English
These are the people who engage in evil deeds. There are two types: those within our own group who claim to be Buddhists and commit evil, and those outside our group, the non-Buddhist heretics, who commit evil. First, let's discuss the first type. Generally, without entering a philosophical system, one cannot attain liberation and omniscience. Furthermore, one must have a pure philosophical system that recognizes virtue, which encompasses the two truths, as beneficial, and recognizes evil, non-virtue, as a fault. If someone desires liberation but cannot distinguish between virtue and vice, good and bad qualities, and engages in a mixture of good and evil, then whatever they do becomes evil. This unbearable and unacceptable philosophical system of ignorance harms both oneself and others in this life and the next, as it is possessed by a great demon. One must understand this, as the lord of logic, Dharmakirti, said: "Beings grow for a long time, without seeing the qualities and faults. Alas, this unbearable philosophical system, by whom is it possessed?" It is said. That is, transforming the Buddha's teachings into evil, pretending non-Buddhist teachings are Buddhist teachings, and those who practice non-Buddhist teachings are the two types of evil-doers. The first is, as Master Vasubandhu said in the commentary on the Treasury of Knowledge: "When people's lifespan is ten years, they will be particularly attached to what is not Dharma due to desire, overwhelmed by attachment to fearful Dharma, and completely entangled by wrong Dharma." As it is said, these are considered the causes of the occurrence of epochs of disease, weapons, and famine, and many people today are engaging in the causes and nature of these. Subjugating with desire, wrongly practicing individual liberation is the first. Wrongly practicing Sutra and Bodhisattva with hatred is the second. Wrongly practicing Secret Mantra and Abhidharma with ignorance is the third, and the causes and nature of these are present without confusion. Among them, the substance of the first wrong practice is that the Buddha, the Bhagavan, having seen immeasurable faults, abandoned it like spitting out ashes, and the non-Buddhist youths or Ishvaras who greatly revile the Buddha's teachings, when relying on celibacy, are like experiencing the seven types of sexual intercourse with women. There is no difference in that the seven types of sexual intercourse also occur by relying on men. This is the root of samsara, which greatly increases desire.
Chinese
若为遣除损害而生嗔，是否有过失？答：会滋养嗔恨的习气，因此有过失，会丧失慈悲心。假设即使对该有情有利益，菩萨也会因丧失慈悲心而中断有情大利益的相续。如是说。若认为为佛教和有情的事业而作嗔恨的行为，如争斗等是善法，则莫说具有菩萨道，就连解脱也没有。如《集经》云：嗔恨且离忍，何有解脱道？如是说。若认为以令人害怕的嗔恨、忿怒而死，会转生到天界等，此种法是外道之说。特别是《赞殊胜》中说：若因愤怒而战死，广说将转生善趣。怙主您说，彼时之心是恶趣。如是说。第三种邪行是：至尊遍知法王说：于粗略之处稍作观察，欲见意义反成无义颠倒行。刹那须臾所缘亦变故，前后修间谁令安住耶？如是恶道与经续相违，欲求解脱者切莫依。如是说，稍微生起一点觉受，就生起常执和增上慢，成为外道数论派的自在神我知识之士的修法。若认为密咒之法不必断除分别念烦恼，可以随意安住，此种说法是外道之说。特别是《赞殊胜》中说：如世间数论派行境，智慧转变离罪恶，您说于一切烦恼中，何有解脱？如是说。若认为杀害有情而作祭祀是密咒之法，莫说密咒之法，就连佛教的少分也不是，乃是世间野蛮人之道。如彼经云：于神像及祭祀中，凡有杀害诸有情，世间之人视为法，于您教中是呵责。何者恒常损害众生，彼者何有正法性？主尊您以自己之性命
English
If one becomes angry in order to avert harm, is there any fault? Answer: It will nourish the habit of anger, so there is a fault, and one will lose compassion. Even if it benefits that sentient being, the bodhisattva will interrupt the continuity of great benefit to sentient beings by losing compassion. So it is said. If one thinks that doing angry actions such as fighting for the sake of Buddhism and sentient beings is a virtuous dharma, then let alone having the bodhisattva path, there is not even liberation. As the Compendium Sutra says: Where is the path of liberation for one who is hateful and devoid of patience? So it is said. If one thinks that dying with frightening anger and rage will lead to rebirth in the heavens, etc., that dharma is a heretical doctrine. In particular, the Praise of Excellence says: If one is killed in battle out of anger, it is widely said that one will be reborn in a happy realm. Protector, you said that the mind at that time is an evil realm. So it is said. The third wrong practice is: The all-knowing Dharma King said: Having identified the boundary between Sa-le and Hrig-ge, wanting to see the meaning becomes meaningless and inverted. Because the object of focus changes in an instant, who allows it to dwell in the interval between the previous and subsequent meditations? Such an evil path is contrary to the sutras