there is not much harm to the Dharma and oneself, even if one or two of the seven characteristics are present, they should not be regarded as enemies. Because in this life, they may change. Therefore, this is mostly the realm of those with clairvoyance. The sutras also say that even someone like Ajatasatru, who committed the five heinous crimes, later developed unwavering faith. Furthermore, the Sutra of Ajatasatru's Repentance also states that someone who committed the five heinous crimes attained Arhatship. One person's warmth cannot be borne by another person; only I or someone like me can bear a person's warmth. This is because the Buddha has said this repeatedly. Moreover, for greater necessity, the Dharma protectors also make prophecies. For example, a god of the Pure Abode revealed in a dream to the caravan leader, Great Compassion: "There is a robber here who will kill all of you. These five hundred merchants are all bodhisattvas who have attained non-retrogression. If he kills them, they will temporarily regress. And this person, for each of them, will have to be reborn in Avici hell for countless eons. So think of a way that benefits both of them." Also, Lhalung Peldor being urged by the Lhasa Dharma protector Ma Gon to overthrow the king is such an example. The idea is: Knowing that the other person is evil and also knowing that you have the power to stop him, yet wanting to let him go and even wanting to protect him or be partial to him, this is clinging to worldly love and friendship from the bottom of your heart. The main action is: Because of friendship, not punishing him when you have the ability to punish him constitutes the main action. But because this is very important, deliberately feigning love and affection even when you know the truth is considered the main action, let alone not regarding him as an enemy. In the Kalachakra, it is said: "The non-Buddhists often have inconsistent thoughts and words. In order to subdue them, hypocrisy is called deceitful love." The Great Commentary says: "Uttering other words from the mouth while thinking of other things in the heart, this deceitful love is the tenth kind of partiality." Some people speak sweetly to holy people but hate them in their hearts; this is deceitful love or malicious
Chinese
是慈爱。因此，对恶毒者有慈爱和嗔恨的慈爱这两种说法。时间是：行慈爱之时，以及能制裁之时，因慈爱而未制裁之时。有些人认为，这也要理解为对那个地方和他人行慈爱，但并非如此。例如，恶毒国王的近处，有瑜伽士以隐藏的方式居住，如具足明咒能力的木托巴，他人不知其为咒士，此人知晓恶毒国王危害佛法，且此生无法避免堕入恶趣。然而，暂时只是怜悯其性命，或大事化小，认为此事与己无关，若不以明咒之力解救，则会构成根本堕罪。这是因为国王和他人不知其行慈爱。构成堕罪的方式是：相同。广释中说：若因懈怠而不解救，则是粗罪；暂时无能为力，但若不考虑将来而加以补救，则说是恶作。总的来说，对恶毒者舍弃佛法的慈爱，则会构成第四条根本堕罪；若行身体和语言的慈爱，则会在此处构成堕罪。不堕罪的情况是：自己没有解救的能力；若不对其行慈爱，则其对佛法和众生的危害更大；以及见到利益其他众多众生的必要等，若行身体和语言的慈爱，则没有罪过。总之，若能以财物、佛法和侍奉等息灭的方式使其转变，则务必努力使其转变，若他人有能力，则祈请其转变。若确定无法使其转变，则以明咒之力示现恐怖，若这也不行，则无论用何种方法，都要努力实际降伏。如同毒蛇咬伤的肢体，若不切除则无法存活一样，对于恶毒者，没有其他方法能使其脱离恶趣。降伏的体性是：摧毁其身体的生命，控制其意识，瞬间将其转移到无障蔽之处。在秘密宝珠明点等瑜伽的大因缘中，怙主金刚手降伏了大自在天。
English
It is loving-kindness. Therefore, it is said that there are two types of loving-kindness towards the malicious: loving-kindness and hateful loving-kindness. The time is: the very time of practicing loving-kindness, and the very time when one is able to subdue, but does not subdue due to loving-kindness. Some explain that this should also be understood as practicing loving-kindness towards that place and others, but that is not the case. For example, near a malicious king, there lives a yogi with the power of knowledge-mantras, like Mutoba, in a hidden manner, so that others do not know him as a mantra practitioner. This person knows that the malicious king harms the Dharma and that he cannot avoid going to the lower realms in this life. However, if he only pities his life temporarily, or makes a big deal small, thinking that this matter does not concern him, and does not liberate him with the power of knowledge-mantras, then it is established that he will incur a root downfall. This is because the king and others do not know that he is practicing loving-kindness. The way to incur a downfall is: the same. In the Extensive Commentary, it is said: if one does not liberate due to laziness, it is a gross offense; if one is temporarily unable to do so, but does not consider it for the future and remedy it, it is said to be a misdeed. In general, if one abandons the Dharma's loving-kindness towards the malicious, then one will incur the fourth root downfall; if one practices loving-kindness of body and speech, then one will incur a downfall here. The circumstances of not incurring a downfall are: one does not have the ability to liberate; if one does not practice loving-kindness towards them, then their harm to the Dharma and sentient beings will be even greater; and seeing the necessity to benefit many other sentient beings, etc., if one practices loving-kindness of body and speech, then there is no fault. In short, if one can turn them away by means of pacification, such as material offerings, Dharma, and service, then one must strive to turn them away. If others have the ability, then one should request them to turn them away. If it is certain that one cannot turn them away, then one should show fear with the power of knowledge-mantras. If that also does not work, then one should strive to actually subdue them by any means. Just as a limb seized by a poisonous snake cannot be saved unless it is cut off, there is no other way for the malicious to turn away from the lower realms other than that. The nature of subduing is: destroying the life of the body, controlling the consciousness, and instantly transferring it to a place free from obscurations. Among the great causes of yoga, such as the Secret Jewel Bindu, the glorious Vajrapani subdued the great god Shiva.