Chinese
例如，如果用火烧胡须，就像烧焦的头发一样。因此，如果有人为了今生的利益而抛弃来世，仅仅为了今生而侍奉世间的神鬼，为了供养三宝而将身心奉献给鬼神，进行诅咒、降妖等行为，那就应验了上述的经文，这会成为断送今生来世的根源，无论对自对他都是应该禁止的。还有，我们格鲁派中有些人不愿如法行事，却说自己追随莲花生大师，见到本尊，得到授记等等。如果身为格鲁派的人，因为见到莲花生大师的清净显现、得到授记而不如法行事，那就太糟糕了。一切知者根敦嘉措在清净显现中游历所有净土，最后在铜色吉祥山莲花光宫殿中，向莲花生大师和阿底峡尊者等请教了很多问题，莲花生大师说：“现在你为了去西藏的事情去吧”，然后派了一个身穿红色盔甲的男子护送他，说要送到康萨上方，这位就是宗喀巴大师。嘉瓦仁波切也曾在传记中记载了自己见到莲花生大师的情形。第五世达赖喇嘛始终与莲花生大师形影不离，这在秘密传记《清净显现广大之轮》等中都有记载。同样，帕巴拉历代转世，嘉赛洛桑丹增等历代转世，森巴仁波切上下世，昌都杰仲格敦扎西的所有上下世，德木仁波切的所有转世，没有谁没有见过莲花生大师并得到授记。同样，东科法王索南嘉措的多次转世，昌都喜瓦桑布上下世，达布仁波切洛桑曲吉旺秋等格鲁派的众多持教大德都曾见过莲花生大师的清净显现。如果认为他们都是不如法行事，不具资格，那么我认为你很难找到一个更好的如法和合格的教派。此外，对于不分教派的成就者们
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For example, if you burn a mustache with fire, it's like burning scorched hair. Therefore, if someone abandons the next life for the sake of this life, and only for this life serves the worldly gods and demons, and in order to make offerings to the Three Jewels, dedicates their body and mind to the ghosts and spirits, and engages in cursing, exorcism, and other such actions, then that fulfills the meaning of the above scripture. This will become the root of ruining this life and the next, and should be prohibited for both oneself and others. Also, some among us Gelugpas do not want to act in accordance with the Dharma, but say that they follow Padmasambhava, have visions, and receive prophecies, etc. If someone who is a Gelugpa acts improperly because they have seen the pure appearance of Padmasambhava and received prophecies, then that is terrible. The Omniscient Gendun Gyatso, in pure vision, traveled to all the pure lands, and finally in the Copper-Colored Mountain Palace of Lotus Light, asked many questions of Guru Rinpoche and Atisha, etc. Guru Rinpoche said, "Now you should go for the sake of going to Tibet," and then sent a man in red armor to escort him, saying that he should be taken to the upper part of Khangsar. This was Je Tsongkhapa. The Dalai Lama himself also recorded in his biography the circumstances of meeting Padmasambhava. The Fifth Dalai Lama was always inseparable from Padmasambhava, as is recorded in the secret biography "The Great Wheel of Pure Visions," etc. Similarly, the successive incarnations of Phagpa Lha, the successive incarnations of Gyaltsab Losang Tenzin, etc., the upper and lower incarnations of Sempa Rinpoche, all the upper and lower incarnations of Chamdo Jetrung Gedun Tashi, all the incarnations of Demo Rinpoche, there is no one who has not seen Padmasambhava and received prophecies. Similarly, many incarnations of Tongkhor Choje Sonam Gyatso, the upper and lower incarnations of Chamdo Zhiwa Zangpo, Takphu Rinpoche Losang Chokyi Wangchuk, and other great Gelugpa holders of the doctrine have seen the pure appearance of Padmasambhava. If you think that they are all acting improperly and are not qualified, then I think it will be difficult for you to find a better, more lawful, and qualified religious tradition. Furthermore, for the accomplished masters of all traditions
Chinese
不仅在邬金仁波切的清净显现授记的无边法类中，而且还说拜见了印度的大成就者寂藏、班禅释迦师利、帕当巴等上师，并给予灌顶和诀窍等，说也说不尽，这里也无法写完。另外，还有仪轨不完整、掺杂杂质，以及努力修持邪命五术的人，还有饮酒和毫无顾忌地与妇女行淫等，身语意三门的行持与佛陀的教诲相违背，却不说是自己的过错，反而说是上师的规矩，说是追随上师，像遍布大地一样，有见识的人们看来，那些人把上师莲花生视为敌人，尽可能地贬低，除此之外什么也看不到。那种恶劣的行为怎么会是上师的规矩呢？这样写道。仪轨不完整且掺杂杂质是什么，本应列举，但却没有列举任何道理，所以成了疯话。对于享用妇女和酒，也没有区分开允许和禁止的界限，只是随便说说而已。那么，在续部中，第三灌顶，以及由此产生的俱生智慧，以及使者的无量道路，所有这些的必要性是什么呢？因为调伏者对密咒的行为不满意，所以饶洛·金刚称说道：违背誓言是密咒的誓言，与妇女交合是密咒的行为，吃肉喝酒是密咒的会供轮。我知道是这样，所以在当下，与调伏者比丘们没有差别。因此，违背誓言的邪见者你，请在七天后的早晨去世吧。这样说也很清楚了。因此，如果不认为是交合解脱是密咒的行为，那么应该认为是什么呢？金刚怖畏续第七品中说：与鱼肉和酒一起，从那以后，所有的妇女都会被控制。以及，如果想要控制妇女，从那以后，直到生命结束都不会分离。像这样，在续部中说了非常多关于控制女人的内容。恶趣清净续中说：诸佛是喜悦的
English
