English
What is said to be necessary refers to meanings other than others. In general, it is essential to prioritize maintaining the order of the teachings and the greatness of the Dharma. Therefore, whether or not one can teach the Dharma based on the presence or absence of experience, and whether the Dharma becomes superior or inferior based on the superiority or inferiority of the individual, etc., are just rough meanings, so please understand. Furthermore, regarding the great benefits of guarding even minor precepts in the degenerate age, compared to guarding the precepts completely for a lifetime in other pure lands untouched by the five degenerations and at a time when the teachings are flourishing, in a land like this and at a time like now when the teachings are near decline, even having a single thought of guarding a single precept for a day or even an hour has immense benefits. The scriptures say that guarding a single precept for a year, month, day, or hour in this land has greater benefits than guarding the precepts for an eon in the land of the Buddha Empowerment King in the northeast direction. In the Sutra of Ajasatru's Repentance, it says: Passing through as many Buddha lands as there are sands in the Ganges River in the direction below, in the world called "Possessing Light," in the land where the Buddha King of Radiance resides, meditating and practicing there for ten eons is less meritorious than cultivating loving-kindness for a single morning in this Saha world. It is also said that the great bodhisattvas who protect the Dharma in this land quickly purify all karma and afflictions. Furthermore, there are many others, such as the Moon Lamp Sutra, which need not be written out. Logically, when the teachings are fully flourishing, people are satisfied with the Dharma, so it is like eating when full, and the effect is not very noticeable. But in the degenerate age, even a little Dharma is very beneficial to those who are deprived of the Dharma, just like eating when hungry. For example, a small fire does not require a great antidote, while a large fire requires a great and numerous antidote. Therefore, the antidote must also change according to the size and quantity of what is to be abandoned. It should be considered that when the afflictions to be abandoned are prevalent, even a little antidote and protection is like a treasure in a time of scarcity, and has great benefits. And the size and quantity of the work also depends on the number of people doing the work.
Chinese
就像土地有大小一样，以前佛法兴盛的时候，修行者众多，因此所修的学处即使种类繁多，效果也不太明显。但现在佛法事业虽然需要广大，从事佛法事业的人却非常稀少，这个时候，守护每一条学处，甚至每一句佛法，都对佛法有很大的帮助。考虑到教证二法的佛法迅速衰败，为了给它留下印记等等，才这样说的。所以，要知道以前真正进入佛法修行，不如现在仅仅生起信心，其利益更大。总的来说，关于佛法住世的时间长短，有很多说法，那些说法大多是为了让被调伏者生起厌离心而说的方便之语，但说住世五千年的说法，也是因为总的来说，发愿的期限已经圆满，此后修行的众生都变成了末法时代的众生，所以即使佛法住世，也只是增添诽谤和变异，没有任何意义。如果知道佛法难得，容易衰败，就会生起出离心和对佛法的追求，这是为了显示这种道理，但从究竟的意义上来说，佛法是不会衰败的。经中说：诸佛不会完全入灭，佛法也不会衰败，为了利益众生，会示现各种各样的化现。即使在黑暗的劫难中，大乘圣者的传承也不会断绝，因为在他们心中所住的法宝，没有比这更殊胜的佛法了。然而，从总的众生的业力来看，衰败也是合理的。因此，如果按照五百年的十个阶段来算，果位的佛法已经圆满，戒律的篇章也已经结束了，但不能说学处和戒律没有用，因为现在教法的佛法中，戒律的作法仪轨仍然存在，并且有真正懂得如何实行的堪布和阿阇黎存在，所以在佛法中留下善缘，以及每一条戒律的利益，都如上面所说。如果从每个人的角度来看，仍然有具有戒律的出家僧人等。经中也说：在未来五百年的末期，正法将要毁灭的时候，会有具足戒律、具足功德、具足智慧的菩萨摩诃萨出现。
English
