Chinese
与五种自然堕落之因相关联，依赖于行淫等恶行之缘。从这种邪恶的缘起中产生的，那些从事恶魔事业的罪人，表面上像是伏藏师，被称为假伏藏师。他们的伏藏法对自他一切都不吉祥，正如成就者噶玛恰美所说的那样。那些黑心肠的在家人，没有改变其庸俗的想法，没有改变其颜色，而是以世间八法的思想进入僧人的形象中的人，是假僧人。世尊说，伤害他人不是修行。并且，对于那些杀生等作恶之人，我不是他们的导师，他们不是我的追随者，即使这样反复地说，但他们仍然不断地从事一切不应作的罪恶。他们怀着愚痴和邪恶的傲慢，认为“我们是僧人”，口中说谎“我们是僧人”，穿着佛的法衣，用身体的姿态假装是僧人，总是沉溺于作假的罪恶中，这些人被称为堕落的僧人。那些黑心肠的在家人，其恶念因恶魔的力量而增长了九倍，他们因为享用佛的法衣，导致天人等世间众生本应顶礼膜拜的佛的法衣，也让在家人觉得无所谓，变得没有信心和恭敬。总之，这些过失都是由四魔产生的。诱惑善行的魔会产生骄慢，诱惑方法和皈依的魔会轻视因果，诱惑大乘决定生起的魔会使没有资格的人修行大乘，或者使有资格的人修行小乘。这些行为会将自己和他人推向恶道。特别是在北方藏地，进入佛门的绝大多数出家人都会出现这种情况，佛陀对此作出了明确的预言。在《大悲白莲经》中说：在北方繁荣的宫殿里，将会有许多婆罗门和在家人对佛法有信心，死后会转生到兜率天。但是，大多数出家人不会如法修行，因此会堕落。
English
Those associated with the causes of the five naturally occurring downfalls, and dependent on the causes of engaging in sinful conduct such as sexual activity. Those sinful individuals who arise from such perverse dependent origination and engage in demonic activities, appearing as treasure revealers, are called false treasure revealers. All their treasure teachings are inauspicious for themselves and others, as stated by the accomplished Karma Chakme. Those black-hearted householders who have not changed their vulgar thoughts or their colors, but have entered the image of monks with the minds of the eight worldly concerns, are false monks. The Bhagavan said that harming others is not spiritual practice. And, for those who commit sins such as killing, I am not their teacher, and they are not my followers. Even though he repeatedly said this, they still constantly engage in all kinds of sins that should not be done. They harbor ignorance and perverse pride, thinking, "We are monks," and they lie by saying, "We are monks," and they wear the robes of the Buddha, pretending to be monks with bodily gestures, always indulging in the sin of deception. These are called degenerate monks. Those black-hearted householders whose evil thoughts have increased ninefold due to the power of demons, because they enjoy the robes of the Buddha, cause even the robes of the Buddha, which should be venerated by gods and humans, to be regarded as insignificant by householders, and they become without faith and reverence. In short, these faults arise from the four maras. The mara who deceives virtue generates pride, the mara who deceives methods and refuge despises cause and effect, and the mara who deceives the arising of definite Mahayana makes those who are unqualified practice Mahayana, or makes those who are qualified practice Hinayana. These actions throw oneself and others into the lower realms. Especially in the northern land of Tibet, most of the ordained who enter the Dharma will inevitably experience this, as the Buddha clearly prophesied. In the Great Compassion White Lotus Sutra, it says: In the prosperous palace in the north, there will be many Brahmins and householders who have faith in the teachings, and they will be reborn in Tushita after death. However, most of the ordained will not practice according to the Dharma, and therefore will degenerate.
