English
If one also applies oneself by seizing the great and vast means of skillful means, then perfect enlightenment will be effortlessly and spontaneously accomplished. For example, just as smelting copper ore and adding calculations to the copper will turn it into gold, the activities of the three doors, even on a single basis, will transform to higher and higher states through the magnitude of the means. Therefore, the two aspects of abandoning what harms others, along with its basis, in the Pratimoksha, and benefiting others in the Bodhisattva vows, transform in essence into the substance of the mantra vows in the manner of increasing substance. Any aspect of ordinary appearance clinging that is not seized by the means of great equality is abandoned from the root, and it becomes a special means of great equality, like light dispelling darkness. In that way, the lower Vinaya vows are included and completely purified in the Samaya of great equality. Here, some might think: It is not reasonable for the two lower vows to be included and perfected in the higher, because the two aspects of abandoning what harms others, along with its basis, in the Pratimoksha, and benefiting others in the Bodhisattva vows, seem to directly contradict the vows of the mantra vows not to abandon. To show the way of inclusion without contradiction, for the Pratimoksha vows, it is said that if the four defeats occur, the root is destroyed. However, if one is seized here by the confidence of realizing the nature of reality, then no matter how one acts, one will not be defiled, so the essence becomes upwardly enhancing and re-accumulating, therefore it is virtue upwardly enhancing. This is the general explanation. Specifically, killing is: "Existence, non-existence, Madhyamaka, unobservable." And so on. Both self and others are clear as mind-essence, and that, in ultimate truth, is free from the three extremes of existence, non-existence, and Madhyamaka. Although it appears in conventional truth, one realizes that its own nature is empty. Although it seems like killing, since there is no killer or killed, and there is no concept of killing, one is not defiled by fault. And since one cuts the continuum of negative actions from the ten grounds and so forth, one perfects the two accumulations through liberation, therefore the essence and virtue of the vow to abandon killing are included in an upwardly enhancing way. Likewise, in the chapter of the Kaundinya asked by the close attendant in the Ratnakuta Sutra: "Just as a magician in the world, conjures hundreds of thousands of beings, even if all those conjurations are killed, there is no killing of those conjurations. This world
Chinese
就像幻术的自性一样，对此永远没有边际可寻。那些像那样使之无边无际的人，在世间没有感觉。谁若知晓这无自性的法，那些勇士便能超越世间的苦难。如是说。不予而取是：因为二谛无别，等等。一切法皆与心性二谛的自性无别，胜义中不可得，世俗中也不成立，因此了悟自他无别。因为物质和所有者都不存在于他处。就像乐变化的诸神取用自己所变的受用一样，无论取用什么都不会超出自己，因此了知实则无所取。所以不会被罪业沾染。从吝啬者处取走，布施给贫穷者等，因为会转为利他，所以不予而取的戒律聚集且完全清净。宝积经中说：犹如幻术师取幻术之财，如梦中一般在那里使用，对此没有业，没有异熟。同样，在此修学无贪执的智慧，趋向寂灭的殊胜涅槃。金刚经中说：从吝啬者处取走财物，布施给贫穷的众生。因此抢夺人和富人的财物。如是说。妄语是：诸法如幻术一般，等等。一切法明明不存在，却因邪分别的执着而显现，这是自性之妄。执着本身从显现中被分别成名言，并执着其为真实，这是随行之妄。中观宝鬘论中说：善男子，一切法自性皆无实有，凡所说所显现所分别的，皆是暂时的，故是虚妄。如是说。从那些之中说相违背的，是颠倒之妄。因此，如果真实本身不成立，那么依赖于它的虚妄也不成立。因此，对一切法执着为真实的念头止息，了知其为虚妄，即使说妄语，也不会被罪业沾染。怎么做有利益就怎么说，因此也会转为利他，所以断除妄语的戒律聚集且完全清净。宝积经中说：犹如拿着酒杯向孩子展示，说嘴里有
