English
When starting to turn the wheel of Dharma, the Blessed One's attendant initially said to gather a retinue and stopped him. The Sutra says, 'With a distracted mind, even one's own benefit cannot be accomplished, let alone the benefit of others? Therefore, even a small opportunity for a distracted mind should not be allowed.' Etc., this is to say that first one must accomplish clairvoyance and so on. Therefore, as it says in the Bodhicitta Explanation: 'Even if one has no power to do things for the benefit of others, one should always have the thought of benefiting others. Whoever has the thought of benefiting others, he actually enters into the matter of benefiting others.' One should do as it says. Seventh, the nature of the vehicle, etc. 6 The nature of the vehicle should be seen as only wisdom and skillful means, compassion. That is to say, realizing that oneself and the Buddha are inseparable in all appearances is wisdom. Loving and compassionating all sentient beings as a mother would treat her only child is skillful means. The difference in the size of skillful means and wisdom shows the difference between the high and low of the vehicle. Hearers and self-realizers also have skillful means and wisdom, but because of the difference in size, a negative word is added, and it is said in the Sutra Compilation: 'Without skillful means, devoid of wisdom, one falls into the path of the Hearers.' Bodhisattvas' skill in skillful means is also because of great wisdom; those with shallow wisdom do not have many skillful means, and they become bound by skillful means. As it says in the Jewel Heap Sutra: 'Light Protector, those who possess wisdom are liberated by skillful means. Those who do not possess wisdom are completely bound by worldly customs.' And as it says in the Doha Treasury: 'Whoever enters emptiness devoid of compassion will not find the supreme path. But even if one only cultivates compassion, will there be liberation while remaining in samsara? Whoever is able to combine these two will not remain in samsara nor abide in nirvana.' Therefore, if someone does not possess these two special qualities of skillful means and wisdom, but thinks that reading the profound Sutras of the Great Vehicle will liberate them, even if they obtain some artificial Bodhicitta, they cannot practice its precepts as they are, but claim to be a practitioner of the Great Vehicle, this is like a blind beggar saying that he is the king, it is completely false. Earth-heart
Chinese
在《第十法轮》中说： “不守戒律，喜好罪恶者， 听到大乘的殊胜功德后， 为了名利而自称大乘， 犹如驴子披着狮子的皮。” 因此，如果不经观察就说法，很可能会浪费所化之众的根基，所以应该根据根基的程度来教导。其中说到： “智者行持佛法布施时， 如器皿般宣说三乘之法。 不向其宣说其他的乘， 听后不会嘲笑和诽谤。 应如器皿般对有情宣说圣法， 不应对非器皿者宣说。 应各自按照喜欢的方式， 为其宣说相应的法，使其欢喜。” 阿雅提婆也如是说，如前所述。 第八是，因此等。由于必须与自己的根基相符，因此，在因的乘和果的乘中，就像下等者无法修持上等者一样，如果承认了这一点，就应该各自按照自己的论典精进努力。不能承认上等者，也不要背离上等者的法，而应认为大乘非常深奥，自己的智慧无法容纳，从而生起信心和愿望，并祈愿何时才能有修持此法的机会。如果说“这不合理”，那就更不用说了。如果说“这是为菩萨们宣说的”，或者说“这是为声闻们宣说的”，那就是舍弃佛法。同样，如果认为如来所说的教言有些是好的，有些是坏的，那就是舍弃佛法。舍弃佛法者，因舍弃佛法而诽谤如来，诋毁僧伽。这是《集一切法经》中所说。舍弃佛法的业障非常微细，前面也稍微提到过。在《月灯经》中说： “谁在此赡部洲， 摧毁一切佛塔者， 谁舍弃经典， 其罪过最为殊胜。 谁杀害恒河沙数之， 阿罗汉所获罪过大， 谁舍弃经典
English
From the Tenth Wheel: "Those who break their vows and delight in sin, Having heard of the supreme qualities of the Great Vehicle, Claim to be Mahayana practitioners for the sake of profit and fame, Are like donkeys wearing lion skins." Therefore, if the Dharma is taught without examination, there is a great risk of wasting the potential of those to be tamed, so it should be taught in accordance with their capacity. It says: "Wise ones, practicing the giving of Dharma, Teach the Dharma of the three vehicles according to the vessel. They do not teach other vehicles to them, Having heard, they do not ridicule or slander it. They teach the sacred Dharma according to the capacity of the beings, But not to those who are not vessels. According to how each one is inclined, They teach the Dharma to each and make them happy." Arya Deva also said the same, as mentioned above. The eighth is, therefore, etc. Since it is necessary to engage in accordance with one's own disposition, therefore, in the vehicles of cause and the vehicles of result, just as lower beings cannot accomplish higher ones, if they acknowledge this, they should each strive diligently according to