English
Should be known. Abandoning and giving, confessing, and making great aspirations, should be known as inferior actions. As said, one should put it into practice. The yoga practitioner should collect the leftover food, bless it, and give it in the manner of command to the beings wandering in front of the door, such as Lhaktok, Gingtong, Ema, Wangchuk, etc., and then praise awareness with profound aspirations and Vajra songs, etc. These all come from the practice manuals and meditation meanings, etc. Here, I will not elaborate much. Thus, these are: In the secret tantra, it says, "Samanta Jaḥ Ya (藏文：ས་མན་ཛཿཡ，梵文天城体：समन्त जःय，梵文罗马拟音：samanta jaḥ ya，汉语字面意思：Universal Victory)" As requested, invite with the four mudras, stabilize with "Tistha Vajra (藏文：ཏིཥྛ་བཛྲ，梵文天城体：तिष्ठ वज्र，梵文罗马拟音：tiṣṭha vajra，汉语字面意思：Abide Vajra)", prostrate with great joy, and perform the offering sequence as before. Thus, all actions will be accomplished without remainder. This is the meaning of what was said. Furthermore, according to the general practice of the Nyingma school of secret mantra, offer gratitude, residue, and torma to all and individual oath-bound protectors who are engaged in activities. From the core, urge the Three Roots, the countless mandala deities, to have great compassion. To the arrogant assembly of the three lineages who abide by the command and oath, proclaim the words of the command and punishment. In order to protect the borders of Tibet and block the evil paths of the barbarians in the four directions, the Lotus-Born King, who subdues the power of existence and non-existence, commissioned the twelve great Tenma goddesses, who appear as demons and yaksha women, to urge the strict oaths of the past again, and nourish the food of action with the nectar of washing water. Suppress the demons and oath-breakers who lead astray under the torma mandala, which is clearly visualized as Mount Sumeru, so that they cannot rise. Take the essence of the two types of accomplishments. Again, offer and praise the mandala. Confess faults. Request the Buddhas to return or abide. In order to eliminate the signs of the generation stage mandala, gather it into clear light. In order to abandon the extreme of annihilation, arise as the deity's body. Dedicate the accumulation of merit to the benefit of others with the Mahayana mind, and adorn the profound and vast meaning with excellent aspirations. The sweet sound of auspicious words spreads throughout the three realms, thereby increasing goodness and excellence. These are all the concluding parts of the ritual. Here, it is appropriate to explain the meaning of the tantra according to the tantra, so explain the profound root of the generation and completion stages with Vajra words.
Chinese
行为放荡不羁，将见解和法性抛在脑后，接受邪恶的行为，任由傲慢和暴怒放纵。错误地理解了口诀的意义，为了他人的利益而行邪法，精通颠倒是非，抛弃了佛经和论典，开始邪恶的行为，用行为做尽一切邪恶之事。“那就是真正的鲁扎，即使真的杀了他也没有过错。”等等。以上所说的，是因欲望而堕落的特征。简而言之，以上所说的内容可以归纳如下：第一，从生命中堕落，指的是杀害自己的父母、堪布、阿阇黎，以及在金刚兄弟姐妹中制造争端。第二，从意义上堕落，指的是以上述所说的对象为基础进行诽谤，将见解抛在脑后，接受邪恶，抛弃佛陀的教诲，精通颠倒佛经。第三，从教诲中堕落，指的是对如法修持密咒产生厌恶，揭露隐私，横加指责，诽谤教诲，将眷属引入歧途等等。第四，从誓言中堕落，指的是欺骗金刚上师的命令，心怀恶意，断绝密咒和手印的传承，将秘密教法传给尚未成熟的人。第五，从行为上堕落，指的是无缘无故地攻击他人，即使自己没有指出过错，也用神通威力来攻击自己。第六，从象征上堕落，指的是在无二的意义上执着于宗派，用诽谤和捏造来断定是非，将无生之法执着为实有，在没有将所有神灵和魔鬼都变成奴仆的情况下，就说“我就是大吉祥”，以此来欺骗世间的愚人，对他人愤怒和伤害。第七，从欲望上堕落，指的是在没有三种智慧的情况下，自认为拥有强大的神通威力，将行为的主体作为象征来使用，向尚未超越世间的神灵鬼怪祈祷，用自己的脸血涂抹等等，抛弃了良好的行为规范，以不适当的恶劣行为来轻蔑佛经和论典，为了饮食而进行邪恶的修行。
