English
Those who have not taken vows, if they go to hell only because of their own sins, if they are not associated with the seed of liberation—enlightenment mantras, are like the corpse of a dead dog. Those who have entered the Buddhist order and have broken their vows and committed sins, although they may temporarily go to hell, have the potential to end samsara. It is said that those who have faith in them will be reborn in the heavenly realms. Therefore, those who have broken their vows are like the corpse of a dead musk deer, which still has the potential to benefit others. Nowadays, even if the ordained ones of the degenerate age are only nominally so, they are still superior to those who hold the banner of non-Buddhist hermits. As it is said in the Sutra of the Ten Wheels of Ksitigarbha: Even if the champaka flower has withered, it is still far superior to other flowers. Even if a monk has broken his vows and engages in sinful conduct, he is superior to all non-Buddhists. Therefore, even if one only has the vows of ritual and not the vows of commitment, he is still called a thief of the teachings, but even that mere name can subdue others, just as the skin and scent of a lion can frighten wild animals. Therefore, even if one only holds the symbol, if one helps, one will obtain great happiness, and if one harms, it will be like harming all the Buddhas of the three times and their retinues. If a person who has taken the Bodhisattva vow beats or destroys a monk who has broken his vows, he will commit a root downfall, because there are many such scriptural authorities. Therefore, even if a layperson with iron legs merely obstructs a person who has broken his vows and is holding the symbol, it is said to be an obstacle to seeing the face of one's tutelary deity. Moreover, even without vows, merely having taken the symbol of ordination in the past and having respect for that symbol—the piece of red monastic robe—is of great benefit. In the past, a monk was sleeping when a mad elephant saw him, picked him up with its trunk, and was about to throw him away. When it saw a piece of monastic robe hanging around the monk's neck, it developed faith and gently placed him down with respect. There are many such stories and scriptures. As it is said in the Ksitigarbha Sutra: The great banner of the hermit—this monastic robe—all wise beings greatly praise and extol. Whoever makes offerings to it,
Chinese
因为（佛说）“必定从一切束缚中解脱”等语。如果对出家人的标志和装束不恭敬，加以轻蔑，就会转生到复活地狱，必须使用燃烧的器具。一般来说，经典中禁止穿着没有戒律的装束。寂天菩萨说：“除了守护心意的苦行外，众多的苦行有什么用？”以及《亥母现证续》中说：“如果见到心性的差别，即使没有苦行也能到达佛地。如果心性不离二者的要点，即使实行苦行也会产生各种痛苦。”虽然这样说，但在争论时期，堕落到五浊恶世时，出家人带着妻儿，饮酒作乐，即使变成了在家人，在信仰佛陀的时代也能获得解脱，这是《大悲白莲经》中说的，所以现在仅仅接受标志也应该随喜。与密咒和菩提心相关联的，更应该如此理解。例如，一个具有法统的王族，无论如何堕落，也与其他人不同，应该受到尊敬。同样，低劣的追随者和普通的低劣者是完全不同的，仅仅存在戒律是否清净的区别。 ༈ 。还有关于没有修持过的法是否可以讲解等问题。一般来说，通过讲法、灌顶等来利益他人，自己没有私欲，并且受教者有信心，这一点非常重要。如果出现这种情况，像经部一样的，以及业果等共同的法，因为具有讲解传播的能力，所以尽可能地讲解，没有需要禁止的，而且利益非常大。用各种珍宝建造佛像，并努力供养，这是对不了解佛法和在家人们说的。对于出家人来说，应该努力阅读和背诵，这是《宝积经》中说的。其他经典中也说：“为了利益谁而如实宣说我的法，就是供养我。用鲜花、涂香、灯火来供养，就是真实地供养诸佛。”以及《慈氏狮吼经》中说：“用恒河沙数世界的黄金充满，并布施给谁，不如在恶世念诵一句偈颂，它所带来的利益是无法估量的。”等等。
English