their own treatises. Those who cannot accept the higher ones should not turn their backs on the Dharma of the higher ones, but should think that the Great Vehicle is extremely profound and that their own minds cannot contain it, and thus generate faith and aspiration, and pray that they may have the opportunity to practice such Dharma someday. What need is there to say if they say, "This is unreasonable"? If they say, "This was taught for the sake of Bodhisattvas," or "This was spoken for the sake of the Shravakas," that is abandoning the Dharma. Similarly, if one perceives some of the words spoken by the Tathagata as good and some as bad, that is abandoning the Dharma. By abandoning the Dharma, one who abandons the Dharma slanders the Tathagata and denigrates the Sangha. This is what is said in the Sutra of Condensed Elaboration. The karmic obscuration of abandoning the Dharma is very subtle, and it has been mentioned slightly above. In the Moon Lamp Sutra, it says: "Whoever in this Jambudvipa, Destroys all the stupas, Whoever abandons the Sutras, That sin is most excellent. Whoever kills as many Arhats as there are sands in the Ganges, The sin is great, Whoever abandons the Sutras
Chinese
所造的罪恶就最为殊胜。经中说：对于宣讲深奥之法的，即使没有生起信心，也不要诽谤，应当忆念法性不可思议。应当这样思维。第九，密咒等。密咒金刚乘是比深奥更为深奥的法，也是根器最为殊胜的人所要修持的。进入密乘之士，也具有共同与不共同的两种利害。如果不行修持，并且违犯誓言，就会毫无间断地堕入极难解脱的金刚地狱。如果精进修持，并且守护誓言，则无疑会生于金刚持佛的果位。经中说，除了这两种结果之外，没有第三种结果。因此，应当具有经续中所说的共同与不共同的见解和行持，以及外内秘密的誓言。并且如各修法仪轨中所说的那样，精进修持，这样就能在此生或临终中阴的任何时候，毫无阻碍地到达金刚持佛的果位。一切经续中都这样宣说。经中还说，如果没有违犯誓言，即使没有修持，也不会超过十六世。经中说：不具见解的行持，与不具行持的见解，这二者是密咒的邪魔，将使众生堕入无间地狱。又说：如果不具清净的誓言，即使修持也不会成就，如同想要得到无因之果一样。寿命终结时，将堕入地狱。因此，首先要获得具格的灌顶，然后以具足见解、行持和誓言来进行修持，这就是此道不颠倒的关键。如果不具足这三者，并且懈怠修持，仅仅依赖咒语，放纵地行持自己喜欢的事情，则必定会堕入地狱。《饮血尊显现》中说：不具瑜伽却行瑜伽之行，趋入于手印，不具智慧却行智慧之行，无疑会堕入地狱。又《密集金刚》中说：贪欲者以贪欲的智慧，恒常依止五种妙欲，得到蓝色莲花般的女子，以贪欲而供养。这所说的是见解
English
The sins created are the most excellent. The Sutra says: When explaining the profound Dharma, even if you do not develop faith, do not slander it. You should remember that the nature of Dharma is inconceivable. You should think like this. Ninth, secret mantras, etc. The Secret Mantra Vajrayana is a Dharma that is even more profound than profound, and it is also to be practiced by those with the most excellent faculties. Those who enter the Secret Vehicle also have two kinds of common and uncommon advantages and disadvantages. If you do not practice and break your vows, you will go to the great Vajra Hell, which is very difficult to escape from, without interruption. If you practice diligently and keep your vows, you will undoubtedly be born in the state of Vajradhara Buddha. It is said that there is no third result other than these two. Therefore, you should have the common and uncommon views and practices mentioned in the tantras, as well as the outer, inner, and secret vows. And as stated in the respective sadhana manuals, diligently practice them, so that you can reach the state of Vajradhara Buddha without hindrance at any time in this life or at the time of death in the bardo. All the tantras say this. It is also said that if you do not break your vows, even if you do not practice, it will not be longer than sixteen lifetimes. The Tantra says: Practice without view and view without practice, these two are the evil spirits of secret mantras, which will cause sentient beings to fall into the Avici Hell. It also says: If you do not have pure vows, even if you practice, you will not achieve it, just like wanting to get a cause-less result. When life ends, you will fall into hell. Therefore, you must first obtain a qualified empowerment, and then practice with view, conduct, and vows. This is the key to this path without inversion. If you do not have these three, and are lazy in practice, relying only on mantras, and indulging in doing what you like, you will surely fall into hell. The Manifestation of the Blood Drinker says: Those who do not have yoga but practice yoga, enter into mudras, and those who do not have wisdom but practice wisdom, will undoubtedly fall into hell. Also, the Guhyasamaja Tantra says: A greedy person, with the wisdom of greed, constantly relies on the five objects of desire, obtains a girl like a blue lotus, and makes offerings with desire. What is said here is the view.