and tantras, and those who desire liberation should never rely on it. As it is said, when a little bit of experience arises, one develops a view of permanence and pride, and becomes a meditation of the self-knowledge person of the heretical Samkhya school. If one thinks that in the practice of mantra, it is not necessary to abandon conceptual thoughts and afflictions, and that one can abide as one pleases, this kind of saying is a heretical doctrine. In particular, the Praise of Excellence says: While practicing in the realms of Samkhya, wisdom transforms and is free from sin. You said, in all afflictions, where is liberation? So it is said. If one thinks that killing sentient beings and making offerings is the practice of mantra, let alone the practice of mantra, it is not even a small part of Buddhism, but the way of the world's barbarians. As that very text says: In divine images and offerings, whoever kills sentient beings, worldly people regard it as dharma, but in your teachings it is condemned. Whoever constantly harms living beings, how can there be righteousness in that? Chief, you with your own life
Chinese
应当善加守护。如是说。有些人认为无明心识之流转会变成佛，并且不认为与心识和物质相违背的智慧密咒道之要点自始至终存在，反而执着于必须断除贪欲等，这种宗派是外道之法。其中说到：大自在天因焚烧欲望而犯错，所以又将其引回。你的智慧之火，将欲望连根烧尽并去除。如是说。还有，将善逝之现观与般若波罗蜜多二者对立，是颠倒见之宗派。有什么存在却视而不见，什么不存在却认为存在。慈氏怙主也对此极力贬低，因此，消除善恶之边际，导致现象上无善恶。以空性消除善恶之边际，导致空性上无善恶，与未造业相遇，导致已造之业徒劳无功的宗派，也变成了愚痴之大宗派。也就是说，对于产生不善业、五毒烦恼和各种痛苦，以及在自他相续中显现为非法之法的事物，产生欢喜、贪恋和信任等，并且认为所有这些都是信仰，实际上并非信仰，所有这些都是将一切所作之业转变为罪恶的愚痴，因为会产生一切不善之方皆为善的念头。由于执着于这样的恶业，因此会不断产生认为与其不相符的正道皆非正道的恶见，从而断绝善根。无论多么努力于邪道，都会在今生来世产生自他毁灭的难以忍受的因果，这是诸佛菩萨所说的。因此，希求解脱者必须善加辨别罪恶之法。第二，进入圣法之门的罪人和未进入圣法之门的罪人两种。其中，第一种又分为两种：将律藏变为形象者和将菩萨变为形象者。第一种是，一般来说，受持律仪时，说是必须具备三清净，然而，对于所受持之境，必须是相续清净，堪布、阿阇黎等人的相续中，不要说犯根本罪，就连轻微的罪过也不能沾染，但是相续中还有剩余
English
Should be well protected. Thus it is said. Some people believe that the stream of ignorant consciousness will become Buddha, and they do not believe that the key points of the wisdom secret mantra path, which are contrary to consciousness and matter, exist from beginning to end. Instead, they are attached to the idea that one must abandon desires, etc. This kind of sect is the path of outsiders. It says: The great god burned desire and made a mistake, so he led it back again. Your fire of wisdom burns and removes desire with its roots. Thus it is said. Furthermore, opposing the Manifestation of the Sugata and the Prajnaparamita is a perverse philosophical tenet. What exists is not seen, and what does not exist is seen. The Protector Maitreya also strongly condemns this, so eliminating the extremes of good and evil leads to the absence of good and evil in phenomena. Eliminating the extremes of good and evil with emptiness leads to the absence of good and evil in emptiness, encountering uncreated karma, and causing created karma to be in vain, which also becomes a great sect of ignorance. That is to say, all things that generate non-virtuous actions, the five poisons of affliction, and various sufferings, and that appear as non-Dharma in one's own and others' minds, such as joy, desire, and trust, and thinking that all these are faith, but are not actually faith, all these are the ignorance that transforms all actions into sins, because the thought that all non-virtuous aspects are virtuous arises. Because of attachment to such evil deeds, the wrong view that the correct paths that are incompatible with them are not correct constantly arises, thereby cutting off the roots of virtue. No matter how hard one strives on the wrong path, one will generate unbearable causes and effects that destroy oneself and others in this life and the next, as the Buddhas and Bodhisattvas have said. Therefore, those who desire liberation must carefully discern sinful dharmas. Secondly, there are two types of sinners: those who have entered the gate of the holy Dharma and those who have not entered the gate of the holy Dharma. Among them, the first type is further divided into two: those who transform the Vinaya into an image and those who transform the Bodhisattva into an image. The first is that, in general, when taking the vows of the Vinaya, it is said that it must be accomplished with three purities. However, for the object of taking vows, the mindstream must be pure, and the mindstreams of the preceptor, teacher, etc., must not be stained by even the slightest transgression, let alone fundamental transgressions, but there is still residue in the mindstream.
