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ra. Thus, although the Vinaya is repeatedly refuted, it is absolutely impermissible for those who have broken their vows to uphold them. Even great bodhisattvas like Shantideva, who abide on the great earth, would enter the attire of a yogi when drinking alcohol. So, who among ordinary people can wear robes while possessing sins? Therefore, the Vinaya states: "If one does not abide in the training, it is better to abandon the form and remain a householder, rather than holding the banner of the Sugata for even a moment without abiding in the training." Some wicked people say: "In the past, during good times, all the Vinaya rules had to be kept. But nowadays, in these degenerate times of great affliction, even if one does not keep them, there is no fault in maintaining the appearance. Not everything needs to be kept." Thinking this way themselves and speaking this way to others is demonic speech and is not permissible. According to you, not knowing transgressions, not respecting the training, having extremely strong afflictions, not being able to properly accept and reject, and being unrestrained—these four doors to transgression would also become doors to non-transgression because it is a degenerate time, and disrespect, afflictions, and so on are extremely strong. If one does not need to keep many rules because afflictions are strong, and one needs to keep them when they are weak, then all the precepts established by the Buddha would be unreasonable. Because women have strong afflictions, nuns have eight defeats, and if they are weak, monks have four defeats, but it has not been said that way. Therefore, it is very clear that those with strong afflictions and so on, even if they are monks, must keep the rules even more strictly than in the past. Instead of adding to one's own sins of not keeping the rules by leading others astray and creating faults, wouldn't it be better not to accumulate many sins that lead to no liberation? Furthermore, the non-Buddhist heretics, because they do not abandon all sins, only have morality but no individual liberation. According to you, if one abandons some sins, then one would have the Vinaya. In general, one should not abandon or transgress even a single word spoken by the Sugata, decreed by his command. Because he knows the state of affairs of a place, which exists definitively in the manner of cause, essence, and result, he speaks without exaggeration or distortion. He does not establish precepts for something that does not exist in a place. Therefore, the transgressions that are established are the actual transgressions.
Chinese
因为见到是幻化而制定的。月官论师说：这里有些人违犯国王的大命令，多次违犯也不会受到惩罚。如果不如法地违犯了能仁的教令，就会像艾拉树叶的龙一样转生为畜生。以前，一位跟随佛陀迦叶波的出家人的僧衣挂在树上，他砍断了一根树枝，由于那个堕落的异熟果报，就变成了名为艾拉树叶的龙，现在仍然存在，它有七个头，每个头上长着七棵大树，当风吹动时，会发出难听的声音，承受着痛苦。如果仅仅因为说了与事实不符的话就产生罪过，那就是从无罪中产生罪过，这种情况非常不好。因此，佛陀的话语是真实的，如果违背或超越它，就会产生巨大的罪过。例如，在世间，不听从有智慧的真实之语，就会产生罪过，这是显而易见的。这样，从四句来看，不了解佛陀的戒律，也不安住于戒律，却自认为是持戒者，进入形象中的人，就是所谓的持戒骗子。进入形象中，并且几乎所有的罪恶都说是持戒的方式来显示，那些是被魔所欺骗的人，被称为邪持戒者。经中说，僧团放逸，是指常住以上的圣者僧团可以放宽一些戒条。不住于少欲知足的十二功德，贪得无厌，不知满足，远离四种沙门法，所作所为都与佛法相违的出家形象，正如经中所说：穿黄色僧衣哪里有解脱之道？剃光头哪里有解脱之道？等等，像这样被导师佛陀屡次呵斥的人，连僧众的名称都不配拥有。那么，他们自己制定的所有规定，都只会变成毗舍离的众多比丘所作的十事非法，被印度圣地的持律者们制裁的一方。圣者无著在《瑜伽师地论》中说了很多关于邪持戒产生的情况，我
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It was established because it was seen as an illusion. The master 月官 said: Here, some people violate the great commands of the king, and even if they violate them many times, they will not be punished. If one violates the Buddha's teachings improperly, one will be reborn as an animal, like the dragon with eranda leaves. In the past, when a monk who followed the Buddha Kashyapa's robes got caught on a tree, he cut off a branch, and due to the maturation of that downfall, he became a dragon called eranda leaves, which still exists today. It has seven heads, and seven large trees grow on each head. When the wind blows, it emits unpleasant sounds and suffers. If one creates faults simply by speaking things that are not in accordance with the meaning, then one is creating faults from innocence, which is very bad. Therefore, the Buddha's words are only true words. If one goes against them or exceeds them, great faults will arise. For example, in the world, not listening to the wise and truthful words will cause faults, which