Chinese
第十八品。 现在为了阐述誓言，说了“从那以后”等。其中，“为了使之有意义”是指，一切学处的基础是誓言。例如，如果人的命根断绝，一切官能都会断绝一样。如果殊胜瑜伽士们没有了誓言的学处，那么官能等一切学处也都会变得没有意义。因此，才这样说。关于誓言的一般意义，前面已经说过了。这里只说正文。首先，为了阐述誓言的伟大，说了“如果完全确定于无上乘”等。阐述伟大的方式是：如果具有密咒金刚乘的誓言，就不会被烦恼和五欲所染污，而且声闻和菩萨的经典中所说的戒律和誓言也都会汇集并变得圆满。这样阐述之后，还要知道通过阐述“那些为什么会汇集”以及“那些是如何汇集的”来理解。 首先是： 如果完全确定于无上乘， 即使享用五欲烦恼， 做了也不会积累，会变成资粮， 戒律誓言皆圆满。 这是所说的。其中，无上殊胜的誓言是法平等大誓言。法平等大就是无上乘。所谓“如果完全确定”，是指具有已经体验并证悟的把握。而且，在伟大的瑜伽士的经典中说：智慧之上最为重要。在外瑜伽士的经典中说：禅定之上最为重要。总之，智慧和禅定二者都不可分离。因此，也要按照那二者的力量的次第以及业轻重的次第，来分别是否被染污。如果具有这样的体验，即使享用五欲烦恼也不会积累习气，会变成福德和智慧二种资粮，并且声闻乘的别解脱戒和菩萨的戒律和誓言也都会完全圆满。
English
Chapter Eighteen. Now, in order to explain the vows, it is said, "From then on," and so forth. Among them, "in order to make it meaningful" means that the basis of all disciplines is the vow. For example, just as if a person's life force is cut off, all faculties will be cut off. If the excellent yogis do not have the discipline of vows, then all the disciplines of faculties, etc., will become meaningless. Therefore, it is said in this way. The general meaning of the vow has already been explained above. Here, only the text will be stated. First, in order to show the greatness of the vow, it is said, "If one is fully determined in the Unsurpassed Vehicle," and so on. The way to show greatness is that if one possesses the vows of the Secret Mantra Vajrayana, one will not be defiled by the faults of afflictions and the five desires, and all the precepts and vows mentioned in the scriptures of the Hearers and Bodhisattvas will also be gathered and become perfect. After explaining this, one should also understand by explaining "why those are gathered" and "how those are gathered." First is: If one is fully determined in the Unsurpassed Vehicle, Even if one enjoys the five desires and afflictions, Having done it, one will not accumulate, it will become accumulation, The precepts and vows are all perfect. This is what is said. Among them, the unsurpassed and supreme vow is the vow of the Great Equality of Dharma. The Great Equality of Dharma is called the Unsurpassed Vehicle. "If one is fully determined" means having the confidence of having experienced and realized it. Moreover, in the scriptures of the great yogis, it is said that being above wisdom is the most important. In the scriptures of the outer yogis, it is said that being above samadhi is the most important. In short, wisdom and samadhi cannot be separated. Therefore, one should also distinguish whether one is defiled or not according to the order of the power of the two and the order of the weight of karma. If one has such experience, even if one enjoys the five desires and afflictions, one will not accumulate habits, but will become the two accumulations of merit and wisdom, and all the Pratimoksha vows of the Hearers and the precepts and vows of the Bodhisattvas will be completely perfect.
