Chinese
从那里开始，对圣者们进行诽谤这件事，空行母们将会制服那些人。为了获得利益而显现圣者的形象，像狗和猪一样贪婪地追求欲望。发誓持咒却欺骗一切众生这件事，应该被投入金刚持的火炉中。用大乘的语言轻视业果，用空性的谎言欺骗信众，像鬼怪一样化现身体，持守誓言者应该用咒语杀死他们。像这样，别说是别解脱戒了，即使自己必须堕入大地狱，也不能不诛杀摧毁佛法之敌。应该诛杀那些违背誓言的敌对障碍。如是说。此论是菩提萨埵的修心论。因为菩提心的主人，善知识噶当巴们重视它，所以请思考明咒行和菩提心是否矛盾。如果金刚上师们不应该进行明咒行，那么所有四部续部中所说的无数种杀、驱、分离、迷惑、僵化、钉橛等事业都将变得毫无意义，难道要抛弃它们吗？我们这些人啊。 达玛多德等金刚持也说是诛杀了十三位的那种人的后代。那些干巴巴的经院学者们，也求取一些威力恐吓的零星口诀，做几天闭关，也装作有咒力的样子。我如果做了明咒行，即使做了，也是父辈祖传的事业，是命中注定的。还有一种可能，就是稍微做了一些明咒行，或者将会做。用眼睛看，用耳朵听，好好想想。做了明咒行之后，好像也发生了很多后果。现在好像还有。总的来说，某某好像在用巫术，某某压制住了，某某地方下了冰雹，某某地方发生了不祥之事。本来不应该说“哇玛”的，这就是神和神不平等，人和人不平等的话。如果说做了猛咒，我是一个贪欲者。如果有能力，你们也可以做。总的来说，佛法中既有禁止明咒行的，也有随意允许的，也有说必须做的。禁止的是空性
English
From there, the act of slandering the holy ones, the dakinis will subdue those people. In order to gain benefits, they take on the form of holy ones, greedily pursuing desires like dogs and pigs. The act of vowing to hold mantras but deceiving all beings, should be thrown into the Vajradhara's furnace. Using the language of the Mahayana to despise the results of karma, deceiving the assembly with the lies of emptiness, manifesting bodies like ghosts, those who hold vows should kill them with mantras. Like this, let alone individual liberation vows, even if one must fall into the great hell, one should not fail to subdue and destroy the enemies of the Dharma. One should subdue those enemies and obstacles who break their vows. Thus it is said. This treatise is a mind-training treatise of Bodhisattvas. Because the masters of Bodhicitta, the Kadam Geshes value it, please consider whether mantra practice and Bodhicitta are contradictory. If Vajra masters should not engage in mantra practice, then all the countless activities of killing, expelling, separating, confusing, paralyzing, and pegging that are spoken of in all four tantras would become meaningless, would they be abandoned? We people. Darma Dode and other Vajra holders are also said to be descendants of those who killed thirteen. Those dry scholastic scholars also seek some scattered instructions on power and intimidation, do a few days of retreat, and pretend to have mantra power. If I do mantra practice, even if I do, it is a family tradition, it is destined. There is also a possibility that I have done some mantra practice, or will do it. Look with your eyes, listen with your ears, think carefully. After doing mantra practice, it seems that many consequences have occurred. It seems that there are still some now. In general, so-and-so seems to be using witchcraft, so-and-so has suppressed it, hail fell in so-and-so place, and ominous things happened in so-and-so place. Originally, one should not say "wama", this is the talk of gods and gods being unequal, and people and people being unequal. If you say you have done fierce deeds, I am a lustful person. If you have the ability, you can also do it. In general, there are prohibitions on mantra practice in the Dharma, there are also permissions to do as one pleases, and there are also those who say that it must be done. What is prohibited is emptiness.
