English
Imagine suppressing with the nature of... etc. Focus on the enemy's name and the letter 'YA' above. Oṃ Yamāntaka Śatūṃ Māraya Hūṃ Phaṭ. (Tibetan: ༀ་ཡ་མཱནྟ་ཀ་ཤ་ཏཱུཾ་མཱ་ར་ཡ་ཧཱུྃ་ཕཊ, Sanskrit Devanagari:, Sanskrit Romanization: oṃ yamāntaka śatūṃ māraya hūṃ phaṭ, Literal Chinese meaning: Om, Yamantaka, Destroy, Hum, Kill, Hum, Phat!) Oṃ Hrīḥ Ṣṭi, etc. From these letters, emanate fierce messengers carrying weapons, cutting the bodies of enemies and obstacles into pieces, burning them with fire, and raining down poison and disease, causing the bodies to rot and fester. Like this, during about a hundred mantras, at the end of the session, do such visualization. Also, to the root mantra, near root mantra, and fundamental mantras, add 'Śatrūṃ Ākarṣaya Ja Ja,' recite and visualize countless wrathful deities emanating from these letters, cutting and offering the bodies of enemies and obstacles with various weapons. And, visualize worldly deities such as Yama of Karma, Rakshasas, Dakinis, and Matrikas, emanating weapons, birds, beasts, and venomous snakes, devouring flesh and bones. Also, visualize rains of poison and rains of disease falling, utterly destroying. Visualize flesh and blood being burned by fire, and the ashes being carried away by the wind. During these times, to the root mantra such as Hrīḥ Ṣṭi, and the root mantra, heart mantra, and near heart mantra, add 'Harmer Māraya Phaṭ' and recite. As said like this, if this is not reciting evil mantras and cultivating evil thoughts, then what is it? Is it reciting good mantras and cultivating good thoughts? Without seeing what is in the tantras and sadhanas that one considers reliable and regards as the core, thinking that other's traditions are evil and saying whatever comes out of one's mouth, this is oneself exposing one's own faults, I rejoice and applaud. Therefore, please point out that the essence of fierce actions and evil mantras spoken in the tantras is the same, and other than that, what kind of evil mantra is not a fierce action, and what kind of fierce action is separate from that? Also, it seems that someone thinks that the three, 'cursing, suppressing, and subduing,' are not mentioned in the tantras, this is merely showing off one's foolishness in not understanding the meaning. Suppressing is making stiff, and cursing is killing, etc., these actions are merely letting the eight classes of powerful gods perform them, so do not be confused separately. Even without understanding that the word 'power' and 'ability' are synonymous, one thinks that it is not mentioned in the tantras, Oṃ Maṇi Padme Hūṃ. (Tibetan: ༀ་མ་ཎི་པདྨེ་ཧཱུཾ, Sanskrit Devanagari:, Sanskrit Romanization: oṃ maṇi padme hūṃ, Literal Chinese meaning: Om Mani Padme Hum!) Also, if one thinks about the various kinds of fierce actions mentioned in the terma teachings of Guru Padmasambhava, and then says that evil mantras and fierce actions are different, that is...