Chinese
那么为什么呢？因为在无上之誓言中说：调伏之权律仪和，所有戒律无量数，无余皆集极清净。这是因为，在此密咒誓言中，凡是为调伏众生而说的声闻律仪，以及无量无数的菩萨戒，都包含其中且极为清净。其中，包含和极为清净是指，圆满和转变。所谓声闻的别解脱戒，其特征是避免四根本堕罪等不应为之事，而菩萨戒，不仅是避免对众生造成伤害，还包括利益众生的特征。密咒的誓言，不仅避免对众生造成伤害，还进一步致力于利益众生，实践佛陀的事业，在不离大平等性的状态下，如意地成办众生的利益，并且从身语意三门中，连微尘许的不应为之事都没有。因此，因为一切圆满，所以称为包含。以转变而极为清净，例如，铜或木棍之类的物质，当它被制成粗铜时，被称为肮脏的容器。当它被制成碗时，被称为干净的容器。当它被制成圣像时，被称为值得敬拜和供养的功德田。同样，如果身体、语言和意念的行为，与无明及烦恼相应，并以这样的心态来实践，那就会成为束缚的因。如果以智慧和慈悲来掌握，并致力于不应为之事，那么进入约束状态，就会成为善趣和解脱的因。如果以具备方便和广大智慧的心态来实践，那么就会成为解脱，成为无上大菩提之因。如果以方便和广大智慧的更广大之心来完全掌握并实践，那么就会成为毫不费力，任运成就大菩提之因。因此，以转变的方式而极为清净，大平等的
English
Why is that? Because in the unsurpassed supreme Samaya, it is said: 'The Vinaya's empowerment of discipline, and all the countless vows, are all completely gathered and utterly pure.' This is because within this mantra's Samaya, all the Shravaka's disciplines spoken of as empowering the taming of beings, and the immeasurable Bodhisattva vows, are gathered and utterly pure. Here, 'gathered' and 'utterly pure' mean complete and transformed. The so-called Shravaka's Pratimoksha vows, characterized by abstaining from the four root downfalls and other things that should not be done, and the Bodhisattva vows, not only abstain from harming sentient beings but also include the characteristics of benefiting sentient beings. The mantra's Samaya, in addition to abstaining from harming sentient beings, further engages in benefiting them, practicing the deeds of the Buddha, and while remaining unmoving in the state of great equanimity, spontaneously accomplishes the benefit of sentient beings. Moreover, there is not even a particle of action that should not be done from the three doors of body, speech, and mind. Therefore, because everything is complete, it is called 'gathered.' Being utterly pure through transformation, for example, a substance like copper or a wooden stick, when it is made into crude copper, is called a dirty vessel. When it is made into a bowl, it is called a clean vessel. When it is made into a sacred image, it is called a field of merit worthy of worship and offering. Similarly, if the actions of body, speech, and mind are associated with ignorance and afflictions, and practiced with such a mindset, it is said to be the cause of bondage. If it is grasped by wisdom and compassion, and engaged in what should not be done, then entering a state of restraint becomes the cause of happy migrations and liberation. If it is practiced with a mind possessed of skillful means and great wisdom, then it is said to be the cause of liberation, becoming the cause of unsurpassed great Bodhi. If it is completely grasped and practiced with an even greater mind of skillful means and great wisdom, then it is said to be the cause of effortlessly and spontaneously accomplishing great Bodhi. Therefore, being utterly pure through the manner of transformation, the great equanimity of
Chinese
总而言之，戒律和律仪一切圆满。现在说明如何圆满，首先，在别解脱戒中，如果发生四种他胜罪，则说四根本毁坏。也就是，身体的三种不善业，以及伴随的妄语等，对于这些极其严重的支分圆满者，说是根本戒的毁坏。也就是，在杀生的时候，意识没有错乱，生起烦恼嗔恨，并且以杀害的想法做了杀害的行动，而且那个行动本身导致了死亡，而且那个有情也是变成了人的属于其他相续的众生。像这样，具有自身支分圆满的杀生，说是根本毁坏。同样，不予取也是，意识没有错乱，生起烦恼贪欲，并且以不予取的想法做了盗取的行动，而且超过了界限，而且那个事物也变成了价值圆满之物。像这样等等支分圆满。在行不净行的时候也是，意识没有错乱，生起烦恼贪欲，并且以行不净行的想法做了那样的行动，并且在性器中插入，体验到快乐，而且身体也是支分圆满。像这样等等支分圆满。妄语也是，意识没有错乱，生起欺骗他人的想法，并且以那个力量做了妄语的行动，而且他人的认识变成了其他的，而且那个妄语也是，我见到了天神啊！我见到了鬼神啊！等等非常重大的事情。像这样等等支分圆满的，说是戒律的根本毁坏。在菩萨戒的场合，在从对有情有害的行为中返回的基础上，因为是进入到利益有情，所以具有那样支分的罪恶不善业是不可能做的。然而，以大悲心的力量，仅仅是对他人利益，对于变成利益他人的行为的真实基础，并没有遮止这样说的。有些论典中说，菩萨
English
In short, all the precepts and vows are perfectly complete. Now, to explain how it is perfected, firstly, in the Pratimoksha vows, it is said that if four defeats occur, then the four roots are destroyed. That is, the three unwholesome actions of the body, along with lying, etc., for those with extremely serious and complete limbs, it is said to be the destruction of the root vow. That is, in the case of killing, the consciousness is not confused, and the affliction of hatred arises, and with the intention to kill, the action of killing is done, and that action itself leads to death, and that sentient being is also a human being belonging to another continuum. Like this, killing with complete limbs of oneself is said to be the destruction of the root. Similarly, taking what is not given is also, the consciousness is not