Chinese
已经禁止没有慈悲了。已经禁止不适合的地方了。我说没有空性和慈悲，也不需要灰心。像那种说我没有自信去哪里的畏缩，我也不想知道。现在这个恶时，要度脱十方刹土的疑惑是根本不会消失的。这是第一个例子。破坏佛法的是堪布和阿阇黎，诋毁三宝的威望是施主，对上师、堪布和父母不敬的是所有僧俗。说堕落誓言的是僧人自己的例子。像这种说自己做了猛咒事业的说法，好像你们也有想要做的想法。如果想做，那就献上吧。还有，你们为什么要行猛厉的事业呢？为了自己的利益是绝对不会做的，也不会做。将来也不会做。因为这个原因，最初很长一段时间什么也没有。后来稍微弘扬决定意义的佛法时，出现了很多违逆者，我不记得我专门把他们用于事业了。但是好像出现了很多征兆。还有，以前我们记不清楚的时候，对一些大喇嘛，说做了诛法，这样安立诽谤的来源。没有过失的人们，好像知道那个批评一定会击中要害。我觉得对他们的事业方法有害。现在也觉得出现了一个很深奥的方法。好像要把那种类型扣到我们头上。现在是赞扬。如果猛咒事业不好，就说做了阎魔法，说做了金刚橛法，敲锣打鼓，念诵、抛朵玛，这些全都完了。现在是装模作样做好事。那些不是猛厉的事业是什么？愚蠢的野蛮人们好好想想。现在所有的上师、堪布、僧众、咒师、瑜伽士都在羡慕神通。俄尔巴派说我们俄尔巴派自己神通最大。仲巴派说我们仲巴派自己神通最大。夏鲁巴派说我们夏鲁巴派自己神通最大。像那样，萨迦派、噶举派、博东巴等等，乃至小寺庙和小学者也都说我们自己神通最大。我们自己的护法神说自己威力最大。说神通神通，那是口头上的。
English
Compassion has been forbidden. Inappropriate places have been forbidden. I say there is no emptiness and compassion, and there is no need to be discouraged. I don't want to know about that kind of shrinking that says I don't have the confidence to go anywhere. Now, in this evil time, the doubt of liberating the ten directions of Buddha-fields will never disappear. This is the first example. Those who destroy the Buddha's teachings are Khenpos and Acharyas, those who slander the prestige of the Three Jewels are patrons, and those who disrespect gurus, Khenpos, and parents are all monastics and laypeople. The example of saying that those who break vows are monks themselves. This way of saying that one has done wrathful actions seems to imply that you also have the idea of wanting to do them. If you want to do it, then offer it. Also, why do you do fierce actions? For one's own benefit, it will never be done, nor will it be done. It will not be done in the future. For this reason, there was nothing for a long time at first. Later, when I was slightly promoting the definitive meaning of the Dharma, many opponents appeared, and I don't remember specifically using them for actions. But it seems that many signs are appearing. Also, in the past, when we couldn't remember, to some great lamas, they said that they had done subjugation rituals, thus establishing the source of slander. Those who have no faults seem to know that that criticism will definitely hit the point. I think it is harmful to their methods of action. Now I also think that a very profound method has appeared. It seems that they want to put that kind of thing on us. Now it is praise. If wrathful actions are not good, they say they did Yamari rituals, they say they did Vajrakila rituals, beat drums and gongs, recited, threw tormas, all of these are finished. Now they are pretending to do good deeds. What are those if not fierce actions? Foolish barbarians, think carefully. Now all the gurus, khenpos, sanghas, mantra practitioners, and yogis are all envious of power. The Ngorpa say that we Ngorpa ourselves have the greatest power. The Dzongpa say that we Dzongpa ourselves have the greatest power. The Shalu say that we Shalu themselves have the greatest power. Likewise, the Sakya, Kagyu, Bodong, etc., even small temples and small scholars all say that we ourselves have the greatest power. Our own Dharma protectors say that they have the greatest power. Saying power, power, that is just lip service.