English
Like the nature of illusion, there is never any limit to be found in this. Those who make it limitless in that way, there is no sensation in the world. Those who know this Dharma of no self-nature, those heroes will transcend the suffering of the world. Thus it is said. Taking what is not given is: Because the two truths are inseparable, and so on. All dharmas are inseparable from the nature of the two truths of mind, not found in the ultimate sense, and not established in the conventional sense either, therefore realizing that self and other are not different. Because both substance and owner do not exist elsewhere. Just as the gods of delight in transformation take the enjoyment they have transformed themselves, no matter what they take, they do not go beyond themselves, therefore knowing that in reality there is nothing to take. Therefore, one is not stained by faults. Taking from the miser and giving to the poor, etc., because it turns into benefiting others, therefore the vow of abandoning taking what is not given is gathered and completely pure. The Jewel Heap Sutra says: Just as a magician takes the wealth of illusion, and uses it there as in a dream, there is no karma and no ripening for that. Likewise, having trained here in wisdom without attachment, one goes to the supreme, peaceful nirvana. The Vajra Sutra says: Taking wealth from the miserly, give it to sentient beings who are poor. Therefore, rob the wealth of men and the rich. Thus it is said. Lying is: Dharmas are like illusion, and so on. All dharmas, though non-existent, appear to the clinging mind that is imputed by wrong thoughts, this is the lie of self-nature. The clinging itself is distinguished from appearance into names and words, and clinging to it as true is the lie of following. The Intermediate Mother Sutra says: Subhuti, all dharmas are without substance by their very nature, and whatever is said, appears, and is imputed is temporary, therefore it is false. Thus it is said. Speaking contrary to those is the false of reversal. Therefore, if truth itself is not established, then the falsehood that depends on it is not established either. Therefore, the thought of clinging to all dharmas as true ceases, and knowing it to be false, even if one speaks falsely, one will not be stained by faults. Speaking in whatever way is beneficial, therefore it will also turn into benefiting others, so the vow of abandoning lying is gathered and completely pure. The Jewel Heap Sutra says: Just as holding a cup of alcohol and showing it to a child, saying that there is [something] in the mouth
Chinese
说了之后，当他看到那个卖酒的人时，就像一个孩子肯定在哭一样。同样，对于不可思议的佛陀，那些精通众生行为并了解他们的人，在了解所有这些法都是积累和收集之后，他们会指出世间存在与不存在。如是说。金刚经中说：通过利益众生，永远是三昧耶上师的财富。为了保护众生的生命，也可以说谎。如是说。非梵行是指对无执着产生执着等等。因为一切法都显现为自心，在境与心二者无别中显现，当执着于二元时，如果以认识心性本质的见地、具备三种认识的禅修以及方便的行持这三者来摄持，那么贪着的味道会显现为智慧，因此即使行持也不会被罪业沾染，并且会成就无漏的智慧等等，因此，不舍弃梵行的誓言是聚集且清净的。宝积经中说：就像梦幻和幻觉的自性一样，男人享受欲望也是如此。其自性是空性的，没有实体。没有业，异熟果既非存在也非不存在。如是说。宗喀巴大师的伏藏法《善逝总集》中说：这是伟大的梵行，也会真正成为比丘。它不仅仅是具备所有束缚的象征，因为胜者所教导的法，除了形式上的差异外，在舍弃烦恼方面是相同的。如果成为对治，就应该了解方便。如是说。金刚经中说：为了使诸佛欢喜，为了守护三昧耶，为了通过密咒明咒来成就，应该展示其他人的女人。如是说。第二，菩萨戒与此不相违背的道理是，虽然刚刚已经解释过，但还是稍微说一下。菩萨的戒律是：以遮止恶行的律仪戒来调伏自相续，通过修习对治善行之聚的善法来证悟善法，并成就殊胜的功德，通过利益有情来以直接或间接的方式利益他人，总共有三种。在这里，虽然看似在行持业和烦恼，但因为没有执着，所以在意义的本质上