Chinese
等等发生时，如果堪布和阿阇梨等抓住形式，向他人授予戒律，这是罪恶的肿瘤。与事业阿阇梨念诵清净相比，如果教授堪布们的词句有一半左右增减，也说不会生起戒律，因为念诵不清净而授予戒律。受戒者必须具备清净的意乐，以及厌离和出离之心。如果是一个具有在家俗人想法的人，那就更糟糕了。由于所取的处所不清净的缘故，如果受戒者的意乐不清净，就会成为变得非常糟糕的因缘；如果稍微清净一点，也会变得不清净；即使非常清净，也会像因为冷热不适而毁坏庄稼一样，成为变坏的因缘。因为谁也无法摧毁世俗谛无欺的真理。对于自己的罪恶毫不在意的堪布和阿阇梨，因为贪图利养恭敬名声，而宣扬与调伏之理相悖的调伏，这会使自己的巨大福德衰减，并在相续中积累许多罪恶。《俱舍论释》中说："有些人邪说佛法，以及内心充满烦恼，为了贪图利养、恭敬和名声而宣说佛法，这会使自己的巨大福德衰减。"如是说。而且，当安住于调伏时，对于佛陀所说的二百五十三条调伏戒律一无所知。即使知道，也不安住于此，而被四魔所控制，在世间凡夫愚人的眼前，以各种美丽的姿态和装饰，以及自己相续中的贪嗔等烦恼之魔的显现为乐，即使是罪恶堕落，也以自己是调伏者的傲慢和邪见而安住。如《树干经》中说："身披袈裟却向鬼求保护，受持戒律却顺从恶魔的教诲。"如是说。不顺从佛陀的教诲，就是顺从恶魔的教诲，是邪恶的调伏。如果一个破戒之人，哪怕只是一瞬间持有善逝的沙门幢相——三法衣和钵等出家人的用具，也会导致法衣燃烧，钵燃烧。
English
When things like this happen, if the Khenpos and Acharyas grasp at forms and bestow vows on others, it is a great tumor of sin. Compared to the pure recitation of the Karma Acharya, even if the words of the teaching Khenpos are increased or decreased by about half, it is said that vows will not arise, and vows are bestowed because the recitation is impure. The recipient must have a pure intention, as well as renunciation and a mind of definite emergence. If it is a person with the mind of a layman, it is even worse. Due to the impurity of the place taken, if the recipient's intention is impure, it will become a cause for becoming very bad; if it is slightly pure, it will become impure; even if it is very pure, it will become a cause for becoming bad, just like crops are destroyed by unsuitable heat and moisture. Because no one can destroy the infallible truth of conventional truth. Khenpos and Acharyas who do not care about their own sins, because they are greedy for gain, respect, and fame, teach a discipline that is contrary to the principles of discipline, which will diminish their own great merit and accumulate many sins in their continuum. The commentary on the Treasury says: "Those who preach the Dharma falsely, and those who preach the Dharma with a mind full of afflictions, desiring gain, respect, and fame, will diminish their own great merit." Thus it is said. Moreover, when abiding in discipline, they know nothing of the two hundred and fifty-three disciplinary precepts spoken by the Buddha. Even if they know, they do not abide in it, but are controlled by the four maras, and in the eyes of ordinary worldly foolish people, they delight in various beautiful appearances and decorations, as well as the appearances of the maras of afflictions such as attachment and aversion in their own continuum, even if it is sinful and fallen, they abide in the arrogance and wrong pride that they are disciplinarians. As the Sutra of the Tree Trunk says: "Wearing the maroon robe, they ask the demons for protection; taking vows, they follow the teachings of the demons." Thus it is said. Not following the teachings of the Buddha is following the teachings of the demons, which is an evil discipline. If a person who has broken his vows holds the banner of the Sugata, the three Dharma robes and the bowl, and other monastic implements, even for a moment, it will cause the Dharma robes to burn and the bowl to burn.