English
Acting dissolutely, abandoning views and dharmata, accepting evil conduct, letting pride and wrath run wild. Misunderstanding the meaning of oral instructions, practicing evil dharma for the sake of others, being skilled in inverting right and wrong, abandoning scriptures and treatises, initiating evil deeds, and committing all kinds of evil through actions. "That is the real Rudra, even if you actually kill him, there is no fault." and so on. The above describes the characteristics of falling due to desire. In short, the meaning indicated above can be summarized as follows: First, falling from life refers to killing one's own parents, khenpo, acharya, and creating discord among vajra siblings. Second, falling from meaning refers to basing oneself on the aforementioned objects to slander, abandoning views, accepting evil, abandoning the Buddha's teachings, and being skilled in distorting the scriptures. Third, falling from teachings refers to being averse to practicing mantras properly, revealing secrets, making false accusations, slandering the teachings, leading retinues astray, and so on. Fourth, falling from vows refers to deceiving the vajra master's commands, harboring malicious intent, severing the lineage of mantras and mudras, and transmitting secret teachings to those who are not yet mature. Fifth, falling from actions refers to attacking others without any prior basis for animosity, and even if one has not pointed out faults, attacking oneself with magical powers. Sixth, falling from symbols refers to clinging to sectarianism in the meaning of non-duality, using slander and fabrication to determine right and wrong, clinging to the unborn dharma as real, and without having enslaved all the gods and demons, saying "I am the great glorious one," thereby deceiving the foolish people of the world, and being angry and harmful to others. Seventh, falling from desire refers to, without the three wisdoms, considering oneself to possess great magical powers, using the main agent of action as a symbol, praying to gods and spirits who have not transcended the world, smearing oneself with one's own facial blood, and so on, abandoning good conduct, and despising scriptures and treatises with inappropriate and evil behavior, engaging in evil practices for the sake of food and drink.
Chinese
我说这些是偷盗的行为。此外，在饮血根本续中说：摧毁佛陀的教法，贬低三宝的地位，夺走僧众集会的场所，诽谤大乘佛法，与上师的身体作对，制造金刚兄弟间的矛盾，制造修行上的障碍，任何违背誓言的人，没有慈悲心的罗刹，听任外道邪见，与修行者争斗。这些是超度的十个对境。如是说，对于不如法而粗暴行事的恶业者，成为了超度的十种对境。对于那些难调伏的众生，通过现行的方式进行超度，夺取其生命，这是所有密咒事业中最殊胜的。原因是，以慈悲的绳索牵引，密咒事业所针对的众生类别有两种：容易调伏的和难以调伏的。第一种是：烦恼轻微且对三宝有恭敬心的人，通过讲经说法等慈悲寂静的方法，将他们超度到解脱的境地，他们具有被调伏的善缘，因此容易调伏。第二种是具有此处所说的特征，被强烈烦恼所控制而无法自主，背离三宝，以各种方式危害教法和众生，任何寂静的方法都无法调伏他们。按照无上续部的观点，他们会堕入金刚地狱，或者按照波罗蜜多和共同的观点，他们会在无间地狱等恶道中无止境地漂泊。对于这些人，以猛烈的方式进行救度的行为是特别合适的。第二，以何种方式进行救度的上师的特征是：一般来说，在前面讲述的五种圆满中的第一种，即自性或导师圆满的特征时，需要具备所有的教法。特别是，通过证悟而征服了见解的城堡，斩断了修行的险阻，掌握了行为的命脉，从而超度了自己。在此之后，对于恶业的调伏对象，具有无与伦比的伟大慈悲心，以及证悟平等性的卓越智慧力量。