English
After speaking, when he saw that wine seller, just like a child was definitely crying. Likewise, for the inconceivable Buddhas, those who are skilled in the ways of sentient beings and understand them, after knowing that all these dharmas are accumulations and collections, they point out the existence and non-existence in the world. Thus it is said. The Vajra says: By benefiting sentient beings, it is always the wealth of the Samaya Guru. In order to protect the lives of sentient beings, one may also speak falsely. Thus it is said. Non-celibacy refers to attachment to non-attachment, and so on. Because all dharmas appear as one's own mind, appearing in the non-duality of object and mind, when clinging to duality, if it is held by the view of knowing the essence of mind, the meditation possessing three recognitions, and the conduct of skillful means, then the taste of attachment will appear as wisdom, therefore even if practiced, it will not be stained by sin, and the accomplishment of uncontaminated wisdom, etc., will become meaningful. Therefore, the vow of not abandoning celibacy is gathered and purified. The Ratnakuta Sutra says: Just like the nature of dreams and illusions, so too is the enjoyment of desires by men. Its nature is emptiness, without substance. Without karma, the ripening result is neither existent nor non-existent. Thus it is said. Je Tsongkhapa's terma, "The Gathering of All Sugatas," says: This is great celibacy, and will also truly become a bhikshu. It is not merely a symbol of possessing all bonds, because the dharma taught by the Victorious Ones, apart from differences in form, is the same in abandoning afflictions. If it becomes an antidote, one should understand the means. Thus it is said. The Vajra says: In order to please the Buddhas, in order to protect the samayas, in order to accomplish through mantra vidya, one should show the women of others. Thus it is said. Secondly, the way in which the Bodhisattva vows do not contradict this is, although it has just been explained, I will still say a little. The vows of the Bodhisattva are: to tame the mindstream with the discipline of restraining from negative actions, to realize virtue by practicing the accumulation of virtuous dharmas that are antidotes, and to accomplish excellent qualities, and to benefit others through direct or indirect means by benefiting sentient beings, there are three in total. Here, although it seems like one is engaging in karma and afflictions, because there is no clinging, in the essence of the meaning
Chinese
什么也不做是别解脱戒的戒律。无论如何行事，都以身语意三门和三金刚的印记来约束，不违越，这是积累善法。如果为了他人的利益，不舍弃任何轮回之法而行事，这就是利益众生，总集了一切调伏和戒律，并且完全清净。第三，确定区分的方式和实质。有无需守护的顿入誓言，以及有守护期限的渐入誓言。第一种是：安住于大平等誓言，因为没有取舍，所以无需守护。正如经中所说：以平等与平等结合，安住于平等的誓言中，将获得平等大圆满。第二种是：简要说明续部总体的誓言，以及详细解释经中所说的誓言。第一种是：《乐集寂静总集根本续》中说：谛听，总集之眷属众，凡进入此坛城者，应守护和约束，应以共同、特殊和额外的区分来掌握。因此，有共同、特殊和额外的三种誓言。第一种是：通常被称为别解脱、菩萨和外续三者的戒律的守护期限的誓言。其中说：别解脱和菩提心，事行瑜伽续部中，所说的应守护者，是共同的誓言。第二种是：其中说：根本的四种，以及二十五支分。因此，根本是身语意三者，或者加上菩萨为四种。支分的五组誓言是：如《光明疏》中所说：五种应行和五种不应舍弃，接受和修持，以及应知的五种，是独特的解释。第三种是：安住于共同和特殊誓言的瑜伽士，在修持大法等情况下，特别说明应守护的二十种誓言。寂静根本续中说：经义额外的誓言，应极其守护。不伤害猛兽之王金刚上师的身躯，不毁坏法座，不与食物上师之母行淫，不在朵玛中下毒，不破坏珍贵供施的信徒集会，不割断小