Chinese
即使在说谎的时候，菩萨也不可能犯下具有完整支分的谎言。然而，如果看到调伏众生的必要，无论是自己还是他人，都会说：我看见了天神！我看见了鬼怪！我也听见了他们的谈话！这样说并不会使戒律退失。但是，如果有人舍弃大乘的经典，向他人宣讲和展示非正法的论典，那就会摧毁根本戒。因此，在菩萨戒的场合，别解脱戒也是完整、圆满或包含的，并且是转变或完全清净的。同样，在秘密乘的场合也是如此。那么，如何宣说断除杀生是包含且完全清净的呢？“有无中观不可得，如幻如翳之状态，无命亦无命可断，命与士夫唯妄念。”也就是说，在菩萨的场合，白色方面的法都包含在伟大的慈悲心中，并且被宣说为完全清净。密咒的道理是，这两者也包含在伟大的平等中，并且被宣说为完全清净。怎么理解呢？别解脱戒中完整宣说的杀生支分，仅仅是受实有观念的影响。对于那些远离实有观念且不执着于相的人来说，即使出现那样的支分也是不可能的。对于那些被伟大的慈悲等心所驱动的人来说，没有那样的支分。因此，对于那些证悟平等性的人来说，这些功德是完整且包含的，并且是转变和完全清净的。其中，“有无中观不可得”是指胜义谛的层面。“如幻如翳之状态”是指世俗谛的层面。从这两者的角度来看，所谓无命，是指自性不成立。所谓无杀生，是指业不成立。所谓不可断，是指基础不成立。那么是什么呢？“命与士夫唯妄念”这样说，意思是能作者和业两者都只是显现为错误的念头，自性
English
Even when telling a lie, it is impossible for a Bodhisattva to commit a lie that possesses complete limbs. However, if one sees the necessity of taming beings, whether it is oneself or another, one might say: "I saw a god! I saw a demon! I also heard their talk!" Saying this will not cause the vows to degenerate. But, if someone abandons the scriptures of the Great Vehicle and explains and shows others texts that are not the true Dharma, that is said to destroy the root vows. Therefore, in the context of the Bodhisattva vows, the vows of individual liberation are also complete, perfect, or included, and are transformed or completely pure. Similarly, in the context of the Secret Vehicle, it is in accordance with that. How is it said that abandoning the taking of life is included and completely pure? "Existence and non-existence, the Middle Way is not found; Like an illusion, like a mirage. Without life, there is no life to cut off; Life and person are merely false thoughts." That is to say, in the case of a Bodhisattva, the white aspects of Dharma are included in great compassion and are explained as completely pure. The principle of Secret Mantra is that these two are also included in great equality and are explained as completely pure. How is it? The limbs of killing that are fully explained in the vows of individual liberation are only caused by the influence of viewing things as real. For those who are free from viewing things as real and do not cling to characteristics, it is impossible for such limbs to occur. For those who are moved by great compassion and so on, there are no such limbs. Therefore, for those who realize equality, these qualities are complete and included, and are transformed and completely pure. Among them, "Existence and non-existence, the Middle Way is not found" refers to the level of ultimate truth. "Like an illusion, like a mirage" refers to the level of conventional truth. From the perspective of both of these, the so-called "without life" means that self-nature is not established. The so-called "no killing" means that karma is not established. The so-called "cannot be cut off" means that the basis is not established. So what is it? "Life and person are merely false thoughts" is said, meaning that both the agent and the action appear as merely erroneous thoughts, the nature
Chinese
没有。对于那些理解这种意义的人来说，不杀生，或者从事杀生的努力也不会被接受。对于那些因幻觉而没有如此理解的众生，即使以不离平等的伟大慈悲来示现佛陀的事业，也是戒律和誓言的聚集和完全清净。在不予取而取的戒除聚集和清净的情况下，两种真谛是无别的。如云：幻化的喜悦之相，并非不同。因为没有其他和不予取，一切无取即是自性。如是说。对此，一切法都只有两种真谛的相，没有其他的实体。对此，胜义谛是远离戏论之相，世俗谛是幻化之相，两者都没有自和他者的分别。如此，所谓自和他者，只是因执着于自我的习气而显现为二，执着于自我而产生的贪恋而已。而且，自和他者是处所和数量，并非如此实有。因此，在无二之中，没有其他的对境，没有不予取，没有从彼取。无论显现什么，都未曾离开平等性的自性。如果理解这种道理，无论如何享用五欲，也不会被不予取之垢所染。例如，幻化喜悦之神们享用欲妙之相，各自幻化所欲之物并享用，这些显现在他们的意识中，因此，在那个地方没有不予取的过失。同样，按照两种真谛的相，如果知道自他相续无别，并且对于那些已经超越的人来说，不会被其垢染，以不离平等之见的慈悲，以方便摄持而随意取用，也同样会成为聚集和完全清净。如何宣说舍弃妄语是聚集和清净的呢？如云：诸法如幻，名言安立为虚妄，于虚妄中行虚妄，虚妄之名亦非有。如是说。对此，六根的行境中所显现的诸法，并非如其所显现的那样存在，所以如幻如化，只是虚妄而已。
English
It is not. For those who understand such meaning, abstaining from killing, or engaging in the effort of killing, will not be undertaken. For those beings who have not understood in this way due to the power of mere illusion, even if the deeds of the Buddha are shown with great compassion that does not waver from equality, it is still the gathering and complete purification of discipline and vows. In the case of abstaining from taking what is not given, which is a gathering and purification, the two truths are inseparable. As it is said: 'The aspect of illusory joy is not different. Because there is no other and no un-given, all non-taking is the essence of itself.' It is said. In this regard, all phenomena have only the aspect of the two truths, and there is no other entity. In this regard, the ultimate truth is the aspect of being free from elaboration, and the conventional truth is the aspect of being merely illusory. Both have no distinction between self and other. Thus, the