Chinese
即使存在，又有什么可考察佛法的呢？佛法衰败之后，对于佛法，这样的考察非常稀奇。自己憎恨佛法的话语，即使伪装得一模一样，遇到具有智慧眼光的智者，也会露出这样的原形。 此外，《贤劫经》中说：如果有人说佛法不是佛法，说非佛法是佛法，憎恨高尚的人，持有虚无的见解，会堕入无间地狱。 如是说。《念住经》中说：说佛法不是佛法，说非佛法是佛法这两种人，会堕入豺狼般的地域。也应牢记。 如是说。这些你也应该记住。《续王·现观庄严》中说：由于自心尚未坚定，说佛法不是佛法，会堕入地狱和畜生两种境地。 如是说。 此外，对于那些以深刻的方式摧毁佛法的邪法，应该进行考察。《涅槃经》中也说：我涅槃之后，七百年后，罪恶的魔之法将会出现。 胜者如此留下遗嘱。 如是说。 导师逝世七百年后，逝世后出现的那个邪法，说是大圆满，并且在达玛摧毁佛法之前，大圆满这个名字也不存在等等，你在各处强烈地主张，存在诸多矛盾。这是对异教徒之法的预言。原因是时轮金刚中说：佛陀逝世后，在香巴拉，七位法王各统治一百年后，在文殊名称时期，异教徒会进入香巴拉和印度。 此外，圣者牛主也说：将会出现将佛法伪装成佛法的论典和见解。 如是说。这不是密咒的预言。胜者至尊的声闻弟子们，在分裂成十八部之后，有部比丘做了十种不应做之事，七百阿罗汉驳斥了那些事，这是指结集经藏。 此外，《律藏·小事》中，世尊的遗嘱中说：对于人要修习净观，对于法要进行考察。 如是说。胜者的这个教言的含义是：一些外道这样说：行善
English
Even if it exists, what is there to examine in the Dharma? After the Dharma declines, such examination of the Dharma is very strange. Even if one's own words of hatred for the Dharma are disguised to look exactly the same, when they meet a wise person with discerning eyes, they will reveal their true colors. Furthermore, the *Sutra of the Worldly Designation* states: "Whoever says that Dharma is not Dharma, and that non-Dharma is Dharma, hates noble beings, and holds nihilistic views, will fall into the Avici hell." Thus it is said. The *Mindfulness Sutra* states: "Those who say that Dharma is not Dharma, and that non-Dharma is Dharma, will fall into the hells filled with jackal cries." This too should be remembered. Thus it is said. You too should remember this. The *Tantra King: Manifest Enlightenment of Vairocana* states: "Because one's own mind is not settled, saying that Dharma is not Dharma, one will go to the two realms of hell and animals." Thus it is said. Furthermore, it is appropriate to examine this false Dharma that destroys the profound essence of the Dharma. The *Nirvana Sutra* also states: "After my Nirvana, seven hundred years later, the Dharma of the sinful demon will arise." The Victorious One left this as his last testament. Thus it is said. Seven hundred years after the Teacher's passing, that false Dharma that arose after his passing is said to be Dzogchen, and before Darma destroyed the Dharma, the name Dzogchen did not even exist, etc. You assert this strongly in various places, but there are many contradictions. This is a prophecy of the Dharma of the barbarians. The reason is that the Kalachakra states: "After the Buddha's passing, in Shambhala, after the seven Dharma Kings have each ruled for one hundred years, at the time of Manjushrikirti, barbarians will enter Shambhala and India." Furthermore, the noble Balangabodhi also said: "There will arise texts and views that disguise Dharma as Dharma." Thus it is said. This is not a prophecy of mantra. After the Hearers of that supreme Victorious One split into eighteen schools, a monk of the Vatsiputriya school committed ten unwholesome acts, and seven hundred Arhats refuted them. This refers to the compilation of the scriptures. Furthermore, in the *Vinaya-kshudrakavastu*, the testament of the Bhagavan states: "Cultivate pure perception towards individuals, and examine the Dharma." Thus it is said. The meaning of this teaching of the Victorious One is: Some heretics say this: Perform virtuous deeds
Chinese
如果舍弃，成为外道又有什么妨碍？如果不是那样做，即使是内道佛教徒又有什么用？像这样行为相似，以及鱼、乌龟、猪和，绵羊山羊二者和黑人，人狮和矮人，具有天鹅的佛陀这十者，所谓的遍入天的十种化身中，与佛法相似的非常多。特别是声闻缘觉的，法和补特伽罗无我，外道也有相似的方面，因为如果混淆了这些，就会变成常断见的道路。考虑到这一点，能仁佛陀才说要进行观察。并不是说要观察执持小乘的声闻的，咒语。依靠上面的词句，以前的声闻僧伽婆，虽然证明大乘不是佛法，但智者们并不认可。 此外，进入金刚乘时，法、上师、戒律这三者，经过观察和分析后，如果具备三种信心，据说才能听闻。 也就是说，进入金刚乘的人，对于事续中的一些，以及文殊根本续中，对于行为不符合戒律者，能仁没有说过，能够成就密咒，因此也说明需要别解脱戒。瑜伽和无上瑜伽续，与在家众是共同的。 也可以听闻别解脱经。密咒内道的戒律，被称为三昧耶。与别解脱戒稍微有些不同。观察后具备三种信心，并不是一定是需要的。因为甚至没有听过密咒的声音，也不了解部分和原因的，天、龙、夜叉、非人，鸠盘荼、罗刹、乾闼婆和，以及其他众多的眷属，过去世佛陀曾宣说密咒。你对他们也要观察吗？ 此外，不观察的愚蠢之人，会遇到颠倒的法。凭借导致错误修行的力量，据说众生会堕入地狱。 也就是说，应该这样观察：对于异教徒或外道的宗教，如果不观察就以信心进入，可能会堕入地狱等处。但在这里，即使是愚笨之人，也认为这是佛陀的，佛法，因此以信心进入，也不会因此而使众生，转生到地狱。在《广大游戏经》中也说，即使只生起一次信心，也会变成最殊胜的福德。没有信心的
