English
Completely abandoning those, in the great sameness vow, the nature of the Pratimoksha and Bodhisattva vows transforms and becomes completely pure. Specifically, the Pratimoksha vow, it is said in the scriptures that if the four root downfalls occur, the vow is broken. But here, if one is possessed of the confidence of realizing the nature of reality, no matter how one acts, one will not be defiled, therefore the nature is increasing; and because it can be accumulated again, the merit is increasing. As it is said in this very text: Doing does not accumulate, but accumulates, the vows of discipline are perfectly complete. And as it is said in the Compendium: Even if most people cut off countless heads, there is no fear for those who fully know all beings as illusions. Second, the way they gather without contradicting the Bodhisattva vow is: by the discipline of guarding against misdeeds, one protects the continuum, by virtuous actions one accumulates merit, by accumulating virtuous Dharma one accomplishes realization and special qualities, and through the door of benefiting sentient beings, one benefits others, these three gather together. Here too, even if one acts as if engaging in karma and afflictions, because one is not attached, nothing is done in the ultimate nature, this is the discipline of vows. No matter how one acts, the three doors are sealed with the seals of the three vajras, and one does not transgress, this is the accumulation of virtuous Dharma. If it turns to benefiting others, one acts without abandoning any samsaric dharmas, this is benefiting sentient beings. As it is said in the Avatamsaka Sutra: Whatever means turn to benefiting sentient beings, that is the supreme training of the Bodhisattvas. Just as great rain falls from the clouds, making the crops abundant. It is like that. To dispel disputes about these, there are two: stating the position and refuting it. The first is: Some say that when one fully receives the vase empowerment, one fully receives the mantra vows, because there are no newly received mantra vows for the higher three empowerments. Some say that although one receives the mantra vows by bestowing the four empowerments of the basis of maturation, one can still receive new vows that one did not have before by relying on the vow-holder himself receiving empowerment, or by the guru bestowing empowerment, because each time one receives empowerment, it increases, so the part that increases is newly received. And also, some say that at the time of transformation, it is not proper for the lower two vows to transform into the higher ones, why? Because concealing the four root downfalls of the Pratimoksha
Chinese
因此，放弃（别解脱戒）和伤害菩萨戒的有情等行为，以及利益他人的行为这两个方面，在这里被称为与密咒戒律中应修持的五条誓言直接相违背。第二，对于这些观点的驳斥，有经教和理证两种。首先是经教方面。经教出自《善分别经》等，其中说：“寻找上师并接受四种灌顶，这样就能具备三种戒律。”等等，这些经文都对此观点有所妨害。理证方面：如果某人没有获得更高的胜妙灌顶，却圆满获得了宝瓶灌顶，那么，你（作为辩论的对方）是圆满次第的密咒戒律者，因为你圆满获得了密咒戒律，也就是因为你圆满获得了宝瓶灌顶。这是立宗和立因。不能这样认为，因为没有获得获得它的更高的胜妙灌顶。第二个经教方面：获得了成熟之基础的四种灌顶的人，你不是有权修持二种次第的人，因为你还有以前没有获得的、不同种类的密咒戒律需要新获得，因为没有开解灌顶的意义之前，没有宣说可以修习道。如果承认，那么，你（作为辩论的对方）是已经成熟相续的有情。这是结论。如果对方不承认，那么，事实就是如此。如《经庄严论》中所说：“犹如疮和食物，通过它们，可以被啃噬和享用，如欲成熟一般。因此，在此处，平息两种方面，并且完全享用，显示了成熟。”就像在波罗蜜多乘中，获得加行道后，对于那个所依，可以断除见断和修断，并且可以生起见道，将其作为成熟的标准一样。同样，在这里，进入无上瑜伽乘后，在此生中，可以断除应断除的，并且可以获得应获得的殊胜成就的能力。因此，获得灌顶本身就是相续成熟的标准，就像在水、肥料、温度和湿度都具备的时候，田地里获得了种子一样。对于这个问题的实际回答是：以前相续中存在的密咒戒律的延续，在之后获得每一个道灌顶的时候，都会得到提升。因此，提升的部分是新获得的。然而，只要所获得的灌顶的自性是同类的，就不会有不同种类的戒律和自性不同的情况，因此，没有新获得的基础。最初的四种灌顶被称为成熟灌顶，是新获得密咒戒律的
English
Therefore, abandoning (Pratimoksha vows) and actions such as harming sentient beings with Bodhisattva vows, and the two aspects of benefiting others, are said here to be directly contradictory to the five vows to be practiced in the Mantrayana vows. Second, regarding the refutation of these views, there are two aspects: scriptural authority and reasoning. First, regarding scriptural authority. The scriptural authority comes from the "Good Distinctions Sutra," etc., which says, "Seek a guru and receive the four empowerments, and thus one will possess the three vows." etc., these scriptures all contradict this view. Regarding reasoning: If someone has not obtained the higher Supreme Empowerment, but has fully obtained the Vase Empowerment, then you (as the opponent in the debate) are a practitioner of the Mantrayana vows of the Completion Stage, because you have fully obtained the Mantrayana vows, that is, because you have fully obtained the Vase Empowerment. This is the proposition and the reason. It cannot be asserted, because the higher Supreme Empowerment that obtains it has not been obtained. The second scriptural authority: A person who has obtained the four empowerments that are the basis of maturation, you are not a person who has the authority to practice the two stages, because you still have different kinds of Mantrayana vows that you have not obtained before that need to be newly obtained, because it has not been taught to practice the path without explaining the meaning of the empowerment. If you admit it, then you (as the opponent in the debate) are a sentient being whose continuum has already matured. This is the conclusion. If the opponent does not admit it, then that is the case. As it is said in the "Ornament of the Sutras": "Just as with wounds and food, through them, one can be gnawed and enjoyed, just as one desires to ripen. Therefore, in this basis, pacifying the two aspects, and completely enjoying, shows maturation." Just as in the Paramita Vehicle, after obtaining the Path of Application, for that basis, one can abandon what is to be abandoned by seeing and abandoning by cultivation, and one can generate the Path of Seeing, taking it as the standard of maturation. Similarly, here, after entering the Unsurpassed Yoga Vehicle, in this life, one can abandon what should be abandoned, and one can obtain the ability to obtain the supreme accomplishment that should be obtained. Therefore, obtaining empowerment itself is the standard of the maturation of the continuum, just as when water, fertilizer, temperature, and moisture are all available, the field obtains the seed. The actual answer to this question is: The continuation of the Mantrayana vows that existed in the continuum before, will be enhanced when each path empowerment is obtained later. Therefore, the part that is enhanced is newly obtained. However, as long as the nature of the empowerment to be obtained is of the same kind, there will be no different kinds of vows and different natures, therefore, there is no newly obtained basis. The first four empowerments are called the maturing empowerments, which are the means of newly obtaining the Mantrayana vows.