Because it is said, "One will surely be liberated from all bonds," etc. If one disrespects or despises the signs and attire of the ordained, it is said that one will be born in the Reviving Hell and must use burning implements. In general, the scriptures forbid wearing attire without vows. Shantideva said, "What is the use of many austerities other than guarding the mind?" And in the Hevajra Tantra it says, "If one sees the distinction of the mind itself, one can go to the Buddha-ground even without austerities. If the mind itself does not stray from the essential points of the two, even if one practices austerities, one will generate various sufferings." Although it is said like this, in the degenerate age of strife, even if the ordained have children and wives and indulge in alcohol, becoming yellow householders, they will still attain liberation in the era of faith in the Buddha, as stated in the Lotus of Compassion Sutra. Therefore, even just taking the signs now should be rejoiced in. It should be understood that the connection with mantra and bodhicitta is even greater than that. For example, just as a royal lineage possessing Dharma, no matter how degraded, is still different from others and should be respected, so too, inferior followers and ordinary inferior people are completely different, and there is only the difference between whether or not the discipline is broken. ༈ Furthermore, regarding whether or not it is permissible to teach Dharma that has not been practiced, etc., in general, it is important that when benefiting others through teaching Dharma, empowerment, etc., one is free from selfishness and the trainees have faith. If this is the case, then like the sutras and the common teachings on karma and its effects, because they have the ability to explain and propagate, one should explain as much as possible, there is nothing to be prohibited, and the benefit is very great. Building stupas with various jewels and striving to make offerings to them is said to be for those who do not know the Dharma and for householders. For the ordained, it is said in the Ratnakuta Sutra that they should strive to read and recite. And in other sutras it is said, "For whomever I teach my Dharma properly for their benefit, it becomes an offering. Offering with flowers, incense, and lamps is truly offering to the Buddhas." And in the Maitreya Lion's Roar Sutra it says, "Better than filling countless worlds with gold like the sands of the Ganges and giving it away, is reciting one verse in an evil age; the benefit it brings is immeasurable." And so on.
Chinese
因为修持的利益是无边的，即使是真言，如果得到灌顶或随许，略微宣说一下也没有过失，因为是莲花部的誓言，所以吝啬不示等等是不行的。又如是说：如实语和非密意，正直之义所成者，文字之义和总义，是对集会宣说之语。如是六边中，如实语和非密意，即正直密意，正直义三者，四种方式中，文字义和总义二者，说是可以对集会宣说的，这也是考虑到能听此等法器众多。如果不是法器，是邪见者，这个也不应宣说。不如实语决定义，如是密意而宣说，隐秘和究竟之相，是对弟子宣说之语。如是六边中，最初三者和四种方式中，后面二者，说是必须只对具器弟子宣说。如果是全部具器者，无论多少也不相违。六边加入四种方式，唯有金刚乘才有，未加入者，无论如何共同乘等也有，所以一般讲经等需要那样的区分。密咒如苯教般唱诵，是指将秘密物、秘密行等在庸俗的市场上展示和唱诵。是生于罗刹的因。将真言在市场上当做佛法来卖，说是如同用黄金交换沙子和灰烬。对非器泄露秘密，说是会转生到舌头上耕地的地狱。然而在佛法稀少的地区和末法时代，教法接近隐没之时，具有殊胜智慧的菩萨们，考虑到轮回的尽头，为了利益他人，尽力做灌顶、讲经等，也有不限定数量的弟子。例如，善巧方便的国王，为了最终将众多国土纳入统治之下，暂时不顾少数军队和其它事业的衰败和损失一样。邬金大士莲花生说：道路中的殊胜道是利他，谁对这个懈怠，他的菩提遥遥无期。如是说。又是口诀加持的传承
English