Chinese
那些也因具有特殊方便和智慧而与前面所说的一样。那些不具备的恶劣手段仅仅是外道，虽然在自在天和遍入天的追随者以及野蛮人等中可能有名声，但使用那些手段的人在这里无需提及。此外，手持莲花、身披红袈裟的第五世达赖喇嘛曾说：“空谈夸夸其谈，洛本传承教法衰败，羽翼丰满如伞盖般遮蔽，并非如此，而是以印度花布袈裟包裹，以仙人诅咒之喙，手印次第显现，宣说功德之典范。”意思是，对于在新派中盛行的降伏事业稍有懈怠感到不满，于是将伏藏的口诀融入修持，当时由于贝里国王和噶藏供施等权势强大，格鲁派人士处境艰难，因此达赖喇嘛一切智者依止宁玛派的上师祖钦·曲英让卓、查仓巴·洛乔多杰、却吉·德达林巴等众多上师，听闻并修持所有在藏地闻名的噶玛、伏藏、耳传的教法，特别是依靠猛烈而明显的行为事业，将许多危害自宗的贝里国王和藏巴国王等消灭得只剩下名字，从而使格鲁派的政教遍布广阔的大地，正如他在自传中所说：“依靠大圆满，获得不死虹身，修行白法的安乐城，守护黑法的威力铁墙，在浊世中尤为需要。”以及“为了利益雪域，夺取众生性命的鬼神，那些被其迷惑的包括人类在内的所有众生，愿他们像恒河之沙一样，在吉祥的金刚岩石粉末中被磨碎。”等等，正如他特意宣说的符合意义的祈愿文一样。如果想了解更多，请查阅达赖喇嘛的传记和文集。在藏地，每当边境战事或时局动荡等危急时刻，人们都会向邬金莲花生祈求庇护，依赖宁玛派的教法，这种情况从过去到现在一直存在。你所说的恶咒都是邪法。
English
Those, too, are the same as mentioned above because they are possessed of special means and wisdom. The evil means that do not possess those are merely outsiders. Although there may be fame among the followers of Ishvara and Vishnu, and barbarians, etc., there is no need to mention here the person who uses those means. Furthermore, the great Fifth Dalai Lama, holding a lotus in his hand and wearing a maroon robe, said: "Empty talk is rampant, the Lopon lineage's teachings are declining, wings are full and cover like an umbrella, it is not like that, but wrapped in Indian calico robes, with the beak of a sage's curse, handprints appear in sequence, proclaiming the example of merit." It means that he was dissatisfied with the slight slackening of the fierce activities prevalent in the New School, so he incorporated the instructions of the terma into his practice. At that time, because the power of the Beri King and Gatsang offerings were strong, the Gelugpas were in a difficult situation, so the Dalai Lama, the all-knowing, relied on the Nyingma lamas Zurchen Choying Rangdrol, Trachangpa Lhocho Dorje, Chogyal Terdag Lingpa, and many other lamas, listening to and practicing all the Kama, Terma, and oral transmission teachings famous in Tibet, especially relying on fierce and obvious action activities, he eliminated many of the Beri King and Tsangpa King, etc., who harmed his own doctrine, leaving only their names, so that the Gelugpa's religion and politics spread throughout the vast land, as he said in his autobiography: "Relying on Dzogchen, one attains the great deathless rainbow body, the blissful city of practicing white dharma, this iron wall of black dharma's power, is especially needed in this degenerate age." And "For the benefit of the snowy land, the demons who take the lives of sentient beings, may all those, including humans, who are deluded by them, be ground like dust in the Ganges River, in the auspicious vajra rock powder." And so on, just as he specially uttered the aspiration prayer that is in accordance with the meaning. If you want to know more, please refer to the Dalai Lama's biography and collected works. In Tibet, whenever there are border wars or turbulent times, people turn to Orgyen Padmasambhava for refuge and rely on the teachings of the Nyingma school. This has been the case from the past to the present. The evil mantras you speak of are all heretical teachings.
Chinese