Chinese
而且，对于后来的那些，虽然也有各自那份成熟的部分，但不使用“成熟者”和“新获得戒律”的措辞，因为仅仅是成熟的方式会持续到未获得佛果之前。第三种观点有经文和如实回答两种。第一种是，根据《续部》的经文：某种石头，融化后产生铁、铜、银。用能使黄金转变的药的物质，一切都能变成黄金。同样，通过心的差别，三种姓氏的戒律，进入这个大坛城后，被称为金刚持。等等，这是相违背的。如实回答是：虽然这样看起来与下面的那些相违背，但通过证悟见解和习惯禅定，以及以方便的行持所摄持的关键，并不相违背，下面的戒律圆满地向上包含。理由是，对于声闻的比丘，如果发生隐瞒四堕罪，那么声闻解脱戒就会破损。而在这里，在不净行中，将自己和处所的神明观想为父母双尊，这是神的观念；将空、秘密、金刚、莲花认知为智慧，这是咒语的观念，通过这种方法，基础的支分不完整，以此来成就大乐的智慧。形式上，以对法的观念，思想的支分不完整；行为上，以戒律的方便行持所摄持，并且将贪恋的味道观想为智慧，因此究竟的支分不完整。并且，因为将一切法都认知为心性的自显现，就像在梦中行持一样，不会被罪过沾染，并且会转变为成就无漏智慧等等的目的，因此，由于需要否定的关键相同，所以不相违背。正如这本身所说：不贪执即是贪执，在贪执中没有贪执。那是至上的梵天之王，是极其伟大的贪执。并且，本来无生即是如是性，如幻显现如眼花，即使做了结合解脱的一切行为，也没有做丝毫。并且，在《智慧增长经》中也说：就像幻术师，对自己所幻化的幻术，做出善与非善的行为，不会被任何罪过沾染一样，以善巧方便而行持。还有一些人说，三戒转变处所，本体为一是不合理的，这可以用经文和理证二者来驳斥。
English
Moreover, for those who come later, although there is a portion of maturation according to their respective shares, the terms "maturer" and "newly obtained precepts" are not used, because the manner of maturation alone continues until Buddhahood is not attained. The third view has two aspects: scriptural authority and truthful response. The first is, according to the scripture of the Tantra: A certain type of stone, when melted, produces iron, copper, and silver. With the substance of the elixir that transforms gold, everything can be turned into gold. Similarly, through the difference of mind, the precepts of the three lineages, upon entering this great mandala, are called Vajradhara. And so on, this is contradictory. The truthful response is: Although it seems contradictory to the lower ones in this way, it is not contradictory because of the key of realizing the view and being accustomed to samadhi, and being seized by skillful means of conduct, the lower precepts are completely fulfilled upwards. The reason is that for a Shravaka monk, if concealing the four defeats occurs, then the Shravaka liberation precept is broken. But here, in impure conduct, visualizing oneself and the deities of the place as the father and mother, this is the concept of deities; knowing space, secret, vajra, and lotus as wisdom, this is the concept of mantra, through this method, the branch of the basis is incomplete, and in this way, the wisdom of great bliss is accomplished. Formally, with the concept of Dharma, the branch of thought is incomplete; in action, being seized by the skillful means of conduct of the precepts, and visualizing the taste of attachment as wisdom, therefore the ultimate branch is incomplete. And, because knowing all phenomena as the self-manifestation of mind, just like acting in a dream, one is not stained by faults, and it will transform into the purpose of accomplishing uncontaminated wisdom, etc., therefore, since the key to be negated is the same, it is not contradictory. Just as it says in this very text: Non-attachment is attachment, and in attachment there is no attachment. That is the supreme Brahma king, the exceedingly great attachment. And, originally unborn is suchness, illusory appearance is like an optical illusion, even if all actions of union and liberation are done, not even a particle is done. And, in the Sutra of Increasing Wisdom, it also says: Just as a magician, performing virtuous and non-virtuous actions on his own manifested illusion, is not stained by any fault, he acts with skillful means. Furthermore, some say that the three vows transforming their place, being one in essence, is unreasonable, which can be refuted by both scripture and reasoning.