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此外，当菩萨争斗和争论时，互相不和，怀有愤怒之心时，那时魔会欢喜，变得非常快乐。这二者似乎远离了胜者的智慧。如是说。第四，如果认为众生远离一切安乐，从内心舍弃慈爱是第四条。也就是对众生舍弃慈爱，胜者说这是第四条。如是说。《生起慈爱力经》中说：凡是舍弃慈爱的，就是舍弃一切佛法。如是说。那么，诸忿怒神也示现恐怖威慑，这是什么呢？那些不是怀有嗔恨，而是为了调伏而显现身相。胜乐轮中说：犹如大海，内部寒冷，外部炎热。同样，示现忿怒之身，应当知其心是寂静的。如是说。第五，以贪欲之心，在非时非地，思念并泄精的众生，舍弃菩提心是第五条。也就是在非秘密灌顶之时，非修持誓言物甘露之时，非安立种姓化身之时，不应以贪欲之心泄精，如果损失如芥子般大小，也会在身体的脉和毛孔的城市的所有勇士勇母中引起衰损，因此，意识不清，记忆力衰退，对菩提懈怠，精进的喜悦消失，因此，生起珍贵的菩提心也会被呵责。法的根本是菩提心，舍弃它是第五条。如是说。《摄颂》中说：如果多劫行持十善业道，却对声闻缘觉生起希求，那时戒律出现过失，戒律破损。生起菩提心比他胜罪还要严重。如是说。第六，如果诋毁寻求道的其他外道，趣入道的声闻缘觉，以及大乘显宗密宗的宗义，是第六条。也就是不应诋毁寻求道的其他外道，趣入道的声闻缘觉，以及大乘般若和密宗的经论和宗义。诋毁自己或他人的宗义，诋毁佛法是第六条。如是说。《圣妙吉祥集
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Furthermore, when Bodhisattvas fight and argue, being discordant with each other and possessing minds of anger, at that time the demons rejoice and become extremely happy. These two seem to be far from the wisdom of the Victorious Ones. So it is said. Fourth, if one thinks that sentient beings are devoid of all happiness, abandoning loving-kindness from the heart is the fourth. That is, abandoning loving-kindness towards sentient beings, the Victorious Ones say that this is the fourth. So it is said. In the Sutra on Generating the Power of Loving-Kindness, it says: Whoever abandons loving-kindness abandons all the teachings of the Buddha. So it is said. Then, what about the wrathful deities who also display terrifying appearances? Those are not possessed of hatred, but manifest forms to subdue. In the Chakrasamvara it says: Just as the great ocean is cold inside and hot outside, similarly, the wrathful form is shown, but the mind should be known to be peaceful. So it is said. Fifth, with a mind of desire, at an inappropriate time and place, for a being who thinks and emits semen, abandoning the thought of enlightenment is the fifth. That is, not at the time of secret empowerment, not at the time of accomplishing the nectar of the samaya substance, and not at the time of establishing the lineage of the incarnate body, one should not emit semen with a mind of desire. If even a mustard seed is lost, it will cause decline in all the heroes and heroines of the city of the body's channels and pores. Therefore, consciousness becomes unclear, memory deteriorates, one becomes lazy towards enlightenment, and the joy of diligence diminishes. Therefore, generating the precious mind of enlightenment will also be reproached. The root of Dharma is the mind of enlightenment; abandoning it is the fifth. So it is said. In the Compendium it says: If one practices the ten virtuous paths of action for many eons, but generates desire for the Hearers and Solitary Realizers, then faults arise in morality, and morality is corrupted. Generating the mind of enlightenment is even heavier than a defeat. So it is said. Sixth, if one disparages other non-Buddhist paths that seek the path, the Hearers and Solitary Realizers who have entered the path, and the tenets of the Great Vehicle, both Sutra and Tantra, it is the sixth. That is, one should not disparage other non-Buddhist paths that seek the path, the Hearers and Solitary Realizers who have entered the path, and the scriptures and tenets of the Great Vehicle, both Prajnaparamita and Tantra. Disparaging one's own or another's tenets, disparaging the Dharma is the sixth. So it is said. In the Noble Manjushri