因此，有人说，修法之人今生来世都会毁灭，修行者是有污秽的，与他们交往会受到损害和污染。这些话对于被加持的人来说不会有影响，但对于未被加持的人来说，可能会受到影响。因此，要考虑到自己的法脉和皈依处，保持谨慎。此外，有些人念诵外道苯教的经文，有些人说粗暴的话语，这样做不仅对来世没有帮助，而且危害极大。这些话总的来说，如果考虑到外道会怎么样呢？这个地区以前出现的外道，没有一位智者认可。萨迦班智达在堪布寂护的《三律仪论》中引用道：国王啊，您的这个藏地，莲花生大师已经交付给十二位坚固母神，因此不会出现外道。既然如此，其他智者没有见过的外道之法是什么呢？你们提问者和被提问者都见到了，那它的理论是什么时候出现的？是谁传播的？在哪里兴盛？是什么样的？请说明。一般来说，在瑜伽续部的灌顶誓言中，即使是对外道徒也不应诋毁。世尊这样说，难道不需要稍微注意一下吗？苯教中，被称为外苯的，是过去在西藏流行的具有野蛮行为的苯教，慈悲的导师等法王译师们已经将其驱逐，在西藏的边境地区还有其传承。现在西藏存在的这些苯教，是为了引导喜欢苯教的当地人和非人，在神、咒语、仪轨等方面使用了这样的名称，但本质上与佛教没有任何不一致之处，因为它们不违背四法印，戒律三学和生圆次第等道次第，以及所断的烦恼、能断的对治、基道果三身等一切都相同，因此不能说没有解脱道。正如所说：凡是完全受胜者教法支配的，没有散乱之心的有情之说，与获得解脱之道相符顺的，那就要像仙人一样，恭敬地顶戴。这所说的意义就是胜
English
Therefore, it is said that practitioners will be destroyed in this life and the next, and that practitioners are tainted, so associating with them will bring harm and defilement. These words will not affect those who have been blessed, but may affect those who have not been blessed. Therefore, consider your own Dharma lineage and refuge and be cautious. Furthermore, some people recite the scriptures of the heretical Bon religion, and some speak harsh words. Doing so not only does not help in the next life, but also causes great harm. Generally speaking, what if we consider heretics? No wise person acknowledges the heretics that have appeared in this region before. Sakya Pandita quoted in Khenpo Shantarakshita's "Three Vows": "King, this land of Tibet of yours, Padmasambhava has entrusted to the twelve steadfast mothers, therefore heretics will not arise." Since this is the case, what are those heretical teachings that other wise people have not seen? You, the questioner and the one being questioned, have both seen it. When did its theory arise? Who spread it? Where did it flourish? What is it like? Please explain. In general, in the empowerment vows of the Yoga Tantra, even heretics should not be disparaged. The Blessed One said this, shouldn't we pay a little attention to it? Among the Bonpos, the one called Outer Bon, which is the Bonpo with barbaric practices that used to be popular in Tibet, was expelled by compassionate teachers and other Dharma kings and translators. There are still lineages of it in the border areas of Tibet. These Bon religions that exist in Tibet now, in order to guide the local people and non-humans who like Bon, use such names in deities, mantras, rituals, etc., but in essence, there is nothing inconsistent with Buddhism, because they do not contradict the four seals, the three trainings of discipline, the stages of the path such as generation and completion stages, the afflictions to be abandoned, the antidotes to be abandoned, and the basis, path, fruit, and three bodies are all the same, so it cannot be said that there is no path to liberation. As it is said: "Whatever is completely dominated by the Victorious One's teachings, the speech of sentient beings without distraction, that which is in accordance with the path to liberation, that should be respectfully accepted like a sage." The meaning of this is that the Victorious
Chinese
既然弥勒佛赐予了思辨经教意义的广大智慧，我认为对此需要稍微进行推敲。有些人对意义一点也不思考，只是盲目地追逐名相，认为这种方式很糟糕，仅仅是这样想就说了出来，所以完全缺乏精髓。还有，有人引用热达巴的某些话作为依据说：弥勒佛亲自授记的龙树、无著二位和宗喀巴大师的宗风没有任何差别。凡是不符合这两大车轨的法，都说是邪法。粗略地说，不符合这两大车轨的教法在西藏没有出现过。如果仔细研究，很难确定哪一个是这两位的纯正宗风。因为印藏的所有学者都因为与这两位的宗风不一致而发生争论。实际上，印藏两地的所有学者，无论贤愚，都说两大车轨的观点只有我的这个才是正确的，其他的都错了。确实有人这样说过，如果要公正地判断，似乎这两位圣者需要亲自降临。这些论师的四种观点也可以稍微说一下，但因为篇幅所限，而且暂时没有看到太大的必要，所以就此搁笔。还有，如果不能忍受自己堕入恶趣，怎么能忍受造作罪业的因呢？不能对造邪法的人发怒等等，写了一些不相关的内容。无法忍受母亲在地狱中受苦。如果说也不能忍受造作恶业的因，那么就不能对那个发怒。如果不是这样想，而是说必须努力寻找消除痛苦及其原因的方法，那么就有关联了。但是，应该说不能对此置之不理，而说不能忍受就矛盾了。这是因为没有理解忍受痛苦、对损害不放在心上、对法不容含糊这三种忍受的差别。还有，如果你们认为上面反复说了成百上千次的邪法和非法就是那些，那么就已经说过了它们的区别。