Chinese
仅此而已。在获得之时，先前的堪布们认为，在灌顶之前，持守戒律的仪轨，念诵三遍的最后部分会产生戒律。如果有人说，此时所持守的戒律不会产生，那么，别解脱戒和菩萨戒的仪轨也不会产生，因为没有理由说其他两种有产生的力量，而这种没有。这种有产生的依据，因为戒律不超出产生和不产生两种情况，仅仅因为没有不产生的依据，就成立了产生，否则，佛陀宣说仪轨也会变得无用。就像大译师绒宗所著的戒律仪轨中所说：首先受持共同的戒律，然后受持特殊的戒律，进入坛城后获得灌顶，成为成就的容器。然而，并非所有金刚乘的誓言和戒律都已持守圆满，因为还要持守许多不同的灌顶誓言和戒律。例如，获得居士戒虽然算作获得了别解脱戒，但并非具备了别解脱戒的所有支分，因为还可以受持沙弥戒和比丘戒。不仅如此，按照共同的戒律受持方式进入时，为了使成熟的所依具有戒律，以承诺的方式持守的戒律，在再次获得灌顶时，戒律的力量必须增长，正如全知大班智达的论疏的观点，誓言和戒律二者本体相同而反体不同的要点。这也是因为，仪轨培育了心续的功德，善的种子，从执持诸佛的秘密金刚三方面来说，也是誓言，从约束自身心续方面来说，也是戒律，例如，瓶子既是所作，也是无常。就像《后续经》中所说：不违背精进，即使在梦中也念诵誓言，誓言就是戒律。以及《细微经》中所说：这样三百六十个，我的金刚
English
That's all. At the time of attainment, the previous Khenpos believed that the vows would arise at the end of the final part of the ritual of taking vows, which is recited three times before the initiation. If someone says that the vows taken at this time do not arise, then the Pratimoksha and Bodhisattva vows will not arise either, because there is no reason to say that the other two have the power to arise, but this one does not. There is evidence that this one does arise, because vows do not go beyond the two possibilities of arising and not arising, and it is established that they arise simply because there is no evidence that they do not arise. Otherwise, the Buddha's explanation of the ritual would also become useless. As the great translator Rongzom said in his ritual of vows: First take the common vows, then take the special vows, enter the mandala and receive the initiation, and become a vessel of accomplishment. However, not all Vajrayana vows and precepts are completely taken, because there are still many different initiation vows and precepts to be taken. For example, although taking the Upasaka vow counts as having taken the Pratimoksha vow, it does not have all the branches of the Pratimoksha vow, because one can still take the Sramanera and Bhikshu vows. Moreover, when entering according to the common way of taking vows, in order to make the basis of maturation have vows, the vows taken by way of promise must increase in power when taking initiation again, as is the view of the Omniscient Great Pandit's commentary, the key point that vows and precepts are the same in essence but different in aspect. This is also because the ritual cultivates the qualities of the mind-stream, the seeds of virtue, and from the point of holding the secret Vajra of all Buddhas, it is also a vow, and from the point of restraining one's own mind-stream, it is also a precept, just as a pot is both made and impermanent. As it is said in the Subsequent Tantra: "One who does not transgress diligence, speaks of vows even in dreams, commitment is considered a vow." And in the Subtle Details: "Thus, three hundred and sixty, my Vajra."