Chinese
如堕落也。如是说，各自的行持与佛法相符与否务必观察，对微小的功德也要舍弃骄慢和傲慢的一切心行。未入佛门的罪人，也在《俱舍论》中出现，同样，世亲论师的《俱舍论释》中说：这些是不持律者，即：屠夫们，杀鸟者们，杀猪者们，猎鸟者们，渔夫们，猎人们，盗贼们，刽子手们，狱卒们，猎象者们，猎狗者们，猎山羊者们。国王和大臣以及赌徒们，实际上也是不持律者。如是说，如果安住于不持律，那么相续中日夜恒时增长不善罪业，因此那是极其恶劣的罪人。第二，其他外道徒是罪人，他们的见解堕入常断二边，行为显示损害自他的罪恶之法，修习那些的人是罪恶之人。然而，在藏地，由于第二佛莲花生大士的恩德，没有真正承认外道自续派宗义的人。寂护大师在《三律仪论》中记载了对赤松德赞国王所说的话：国王，您的藏地，莲花生大士，交付给十二位护法母，因此不会出现真正的外道。如是教言，但在印度有很多。如何驳斥他们呢？像那样行持非法罪恶之法的人，与他们意气相投交往，即使是片刻也不行。即使对他们生起一刹那的欢喜心，也会因随喜的势力而同样获得罪业，从而舍弃戒律。与他们一起相处一天，也会因加入意趣相同的行列而获得罪业。因此，即使他们远在天边，因生起欢喜心而交往，与近在身边身体交往
English
As it falls. It is said that one must examine whether one's own conduct is in accordance with the Buddha's teachings or not, and one must abandon all thoughts of pride and arrogance even for a small virtue. Sinners who have not entered the gate of Dharma also appear in the Higher Abhidharma. Similarly, in Vasubandhu's commentary on the Treasury of Knowledge, it says: These are those who do not hold vows, namely: butchers, bird killers, pig killers, bird hunters, fishermen, hunters, thieves, executioners, jailers, elephant hunters, dog hunters, and goat hunters. Kings, ministers, and gamblers are also, in effect, non-vow holders. It is said that if one abides in non-vow holding, then non-virtuous sins will constantly increase day and night in the mindstream, therefore that is an extremely evil sinner. Secondly, other non-Buddhist outsiders are sinners, their views have fallen into eternalism and nihilism, and their conduct shows sinful dharmas that harm themselves and others, and those who practice them are sinful people. However, in Tibet, due to the kindness of the Second Buddha Padmasambhava, there are no people who truly acknowledge the tenets of the non-Buddhist Svatantrika school. Shantarakshita in the "Tattvasamgraha" recorded what he said to King Trisong Detsen: King, this land of Tibet of yours, Padmasambhava, entrusted to the twelve guardian mothers, therefore no real non-Buddhists will appear. As was given in the decree, but there are many in India. How to refute them? It is not permissible to associate even for a moment with those who practice such non-dharma sinful dharmas by being in harmony with them. Even if a moment of joy arises for them, one will similarly obtain sin by the power of rejoicing, and thus abandon the vows. Even if one spends a day with them, one will obtain sin by the power of joining in the same intention. Therefore, even if they are far away, associating with them by arousing joy, and being near with the body
Chinese
因此，不应容忍这些行为，必须加以避免。一般来说，对于任何显现为罪恶和痛苦的人，无论是佛还是众生，都应该生起强烈的悲伤和慈悲。如果对他们修习清净观，那就是愚痴和害心，会获得无量的罪业，甚至不会转变为丝毫的善。即使是显现为佛菩萨的人，如果显现出罪恶，也应该帮助他们，并生起强烈的悲伤，这样可以减轻自己的罪业，并成为见到他们面容等的助缘。例如，有两个来自于阗的比丘听到西藏有观世音菩萨，前去拜见。当时，法王松赞干布为了调伏藏人，自己化现为盗贼等作恶之人，砍掉许多人的头颅，示现恶劣的法律。当两位比丘见到时，生起悲伤和慈悲，开始逃离。但立刻被带到法王面前，法王为他们宣讲佛法，这样的故事在经部中也有很多。即使见到众生遭受痛苦，如果生起慈悲，也会有同样的结果。例如，圣者无著见到弥勒佛化现为一条母狗，下半身腐烂并被虫子啃食，生起慈悲，从而见到了弥勒佛的真容。因此，世间人认为罪恶和痛苦的所有过失都是功德，这是处于极其恶劣的愚痴之中。特别是，《圣赞》中说：“因为世间人喜欢过失，执着于功德，所以将过失也看作功德，转而寻求其他庇护。”因此，对于具有过失、罪恶和痛苦的人，唯一应该做的是生起慈悲，不应该有任何不悦的想法。因此，许多愚蠢和无知的人，即使地方和人不好，如果自己有信心，也会有功德，例如，有人说：“如果对狗牙老妇有信心，她也会成佛。”这是非常不合理的。因为狗牙是无情之物，没有心识。没有心识就没有罪恶。《入行论》中说：“杀害幻化之人等，因无心故无罪。”因此，对于无心之物，既没有善也没有恶，处于不确定的状态。例如，狗的...
English
Therefore, such actions should not be tolerated and must be avoided. In general, for anyone who appears to be sinful and suffering, whether it is a Buddha or a sentient being, one should generate intense sorrow and compassion. If one cultivates pure perception towards them, it is ignorance and harmful intent, which will result in immeasurable sins and will not even turn into a slight amount of virtue. Even if they appear to be Buddhas and Bodhisattvas, if they appear to have sins, one should help them and generate intense sorrow, which will lighten one's own sins and become a support for seeing their faces, etc. For example, two monks from Li-yul heard that Avalokiteśvara was in Tibet and came to see him. At that time, King Songtsen Gampo, in order to subdue the Tibetans, himself manifested as thieves and other evildoers, cutting off the heads of many people and showing evil laws. When the two monks saw this, they generated sorrow and compassion and began to flee. But immediately they were brought before the Dharma King, who taught them the Dharma. Such stories are also abundant in the Sutras. Even if one sees beings experiencing suffering, if one generates compassion, the same result will occur. For example, the noble Asanga saw Maitreya Buddha manifested as a female dog, whose lower body was rotting and being eaten by worms, and generated compassion, thereby seeing the true face of Maitreya Buddha. Therefore, worldly people think that all the faults of sin and suffering are virtues, which is to be in an extremely bad state of ignorance. In particular, the "Praise of the Excellent" says: "Because worldly people delight in faults and are attached to virtues, they see faults as virtues and turn to seek refuge in others." Therefore, for those who have faults, sins, and suffering, the only thing to do is to generate compassion, and there should be no unpleasant thoughts. Therefore, many foolish and ignorant people say that even if the place and person are bad, if one has faith, there will be merit, for example, some say, "If one has faith in the old woman with dog teeth, she will also become a Buddha." This is very unreasonable. Because dog teeth are inanimate objects, without consciousness. Without consciousness, there is no sin. The "Guide to the Bodhisattva's Way of Life" says: "Killing illusory beings, etc., is without sin because there is no mind." Therefore, for inanimate objects, there is neither good nor evil, and they remain in an indeterminate state. For example, a dog's...
