English
Having said that, he forbade the practice of the Red Great Compassion, as well as the whispered transmissions of Marpa's Chakrasamvara, etc. Nya Kundga, etc., forbade the Dakpo Kagyu's Mahamudra mind instructions, as well as the Tummo and other skillful means of the Tsalpa, and also forbade most of the other instructions. Therefore, the instructions of Tibet did not become false doctrines; perhaps there are a few in China. Furthermore, due to the force of forbidding the twenty-four Ralis, the Sakya tradition of explaining the Two Examinations was also blocked. Because the Sakyas cite the four methods of explaining the tantras, etc., from the Rali's Sky Equality Tantra as evidence. Therefore, according to your view, all the doctrines of the early Kagyu lineages would also become false doctrines, because it seems that none of them have not been criticized. Even if newly requested, there would be no better or worse than those, because how could one find them in the land of Tibet? One cannot find them. Just as it is inappropriate to engage in the false Dharma of Dzogchen, you have not entered this path, so you will never be satisfied. Furthermore, to believe that there is true Dharma in Tibet, one needs to know that it was spoken by the Buddha, to know that it was composed by wise and accomplished beings of Shambhala, Oddiyana, India, etc., through receiving the Buddha's prophecies, to know that it was translated by translators, and to require someone skilled in the meaning of the words to examine it. Reply: That is not entirely correct. Then, do you know that the root and commentary of the Kalachakra and other mind commentaries were not spoken by the Buddha? Do you know that the wise and accomplished beings of Shambhala, etc., were not composed through receiving the Buddha's prophecies? Do you know that they were not translated by the holy translators? Has there been a case where someone skilled in the meaning of the words could not examine it? Have you not heard of it being proven to be non-Buddha-word and non-Dharma? Again, it is said: Some say that foolish faith is enough; if the dependent arising of cause and effect is reversed, it is impossible to achieve with foolish faith alone. Reply: If the dependent arising of cause and effect is not reversed, how can it become foolish faith? In the Yamantaka Tantra, it says: For the inconceivable nature of reality, without doubt, accomplishment is near for the wise. Or the fool has steadfast faith, for him, the accomplishment of practice is near. Realization.
Chinese
思维种种行持者，彼之修持成就迟。殊胜口诀虽已示，若徒弟心怀二意，则彼成就迟缓说。上师虽已藏口诀，然云上师胜口诀，若珍重之必成就。如是说，虽未解因果缘起，若愚信坚定亦说能成就。博朵瓦之法本故事中亦云，于依止一位上师之时，一徒弟请教诀窍，上师作一拍掌，说“马拉纳扎”（藏文，梵文天城体，maranañca，梵文罗马拟音，死亡），徒弟心想拍掌是手印，马拉纳扎是咒语，如是修持，结果成就四种事业。故对愚信者，似不犯谤法之业及侵吞佛法之过，甚为善哉！然自诩为智者之辈，以犹豫之锁束缚自心，于佛法及圣者吹毛求疵，善则利于教法，恶则莫造堕恶趣之因。总的来说，这些大多是由于众人互相憎恨，从而诽谤佛法，诽谤佛法、指责过失，将积聚谤法之大业。如《圣妙吉祥真实名经》中说：文殊，谤圣法业之罪障如是。文殊，若有人认为如来所说之法，一部分是好的，一部分是不好的，即是谤圣法。谤圣法即是诋毁如来，诋毁僧伽。若说“这是智慧，这是非智慧”，即是谤圣法。又说，若说“法是非法”，即是谤法。又说，若说“以傲慢不能理解佛法”，即是谤法。若说“没有很好地解释佛法之显现”，即是谤法。若说“因未领会而造成语句矛盾”，即是谤法。若说“以文字之名而入于如来之教”，即是谤法。若说“经与经相违背”，即是谤法。
English
Those who contemplate various behaviors, their practice takes a long time to achieve. Although the supreme oral instructions have been shown, if the disciple has doubts, then it is said that their achievement is delayed. Even if the guru has hidden the oral instructions, if one cherishes them, saying, "These are the supreme oral instructions of the guru," then one will surely achieve them. It is said that even if one does not understand the interdependence of cause and effect, if one has steadfast faith, one will achieve it. In the story of the Potowa's Dharma book, it is also said that when relying on one guru, one disciple asked for instructions. The guru made a clapping sound and said, "Maranañca" (Tibetan, Devanagari, maranañca, Romanized Sanskrit, death). The disciple thought that the clapping was a mudra and that "Maranañca" was a mantra. By practicing in this way, it is said that one achieved the four activities. Therefore, it seems that those who have blind faith do not incur the karma of slandering the Dharma or the fault of encroaching upon the Dharma. This is very good! However, those who claim to be wise bind their minds with the chains of doubt and nitpick at the Dharma and holy beings. If it is good, it benefits the teachings; if it is bad, may it not create the cause for falling into the lower realms. In general, most of these things