Just as land varies in size, in the past, when the Dharma was flourishing, there were many practitioners, so even if the precepts practiced were numerous, the effect was not very significant. But now, although the activities of the Dharma need to be extensive, the people engaged in Dharma activities are very few. At this time, guarding each precept, even each word of the Dharma, greatly benefits the Dharma. Considering that the Dharma of scripture and realization is rapidly declining, and in order to leave an imprint on it, etc., this is what was said. Therefore, it should be known that truly entering Dharma practice in the past is not as beneficial as merely generating faith now. In general, there are many statements about the duration of the Dharma's existence, and most of those statements are expedient words spoken to cause those to be tamed to develop renunciation, but the statement that it will last for five thousand years is also because, in general, the duration of the aspiration has been fulfilled, and thereafter the sentient beings who practice have become beings of the degenerate age, so even if the Dharma remains, it only adds slander and change, and is meaningless. If one knows that the Dharma is difficult to obtain and easy to decline, one will generate renunciation and a pursuit of the Dharma. This is to show this principle, but in the ultimate sense, the Dharma will not decline. The sutra says: The Buddhas will not completely pass away into nirvana, and the Dharma will not decline, but for the benefit of sentient beings, they will show various manifestations. Even in the dark aeons, the lineage of the Mahayana noble ones will not be cut off, because the Dharma Jewel residing in their hearts is the most supreme Dharma. However, from the perspective of the general karma of beings, decline is also reasonable. Therefore, if calculated according to ten stages of five hundred years, the Dharma of the fruition has been completed, and the chapter on discipline has also ended, but it cannot be said that the precepts and discipline are useless, because now in the Dharma of scripture, the ritual procedures of discipline still exist, and there are true Khenpos and Acharyas who know how to practice them, so leaving a karmic connection with the Dharma, and the benefits of each precept, are as mentioned above. If viewed from the perspective of each individual, there are still monks and others who possess discipline. The sutra also says: In the future, at the end of the five hundred years, when the holy Dharma is about to be destroyed, Bodhisattva Mahasattvas who are endowed with discipline, endowed with qualities, and endowed with wisdom will appear.
Chinese
因此，如是说。此外，对于那些根本不相信佛法且行为邪恶的人来说，不仅现在，而且从以前开始，佛法就已经衰落了，就像没有眼睛的人坐在太阳面前一样，有很多这样的例子。以纯净的心发愿的人，无论生于何处，听闻佛法的声音都不会衰落。例如，在无诤天界，名为时善的鹅王总是为天人们宣讲佛法，等等，有很多例子和经文可以证明。如果有一天，经教的佛法中听不到诵经等的声音，但如果有人心中生起“不做恶事”的念头，那么就必须说在那个方向仍然有佛法。因此，必须认为，在众生的相续中，连微小的善心都没有的时候，一切佛法都会衰落。这样看来，对于佛法的残余部分，无论大小，都必须努力。例如，就像太阳快要落山时，工作的人们会更加忙碌和努力一样。世尊也说：“如油灯临灭时光明更亮，我的佛法在衰落时更加显现。”《贤劫经》中说：“佛法衰落，恶趣增多时，智者应生起极大的厌离心。”《律藏》中说：“比丘们，知识衰退，寿命缩短，舍弃寿命的行作，导师的教法也必定会毁灭。为什么不努力修行精进和苦行呢？”等等，说了许多。现在，殊胜究竟的金刚乘和甚深秘密的普贤心意教法如此兴盛，据说其他的道难以调伏烦恼，这也必须从人的角度来安立。因为有智慧的人是有资格修持不共道的，所以进入甚深道就足够了。就像他们的相续中粗大且众多的烦恼一样，殊胜方便的密咒道也越来越快、越来越深。就像要舍弃的柴火越多，对治的火焰就越旺盛一样。对于声闻乘来说，成为解脱障碍的贪欲，如果肆无忌惮地行持，也是很大的罪恶，但通过菩提心和巧妙甚深的道，即使行持应舍弃的五种妙欲，也会变成巨大的善。