Chinese
如果塑造佛像来供奉，就会产生加持和善业。如果塑造魔鬼和恶灵的形象来供奉，肯定会产生加持和罪恶。就像相信狗牙是佛一样。人和人等有情众生，具有各种善恶，各不相同。如《入行论》中所说：具有幻化的心，能产生福德和罪恶。因此，恶劣的对境之人，例如六外道导师中的“胜军”，他通过有漏道的神通获得了神通和证悟，精通五明，能够与佛陀竞争。他自认为名字是“胜军”，实际上也是真正的胜者，但由于傲慢自大，断绝了善根，堕入了地狱。其他的追随者们将他视为胜者并坚信不疑，一心一意地信仰他，但不仅没有得到一丝一毫的佛陀加持，反而像他一样获得了罪恶的过患。因此，狗牙成佛的例子，就像是对无情识的土石等物相信是佛并产生信仰一样。但如果将此作为有情众生行事的例证，那就太过分了，这是愚人的做法，是智者嘲笑的对象。总的来说，关于所知的重要关键点，圣者龙树曾明确指出堕入无间地狱的四个原因：了解法是善，却说它不是法，是恶；认为非法是恶，却认为是法是善；只有具有法善传承的人才是圣人，却对他的功德产生不悦的嗔恨，并且认为世上没有圣人，法与非法的区别在哪里？生起这样的想法，这就是四种原因。如《宝鬘论》中所说：如果对法说是非法，对非法说是法，憎恨圣人，认为没有圣人，就会堕入无间地狱。因此，对于法和人的好坏，如果没有像炼金一样经过烧、割、磨的仔细检验，只是因为如今邪见和烦恼浊世的困扰，仅仅因为符合自己内心的想法就去依止，那么这一生中即使表面上显得信仰纯洁，临死时也会不知去向，堕入无间地狱。
English
If one makes an image of the Buddha and offers it, blessings and merit will arise. If one makes images of demons and evil spirits and offers them, it is certain that blessings and sins will arise. It is like believing that a dog's tooth is a Buddha. Sentient beings such as humans are different, possessing various kinds of good and evil. As it is said in the Bodhicharyavatara: "Having a mind of illusion, both merit and sin arise." Therefore, an evil object of a person, for example, among the six heretical teachers, "Jina," who obtained miraculous powers and clairvoyance through the contaminated path, was an accomplished one skilled in the five sciences, capable of competing with the Buddha. He himself thought that his name was "Jina" and that he was indeed a true victor, but due to the power of pride, he severed his roots of virtue and went to hell. The other followers regarded and held him as a victor, and although they had single-pointed faith, they did not receive even a sesame seed of the Buddha's blessings, and on top of that, they obtained the fault of sin like him. Therefore, the example of the dog's tooth becoming a Buddha is like having faith in inanimate objects such as earth and stones as Buddhas. However, to use this as an example of the actions of sentient beings is too extreme; it is the way of fools, a matter for the wise to laugh at. In general, the noble Nagarjuna clearly stated the four causes for being born in the unbearable hell, which are important key points of knowledge: Knowing that Dharma is good, but saying that it is not Dharma, which is evil; holding that non-Dharma is evil, but thinking that Dharma is good; only those who have a lineage of Dharma are noble beings, but generating hatred that is displeasing to their qualities, and thinking that there are no noble beings in the world, and where is the distinction between Dharma and non-Dharma? Generating such thoughts, these are the four causes. As it is said in the Ratnavali: "Whoever says that Dharma is not Dharma, and says that non-Dharma is Dharma, hates noble beings, and thinks that there are none, will fall into the unbearable hell." Therefore, without properly examining the Dharma and the goodness or badness of people like gold that has been burned, cut, and polished, if one relies on something merely because it pleases one's own mind, afflicted by the great dregs of wrong views and afflictions these days, even if one's faith appears pure in this life, at the time of death, one will disappear without a trace and be born in the unbearable hell.