arise from the fact that all people hate each other, and thus slander the Dharma. By slandering the Dharma and pointing out faults, one will accumulate the great karma of slandering the Dharma. As it is said in the "Arya Manjushri Real Name Sutra": "Manjushri, the obscuration of the karma of slandering the holy Dharma is like this. Manjushri, if someone thinks that some of the Dharma spoken by the Tathagata is good and some is bad, that is slandering the holy Dharma. Slandering the holy Dharma is disparaging the Tathagata and disparaging the Sangha. If one says, 'This is wisdom, this is non-wisdom,' that is slandering the holy Dharma." It also says, "If one says, 'The Dharma is non-Dharma,' that is slandering the Dharma." It also says, "If one says, 'One cannot understand the Dharma with arrogance,' that is slandering the Dharma." If one says, "The appearance of the Dharma has not been well explained," that is slandering the Dharma. If one says, "Because one has not understood, one has created contradictory statements," that is slandering the Dharma. If one says, "One enters the teachings of the Tathagata by the name of letters," that is slandering the Dharma. If one says, "The sutras contradict the sutras," that is slandering the Dharma.
Chinese
是也。如果说偈颂和偈颂相违背，就是舍法。如果说这部经典赞同善说之义，有些不赞同，就是舍法。如是说。如果不扰乱，就是舍法。如果以分别念宣说，就是舍法。如果说这个应该行持，这个不应该行持，就是舍法。如果说这个是善说，这个不是善说，就是舍法。等等，以及《宝性论》中也说：被烦恼愚昧所蒙蔽的人们，尊敬圣者，并且轻蔑圣者所说的法，所有这些都是以偏执为依据。因此，不要与具有偏执污垢的人交往。干净的衣服不会被墨水染色，也不会被油浸染。因为智慧低下，因为缺乏敬重和信心，因为错误的傲慢，因为是损害正法的障碍之主，为了确立正确的意义，因为贪图利养，因为受见解的支配，因为依赖诽谤佛法，为了增长法执，因为信心不足，所以舍弃诸阿罗汉的法。如是说。因此，对于密咒甚深之道的意义，以及没有领悟意义的词句，如果执着于字面意思，说这不是佛语，进行诽谤，那么自己就会堕落。在《毗卢遮那现证菩提经》的后续经典中说：如果我的心没有达到稳定，迷惑地这样说：这不是佛所说的，这些是自造的。这样说的人将会出现。秘密主，愚笨的人们将会走向两种去处，哪两种呢？就像这样：有情地狱和畜生。如是说。在《文殊根本续》中也说：无论是谁，对于这部至高无上的佛法，诸佛所供养的佛法宝藏，如果世间有人舍弃它，那人将会堕入无间地狱。如是说。在《胜乐略续》中也说：对于具有多种意乐的有情，示现各种各样的行为。对于各种根器的调伏对象，示现各种各样的方法。在宣说甚深佛法时，即使没有意乐，也不应该诽谤，应该坚定佛法的不可思议性。如是说。在《宝性论》中也说：如同……
English
It is so. If one says that verses contradict verses, it is abandoning the Dharma. If one says that this scripture agrees with the meaning of the well-spoken, and some do not agree, it is abandoning the Dharma. Thus it is said. If one does not disturb, it is abandoning the Dharma. If one speaks with conceptual thought, it is abandoning the Dharma. If one says this should be practiced, this should not be practiced, it is abandoning the Dharma. If one says this is well-spoken, this is not well-spoken, it is abandoning the Dharma. And so on, and also in the Uttaratantra, it says: Those who are obscured by afflictions and ignorance, honor the noble ones, and despise the Dharma spoken by them, all of which is based on attachment. Therefore, do not associate with those who have the stain of attachment. Clean clothes are not stained by ink, nor are they soaked in oil. Because of low intelligence, because of lack of respect and faith, because of wrong pride, because they are the masters of obscurations that harm the true Dharma, in order to establish the correct meaning, because of greed for gain, because of being dominated by views, because of relying on slandering the Dharma, in order to increase adherence to the Dharma, because of insufficient faith, they abandon the Dharma of the Arhats. Thus it is said. Therefore, regarding the meaning of the profound path of mantra, and the words whose meaning is not understood, if one clings to the literal meaning and says that this is not the Buddha's word, and slanders it, then one will fall. In the subsequent scriptures of the Vairochana Abhisambodhi Tantra, it says: If my mind has not reached stability, and mistakenly says this: This is not spoken by the Buddha, these are made by self-creators. Those who say this will appear. Secret Lord, those foolish people should be known to go to two destinations, which two? Like this: sentient beings in hell and animals. Thus it is said. In the Manjushri Root Tantra, it also says: Whoever abandons this supreme Dharma, the treasure of Dharma worshiped by the Buddhas, that person will go to Avici hell. Thus it is said. In the Laghu-samvara Tantra, it also says: For sentient beings with various inclinations, various behaviors are shown. For those to be tamed with various dispositions, various methods are shown. When teaching the profound Dharma, even if there is no inclination, one should not slander it, one should firmly establish the inconceivable nature of the Dharma. Thus it is said. In the Uttaratantra, it also says: Just as...