confused, and the affliction of desire arises, and with the intention of taking what is not given, the action of stealing is done, and it exceeds the boundary, and that thing also becomes a thing of complete value. Like this, etc., the limbs are complete. Also, in the case of practicing impure conduct, the consciousness is not confused, and the affliction of desire arises, and with the power of that, with the intention of practicing impure conduct, that action is done, and insertion into the genitals occurs, and pleasure is experienced, and the body is also complete in limbs. Like this, etc., the limbs are complete. Lying is also, the consciousness is not confused, and the intention to deceive others arises, and with that power, the action of lying is done, and the perception of others becomes different, and that lie is also, I have seen a god! I have seen a demon! etc., a very important matter. Like this, etc., those with complete limbs are said to be the destruction of the root of the precepts. In the case of the Bodhisattva vows, on the basis of turning away from actions harmful to sentient beings, because one is entering into benefiting sentient beings, it is impossible to do sinful unwholesome actions with such limbs. However, by the power of great compassion, only for the benefit of others, for the actual basis of becoming an action that benefits others, it is said that this is not prohibited. In some texts, it says that the Bodhisattva
Chinese
据说，对于出家者来说，禁止行不净行。关于菩萨戒本身，所说的类似于他胜罪的情况是：因贪著利养和恭敬，自赞毁他；对于痛苦无依者，吝啬而不施予财物和佛法；他人忏悔也不听，愤怒地殴打他人；舍弃大乘，宣说相似正法。就像这样所说。对此，菩萨不可能行持别解脱戒中所说的所有支分的性行为。然而，为了他人的利益，仅仅行持实质性的行为，戒律不会因此而破损。如果菩萨因贪著利养和恭敬而赞扬自己，诽谤其他菩萨，则说戒律的根本已经毁坏。关于不予取的行为，菩萨不可能行持别解脱戒中所说的所有支分的不予取。然而，为了他人的利益，仅仅行持实质性的行为，戒律不会因此而破损。如果看到那些被痛苦折磨的无依者，却因吝啬而不施予财物和食物，也不救护，也说戒律的根本已经毁坏。有些人说，不要给予出家的菩萨任何财物。也有人说，除了三法衣之外，可以给予其他东西。如果解释这些的意图，应当以完全的慈悲为特征。关于杀生，菩萨不可能行持如前所说的所有支分的杀生。然而，如果杀生能够确定使其脱离巨大的痛苦之负担，而不杀生则确定会使其继续承受痛苦，并且看到不用杀生的其他方法也无法利益他，为了他的利益，我承担他的所有罪业，从而杀了他，这样戒律不会因此而破损。如果对某人生气，不听他人的忏悔，心中愤怒而激动，殴打他人，则说戒律的根本已经毁坏。
English
It is said that for those who have gone forth, engaging in impure conduct is prohibited. Regarding the Bodhisattva vows themselves, what is said to be similar to defeat is: Due to attachment to gain and respect, praising oneself and disparaging others; to those who are suffering and without protection, being stingy and not giving wealth or Dharma; not listening even when others confess, angrily striking others; abandoning the Mahayana, and teaching what appears to be the true Dharma. It is like what is said. In this regard, it is impossible for a Bodhisattva to engage in sexual activity with all the components mentioned in the Pratimoksha vows. However, for the sake of others, merely engaging in the essential act does not cause the vows to be broken. If a Bodhisattva, due to attachment to gain and respect, praises himself and disparages other Bodhisattvas, it is said that the root of the vows has been destroyed. Regarding taking what is not given, it is impossible for Bodhisattvas to take what is not given with all the components mentioned in the Pratimoksha vows. However, for the sake of others, merely engaging in the essential act does not cause the vows to be broken. If, seeing those who are tormented by suffering and without protection, one does not give wealth, food, or Dharma due to stinginess, and does not protect them, it is also said that the root of the vows has been destroyed. Some say that one should not give material gifts to ordained Bodhisattvas. Others say that one can give things other than the three Dharma robes. If the intention of these is explained, it should be characterized by complete compassion. Regarding killing, it is impossible for a Bodhisattva to kill with all the components mentioned as before. However, if killing would certainly free someone from a great burden of suffering, and not killing would certainly cause them to continue to suffer, and seeing that other methods besides killing would not benefit them, for their sake, I take on all their sinful burdens and kill them, then the vows are not broken. If one is angry with someone, does not listen to others' confessions, and, with a mind that is angry and agitated, strikes and beats others, it is said that the root of the vows has been destroyed.