Chinese
三者殊胜尊，不舍邪道誓约物，如地基般如是说。如此。此处进入之时，虽未于灌顶法本中分别明示而受持别解脱戒，然身语意之誓言加持即是受持誓言。如是行文中，自性三字身语意，加持威光而具足，是说誓言戒律胜。如是说故。二、所获之体性，即是誓言之自性，及伟大，及差别体性真实决定。第一，根本与支分等所有誓言，皆是自心无二之自性。以其义故，如来一切皆不超越之自性之故。如是亦云，誓言皆是大金刚，是诸佛之自性。广本云，誓言誓言如是说，非是他处而有者，自心即是誓言也。如此。二者，行境宽广之伟大，及调伏戒律总集之伟大。第一，若具足于实相之证悟串习之把握，即安住于大平等之誓言，或名决定于无上乘。任随三门之行如何行持，亦不生起偏执之心故。如是为把握所摄之补特伽罗，任随行持于业及烦恼，亦如行持于幻化之化身般不执着故。彼不积聚障碍与习气之上，二资粮亦得圆满，别解脱菩萨外续之戒律与戒条一切亦得清净。若善决定于无上乘，亦可一切行持烦恼业，行持后不思亦成集聚，戒律戒条得大圆满。如是说。二者，是故，于上师胜之誓言中，如是等所说之时，总的来说戒律有，别解脱，菩萨，持明之戒律三种。燃电中云，比丘菩提萨埵与，瑜伽瑜伽大瑜伽。如是说。宗喀巴大师之伏藏品心滴之灌顶法本中云，别解脱与菩提心，持明之内之戒律众。如是说。彼三者亦，形态相违
English
The three supreme ones, do not abandon the vows of the wrong path, it is said to be like the foundation. Thus. Here, when entering, although the vows are not specifically distinguished and taken from the empowerment manual, the blessing of the vows of body, speech, and mind is the taking of the vows. As it is in the work process: "The three syllables of self-nature, body, speech, and mind, are blessed with glory, it is said that the vow is the supreme precept." Therefore. Second, the nature of what is to be obtained, is the nature of the vow, and its greatness, and the distinction of the nature of reality. First, all the vows, such as the root and branches, are the nature of one's own mind without duality. Because of its meaning, all the Tathagatas do not transcend its nature. Thus it is also said, "The vows are great Vajra, they are the nature of all Buddhas." The extensive text says, "The vow, the vow, as it is said, is not somewhere else, one's own mind is the vow." Thus. Second, the greatness of the wide range of behavior, and the greatness of the collection of discipline and vows. First, if one has the confidence of understanding and familiarizing oneself with the reality, one abides in the vow of great equality, or it is called certainty in the unsurpassed vehicle. No matter how one behaves with the three doors, one does not give rise to a biased mind. Such a person who is grasped by confidence, no matter what karma and afflictions he engages in, he does not cling to them as if he were engaging in an illusion. Therefore, on top of not accumulating obscurations and habitual tendencies, the two accumulations are also perfected, and all the precepts and vows of individual liberation, Bodhisattva, and outer tantras are purified. If one is well determined in the unsurpassed vehicle, one can also engage in all afflictions and karmas, and after engaging, one does not think and accumulates, and the precepts and vows are greatly perfected. Thus it is said. Second, therefore, in the vows of the supreme Guru, when it is said, etc., in general, there are three types of vows: individual liberation, Bodhisattva, and Vidyadhara. In the Blazing Lightning it is said, "Bhikkhu Bodhisattva and, Yoga Yoga Maha Yoga." Thus it is said. In the empowerment manual of the Heart Drop, a treasure revealed by Je Tsongkhapa, it is said, "Individual liberation and Bodhicitta, the assembly of vows within the Vidyadhara." Thus it is said. Those three also, forms contradict
Chinese
因此，由于具备完整性和转变性而聚集并完全清净。如果形式上如何不同呢？有四种不同：寿命长短的时限不同，所学之对象不同，所着重之本体不同，以及目的之不同。第一种是：别解脱戒是尽形寿受持，菩萨戒是直至菩提心受持，密咒戒是直至轮回未空受持。第二种是：跟随圣者阿罗汉、进入大地的菩萨以及如来而学。第三种是：外在身语的七种舍弃之行为是别解脱戒，内在主要舍弃意之三业而修学慈悲是菩萨戒，以证悟串习的把握不离平等之义是密咒戒。第四种是：以自利、利他和伟大利他为目标，依次对应。第二，本体方面，有完整和转变两种。第一种是：别解脱戒是断除有害他人的行为，菩萨戒是在此基础上加入利益他人的行为，密咒戒是在两者之上，修持佛陀的事业，以大平等性无勤成办他利，精通其方法，因此具备一切。因此，如果能够不违犯密咒的誓言，就能顺带守护下部的律仪，无需单独守护，如同具备三升的容器，就不必担心其中缺少一斗一样，因为功德向上圆满聚集。如《光明疏》中所说：“安住大乘誓言中，下部律仪诸誓言，无需守护亦能持，是为比丘菩萨及，瑜伽瑜伽大瑜伽。”第二，以转变性而完全清净，烦恼原本以任其自然的三门之业束缚轮回，但如果以智慧和慈悲占据一方，进入舍弃非为之事的律仪，则会成为善趣和解脱之因。同样，如果被方法和广大智慧占据，用于利他之事，则会成为解脱至无上菩提之因。
