English
Of course, it is so. If even for a moment there is no arising of a concealing mind, even if it is said that vows have been offered and precepts have been given, until special qualities are attained, one is not equal in fortune to other elders, and one must abandon superior conduct such as acting as a Khenpo, and one must engage in inferior conduct such as sweeping. Now, vows like ours are related to mantra and so forth, so they are not like the Pratimoksha vows of Hearers and Solitary Realizers. If the vows taken according to the Vinaya Hearer Vehicle's ritual are seized by the mind of benefiting others and generating Bodhicitta from the beginning or at any time thereafter, then that vow becomes the Bodhisattva's code of discipline for preventing misdeeds, or the Mahayana Pratimoksha. As Sakya Pandita said: Although the ritual is according to the Hearer Vehicle, if the intention is seized by the mind of Bodhicitta, then the eight types of Pratimoksha will become the Bodhisattva's Pratimoksha. It is said that one will become empowered and a mantra holder. Because that person has both aspiration and action, if one has firm faith in the view and conduct of the Bodhisattva and the meaning of empowerment, then one is also a Vidyadhara, so whether or not there is a concealing mind regarding downfalls, there is certainly a way to restore them. If it is true that there is a difference between the Mahayana and Hinayana mind of Bodhicitta, then how can the vows become Hearer Vehicle while being seized by the mind of Bodhicitta? If one does not abandon the inferior mind, one will not become a Bodhisattva either, so if there is no new benefit to be gained from merely obtaining the higher and being able to restore what has been lost, then there is no point in obtaining the higher. Furthermore, it is said that there are householders, mantra practitioners, and so on. In general, if one thinks that there is no need to rely solely on the householder's status to accomplish the benefit of the teachings and beings, then it is very contradictory to the path of the Bodhisattva because it abandons those who are to be tamed who delight in ordination, and it is a great obstacle for the first Bodhisattvas and mantra practitioners. Because the qualities and faults of ordination and householders are not the same here either. The Ornament also says: Such a householder who strives in vows is superior to all Bodhisattvas. And the Tantra says: Without attaining the ground, a householder should not be the lama of a king. And, before attaining the ground, fearing the faults of household life, Bodhisattvas make aspirations only for the ordained state, and that is what they have in mind. In the past, Buddhas like Mount Meru
Chinese
在经藏中，有一位比丘名为法胜。又有一位国王名为善贤，他有一千个儿子，都从那位比丘前出家。最小的王子名为大悲心，没有出家，因为慈悲的缘故也掌管了国政。他发誓终生守护八关斋戒，比丘赞许说“很好”。佛说，即使是居家之人，也如同功德圆满一样。出家人不适合掌管国政，菩萨治理国政意义重大，但为了避免居家的过失，所以受持斋戒。当时，那位比丘就是文殊菩萨，那位王子就是我们的导师释迦牟尼佛。其他的王子就是此贤劫的千佛。因此，一切功德的基础是，从具有出离心的七种别解脱戒中，尽力受持一部分，不是为了满足自己的欲望，而是以菩提心摄持，这样就成了密咒戒的根本，并且因为先前已经获得了灌顶，修习了共同道的传承，所以密咒的殊胜诀窍和果位也容易在相续中成熟，就像用密咒加持过的种子，一天就能生长出来一样。因此，外持别解脱戒，内持菩提心，秘密持密咒戒，清净外内密三种过失，是功德的成熟因，也是所依和能依的意义，这一点非常重要。考虑到这一点，一些智者认为三种戒律是所依和能依的关系，但要知道并非所有情况都是如此。经中说：外以声闻行来守护，内则喜于集聚之义。邬金仁波切说：外在行为依循显宗经部的规矩，对于取舍因果有详细的必要。内在行为依循密宗共同的规矩，对于生圆次第的意义有联系的必要。秘密行为依循大圆满阿底的规矩，对于一生解脱虹身有必要。宗喀巴大师说：外以声闻之行而寂静调柔，内具足次第二瑜伽的自信，显密道次第成为无违的助伴。等等。然而，一位在家
English