English
If one abandons, what harm is there in being a Tirthika? If one does not do so, what benefit is there in being a Buddhist? Like this, behaviors are similar, and fish, turtles, pigs, and, sheep, goats, both, and black people, man-lion and dwarf, the Buddha with a swan, these ten, in the ten incarnations of Vishnu, there are very many similarities to the Dharma. Especially the Hearers and Solitary Realizers', Dharma and the selflessness of the person, even outsiders have similar aspects. Because if these are confused, it will become a path of eternalism and nihilism. Considering this, the Able Sage Buddha said to examine. It is not said to examine the mantras of the Hearers who hold the Lesser Vehicle. Relying on the above words, the former Hearer Sanghavarman, although he proved that the Great Vehicle is not the Dharma, the wise do not accept it. Furthermore, when entering the Vajrayana, the Dharma, the Guru, the vows, these three, after examining and analyzing, if one possesses the three confidences, it is said that one can listen. That is to say, the one who enters the Vajrayana, for some of the Action Tantras, and in the Manjushri Root Tantra, for those whose behavior does not conform to the precepts, the Able One did not say that they could accomplish the secret mantra, therefore it is also explained that one needs the Pratimoksha vows. Yoga and Anuttarayoga Tantras, are common with householders. One can also listen to the Pratimoksha Sutra. The vows of the secret mantra Inner School, are called Samaya. It is slightly different from the Pratimoksha vows. Having examined and possessing the three confidences, it is not necessarily required. Because even without hearing the sound of the secret mantra, and not understanding the parts and causes, gods, nagas, yakshas, non-humans, Kumbhandas, Rakshasas, Gandharvas, and, and other numerous retinues, in the past, the Buddha taught the secret mantra. Are you going to examine them too? Furthermore, the foolish person who does not examine, will encounter the reversed Dharma. By the power of causing wrong practice, it is said that sentient beings will fall into hell. That is to say, one should examine like this: for heretical or Tirthika religions, if one enters with faith without examining, one may fall into hell and other places. But here, even if one is foolish, one thinks that this is the Buddha's, Dharma, therefore entering with faith, one will not cause sentient beings to, be reborn in hell. In the "Extensive Play Sutra" it is also said that even if faith arises only once, it will become the most excellent merit. Without faith,
Chinese
对于人们来说，不会产生白色的法，就像种子被火烧毁，用不生苗芽的比喻来说明。以信心堕入地狱的说法，这与佛陀的教义相违背。还有，能否跨越痛苦的海洋？能否体验天人的安乐？能否跨越轮回的海洋？能否行走圣者的道地？能否获得圆满的佛果？是否欺骗具有信心的众生？因为依赖于神圣的法，所以对此必须谨慎地进行考察。对于微小的财物交易，也要经过思考商议，考察之后才做。就像这样所说的那样，所有这些都依赖于法，而法也是从大乘中来，无上的密咒金刚乘，不依赖于三大阿僧祇劫，一生就能成就佛陀的法。这其中最殊胜的是乘之顶峰，以年月就能成就佛陀的法。对于伟大的秘密大圆满，要舍弃不信和憎恨的心，即使今生没有修行的福分，也要在来世获得愿望。还有，对于究竟的农田——正法，不经考察就随意播种，这真是奇怪。就像这样，大尊者阿底峡说，对于法不要有偏袒，喜欢哪个就进入哪个。请理解他所说的话。还有，如果因果缘起没有颠倒，即使是愚笨也是成就的助伴。如果因果缘起混乱，仅仅愚笨的信心，又能期望什么成就呢？如果种子农作颠倒了，即使愚笨地做了，也得不到果实。即使以信心努力造恶，就连人身也不可能成就。就像这样，如果因果缘起没有颠倒，怎么会变成愚笨的信心呢？能够安排因果缘起的人，怎么会是愚笨的人呢？即使不了解原因而愚昧，但以暂时的因缘信心，种下善的种子，因此，为了获得增上的果实，这其中因果不会颠倒。这与颠倒的农作不同。为了救护被潮湿摧毁的东西，将佛陀的头顶上放上鞋子，以此善行获得了王位。这些等等有广大的教证来源。以信心造恶，就连人身也不可能成就，这太过分了。在这大乘的法理中，比起行为，思想更为重要。以利益的思想杀生等等。