so-called self and other are merely attachment due to the habit of seeing as self, appearing as two due to the power of clinging to the self. Moreover, self and other are place and number, and they are not truly existent in that way. Therefore, in non-duality, there is no other object, no un-given, and no taking from it. Whatever appears, it does not waver from the nature of equality. If one understands such a principle, no matter how one indulges in the five desires, one will not be stained by the impurity of taking what is not given. For example, the gods of illusory joy enjoy the qualities of desire, each transforming what they desire and enjoying it, and these appear in their consciousness. Therefore, in that place, there is no fault of taking what is not given. Similarly, according to the aspect of both truths, if one knows that the streams of self and other are inseparable, and for those who have transcended, they are not stained by its impurity. With compassion that does not waver from the view of equality, if one takes whatever is appropriate with skillful means, it will likewise become a gathering and complete purification. How is it said that abandoning false speech is a gathering and purification? As it is said: 'All phenomena are like illusions, names and words are designated as false. Practicing falsehood in falsehood itself, even the name of falsehood does not exist.' It is said. In this regard, all phenomena that appear and are perceived in the realm of the six senses are not existent as they appear, so they are like illusions, merely false.
Chinese
这样，在词的意义尚未成立的情况下，所有被赋予瓶子和柱子等名称和词语，因为所表达的事物没有成立。就像说“石女的儿子是白色还是蓝色”一样，因为不能作为能指，所以所有的名称和词语都只是虚假的。因此，所表达的事物和所知的事物本身就是虚假的，能指和能知的事物也只是在运用虚假，所以在任何法中都没有成立真实的实体。这样，如果真实也没有成立，那么依赖于真实的虚假也不会成立，因此，连“虚假”这个名称的安立也不会成立。在这种意义的支配下，不会产生说谎的过失，因为断除虚假也是具足且完全清净的。属于虚假的范畴，以大悲心救护众生而说谎等等，如何具足和清净也如前所述。如何宣说断除非梵行是具足和清净的呢？“于无染著而有染著，染著之中实无染著，彼乃梵天之王，是为极度之大染著。”这样宣说，对于此，在二法无别的大平等中，与此相应的智慧安住，就是“于无染著而有染著”。这样安住的那个，也远离了所缘和显现，或者作为所依的智慧，不观任何事物，因此被称为染著，所以说“染著之中实无染著”。这样，对于远离一切观想执着的那个，就成为一切梵行的至上者或国王。因此，像这样的，即使在密咒的法类中，也宣说了“大染著薄伽梵”等等。像这样的意义中，没有非梵行的污垢。像这样具有智慧，并且以大悲心生起的方便所摄持的结合，也说没有非梵行的污垢。对于这种方式，以前的堪布们这样解释说：例如，在梦中与女人相遇，体验快乐，即使做了排出精液的行为，也不会破坏律仪的根本。首先，无论是为了那个女人本身，还是为了依靠她来调伏的其他众生而开始（性行为），都可以。
English
Thus, while the meaning of words is not established, all names and words attributed to things like pots and pillars, which express them, are false because the expressed object is not established. It is like saying, "The son of a barren woman is white or blue," which cannot be a signifier. Therefore, all names and words are merely false. Therefore, the expressed and the knowable are themselves false, and the signifier and the knower only employ falsehood. Thus, in no dharma is a true entity established. If truth is not established, then the false, which depends on it, is also not established. Therefore, even the mere imputation of the name "false" is not established. Under the power of such a meaning, the fault of lying does not occur, because abandoning falsehood is also complete and perfectly pure. How speaking falsely to save sentient beings with great compassion, which belongs to the category of falsehood, is complete and pure is as before. How is it said that abandoning unchastity is complete and pure? "In non-attachment, there is attachment; in attachment itself, there is no attachment. That is the supreme Brahma, the great attachment." It is said that, in this, the wisdom that abides in the great equality where there is no duality of dharmas is "attachment in non-attachment." That which abides in this way is also said to be attachment because it is separated from the mind that focuses and manifests or relies on it, and does not look at anything. Therefore, it is said, "In attachment itself, there is no attachment." Thus, for that which is free from all views and grasping, it becomes the supreme or king of all pure conduct. Therefore, even in the methods of secret mantras, it is said, "The Bhagavan of great attachment," and so on. In such a meaning, there is no defilement of unchastity. It is said that even the union that possesses such wisdom and is seized by the means of great compassion has no defilement of unchastity. For this method, the previous Khenpos explained: For example, meeting a woman in a dream, experiencing pleasure, and even performing the act of emitting semen does not break the root of the vows. Whether it is undertaken for the sake of that woman herself or for the sake of another being to be tamed by relying on her, it is fine.