Chinese
如是甚深之法，智者不应畏惧火，不应畏惧难忍之毒蛇、刽子手及雷电。火、蛇、敌及金刚之火仅能夺命，然彼等不致堕入无间地狱，是故不应极度畏惧。若人屡屡亲近恶友，对佛生起恶念，或杀父母、阿罗汉，或分裂僧团，若能如实思维法性，亦能迅速解脱。若人心怀对佛法的憎恨，又怎能获得解脱？如《广大母经》云：以邪慧所造作、积聚之业，将导致舍弃般若波罗蜜多及佛法。彼等舍弃佛法，即是舍弃三世诸佛世尊之一切相智。舍弃一切相智，即是毁灭佛法。以此业力，将于千百万俱胝年中，于地狱中焚烧。纵然彼等从地狱中解脱，亦将生于十方世界不可思议之地狱中。彼等地狱坏灭后，亦将转移至其他世界之地狱中焚烧。其后，亦将生于畜生道中。彼等之业尽后，纵得人身，亦因造作、积聚、修习、圆满、究竟舍弃佛法之异熟果报，于任何人道中，皆将生为盲人、断手者、贱民、娼妓之种姓、聋子、无鼻舌手足者、麻风白癞者、驼背者，及听不见三宝之名者。复次，五无间罪亦不应使用此舍弃佛法者之肖像。舍利子，以舍弃佛法之心，如是说：‘汝等与我皆不应修习此法，此非佛法，此非律仪，此非导师之教法，此非如来所说。’如是彼自舍弃，亦令他人不生信心，令自他之心衰损，喜闻自他衰损之事，亦欲自身舍弃，亦令他人舍弃。
English
Likewise, wise individuals should not fear fire, nor should they greatly fear unbearable poisonous snakes, executioners, or lightning with regard to such profound Dharma practice. Fire, snakes, enemies, and vajra fire only take life, but they do not cause one to fall into the Avici hell; therefore, one should not be extremely afraid. If someone repeatedly associates with bad friends and develops evil thoughts towards the Buddha, or kills their parents or arhats, or splits the Sangha, they can still quickly be liberated if they truly contemplate the nature of reality. If someone's mind hates the Dharma, how can they have liberation? As stated in the Extensive Mother Sutra: 'Those who have committed and accumulated deeds of corrupted wisdom will abandon the Prajnaparamita and the Dharma. By abandoning the Dharma, they abandon the all-knowing nature of all the Buddhas, the Bhagavat, of the three times. By abandoning all-knowingness, the Dharma is destroyed, and by that action, for many millions of kotis of years, sentient beings will be burned in hell. Even if they are liberated from that hell, they will be born in inconceivable hells in the ten directions of the world. When those hells are destroyed, they will be transferred and burned in the hells of other world realms. Then, they will also be born in the animal realm. Even if they are born as humans after their karma is exhausted, due to the ripening of the deeds of abandoning the Dharma, which have been done, accumulated, practiced, completed, and perfected, in any human birth, they will be born blind, with crippled hands, as outcasts, of the lineage of prostitutes, deaf, without nose, tongue, hands, or feet, with leprosy and white spots, hunchbacked, and unable to hear the sound of the Three Jewels.' Furthermore, even the five heinous crimes should not use even a likeness of this Dharma-abandoner. Shariputra, with the thought of abandoning the Dharma, says, 'You and I should not practice this, for this is not the Dharma, this is not discipline, this is not the teacher's teaching, this is not what the Tathagata said.' Thus, they abandon themselves, cause others to have no faith, cause the minds of themselves and others to deteriorate, delight in hearing about the deterioration of themselves and others, desire to abandon themselves, and cause others to abandon as well.