Chinese
如果不能以无二和轮回涅槃平等，以及殊胜方便大悲等摄持，就会成为堕入恶趣的因，这是卓贡·索南策莫在《总续部释》中说的。因此，修持密咒的人，应该像把蛇放在胆小者的怀里一样，思维毁坏的过患和守护的利益，努力修持。如《现观续》中说：“如果受持黑汝嘎的加持，在五浊恶世也能成就。”《瑜伽母普行续》中说：“此外，在后世，末劫时不能获得成就，如果这样了解此法，就能以最后的意乐圆满。”因此，既然说现在是修持密咒和成就的时代，就应该进入密咒，如法修持。之前第三个根本科判的最后，是导师自己谦逊并回向善根，分为三：正文、忏悔过错、回向善根。第一，安乐逝等。这样我劝请大家普遍地讲经说法，即使有像攻击弱点一样的言辞稍微过分，但像这样我的心是世间的心、有情众生的业果的心、佛和菩萨的行境的心，是不可思议的境界。对于安乐逝者们的行境，修持超越思维的甚深义者，以及了知有情世间难以知晓，以善巧方便的行持，显现为确定和不确定的王子菩萨们，如同诽谤他们一样。对于这样愚昧的我，不是劝请，也不应劝请，但想到或许对一些像我一样的愚昧者有益，所以才做了这个法。第二，做这部论著，凡有违背错误的过失，向诸位圣者和具有智慧的智者们，从内心深处祈请宽恕。第三，我以清净的意乐所造的善根，愿能如论中所说，成办一切有情众生的利益，并不久就能获得寂静安乐解脱的殊胜果位。
English
If one is not sustained by non-duality and the equality of samsara and nirvana, as well as great compassion with special means, it will become the cause of falling into evil destinies, as Drogon Sonam Tsemo said in the "General Explanation of the Tantra Section." Therefore, those who practice secret mantras should, like putting a snake in the arms of a coward, think about the faults of degeneration and the benefits of protection, and strive to practice. As it is said in the "Abhisamaya Tantra": "If you hold the glorious Heruka, you will achieve it in the degenerate age." And in the "Yoga Mother's All-Performing Tantra": "Furthermore, in the future time, at the end of the age, one will not obtain accomplishment. Knowing this Dharma in this way, one will perfect it with the last intention." Therefore, since it is said that now is the time to practice and achieve secret mantras, one should enter the mantras and practice them properly. Previously, the last of the three root sections was the teacher himself being humble and dedicating the roots of virtue, which is divided into three: the main text, confessing faults, and dedicating the roots of virtue. First, the Sugatas, etc. Thus, I urge everyone to generally teach and listen to the Dharma. Even if there are some excessive words like attacking weaknesses, my mind is like this: the mind of the world, the mind of the karmic results of sentient beings, the mind of the realm of Buddhas and Bodhisattvas, which is an inconceivable state. For those who practice the profound meaning beyond thought, the realm of the Sugatas, and for the princes and Bodhisattvas who know the state of beings that is difficult to know, and whose actions of skillful means appear to be definite and indefinite, it is like slandering them. For such a deluded person like me, it is not an exhortation, nor should it be exhorted, but thinking that it might be beneficial to some deluded people like me, I have done this Dharma. Second, whatever faults of contradiction and error there may be in doing this treatise, I sincerely ask forgiveness from all the noble ones and the wise scholars who possess discernment. Third, may this root of virtue, created by my pure intention, accomplish the benefit of all sentient beings as described in the treatise, and may they attain the supreme state of peace, happiness, and liberation without delay.