Chinese
行持是更加重要的。如果说对敌人出现索命、降雹、幻术三种，以及出现人死、损失、逃离家园、内战等情况，就说是法力显现，那么这与压制、诅咒、显宗行为等意义相同，只是名称不同而已。如果这些都没有发生，那么凭什么说具有强大的法力呢？一般来说，经典中所谓的“法力”指的是六种神通。那些所谓的“法力强大”似乎不是指这些。如果想要寻找那样的法力，就需要携带足够一百万年用的干粮去寻找。所有人都想要强大的法力，但当强大的法力出现时又加以反对，这真是自相矛盾。真是胡说八道，可怜啊！对于你们所说的话，我也用同样的话来回答。我对于像虚空一样的瑜伽士来说，本来是不应该进行这样的计较的。所有的结合都是原始的结合，所有的解脱都是原始的解脱。处于原始结合、原始解脱的伟大境界之中，嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。结合与解脱二者的行为，是密宗行者的特点，怎么会仅仅是显宗行为呢？结合解脱、不予取予求和谎言，以及粗语等五种行为，于法界中斩断，于法界中享用。那些没有福分、具有邪见的人，对于这样甚深的法义毫无怀疑。在粪堆里睡觉才是最快乐的，其他什么也做不了。班杂（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）格日（藏文，梵文天城体：गुरु，梵文罗马拟音：guru，汉语字面意思：上师）班玛（藏文，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：莲花）悉地（藏文，梵文天城体：सिद्धि，梵文罗马拟音：siddhi，汉语字面意思：成就）吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）！所有恶食恶行，都无法清净罪障。”这样说的。那么，如果众多密法中所说的结合解脱二者不是正法，难道是指那些普通的黑人，以及破败寺庙里的庸僧，还有破败寺院里的伙夫和牧马人吗？如果禁止密法，难道是指那些干巴巴的经院学者吗？如果禁止伟大的密宗行者，难道是想寻找普通的、初学者的密宗行者吗？请您指示一下。一般来说，不要说愚昧之人，即使是聪明人也只是跟随别人的言论而已。做了各种各样的模仿，说来说去前后矛盾。秘密集会中出现实际违背的例子是怎么回事呢？我以前用一个杜鹃花树的树桩做成骷髅碗，里面自然显现出了阎罗王的形象。在那之后的一段时间里，为了整个佛
English
Practice is even more important. If it is said that the three things of taking life, hail, and illusion appear to the enemy, and that death, loss, leaving home, civil war, etc. occur, then it is said that magic has appeared, then this is the same meaning as suppression, cursing, and exoteric behavior, only the name is different. If none of these happen, then what is the basis for saying that it has great power? In general, the scriptures say that "power" refers to the six kinds of clairvoyance. Those who say "great power" do not seem to be referring to these. If you want to find such power, you need to bring enough food for a million years to search for it. Everyone wants great power, but when great power appears, they oppose it. This is a contradiction. What nonsense, how pitiful! To what you say, I also answer with the same words. For me, a yogi like space, it is not appropriate to make such calculations. All unions are primordial unions, and all liberations are primordial liberations. In the great state of primordial union and primordial liberation, oṃ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal Chinese meaning: oṃ), āḥ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, literal Chinese meaning: āḥ), hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal Chinese meaning: hūṃ). The practice of union and liberation is a characteristic of tantric practitioners, how can it be merely exoteric behavior? Union and liberation, not giving and taking, and lies, as well as harsh words and other five behaviors, are cut off in the Dharmadhatu and enjoyed in the Dharmadhatu. Those who are without merit and have wrong views have no doubt about such profound Dharma. Sleeping in a pile of dung is the happiest thing, and there is nothing else to do. Vajra (Tibetan, Devanagari: वज्र, Romanized Sanskrit: vajra, literal Chinese meaning: diamond) guru (Tibetan, Devanagari: गुरु, Romanized Sanskrit: guru, literal Chinese meaning: teacher) padma (Tibetan, Devanagari: पद्म, Romanized Sanskrit: padma, literal Chinese meaning: lotus) siddhi (Tibetan, Devanagari: सिद्धि, Romanized Sanskrit: siddhi, literal Chinese meaning: accomplishment) hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal Chinese meaning: hūṃ)! All bad food and bad deeds cannot purify obscurations.” That's what it says. So, if the union and liberation mentioned in many tantric teachings are not the Dharma, does it refer to those ordinary black people, and the mediocre monks in ruined temples, and the cooks and horse herders in ruined monasteries? If tantra is prohibited, does it refer to those dry scholastic scholars? If great tantric practitioners are prohibited, is it to find ordinary, beginner tantric practitioners? Please give instructions. In general, not to mention the ignorant, even the wise only follow the words of others. After doing all kinds of imitations, the words are contradictory from beginning to end. How does the example of actual violation come about in secret gatherings? I used to make a skull bowl out of a rhododendron stump, and the image of Yama naturally appeared in it. After that, for a while, for the entire Bud