Not only in the infinite Dharma cycles of Orgyen Rinpoche's pure vision prophecies, but also it is said that he met Indian great accomplished masters such as Shiwazangpo, Panchen Shakya Shri, and Padampa, and received empowerments and instructions, which are too many to mention and cannot be written here. Furthermore, there are those who engage in incomplete rituals with impurities, and those who diligently practice the five wrong livelihoods, as well as those who indulge in alcohol and unrestrainedly engage with women, etc. Although their actions of body, speech, and mind contradict the Buddha's teachings, they do not admit their own faults. Instead, they claim it is the custom of the guru and that they are following the guru, which seems to be prevalent all over the earth. To knowledgeable people, it seems that those people regard Guru Padmasambhava as an enemy and try to degrade him as much as possible, and nothing else can be seen. How could such evil be the guru's way? Thus it is written. What constitutes incomplete rituals and impurities should have been listed, but nothing reasonable has been listed, so it has become crazy talk. Regarding the consumption of women and alcohol, there is no distinction between what is allowed and what is forbidden, it is just casual talk. Then, in the tantras, what is the necessity of the third empowerment, the innate wisdom that arises from it, and the vast paths of the messengers? Because the subduer is not satisfied with the conduct of mantra, Ralo Dorje Drak said: Breaking vows is the samaya of mantra. Union with women is the conduct of mantra. Eating meat and drinking alcohol is the tsokhor of mantra. Since I know this, at the moment, there is no difference between me and the Vinaya-holding monks. Therefore, you who are a vow-breaker and a wrong-view holder, please pass away on the morning of the seventh day. This is also clear. Therefore, if union and liberation are not considered the conduct of mantra, then what else should be considered? In the seventh chapter of the Vajrabhairava Tantra, it says: With fish meat and alcohol, from then on, all women will be controlled. And, if you want to control women, from then on, do not separate until the end of life. Like this, the tantras say a great deal about controlling women. In the Nangsang Jonggyu Tantra, it says: The Buddhas are pleased
Chinese
并且（经文中说）：为了守护誓言，为了以咒术成就，可以示现其他女人。等等，有无尽的说法。这些说法是说，那些证悟了见地，在禅定中获得暖相的人，或者对上师有坚定信心，相信咒语的弟子，应该按照上师的预言来行事。如果像你所说的那样，那么这些（经文）的必要性就变得空洞，因此，就变成了背离所有的续部。同样，五肉、五甘露和酒，被认为是无上誓言物的特殊物质。即使你没有见过《秘密集会》、《乐空双运》、《怖畏金刚》三部续，难道你没有经历过在观修和念诵中，甚至只是在内供的词句中进行思辨吗？《胜乐轮》的续部中说：没有酒，哪来的智慧？酒是产生智慧的原因。还有，《时轮金刚》中说：酒和灯，诸佛和善良的处所，所有这些都应该依赖于轮。瑜伽续中也说：金刚萨埵安住于此，即使吃尽一切，享用一切，成就也不会被罪过玷污，更何况是具有慈悲心的人呢？等等，有无尽的教证。像印度的大师阿瓦达胡提巴，当金刚亥母以女人的形象，给予他带着牛血的牛肉时，他接受了许多，据说这成为了他今生获得最高成就的障碍。因此，不能一概而论地说所有的密咒行者都是坏的，因为只有全知者或圣者才能了解个人的根器，这是他人无法理解的。另一方面，在这个末法时代，合格的人就像白天的星星一样稀少，有些人什么都不懂，却盲目地效仿密咒的行为，这种随意的行为必须暂时加以纠正。你说的虽然有道理，但这种情况不仅存在于宁玛派，在其他教派中也普遍存在，禁止也禁止不过来，谁又能禁止呢？为了欲望和恐惧的保护而进入佛门，穿着袈裟，却和野蛮人一样生活，
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And (the scriptures say): In order to protect the vows, and in order to achieve through mantra, one may show other women. And so on, there are endless statements. These statements say that those who have realized the view and have gained warmth in meditation, or disciples who have firm faith and believe in mantras, should act according to the prophecies of the guru. If, as you say, the necessity of these (scriptures) becomes empty, then it becomes turning one's back on all the tantras. Similarly, the five meats, the five ambrosias, and alcohol are considered special substances of supreme samaya. Even if you have not seen the three tantras of Guhyasamaja, Chakrasamvara, and Vajrabhairava, have you not experienced contemplating and reciting, even just the words of the inner offering? The Chakrasamvara Tantra says: Without alcohol, what wisdom? Alcohol is the cause of the arising of wisdom. Also, the Kalachakra says: Alcohol and lamps, all the Buddhas and virtuous places, all of these should be relied upon in the wheel. The Yoga Tantra also says: Vajrasattva abides here, even if eating everything and enjoying everything, accomplishment will not