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又，如果有人认为如来所说的法是好的，有人认为是坏的，那就是舍弃正法。《宝积经》中说：光明守护，只有我和像我一样的人才能衡量法和人，其他人则不能，因为那样会堕入邪见。即使是诋毁外道教法，如果自己的相续不正，也应忏悔。在《现观庄严论》中说：远离一切显现之因，不应诋毁外道。那么，这不是驳斥外道的宗义吗？答：这不是以嗔恨心诋毁，而是以慈悲心摄受和束缚的方法。第七，对不具器、未作仪轨、未圆满、失坏、畏惧甚深者宣说秘密是七种隐瞒。对于没有信心等非器之人，以及为了成为密咒之器而未作灌顶等仪轨，或虽作而未圆满，以及具有破戒者，以及畏惧甚深秘密的五种人，不应宣说密咒之法。如云：对于尚未成熟的有情，宣说秘密是第七种。又，《克里亚部善臂经》中说：没有种姓和灌顶仪轨者，没有进入坛城者，没有发起菩提心者，如果念诵我的秘密真言，将会毁灭。又，《学集论》中说：对于未经调伏心意的有情，讲述空性。又，《经》中说：这部《般若波罗蜜多》不应在声闻、独觉和初学菩萨面前宣说，因为他们会因恐惧和害怕而舍弃佛法。此外，经典中都说，不应与破戒者交谈，也不应在同一水源处饮水。应当保密的十种秘密是：甚深的见解，粗暴的行为，本尊的名号，成就的征相，这四种是外在的秘密。修持的处所和时间，道友，物品，这四种是内在的秘密。应当保密的是：以理智可以理解的。应当委托保密的是，如说秘密会泄露，这有十种。与此意义相同，萨迦派大师说：首先，上师的行为应保密，之后是随许、诀窍、生圆。
English
Furthermore, if some perceive the Dharma spoken by the Tathagata as good, and others perceive it as bad, that is abandoning the true Dharma. In the "Ratnakuta Sutra," it says: "Light Protector, only I or someone like me can measure the Dharma and individuals, but others cannot, because that would lead to falling into wrong views." Even if one criticizes non-Buddhist teachings, if one's own mindstream is impure, one should confess. In the "Abhisamayalankara," it says: "One should not criticize non-Buddhists, as they are the cause of all appearances." So, isn't that refuting non-Buddhist tenets? The answer is: This is not criticizing with hatred, but a method of embracing and binding with compassion. Seventh, proclaiming secrets to those who are not vessels, have not performed rituals, are not complete, are degenerate, and are afraid of the profound is the seventh concealment. One should not proclaim the secret mantra Dharma to those who are not vessels, such as those without faith, those who have not performed the empowerment and other rituals to become vessels of secret mantra, or those who have performed them but are not complete, those who have broken their vows, and those five types of people who are afraid of profound secrets. As it is said: "Proclaiming secrets to beings who are not fully ripened is the seventh." Also, in the "Kriya Compendium of Good Arms," it says: "Those who do not have lineage and empowerment rituals, those who have not entered the mandala, and those who have not generated Bodhicitta, if they recite my secret mantras, they will be destroyed." Also, in the "Compendium of Trainings," it says: "To beings whose minds have not been tamed, speaking of emptiness." Also, in the "Sutra," it says: "This 'Perfection of Wisdom' should not be proclaimed in front of Shravakas, Pratyekabuddhas, and novice Bodhisattvas, because they will abandon the Dharma out of fear and dread." Furthermore, it is said in all the Tantras that one should not converse with those who have broken their vows, nor should one drink water from the same source. The ten secrets to be kept secret are: profound view, outrageous conduct, the name-mantra of the deity, and the signs of accomplishment; these four are the outer secrets. The place and time of practice, companions, and substances; these four are the intermediate secrets. What should be kept secret is: what can be understood by reason. What should be entrusted to keep secret is, like saying the secret will be revealed; these are ten. In accordance with this meaning, the great Sakya master said: "First, the actions of the Guru should be kept secret, then the subsequent permission, instructions, generation, and completion."