Chinese
或者，由于对意义的思考而引发，或者，由于进入秘密坛城并接受大乐的口诀的思考而引发，同样，由于在盛大的荟供轮坛城中供养圣者的想法，以及成就共同和殊胜悉地的想法等等而引发。由于智慧不迷惑，因此不具备产生烦恼贪欲的支分。因为所谓智慧不迷惑，是指对事物如其所显现般执持的心。而这里是了悟一切如幻的心，因此是伟大的不迷惑之心。因此，不具备该支分，并且由于是以上述的类别所推动的心。因此，也不具备产生贪欲的支分。主尊咒的身体被加持为大手印，因此没有如实见到身体的过患。虚空和秘密二者被加持为誓言和法的印记，因此也不具备身体圆满且无损的支分。咒是智慧的自性，而主尊是方便的自性。方便也圆满了智慧，智慧也圆满了方便。如同火不离热的体性和本性一样，方便和智慧也永不离二无自性的本性。因此，不具备名为“名称宝已逝”的支分。如是，方便和智慧相联结，只要存在，就与二无的菩提心大乐和自性同在。如是，三界的一切有情和三世的一切圣者，也无有不恒常安住于二无菩提心大乐之中的，因此不具备名为“体验安乐”的支分。如是，由于没有不行梵行，因此戒律和律仪真实地聚集和圆满了。如是说。有些人说，不被罪恶沾染，与获得功德和果报相似，因此说是圆满和聚集。以转变处所的方式宣说清净，是没有争论的余地的。如果上上的律仪没有毁坏，那么下下的律仪的实体
English
Or, it is triggered by thinking about the meaning, or it is triggered by thinking about entering the secret mandala and receiving the oral instructions of great bliss. Similarly, it is triggered by the thought of offering to the noble ones in the great assembly mandala, and the thought of accomplishing common and supreme siddhis, and so on. Since wisdom is not confused, it does not possess the limb of generating afflictive desire. Because what is called non-confused wisdom refers to the mind that grasps things as they appear. But here, it is the mind that realizes everything as illusory, so it is a great non-confused mind. Therefore, it does not possess that limb, and because it is a mind driven by the above-mentioned categories. Therefore, it also does not possess the limb of generating desire. The body of the main mantra is blessed as the Great Seal, so there is no fault of seeing the body as it is. The two, space and secret, are blessed as the vows and the Dharma seals, so it also does not possess the limb of the body being complete and without defects. Mantra is the nature of wisdom, and the main deity is the nature of skillful means. Skillful means also perfects wisdom, and wisdom also perfects skillful means. Just as fire does not deviate from the characteristic and nature of heat, skillful means and wisdom also never deviate from the nature of non-duality. Therefore, it does not possess the limb called "the name jewel has passed away." Thus, as long as skillful means and wisdom are linked together, they are inherently with the non-dual mind of enlightenment, great bliss, and nature. Thus, all sentient beings of the three realms and all noble ones of the three times also do not fail to constantly abide in the state of the non-dual mind of enlightenment and great bliss, so it does not possess the limb called "experiencing bliss." As such, since there is no non-celibate conduct, the precepts and vows are actually gathered and complete. Thus it is said. Some say that not being tainted by sin is similar to obtaining merit and results, so it is said to be complete and gathered. Declaring purification by means of changing the place is beyond dispute. If the higher vows are not broken, then the substance of the lower vows