English
For people, white Dharma does not arise; it is said with the analogy of seeds being burned by fire, where sprouts do not grow. The statement of going to hell with faith contradicts the Buddha's teachings. Furthermore, can one cross the ocean of suffering? Can one experience the bliss of gods and humans? Can one cross the ocean of samsara? Can one traverse the bhumis and paths of the noble ones? Can one attain perfect Buddhahood? Is one deceiving sentient beings with faith? Because it depends on the sacred Dharma, one must carefully examine this. Even for small transactions of wealth, one deliberates and consults before acting. As it is said, all of these depend on the Dharma, and the Dharma also comes from the Mahayana, the unsurpassed Secret Mantra Vajrayana, not relying on the three countless eons, the Dharma of attaining Buddhahood in one lifetime. Among these, the most supreme is the pinnacle of vehicles, the Dharma of attaining Buddhahood in months and years. For the Great Secret Dzogchen, abandon the mind of disbelief and hatred, and even if one does not have the fortune to practice in this life, may one obtain aspirations in future times. Furthermore, it is strange to plant the ultimate field of Dharma without examination and as one pleases. As the great master Atisha said, do not be biased towards any Dharma, and enter whichever one you like. Please understand what he said. Furthermore, if the cause and effect of dependent origination are not reversed, even foolishness is a companion for accomplishment. If the cause and effect of dependent origination are confused, what can one expect to accomplish with mere foolish faith? If the sowing of seeds is reversed, even if one acts foolishly, one will not obtain the fruit. Even if one strives with faith in sin, it is impossible to even attain a human body. As it is, if the cause and effect of dependent origination are not reversed, how can it become foolish faith? How can the person who knows how to arrange cause and effect of dependent origination be a fool? Even if one is ignorant of the cause, with temporary faith in conditions, by planting the seeds of virtue, therefore, in order to obtain the fruit of higher realms, the cause and effect will not be reversed in this. This is not the same as reversed farming. In order to save what is destroyed by moisture, by placing shoes on the head of the Buddha, one obtained kingship through that merit. There are extensive scriptural sources for these and others. It is too extreme to say that one cannot even attain a human body by having faith in sin. In this Dharma system of the Mahayana, thought is more important than action. Killing, etc., with the thought of benefiting.
Chinese
从罪恶中生起菩提道，黑业成熟转为白业，为了救护众多而杀一等等，这些是智者们所称道的，应该学习因果的道理。 还有，看看仅仅是农业的因果，凡夫俗子也知道，但是获得解脱的因果，那是遍知者的行境。 那么，如果获得解脱的因果是佛的境界，那么进入佛法之门的大多数，都是凡夫俗子，难道不是因果的行境吗？ 进入佛陀的教法之门，就不是因果的行境，说这样的话是谁的规矩？ 还有，强大的遍入天、梵天也无法转动胜者的法轮，导师藏地的愚蠢放荡者，智者们却害怕这个法轮。 努力地认为是佛法，花费一生去修习，如果不能遇到真正的佛法，歧途的努力意义甚微。 说着去瞻仰拉萨的觉沃佛，在工布的深处徘徊，就像被大盗抢劫一样，失去了今生和来世的利益。 胜者的法轮连梵天也无法转动，藏地的愚蠢者如果能转动，那真是太奇怪了，所以不必回答。 如果要嘲笑，那么智慧超群的文殊菩萨，以及结集经典的王子，还有汉藏的译师们，都无法驳倒能仁的密咒。 如今藏地的某些导师，智者们却害怕这种舍弃佛法。 心中想着不是佛法，背离真正的佛法。 说着要成就圆满的佛陀，努力地闻思修行，却在错误的道路上徘徊，失去了今生和来世的利益。 错误地看待甚深的密咒，金刚地狱啊啦啦。 用鲜血写成的文字，石头的冰雹非常可怕。 昂仁宽广的大平原，裂开后没有舍弃身体，就前往地狱之城，就像以前的住持提婆达多和吉祥星一样。 这样的话不真实吗？ 这样的历史流传下来，后来达隆阿旺扎巴详细地调查，很多可靠的人都说这是真实的。 还有，如果自己