English
Therefore, due to possessing completeness and transformative nature, they are gathered and completely purified. How do they differ in form? There are four differences: the duration of lifespan, the object of learning, the main focus of the substance, and the purpose. The first is: the Pratimoksha vow is taken for as long as life lasts, the Bodhisattva vow is taken until the essence of enlightenment is reached, and the Mantra vow is taken until samsara is not empty. The second is: learning after the Noble Arhats, Bodhisattvas who have entered the great bhumis, and the Tathagatas. The third is: the practice of abandoning the seven external actions of body and speech is the Pratimoksha vow, the practice of mainly abandoning the three actions of mind and cultivating compassion is the Bodhisattva vow, and not deviating from the meaning of equality with the confidence of realization and habituation is the Mantra vow. The fourth is: aiming at one's own benefit, the benefit of others, and the great benefit of others, apply them in order. Second, in terms of essence, there are completeness and transformation. The first is: the Pratimoksha vow is turning away from actions that harm others, the Bodhisattva vow is engaging in actions that benefit others on top of that, and the Mantra vow is: on top of engaging in both, practicing the deeds of the Buddha, effortlessly accomplishing the benefit of others in the state of great equality, and being skilled in the means, therefore possessing everything. Therefore, if one can keep the samaya of mantra without violation, one can incidentally keep the lower Vinaya vows, without needing to protect them separately, just as if one has a container that holds three bre, there is no need to worry that it lacks one do, because the qualities are gathered upwards in completeness. As it is said in the 'Clear Illumination': 'If one abides in the Great Vehicle samaya, all the Vinaya vows of the lower levels, can be kept without protection, they are monks, Bodhisattvas, Yogis and Great Yogis.' Second, being completely purified by transformation, afflictions originally bind one to samsara through the actions of the three doors that are left to their own devices, but if wisdom and compassion occupy one side, and one enters the vows of abandoning what should not be done, then it becomes the cause of higher realms and liberation. Similarly, if it is occupied by skillful means and great wisdom, and used for the benefit of others, then it becomes the cause of liberation to unsurpassed enlightenment.
Chinese
如果自己也能运用大方便的极大方便，那么圆满菩提就能不费力气自然成就。例如，熔炼铜矿石，给铜加上计算，就能变成黄金一样，三门的事业，即使是同一个基础，也能通过方便的大小，使地位越来越高。因此，别解脱的断除有害他人的根本，和菩萨戒的利益他人的两个方面，以物质增上的方式，本质转化为密咒的戒律物质。没有被大平等方便所掌握的庸常显现执着的方面，从根本上舍弃，就变成了大平等的特殊方便，就像光明驱散黑暗一样。以那种方式，下部的律仪戒律都包含在大平等的誓言中，并且完全清净。这里有些人这样认为：下部的两种戒律包含在上部中并不合理，因为别解脱的断除有害他人的根本，和菩萨戒的利益他人的两个方面，和密咒戒律不舍弃的誓言直接相违背。为了显示不相违背的包含方式，对于别解脱的戒律来说，如果犯了四种他胜罪，就被认为是根本堕落。但是，如果这里被证悟实相的把握所掌握，那么无论如何行持都不会被沾染，因此本质会变成向上增进和重新聚集，所以是功德向上增进。这是总的来说。具体来说，杀生是：有无中观不可得。等等。自己和他人都显现为心性，那在胜义中远离有无中观的三边，在世俗中虽然显现，但也了知自性是空性的。虽然看起来像杀生，但因为没有能杀所杀，也没有杀的念头，所以不会被罪业沾染。并且因为断除了十地等恶业的相续，所以通过诛杀而圆满了二资粮，因此杀生的断除戒律的本质和功德都向上增进了。就像《宝积经》的近眷所问品中所说：如同幻术师在世间，变幻出成百上千的众生，即使把那些幻化全部杀死，但杀死幻化是不存在的。这个世间