is obvious. Thus, from the four alternatives, those who do not know the Buddha's discipline and do not abide by it, but arrogantly consider themselves to be upholders of discipline and enter into the appearance, are called false disciplinarians. Those who enter into the appearance and show that almost all sins are the way of discipline are deceived by demons and are called perverse disciplinarians. What is said as the Sangha being permissive means that the Sangha of noble beings from stream-enterer onwards can allow some precepts to be relaxed. Those who do not abide by the twelve qualities of contentment and satisfaction, are greedy and dissatisfied, are separated from the four qualities of a renunciate, and whose actions contradict the Dharma are merely images of renunciates. As the sutra says: Where is the path to liberation in yellow robes? Where is the path to liberation in a shaved head? Etc. Such people who are repeatedly condemned by the teacher Buddha do not even deserve the name of the Sangha. Then, all their self-made rules will only become the ten unlawful things done by many monks of Vaishali, which will only become the side that is punished by the upholders of discipline in the holy land of India. The noble Asanga said in the Stages of Yoga that there are many occurrences of perverse discipline, so I
Chinese
想要如此认为的人们应当进行考察。第二，对于菩提心及其学处不了解，即使了解也不将其融入自相续，傲慢地自认为菩萨是虚假的菩萨。见到他人作恶，不努力通过讲述过失等方式来制止，反而说其心与法相应并加以爱护，这是颠倒的慈悲。又如，船长以大慈悲心为了救五百商人的性命，并且为了使持短矛的黑人不造恶业，仅仅以慈悲心无私地杀死了持短矛者。虽然凭借慈悲的力量圆满了许多资粮，但那杀生的行为，那个罪业的异熟，菩萨在来世会感受诸多痛苦，成佛时也会像脚上扎入金合欢树的刺一样，善恶之果不会混杂，而是各自成熟，罪业绝不可能转变为善业。然而，愚笨无知且傲慢的人们认为，杀害众生进行祭祀等大多数罪业对于菩萨来说会转变为善业，这是极其不合理的。特别是《殊胜赞》中说：“他人为己利，以他命焚烧，汝为他人利，自命而焚烧。”如是所说，如果是菩萨，将自己的血肉布施给众生，供养天神是合理的。全知荣索巴说：“如果能够仅凭恐吓的指责、举起武器或仅仅是意念就能转移其意识并使其死亡，那么杀死家畜或许还能引导它们。”因此，如果没有那样的功德，杀害众生就和屠夫一样了。像那样愚痴之人的眷属，今生也会遭遇不幸，这是显而易见的。同样，以佛法和世间的名义，进行邪淫、挑起争端等，树立恶劣榜样的人，即使地位很高，并且精通显密之道，也是被魔所迷惑，因此被称为颠倒的菩萨。此外，给孩子取名为“化身”的这种习俗...
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Those who wish to think so should examine it. Secondly, not knowing the mind of enlightenment and its precepts, and even if knowing, not applying them to one's own mind-stream, but arrogantly presuming to be a Bodhisattva is a false Bodhisattva. When seeing others doing evil, not striving to prevent it by speaking of faults, etc., but instead saying that their mind is in accordance with the Dharma and cherishing them, this is a perverted compassion. Furthermore, for example, a captain, with great compassion, in order to save the lives of five hundred merchants, and in order to prevent a black man with a short spear from committing evil, killed the man with the short spear with a mind of pure compassion and without selfishness. Although many accumulations are completed by the power of compassion, the ripening of that act of killing, that sin, will cause the Bodhisattva to experience much suffering in future lives, and even upon becoming a Buddha, it will be like a thorn from a acacia tree piercing the foot. The fruits of good and evil do not mix, but ripen separately, and sin can never be transformed into virtue. However, foolish, ignorant, and arrogant people think that killing sentient beings for sacrifices and other sins will mostly turn into virtue for the Bodhisattva, which is extremely unreasonable. In particular, the 'Praise of Excellence' says: 'Others, for their own benefit, burn the lives of others; you, for the benefit of others, burn your own life.' As it is said, if one is a Bodhisattva, it is reasonable to give one's own flesh and blood to sentient beings and to worship the gods. The Omniscient Rongzompa said: 'If one can transfer the consciousness and cause death merely by pointing a threatening finger, raising a weapon, or merely by intention, then perhaps killing livestock can lead them.' Therefore, without such qualities, killing sentient beings is like a butcher. It is obvious that the entourage of such ignorant people will also encounter misfortune in this life. Similarly, those who, in the name of Dharma and worldly affairs, engage in sexual misconduct, incite disputes, and set bad examples of evil deeds, even if they have high status and are proficient in the paths of Sutra and Tantra, are deluded by demons and are called perverse Bodhisattvas. Furthermore, this custom of giving children the name 'incarnation'...