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秘密。上师所赐的秘密名是秘密。赐予成就的本尊是秘密。空行母授记的征兆是秘密。五甘露的誓言是秘密。从修验中产生的暖相是秘密。加持进入的时刻是秘密。解脱的俱生智慧是秘密。证悟的行为自然生起是秘密。如是。第八，对五蕴五佛加以轻蔑，产生嗔恨和痛苦就是第八。自己的身体就是五蕴、五部、五根、男女菩萨，五大种是五母的自性而安住。密集续中说：总而言之，五蕴，被宣说为五佛。金刚生处即是，菩提萨埵的胜妙坛城。地名为眼。等等。因此在忿怒尊胜王中说：因此，此身是诸佛寂怒尊的无量坛城，所以，不要让杀害、切割、殴打和苦行等使其衰败，一切饮食都以会供的方式供养。装饰和衣服的形态，美好悦意的，也要以无执著的方式，不断地供养。如是说。摄集中说：这些有情总是具有如来藏。如是说。五蕴是五佛的自性，对它加以嗔恨是第八。如是安立为第八条根本堕。第九，对于基道果的自性清净，产生怀疑就是第九。对于基道果的自性清净之法，自己趣入和令他趣入产生怀疑，也就是说，对于自性清净的诸法，犹豫不决就是第九。如是说。摄集中说：宣说此法时，有些人会犹豫，导师在此没有说我的名字，种姓、地域和血统也没有完全说出。那是不悦意的魔业。如是说。不应对如来之教产生怀疑，金光明经中说：大地可以升到天空，天空可以变成土地和水，如来之教是永远不会改变的。如是说。第十，对于能够度化的十种对境，在具足能力的情况下，不度化和偏爱就是第十。它的其
English
Secret. The secret name given by the Lama is secret. The Yidam who bestows Siddhi is secret. The sign prophesied by the Dakini is secret. The Samaya of the five ambrosias is secret. The warmth sign arising from experience is secret. The time when blessings enter is secret. The co-emergent wisdom that liberates is secret. The spontaneously arising conduct that realizes is secret. Thus it is. Eighth: To despise the five skandhas as the five Buddhas, generating hatred and suffering, is the eighth. One's own body is the nature of the five skandhas, five families, five sources, male and female Bodhisattvas, and the five elements are the nature of the five mothers. As it is said in the Guhyasamaja Tantra: In short, the five skandhas are, thoroughly explained as the five Buddhas. The Vajra source itself is, the supreme mandala of the Bodhisattvas. Earth is called the eye, and so on. Therefore, in the Supreme Power of the Wrathful One it says: Therefore, this body is the mandala of the peaceful and wrathful Buddhas, so do not allow it to be ruined by killing, cutting, beating, hardship, etc. Offer all food and drink in the manner of a Tsog offering. Also, constantly offer ornaments and clothes that are beautiful and pleasing to the mind, in a manner without attachment. Thus it says. In the Samgraha it says: These sentient beings always have the Tathagatagarbha. Thus it is said. The skandhas are the nature of the five Buddhas, to revile them is the eighth. Thus it is established as the eighth root downfall. Ninth: To doubt the purity of the nature of the ground, path, and fruit is said to be the ninth. To doubt entering oneself and causing others to enter the Dharma of the completely pure nature of the ground, path, and fruit; that is, to be uncertain about the Dharmas of the pure nature is the ninth. Thus it says. In the Samgraha it says: When this is taught, some will doubt, the guide here did not mention my name, nor did he fully mention lineage, place, and clan. That is the unpleasant work of Mara. Thus it is said. One should not doubt the words of the Sugata, as it says in the Suvarnaprabhasa Sutra: The earth may rise to the sky, the sky may turn into earth and water, but the words of the Sugata will never change. Thus it says. Tenth: To not liberate and to be partial to the ten objects of taming, while being capable, is the tenth. Its oth
Chinese
对于凶恶之人常怀慈爱心，此行为是第十条。因此，对于损害教法和众生者，不应生起慈爱心。如《决定语上师》中所说：“对于损害佛法者，诽谤上师之顽劣者，以及恒常致力于损害众生者，智者应严厉诛杀。”这是第十一条：对于远离名相等，执著实有和非实有，若以分别念衡量，则是第十一条。一切法从本初以来，自性清净，对于无名和无事物等，不能以分别念的细微理智来衡量。如云：“对于远离名相之诸法，于彼分别念是第十一条。”又如《中品般若经》云：“从色蕴乃至一切种智之间，皆无自性，是不可言说的。”又说，不善巧方便者，若执著从色蕴乃至一切种智之间有实有，或执著无实有而行事，则是在执著相。如《摄类学》云：“菩萨虽了知此蕴是空性，然仍执著于相，不信无生之境。”这是第十二条：最初的信心，渴仰的信心，以及确信的信心。不利益具足三种信心的众生，不守护其心，以及欺骗他们，是第十二条。如是说：“对于具足信心的众生，令其心生厌烦是第十二条。”又如《学集论》云：“因此，于胜者之律经中，上者令众生不生信，当严厉断除之。”《宝云经》中如是宣说。又如《白莲花释》云：“瑜伽士若对清净的众生说其过失，则成为名为太阳的第十二条。”这是第十三条：当下的所需之物、受用、誓言物，即使时间相关也不依赖，是第十三条。也就是说，誓言物如实获得，不依赖则是第十三条。从前在名为圆满的地方，有一位婆罗门女空行母，有一位婆罗门作为她的供养处。当她去尸陀林参加会供轮时，他也想方设法一同前往那个名为维科塔的尸陀林。空行母们举行会供轮，用一个死人头骨盛满酒等，依次...