In the Sutra Pitaka, there appeared a monk named Dharma Victory. Also, there was a king named Good Arrangement, who had a thousand sons, all of whom renounced the world before that monk. The youngest prince, named Great Compassionate Mind, did not renounce the world, and because of compassion, he also ruled the kingdom. He vowed to keep the eight precepts of purification for as long as he lived, and the monk approved, saying, "Excellent." The Buddha said that even though he was a householder, he was like someone who had fully attained virtues. It is not appropriate for renunciates to hold royal power; if a Bodhisattva governs the kingdom, it is of great significance, but in order to avoid the faults of household life, he takes the purification vows. At that time, that monk was Manjushri, and that prince was our teacher, Shakyamuni Buddha. The other sons were the thousand Buddhas of this Fortunate Aeon. Therefore, the basis of all virtues is to take as much as possible from the seven types of individual liberation vows that are accompanied by renunciation, and if it is accompanied by the mind of enlightenment, not just to satisfy one's own desires, then it becomes the root of the mantra vows. And because one has previously received empowerment and practiced the common path's lineage, the special instructions and fruits of mantra also easily ripen in the mindstream, just like a seed blessed by mantra grows in a single day. Therefore, externally holding the individual liberation vows, internally holding the mind of enlightenment, and secretly holding the mantra vows, purifying the three faults of outer, inner, and secret, is the ripening cause of virtues, and the meaning of the supported and the supporter is extremely important. Considering this, some scholars believe that the three vows are the supported and the supporter, but it is important to know that this is not the case in all situations. The tantra says: "Outwardly, protect with the conduct of a Shravaka, inwardly, rejoice in the meaning of gathering." Orgyen Rinpoche said: "Outwardly, practice according to the methods of the Sutra Pitaka, there is a detailed need for accepting and rejecting cause and effect. Inwardly, practice according to the common methods of Secret Mantra, there is a need to relate to the meaning of generation and completion stages. Secretly, practice according to the methods of the Great Perfection Ati, there is a need to be liberated into the rainbow body in one lifetime." Tsongkhapa the Great said: "Outwardly, be peaceful and subdued by the conduct of a Shravaka, inwardly, be confident in the yoga of the two stages, may the paths of Sutra and Tantra become non-contradictory companions." And so on. However, a householder
Chinese
如果已经受了密咒戒，并且是具有该传承的人，那么即使没有通过单独的仪式受持其余两种戒律，也能顺带获得戒律的要点。例如，戒杀等在密咒中也有，并且必须从具有自性的轮回中解脱，必须舍弃具有自性的烦恼障等。如果具有密咒传承，那么也必然是菩萨，因为波罗蜜多和大密咒的乘都是大乘。仅仅是未完全具备别解脱比丘的名称，实际上已经具备了三者。当密咒的证悟达到圆满时，也会成为具足意义的真实比丘。然而，除了不必持有出家的标志和服饰，以及不必参与律部的羯磨仪式等少数特殊情况外，即使是初学者在家咒师，也必须取舍从律藏中所说的下午的食物等，如果能够获得并且没有必要。经典中也说：“胜者我所说，别解脱之戒律，清净戒律及所有律藏中，密咒在家者，舍弃标志及仪式，其余皆应修持。”总之，无论如何，要始终保持正念和觉知，考虑到适宜性，如果对于在自相续中产生过患，并且不能利益他人的部分不加以舍弃，就会因为违背善逝的教言而产生根本堕或粗堕，从而变成破戒者。过于执着是见解的障碍，过于散乱是修行的障碍，戒律败坏是行为的障碍，因此，观修也会退失，并且会成为成就悉地的障碍。根本续中说：“于此念诵时，戒律若毁坏，彼无诸成就。戒律毁坏者，能仁未曾说，能成诸密咒。”等等，对此有诸多论述。所谓“一百个普通人也比不上”的人，其所指并非是在家咒师等，而是主要指戒律败坏的人。因为佛陀的教法是凡有所联系皆有意义的，因此，仅仅是对此生起信心，或者产生怀疑，或者获得定解，或者建立任何联系，无论直接或间接，都必定会成为解脱之因。