English
Therefore, it is said. Furthermore, for those who fundamentally do not believe in the Dharma and whose actions are evil, not only now, but from before, the Dharma has already declined, just like a person without eyes sitting in front of the sun, there are many such examples. Those who make aspirations with a pure mind, no matter where they are born, the sound of hearing the Dharma will not decline. For example, in the Heaven of Non-Contention, the Swan King named Timely Good always teaches the Dharma to the gods, etc., there are many examples and scriptures to prove this. If one day, the sound of chanting, etc., is not heard from the Dharma of the scriptures, but if someone has the thought of "not doing evil" in their mind, then it must be said that there is still Dharma in that direction. Therefore, it must be thought that when there is not even a small amount of virtuous thought in the minds of sentient beings, all the Dharma will decline. In this way, for the remaining part of the Dharma, whether large or small, one must strive. For example, just as when the sun is about to set, the working people become more busy and work harder. The Bhagavan also said, "Like the light of a dying lamp, my Dharma shines brighter as it declines." The Sutra of the Fortunate Aeon says, "When the Dharma declines and the evil realms increase, the wise should generate great renunciation." The Vinaya says, "Monks, knowledge declines, life shortens, the actions of abandoning life are given up, and the teacher's teachings will surely be destroyed. Why do you not strive to practice diligence and austerity?" and so on, many were said. Now, the supreme ultimate Vajrayana and the most secret Samantabhadra's Mind Dharma are so flourishing, it is said that other paths are difficult to subdue afflictions, this must also be established from the perspective of the person. Because a wise person is qualified to practice the uncommon path, it is sufficient to enter the profound path. Just like the coarse and numerous afflictions in their minds, the mantra path of skillful means also becomes faster and deeper. Just as the more firewood to be discarded, the more the antidote fire becomes a friend to blaze. For the Hearers, the desire that becomes an obstacle to liberation, if practiced recklessly, is also a great sin, but through the mind of enlightenment and the skillful profound path, even if the five desirable qualities to be abandoned are practiced, they will become great virtue.
Chinese
因为通过对治成为助伴的缘故。如果对于应当断除的烦恼既大又多，却不乐于断除，能依止作为道路的对治，并且考虑到希求菩提的利根者，而宣说了金刚乘。如《密集》中所说：三门和贪欲、嗔恨、愚痴等，喜乐于金刚的自性，并且安住于如是之妙瑜伽。因此，诸佛的方便称为金刚乘。如是说。如果没有应当断除的，那么对治便没有甚深的特点可以发挥，就像在律藏中也说，对于没有欲望的阉人等，便无法安立戒律的差别。任何道路，如果成为应当断除之法的对治，便称为甚深，否则便没有甚深的意义。总的来说，在密咒乘中，应当断除的极其深细，三毒等分或者显现三者转化的习气是所行境。因为断除细微的应当断除之法，必须依赖究竟的道，这通过教理和正理二者都可以成立，因此诸佛都说没有不依赖究竟的密咒乘的。密咒道虽然甚深，但是如果修行者不是甚深之人，那么所要成就的法也不会甚深，因为是就利根者而说的。所谓“依于利根之威力，密咒乘法极超胜”也是这个意思。比如，点金术将铁变成金子，也是因为铁具有提取金子的能力。如果用在其他木头等上面，就不会产生金子。说用强力可以解脱重罪等，也必定需要有串习的习气和具足殊胜信心的利根者。如果补特伽罗是钝根者，那么就只是调伏的迹象，必须次第学习，否则就像舍弃树干而攀缘树枝一样，一切都会消失，所以要像之前所说的那样做。如果没有智慧，那么仅仅依靠方便道是无法解脱的，这在显宗道中也是存在的，方法多和善巧方便也是因为智慧大的缘故。因此，即使今生没有成就殊胜的成就，如果受过灌顶，修持本尊，并且额外念诵其心咒，那么利益极大。通过其他法门，也能获得进入甚深近道密咒的特殊习气，并且比波罗蜜多乘需要的时间