English
Because it is said, "Benefit transformation," therefore, at this time, entering mantra is the most important. It is said in the scriptures that from the Age of Perfection onwards, one should gradually recite twice the number, etc. This is because although the Buddha's teachings and the blessings of mantras cannot decline, it is aimed at the decline of the minds of those to be tamed, doubt, heavy karmic obscurations, and the lack of stable samadhi. It is said in the scriptures that merely proclaiming the names of each Buddha can lead to enlightenment, which is said with regard to other times, because it is the cause of becoming enlightened through rebirths, so it also has an indirect meaning. The statement that merely holding and hearing the names can bring temporary benefits is certain, because there are many legends about hearing the Buddha's name preventing one from falling into the animal realm, etc. Furthermore, regarding the Buddha subduing the four maras, it is said that the maras will look for an opportunity, etc., in order to show the power of compassion and the greatness of the Buddha, and to subdue the arrogant and conceited people of the world first. Showing the actions of the maras' entreaties and subduing, etc., are inconceivable realms of activity. For the Buddha himself, because he has realized the Dharmadhatu, even the name of mara does not exist, and because sudden maras have been eliminated, it is impossible for them to arise again. For example, just as a splinter of sandalwood pierces the foot due to necessity, etc., this is showing the way of experiencing the results of karma. In the Vinaya and Abhidharma, showing the Buddha as a person who purifies his own mind-stream through the path is for the sake of the view and meaning of those to be tamed. But in the Mahayana sutras, it is said that he has been enlightened since countless eons ago, and that Shakyamuni Buddha is an emanation, so it is impossible for him to have maras and experience the results of karma, etc. For the doctrine and the followers, the maras will look for an opportunity, but the true doctrine is the Dharmakaya, so although they may look for an opportunity, it is impossible to find one, because the scriptures say that the precious doctrine is like the corpse of a dead lion, which cannot be destroyed by others. When a follower practices, the maras and what arises from the maras are: "The jewel-like Dharma is rare, and harm is also great," therefore, when encountering profound Dharma, there will be many obstacles, which are also produced by the afflictions arising from the self-grasping of each sentient being, and there is no so-called mara in the external environment. It says in the Bodhicharyavatara:
Chinese
如果所依处清净，哪里会有损害呢？所有恐惧和痛苦，如果都从执着于我而产生，那么那个大魔鬼能对我做什么呢？像这样说了许多。因此，如果魔等在外，那么任何众生都不可能被魔找到机会，因为每一位佛都已经舍弃了三界所有的魔。因此，众生各自的自我就不仅是烦恼的制造者，也是魔的制造者。像众生共同的错乱之基，魔自在喜那样的，也是在各自的业显现境上显现的。如果众生调伏自心，那么也能调伏魔，如经中说：谁调伏了自己的心，魔从哪里产生呢？没有魔，也没有魔的事业，就像自己被心束缚一样。因为这样说的缘故。还有，关于所制立的戒律的违犯和守护的罪过利益大小等说了许多。一般来说，从受戒开始，守护每一条戒律的利益如前所说，而违犯戒律的罪过当然存在。例如，拥有良田的农夫，必须努力耕作，也必须防止冰雹的损害，但却能享受果实，享受连绵不断的安乐。而没有田地的乞丐，就没有这些。同样，拥有戒律的出家人，必须努力学习，并防止堕落，但却拥有戒律的功德和暂时与究竟的安乐，连绵不断。而不具备戒律的在家居士，不需要努力守护戒律和断除违品，也没有违犯和守护的罪过利益。因此，必须从根本上守护戒律，因为如果比丘戒的根本堕罪一旦发生，那么二百五十条戒律都会毁坏，无法守护，使得其他支分也变得力量微弱，即使违犯也只是犯了轻罪而已，无法增长功德。而且，从堕罪中，仅仅守护剩余的支分也无法救护，必定会堕入地狱，如艾叶的故事，以及一部分毁坏一部分守护的罪过利益中，感受苦乐交加的情况，如吉祥草生的故事等，有很多这样的例子。菩萨戒也