Chinese
在印度，以前没有这种说法。在西藏，即使在全知法王住世的时候，最初出生时，无论是否出现征兆，似乎都没有给转世者命名的习俗。虽然对上师的形象进行了驳斥，但没有对转世者进行驳斥。然而，后来被一些藏人命名，并且这种传统大大增加。即使是那些不知道自己该如何行动的愚蠢之人，也以错觉的梦境等作为标准，给他人冠以转世者的名号，这会积累堕入恶道的巨大罪恶。想到这里，如果那个转世者吃了无法忍受的黑财，犯下了无数的罪过，或者他成为了一个不守戒律等作恶之人，那么他所犯下的所有罪过，都将归于给其命名转世者的人。例如，铁匠将武器交给他人，那么实际上那件武器所犯下的所有罪过，都将以中间的不善之性归于铁匠，是同样的道理。如果那个人没有经论和证悟的功德，并且不能精进于善法，那就是假的转世者。如果是一个作恶之人，那就是颠倒的转世者。此外，对于一个僧人来说，如果他没有哪怕一点点必须具备的经论和证悟的功德，却被安置在其他人的位置上，或者自己给自己冠以喇嘛的名号，那就是假的喇嘛，因为他没有丝毫至高无上的功德。如果这样的人具备世间八法和罪恶的行为，那就是颠倒的喇嘛。仅仅凭借空性的体验，就认为自己是圣者，生起增上慢的人，那就是假的成就者。这样的人如果善恶混杂地行事，那就是外道的宗教，或者主要行恶，并且拥有虚假的通灵和神通，使自己和他人全都颠倒，那就是颠倒的成就者，是被魔所迷惑的人。仅仅凭借体验的显现，就在真实或梦境中见到本尊等，仅仅是分别念的习气显现，或者像以前的伏藏法一样自己制造，然后进行各种修法，伪装成伏藏师的人，那就是假的伏藏师。仅仅凭借体验就生起傲慢，并且自己相续中的烦恼...
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In India, there was no such saying before. In Tibet, even when the omniscient Dharma King was alive, it seems that there was no custom of naming a reincarnation when one was first born, regardless of whether signs appeared or not. Although the image of the lama was refuted, the reincarnation was not refuted. However, later it was named by some Tibetans, and this tradition greatly increased. Even those foolish people who do not know how to act on their own, take illusory dreams etc. as the standard, and give others the name of reincarnation, which accumulates great sins that lead to falling into evil destinies. Thinking of this, if that reincarnation eats unbearable black wealth and commits countless sins, or if he becomes an evil person who breaks vows, etc., then all the sins he commits will be attributed to the person who named him as a reincarnation. For example, when a blacksmith gives a weapon to another person, then in fact all the sins committed by that weapon will be attributed to the blacksmith with the intermediate non-virtuous nature, which is the same principle. If that person does not have the qualities of scripture and realization, and cannot strive for virtue, then he is a false reincarnation. If he is an evil person, then he is a perverse reincarnation. Furthermore, for a monk, if he does not have even a little bit of the qualities of scripture and realization that he must possess, but is placed in the position of others, or gives himself the name of a lama, then he is a false lama, because he does not have the slightest supreme quality. If such a person possesses the eight worldly concerns and sinful behavior, then he is a perverse lama. Those who merely rely on the experience of emptiness and think they are noble beings, giving rise to pride, are false accomplished ones. If such a person engages in a mixture of good and evil, it is a heretical religion, or mainly engages in evil, and possesses false clairvoyance and magical powers, causing himself and others to be completely perverted, then he is a perverse accomplished one, who is deluded by demons. Merely relying on the appearance of experience, seeing deities in reality or in dreams, etc., is merely the manifestation of the habitual patterns of conceptual thought, or like the previous treasure teachings, creating them himself, and then performing various methods of accomplishment, pretending to be a treasure revealer, then he is a false treasure revealer. Merely relying on experience, arrogance arises, and the afflictions in one's own mind...