English
I say these are acts of stealing. Furthermore, in the Root Tantra of the Blood Drinker, it says: Destroying the Buddha's teachings, belittling the dignity of the Three Jewels, seizing the assembly place of the Sangha, slandering the Mahayana Dharma, antagonizing the Guru's body, creating discord among Vajra brothers, creating obstacles to practice, whoever deviates from their vows, Rakshasas without compassion, indulging in heretical views, contending with practitioners. These are the ten fields of liberation. As it is said, those who act improperly and violently, becoming the ten types of objects to be liberated. For those difficult-to-tame beings, liberating them through manifest actions, taking their lives, is the most excellent among all mantra activities. The reason is that they are held by the rope of compassion, and the categories of sentient beings who are the objects of mantra activities are of two types: those who are easy to tame and those who are difficult to tame. The first are those whose karma and afflictions are light and who have reverence for the Three Jewels. They are destined to be liberated to the state of liberation through compassionate and peaceful means such as teaching the Dharma, and are therefore easy to tame. The second, characterized as described here, are those who are tormented uncontrollably by strong karma and afflictions, who turn their backs on the Three Jewels, and who harm the teachings and sentient beings in every way. They cannot be tamed by any peaceful means. According to the Anuttara Tantra, they will fall into the Vajra Hell, or according to the Paramita and common views, they will wander endlessly in the evil realms such as the Great Hell of Avici. For these people, the act of saving them with violent force is particularly appropriate. Secondly, the characteristics of the teacher who liberates, by what means, are: In general, in the first of the five perfections mentioned above, the characteristics of self-nature or the perfection of the teacher, it is necessary to have all the teachings complete. In particular, having conquered the fortress of view through realization, having cut through the dangers of meditation, and having grasped the life force of conduct, one has liberated oneself. After that, for the objects of taming who have bad karma, having incomparable great compassion, and the power of excellent wisdom that realizes equality.
Chinese
由于慈悲接受救度他人的品性是圆满且不可或缺的。那也是所谓的基心，即未加修饰、无有戏论的法身意，通透、遍布、唯一的明点，如虚空般的光明意，按照波罗蜜多来说，是甚深中观的清净见解。按照无上密来说，是手印圆满的智慧，ཨེ་ཝྃ་（藏文，梵文天城体：ऐवं，梵文罗马拟音：evam，汉语字面意思：如是）以及由大乐之声所表示的意义，由于习惯稳固，视一切法自始无别，为大平等之义，因此具有确定三轮无缘如幻化之显现的定解。所谓的境心，即从胜义无有目标和边际的意界中，无有分别的状态中，各种世俗如幻化的慈悲力量，以势不可挡的方式清晰显现，对于凶暴刚强的应调伏者，由于恶业成熟，在无尽轮回中承受着无法忍受的痛苦之火，没有解脱之时，考虑到这一点，由于无法忍受的慈爱和悲悯的支配，利益他的方法不是用寂静来调伏，而是用勇敢而刚强的愤怒形象，强行从正面扭转，以如闪电击中头顶般的猛烈行为，运用巧妙而深刻的方法，迅速从恶劣的境地中解脱出来，引导到寂静的道路上，这种意愿不受自身污垢的沾染所驱使。当投入到猛烈行为的事业中时，虽然显现出愤怒的心，凶猛而粗暴，如末劫之火燃烧的火焰般，但其本质是大悲心明亮地照耀，暂时和究竟都是为了利益他人，像母亲疼爱唯一的孩子一样，非常熟悉这种状态的品性，即所谓的两种菩提心，总的来说，是成佛大乘道的精髓，对于成就自他利益是不可或缺的。特别是从密宗金刚乘的道路上，无论是入于近修和近近修，还是实修和实修大，无论是生起次第、念诵和圆满次第的瑜伽，还是息增怀诛的事业，如果被这样的心所摄持，那么一切所作所为都会转化为道路，并且能成办自他二利。