English
If the support is pure, where would there be harm? All fears and sufferings, if they arise from clinging to self, then what can that great demon do to me? Thus, many things were said. Therefore, if demons and the like were external, then it would be impossible for any sentient being to be taken advantage of by demons, because each Buddha has already abandoned all the demons of the three realms. Therefore, each sentient being's own clinging to self is not only the maker of afflictions, but also the maker of demons. Even the common basis of confusion for sentient beings, like the demon Delightful Lord of Power, appears in the field of each individual's karmic appearances. If sentient beings tame their own minds, then they can also tame demons, as it is said in the tantras: "Whoever tames their own mind, from where will demons arise? Without demons, there is no work of demons, just as one is bound by one's own mind." Because it is said thus. Furthermore, regarding the greatness of the faults and benefits of what is prescribed, what is contrary, and what is protected by vows, etc., much has been said. In general, from the time of taking vows onwards, the benefits of protecting each vow are as previously explained, and the faults of transgressing the prescribed vows certainly exist. For example, a farmer who has good land must diligently cultivate it and also protect it from the harm of hail, but he can enjoy the fruits and experience continuous happiness. But a beggar who has no land does not have these things. Similarly, ordained individuals who possess vows must strive in learning and protect themselves from falling, but they possess the merit of the cause of vows and the happiness of temporary and ultimate results, which is continuous. But a householder who does not possess vows does not need to strive to protect the precepts and abandon what is contrary, and there are no faults or benefits of transgressing or protecting. Therefore, one must protect the root of the vows, because if one of the root defeats of the Pratimoksha vow occurs, then all two hundred and fifty vows are destroyed and cannot be protected, making the other branches weak, and even if one transgresses, it only creates minor offenses and does not increase merit. Moreover, from the downfall, merely protecting the remaining branches cannot save one, and one will certainly fall into hell, like the story of the Ela leaf, and in the faults and benefits of partially destroying and partially protecting, experiencing a mixture of happiness and suffering, like the story of the Kusa grass birth, and so on, there are many such examples. The Bodhisattva vows also
Chinese
即使是母亲也会堕入地狱，如果对菩萨产生嫉妒或愤怒等极大的堕落，那么即使有对治菩提心也无济于事。因此，仅仅有希愿菩提心暂时无法救护，即使守护行菩提心只有一点善的种子，也会成熟为其他次数的业。守护菩提心，也有经典说不会感受诽谤其他菩萨的等流果，以及异熟果地狱等。所说菩提心能压倒无间罪等，是指对于原有的自性罪，暂时不产生异熟果，罪过逐渐减轻。这是戒律堕落，在未生起由禅定力产生的忍辱和胜义菩提心以及无漏的戒律之前，也不能确定不会因业力而堕入恶趣。业的异熟不可思议。具有慈悲心者，也会转生为旁生。如佛陀的本生传中所说。然而，如果没有舍弃菩提心的根本堕落，其他堕落有时会将人抛入地狱，一次抛入的异熟果，以圆满果瞬间圆满寿命和痛苦的差别，感受后也能因菩提心的力量迅速解脱。如果未如法获得密咒的灌顶，即使修持本尊，念诵咒语，所说的诸多利益也无法救护，必定会堕入金刚地狱。如同守护的利益有深浅快慢的差别一样，违犯的过患也有极大的差别。特别是如果发生诽谤上师的根本堕落和违背教言的根本堕落，那么在未忏悔之前，修道没有结果，守护其他支分也没有用处。因此，仅仅具有一点戒律，或者仅仅进入佛门，其结果会在轮回的尽头显现。而违犯的结果会立即显现，所以暂时来说，过患大于利益。此外，与佛法有联系的习气存在的恶趣众生，也与其他恶趣不同。邬金大士