English
If one has taken the mantra vows and possesses that lineage, then even if the other two vows are not taken through a separate ceremony, the essential points of the vows are obtained incidentally. For example, refraining from killing, etc., is also present in mantra, and it is necessary to definitely emerge from samsara which is characterized by its own nature, and it is necessary to abandon afflictive obscurations which are characterized by their own nature, etc. If one possesses the mantra lineage, then one is necessarily a Bodhisattva, because both the Paramita and Secret Mantra vehicles are Great Vehicles. One is only lacking the complete designation of a Pratimoksha Bhikshu, but in essence, one possesses the three. When the realization of mantra becomes all-encompassing, one also becomes a truly qualified Bhikshu in the ultimate sense. However, apart from minor exceptions such as not needing to hold the marks and attire of an ordained person, and not needing to be included in the Vinaya karmas, even a beginner householder mantra practitioner must adopt or abandon even the afternoon meal mentioned in the Dharma Vinaya, if it can be obtained and is not necessary. The Tantra also says: "The Victorious One has spoken of the Pratimoksha, the pure morality and all the Vinaya, the householder mantra practitioner should abandon the marks and rituals, and it is taught that the rest should be practiced." In any case, one should always be mindful and aware, and considering what is appropriate, if one does not abandon those aspects that cause faults in one's own mindstream and do not benefit others, then one will incur root or secondary downfalls by transgressing the words of the Sugata, and thus become a corrupt person. Excessive attachment is an obstacle to view, excessive distraction is an obstacle to meditation, and corrupt morality is said to be an obstacle to conduct, therefore view and meditation will also decline, and it is said to be an obstacle to the accomplishment of siddhis. The Root Tantra says: "If morality is impaired during this recitation, then there will be no accomplishments. The All-Powerful One has not said that mantras will be accomplished by those with corrupt morality." and so on, there are many such statements. The person referred to as "not equal to a hundred ordinary people" should not be understood as referring to householder mantra practitioners, etc., but primarily to those who have impaired morality. Because the Buddha's teachings are meaningful in proportion to the connection one has, therefore, merely generating faith in this, or having doubts, or gaining certainty, or establishing any connection, whether directly or indirectly, will definitely become a cause for liberation.
Chinese
那些没有受过戒律的人，如果仅仅因为自身的罪恶而堕入地狱，如果没有与解脱的种子——觉悟咒语相关联，就如同死狗的尸体一样。进入佛门后，那些犯有违背戒律罪过、行为不端的人，虽然暂时会堕入地狱，但却有能使轮回终结的习气。据说那些对他们有信心的人会转生到天界，因此，行为不端的人就像死麝香一样，也有利益他人的因素。现在末法时代的出家人，即使只是徒有其表，也比外道仙人的旗帜持有者更为殊胜。正如《地藏十轮经》中所说：纵然瞻博迦花已老去，也比其他花朵更为殊胜。比丘纵然戒律败坏且行为不端，也胜过一切外道。因此，即使只有仪轨上的戒律而没有誓言的戒律，也被称为佛教的盗贼，但仅仅是这个名号也能压制他人，就像狮子的皮毛和气味也能使野兽恐惧一样。因此，即使只是持有象征，如果加以帮助，也能获得巨大的安乐；如果加以损害，就如同损害了三世诸佛及其眷属。如果发菩提心的人殴打或摧残破戒的比丘，就会犯根本堕罪，因为有许多这样的经典依据。因此，即使是铁脚的居士，仅仅阻碍了持有象征的破戒之人，也会成为见到本尊颜容的障碍。不仅如此，即使没有戒律，仅仅是对先前受过出家戒的象征和象征——红色的袈裟表示尊敬，也有很大的利益。从前，一位比丘正在睡觉，一头疯象看见了他，用鼻子卷起他准备扔出去。当它看到比丘脖子上挂着袈裟的一角时，生起了信心，恭敬地轻轻放下了他。诸如此类的故事和经典有很多。如《地藏经》所说：仙人伟大的旗帜——这件袈裟，一切智者都极力赞叹和称扬。凡是对它供养的人们，