Because the benefits of practice are boundless, even if it is a mantra, there is no fault in briefly explaining it if one has received empowerment or permission, because it is the samaya of the Padma family, so it is not permissible to be stingy and not show it, etc. Moreover, as it is said: The literal word and the non-intentional, Whatever becomes the straight meaning, The meaning of the letters and the general meaning, Are said to be spoken to the assembly. Thus, among the six limits, the literal word and the non-intentional, that is, the straight intention, and the three straight meanings, and among the four modes, the meaning of the letters and the general meaning, the two are said to be suitable for speaking to the assembly, which is also intended for many who are suitable vessels for hearing this much. If one is not a vessel and has wrong views, then this should not be explained either. The non-literal word is the definitive meaning, Likewise, explaining with intention, Hidden and ultimate aspects, Are said to be spoken to the disciples. Thus, among the six limits, the first three and among the four modes, the latter two are said to be necessarily spoken only to disciples who are qualified vessels. Moreover, if all are qualified vessels, no matter how many, there is no contradiction. Joining the six limits with the four modes exists only in the Vajrayana, and those that are not joined exist in various ways even in the common vehicle and so on, so in general, such distinctions are necessary when explaining tantras and so on. Secret mantras chanted like the Bon religion refers to showing and chanting secret substances, secret practices, etc., in the ordinary market. It is the cause of being born as a Rakshasa. Selling mantras as Dharma in the market is said to be like exchanging gold for sand and ashes. Revealing secrets to non-vessels is said to cause one to be born in the hell of plowing the tongue. However, in places where the Dharma is scarce and in the degenerate age, when the teachings are close to disappearing, Bodhisattvas with supreme intelligence, considering the end of samsara, do their best to benefit others by giving empowerments, explaining tantras, etc., and there are also disciples who are not limited in number. For example, just as a king who is skilled in means, in order to eventually bring many kingdoms under his rule, temporarily does not pay attention to the decline and loss of a small number of troops and other affairs. The great master of Oddiyana, Padmasambhava, said: The supreme path of the path is benefiting others, Whoever is lazy about this, Their enlightenment is far away. Thus it is said. Also, the lineage of the blessings of the oral instructions
Chinese
像这样，如果自己没有生起经验的相续，就讲解，就像灯传递和瓶子装满的比喻一样，对他人稍微有益，但说自己内心是空虚的。在《华严经》中也说： “犹如盲人音乐家， 他人因此而欢喜， 自己却如未听闻， 未修之法亦如是。” 这样说的。一般来说，不依赖于人，而依赖于四法印的取舍，因此导师即使是凡夫，也有很多能将有缘的所化引入解脱的故事。如果自己有口耳相传和经验证悟的近传承，就能将很多所化引入成熟解脱，而且对自己也没有损害，就像旃檀树一样。自己有经验却不告诉他人，是违背大乘的堕落。就像聪明的船夫不带领他人一样。自己成熟后使他人成熟，是菩萨道地的修持。声闻缘觉没有这些。因此，首先要调伏亲近的人，之后调伏他人才是最重要的。如果没有经验和传承的加持，仅仅是经文的传授，无论从高尚或低劣的人那里获得，意义都一样。例如金瓶和土瓶中的水一样。讲经说法也是因果，因此必须具备四种圆满：基础是布施法；发心是弘扬佛法和对所化生起利益之心；行为是一字不漏地念诵；最终是获得智慧。必须具备这四种。如果缺少其中之一，就说是不圆满的经文，不能成为清净的业和解脱之因。《八千颂》中说：“具寿阿难陀，这部般若波罗蜜多的一个字也不要遗失，我交付给你。”《菩萨地》中说：“按照词语和字母的顺序来宣说。”《声闻地》中说：“如来或其声闻弟子如何听闻，就如何没有错漏地做到，并教导他人。”《释量论》中也这样说。《根本经》中说：“听闻经文时，要非常认真地阅读，彻底理解，并且没有疑惑。”这样说的。如果不是这样，在《二十誓言》中说：“宣说相似的圣法。”这是根本堕落和摧毁佛法。