English
Even a mother can be born in hell. If a great downfall such as jealousy or anger towards a Bodhisattva occurs, then even having the antidote of Bodhicitta is of no avail. Therefore, merely having aspirational Bodhicitta cannot temporarily save you, and even if there is only a seed of virtue from guarding the engaging Bodhicitta, it will ripen into karma in other lifetimes. By guarding the Bodhicitta, there are also scriptures that say one will not experience the corresponding result of slandering other Bodhisattvas, nor the fully ripened result of hell, etc. The statements that Bodhicitta can overwhelm the five heinous crimes, etc., refer to the fact that the previously existing natural sins will temporarily not produce fully ripened results, and the faults will gradually diminish. This refers to a breach of vows. Until forbearance arising from the power of meditation, ultimate Bodhicitta, and undefiled vows are generated, there is no certainty that one will not be born in a lower realm due to the force of karma. The ripening of karma is inconceivable. Even those with compassion can be born as animals. As it appears in the Jataka tales of the Buddha. However, if the root downfall of abandoning Bodhicitta has not occurred, other downfalls may sometimes throw one into hell. The fully ripened result of being thrown in once is that the duration of life and the differences in suffering are completed in an instant, and after experiencing them, one can quickly be liberated by the power of Bodhicitta. If one has not properly received the empowerment of mantra, even if one practices deity yoga and recites mantras, the many benefits that are taught will not save one, and one will certainly go to the Vajra Hell. Just as the benefits of guarding have differences in depth and speed, the faults of violating them also have great differences. In particular, if the root downfall of slandering the guru and the root downfall of disobeying the instructions occur, then until they are remedied, there will be no result from practicing the path, and guarding other branches will also be of no use. Therefore, merely having a few vows or merely entering the Dharma, the result will appear at the end of samsara. The result of violating them will appear immediately, so temporarily, the faults are greater than the benefits. Furthermore, sentient beings in the lower realms who have habitual tendencies connected to the Dharma are also different from other lower realms. The Great Orgyen
Chinese
每年都接受灌顶加持，活到一百岁就能获得一百次灌顶。即使来世转生为旁生，也能获得更大的力量。因此，对于善恶因果不虚这件事，也必须深信不疑。觉沃杰·拉吉（阿底峡尊者）看到别人稍微懈怠于业果，就说：‘要谨慎业果啊！业果非常细微，心量不要太小。来世会变成什么样啊？’然后就流下了眼泪。因此，对于三律仪的一切违犯，不要轻忽，对于过去所犯下的罪过，要生起后悔之心，并且下定决心，即使付出生命也不再犯，努力忏悔清净。这样虽然可以不必感受异熟果报，但是要获得道地的功德，则会非常缓慢，所以一开始就要努力不使律仪衰损。如果依赖忏悔而放纵自己造恶，就像依赖药物而肆无忌惮地服用毒药一样。总而言之，我这样认为：与其只是拥有中等的自性善，一次又一次地转生到天界，不如受持三律仪，即使因为破戒而一次又一次地堕入恶道。’此外，‘业和业的异熟果报是不可思议的’，因此，对于这类事物的究竟定论，在没有获得一切智智之前，是无法如实测度的。对于其中的一部分，我还愿意用教证和理证来加以阐述。如此，尊贵的您所提出的这个问题，我知道对于那些毫无矛盾地修持一切教法，并且使人生变得有意义的人们来说，是一个非常重要的关键。这只是我立刻想到的，就写下来了。关于您所说的声音文字的意义，请另外详细说明。雪域的持金刚大尊主蒋扬·钦哲·旺波的侍者，虽多闻却于义理愚昧，徒有智者之名的热美寺的格西索南·曲扎，于八蚌寺的寂静处所写，愿此文能符合所有人的心意。萨瓦芒嘎拉姆！吉祥！ 《三律仪问答·日光显明》，热美堪钦索南·曲扎。