Chinese
之后，有人抱怨说价格上涨了。格西听后，皱着眉头说：“你明白了吗？” 他说：“现在你抱怨很多，对于别解脱戒来说，仅仅是存在‘有违犯’这种说法。 大概不是那样。 对于大乘波罗蜜多的宗派来说，仅仅是存在‘没有违犯’这种说法。 大概是那样。 对于大乘密宗来说，仅仅是存在‘没有违犯’的可能性。” 他说：“一切的基础是戒律完全清净。 对于别解脱戒和大乘波罗蜜多的所有宗派来说，也都需要各自所承诺的清净戒律。 即使进入密宗之门，也需要非常清净的三昧耶戒。 现在，所有的咒师都像在隐瞒一样，即使那样做，又期望从中得到什么好处呢？ 库的口中说，如果把东西倒在地上，本应该是黑色的，但如果把声音倒在那里，也会变成那样。” 夏惹瓦的口中说：“西藏所有的密法讲解中，我最喜欢觉沃的‘不要接受’这句话。 这句话对整个佛法的理解非常有帮助。” 纳塘巴·班丹热巴以夏惹瓦大师所说的“最初的佛”与时轮金刚分开，在《道灯论庄严》中，将秘密集会的解释传承认定为意趣预言，并解释说那也是自释的意趣。 第三，即使没有做那两个灌顶，如果获得了金刚阿阇黎的灌顶，并且获得了上师的允许，并且自己具备金刚阿阇黎的法，那么做金刚阿阇黎的事业，也没有触犯法灌顶的过失，这在经文中已经说明： “所有续部听闻与讲说， 火供供养等事皆可做， 金刚阿阇黎灌顶已获得， 通达此理即无有过失。” 也就是说，如果心想没有做秘密灌顶和智慧灌顶，法门就会关闭，不能听闻讲说等等，那该怎么办呢？ 任何进入密宗之门的菩萨，自己听闻所有的续部，给他人讲说，做火供，供养，以及包括灌顶和开光等所有的事情，即使没有做那两个灌顶，也可以做金刚阿阇黎的事业，因为已经获得了金刚阿阇黎的灌顶。
English
Afterwards, someone complained that the price had gone up. The Geshe listened and frowned, saying, "Do you understand?" He said, "Now you complain a lot. For the Pratimoksha, it is just that there is a saying of 'there is transgression.' Probably not so. For the Mahayana Paramita school, it is just that there is a saying of 'there is no transgression.' Probably so. For the Mahayana Secret Mantra, it is just that there is a possibility of 'there is no transgression.'" He said, "The basis of everything is that the discipline is completely pure. For all the schools of Pratimoksha and Mahayana Paramita, it is also necessary to have a pure discipline that one has vowed to keep. Even if one enters the door of Secret Mantra, one needs a very pure Samaya. Now, all the Mantrikas are acting as if they are hiding something, and even if they do that, what benefit do they expect to get from it?" From Khu's mouth, it is said that if something is poured on the ground, it should be black, but if the sound is poured there, it will become like that. From the mouth of Sharawa, "Among all the explanations of Tantra in Tibet, I like Jowo's one sentence 'do not accept' the most. This sentence is very helpful for understanding the general teachings of the Buddha." Narthangpa Bhomden Rigpai Raldri, with Sharawa's words of "the first Buddha" distinguished from Kalachakra, in the "Ornament of the Lamp for the Path", identified the explanatory lineage of Guhyasamaja as the intention and prophecy, and explained that it was also the intention of the self-commentary. Third, even if one has not done those two empowerments, if one has obtained the Vajra Acharya empowerment and has obtained the permission of the Lama, and if one possesses the Dharma of the Vajra Acharya, then doing the activities of the Vajra Acharya does not have the fault of seizing the Dharma empowerment, as stated in the scriptures: "All the Tantras, listening and explaining, Homa, offerings, etc. can be done, The Vajra Acharya empowerment has been obtained, Understanding this principle, there is no fault." That is to say, if one thinks that if one has not done the secret empowerment and the wisdom empowerment, the Dharma gate will be closed, and one cannot listen and explain, etc., then what should one do? Any Bodhisattva who enters the door of Secret Mantra, listens to all the Tantras himself, explains them to others, performs Homa, makes offerings, and includes all the activities of the Acharya, such as empowerment and consecration, can do the activities of the Vajra Acharya even if he has not done those two empowerments, because he has obtained the Vajra Acharya empowerment.