be defiled by sin, what need is there to mention those with compassion? And so on, there are endless scriptural proofs. Like the Indian master Avadhutipa, when Vajravarahi, in the form of a woman, gave him beef with cow blood, he accepted many, and it is said that this became an obstacle to his attainment of supreme accomplishment in this life. Therefore, it is not good to say that all mantra practitioners are bad, because only the omniscient ones or the noble ones can understand the individual's capacity, which others cannot understand. On the other hand, in this degenerate age, qualified individuals are as rare as stars in the daytime, and some people do not understand anything, yet blindly imitate the behavior of mantras, and such casual behavior must be temporarily corrected. Although what you say is true, this situation exists not only in the Nyingma school, but is prevalent in all schools, and prohibition is not enough to prohibit it, and who can prohibit it? Entering the teachings for the sake of desire and protection from fear, wearing monastic robes, yet living like barbarians,
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肆意使用土地和烟草，表面上破坏微小的戒律，步履蹒跚，对极大的失败和堕落却视而不见，这就是当今僧侣形象的写照：在市场上，他们剥削强壮的动物，用标记装饰它们，然后让别人宰杀以获取暴利。他们把商业利润当作本尊，用欺骗来蒙蔽他人，沉溺于农业和战争等世俗事务。甚至有人说，为了佛法，杀人杀马没有罪过。僧团本应通过闻思修和三学来维护佛法，而不是卷入战争。一些喇嘛、格西、比丘组成的僧团参与战争，煽动战争，摧毁村庄和城市，僧团对僧团发动战争，从事不敬三宝的行为，毫不犹豫地将野蛮人的行径引入佛法。正如《俱舍论》所说：“战争等，为一事故，一切皆如作者。” 宗教师们应该对此稍加思考。菩萨们为了给予他人无畏的布施，即使断绝恶人的生计，也被认为是堕落的形象，那么为了保护自己而摧毁他人，与世俗行为又有什么区别呢？参与这些行为的人，是否还自称是莲花生大师的追随者？如果真是这样，莲花生大师也会因此而受到牵连。如果不是这样，那么这些人就是把释迦牟尼佛、菩萨、声闻缘觉等，以及各自传承的上师，还有三藏的教法，都当作敌人一样对待，极尽诽谤，难道这不是摧毁自他一切安乐的巨大恶行吗？有识之士应该仔细思考。还有，诅咒他人，在他人福报耗尽时，或许能造成些许伤害，但当福报耗尽时，即使诅咒也无济于事，他们自己就会自然衰败。对于福报炽盛的人，则毫无损害，反而会
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Indiscriminately using land and tobacco, seemingly destroying minor precepts, faltering in steps, and turning a blind eye to great failures and downfalls, this is the epitome of the image of monks today: in the marketplace, they exploit strong animals, adorn them with marks, and then have others slaughter them for exorbitant profits. They treat commercial profit as a yidam, deceive others with trickery, and indulge in worldly affairs such as agriculture and warfare. Some even say that killing people and horses for the sake of the Dharma is not a sin. The Sangha should maintain the Dharma through hearing, thinking, and meditating, and the three trainings, rather than being involved in wars. Some Sanghas composed of lamas, geshes, and bhikshus participate in wars, incite wars, destroy villages and cities, Sanghas wage war against Sanghas, engage in actions disrespectful to the Three Jewels, and introduce the behavior of barbarians into the Dharma without hesitation. As the Abhidharmakosha says, "Warfare, etc., for the sake of one thing, all are like the doer." The expounders of the scriptures should think about this a little. Bodhisattvas, in order to give others the gift of fearlessness, even cutting off the livelihood of evil people is considered an image of downfall, so what difference is there between destroying others to protect oneself and worldly behavior? Do those who engage in such behavior still claim to be followers of Guru Padmasambhava? If that is the case, then Guru Padmasambhava would also be implicated. If not, then these people are treating Shakyamuni Buddha, Bodhisattvas, Shravakas, Pratyekabuddhas, and their respective lineage masters, as well as the teachings of the three pitakas, as enemies, slandering them to the extreme. Isn't this a great evil deed that destroys the happiness of oneself and others? Wise people should think carefully. Furthermore, cursing others, when their merit is exhausted, may cause some harm, but when their merit is exhausted, even cursing is useless, they will naturally decline on their own. For those whose merit is blazing, there is no harm at all, on the contrary, it will