Chinese
即，经文是这样说的：如实性和调伏之方便，多少律仪不可思议，完全清净自然成就。等等对它有害。理证是：三具足金刚持的相续中，成办利他之菩萨，是法。你既是断除害他的那一位，又是学习密咒誓言的菩萨，因为你与那二者本体一味而住。三律仪的差别是相违的。例如，以发心摄持，如声闻之仪轨所受之大乘别解脱，或者声闻之比丘律仪本身，再次以发心受持，无论安住于彼之相续的律仪是什么，彼一切皆有发菩提心之差别和律仪之差别二者。前者在命终之时不舍弃，因为彼不是菩萨律仪的舍弃之因。后者受律仪时之差别，以命终之故而舍弃，因为比丘律仪是尽寿边际之律仪。区别胜劣中说：虽是大乘别解脱，比丘等之律仪，差别于死亡时舍弃，菩提心之差别和，彼之果于死亡时亦生。如是。三律仪之菩萨，三种不同之差别，彼等生住灭三者并非同时，因为如其所受持般安住和破灭，自相不杂之故。三具足之相续的律仪，前者与后者本体非一，后者与前者，安住转变本体非一，因为前者比前者，后者比后者广大之故。并且受持后者之时，必须生起诸多非先前律仪之物质相续的新律仪物质。其中一些人说，三具足金刚持相续之比丘律仪，是法。成为彼相续之菩萨律仪和密咒律仪，因为安住于彼和彼之故。如果这样说，经教和理证二者皆有害。经教是《秘密行续》中说：譬如从石变为铜，从铜变为金之相，铜之时无石，变为金时无铜。
English
That is, the scriptures say: Suchness and the means of taming, countless vows beyond thought, completely pure and naturally accomplished. Etc., are harmful to it. The reasoning is: The bodhisattva who accomplishes the benefit of others in the continuum of the three-fold Vajra Holder is the subject. You are both the one who abandons harming others and the bodhisattva who learns the tantric vows, because you abide in oneness with those two. The differences of the three vows are contradictory. For example, being upheld by the thought of bodhicitta, the Mahayana Pratimoksha taken according to the Hearer's ritual, or the Hearer's Bhikshu vows themselves, again upheld by taking bodhicitta, whatever the vows of the continuum abiding therein may be, all of them have both the difference of generating bodhicitta and the difference of vows. The former is not abandoned at the time of death, because it is not the cause of abandoning the Bodhisattva vows. The latter, the difference at the time of taking the vows, is abandoned due to death, because the Bhikshu vows are vows with the limit of a lifetime. In the Differentiation of Superior and Inferior it says: Although it is the Mahayana Pratimoksha, the vows of Bhikshus etc., the difference is abandoned at the time of death, the difference of bodhicitta, and its fruit also arises at the time of death. Thus. The Bodhisattva of the three vows, the three different differences, those three are not simultaneous in arising, abiding, and ceasing, because they abide and perish as they are taken, and their own characteristics are not mixed. The former vows of the continuum of the three-fold are not one in essence with the latter, and the latter is not one in essence with the former in abiding and transformation, because the former is wider than the former, and the latter is wider than the latter. And when the latter is taken, many new vow substances must arise that are not the material continuum of the previous vows. Some say that the Bhikshu vows of the continuum of the three-fold Vajra Holder are the subject. It follows that they are the Bodhisattva vows and the Mantra vows of that continuum, because they abide in that and that. If they say so, both scripture and reason are harmful. The scripture says in the Secret Conduct Tantra: For example, from stone it becomes copper, from copper it becomes the form of gold, at the time of copper there is no stone, when it becomes gold there is no copper.
Chinese
如是显现。 对于持明者中的比丘， 此二者安住之处， 佛陀未曾宣说。 如是遮破之理是：阿赖耶识，法相，应成佛陀之智慧，以其安住并转变于彼故。 第四、分类方面：根本誓言五条，支分五条，两组共十五条。若广说，则分为三百六十条。以及无边广说等等。 第四、若失坏，则恢复之方便是：于《意集经》中云： “一切大失坏， 根本失坏与支分失坏， 如是念诵失坏、顺带失坏五者。” 如是失坏，以彼恢复而得圆满，故超胜下方诸部。彼中，声闻乘若发生隐瞒罪过，则不可恢复，如瓦罐破碎。菩萨如金银器皿破损，铁匠可修补，依赖善知识，则可恢复失坏。此处如金器破损，自己努力可修复，不依赖他力，可依自力恢复。如《意集经》云： “何者当恢复， 事业与物品与意乐， 三摩地与彼性。” 如是宣说。 第五、失坏之过患是：于此经中云： “根本誓言若失坏， 一切修持皆成邪。” 等等。以及， “支分誓言若失坏， 无果且堕恶趣。” 如是说。 第六、功德是：于此经中云： “乃是胜者之明智持者， 世间之主与眷属所敬， 殊胜圣者与圣者们， 视如子与兄弟作加持， 入于善逝之境地， 与无惧普贤相结合。” 如是宣说之故。 第六、嬉戏事业有六，第一、必要作用是：以饶益与降伏之门，成办自他之义利之事。于《总集经》中云： “成办自他义利是事业， 彼亦以寂静息灭外之疾病邪魔， 内之分别妄念。 以增益增盛外之眷属与受用， 内之寿命福德觉受证悟。 以怀爱怀柔外之所欲摄集， 内之获得自心自在。 以诛灭诛杀外之怨敌魔障与内
English
Thus it appears. For the monk among the Vidyadharas, These two abodes, The Buddha did not speak of. Thus, the reasoning for refuting is: The Alaya-vijnana, the Dharma aspect, should become the wisdom of the Buddha, because it abides and transforms into that. Fourth, in terms of Fourth, if broken, the means of restoration is: In the "Compendium of Intentions," it is said: "All great breakages, Root breakages and branch breakages, Likewise, recitation breakages and incidental breakages, five in total." Thus, if broken, it is perfected by restoring it, therefore it surpasses the lower sections. Among them, if a Shravaka commits a hidden transgression, it cannot be restored, like a broken clay pot. A Bodhisattva is like a broken gold or silver vessel, which a blacksmith can repair. By relying on a virtuous friend, the broken can be restored. Here, it is like a broken gold vessel, which can be repaired by one's own effort, without relying on others, one can restore it by one's own power. As the "Compendium of Intentions" says: "What is to be restored, Action and objects and intention, Samadhi and its nature." Thus it is said. Fifth, the faults of breaking are: In this very text, it is said: "If the root vow is broken, All practices become perverse." Etc. And, "If the branch vow is broken, There is no fruit and one falls into the lower realms." Thus it is said. Sixth, the qualities are: In this very text, it is said: "It is the wise holder of the Victorious One, The lord of the world and revered by retinues, The supreme holy ones and the holy ones, Bless as sons and brothers, Enter the realm of the Sugata, Unite with fearless Samantabhadra." Thus it is said. Sixth, the playful activities have six aspects. First, the necessary action is: Through the means of benefiting and subduing, accomplishing the benefit of oneself and others. In the "Compendium of Principles," it is said: "Accomplishing the benefit of oneself and others is activity, It also pacifies external diseases and evil spirits with peacefulness, And internal conceptual thoughts. With increase, it increases external retinues and enjoyments, And internal lifespan, merit, experiences, and realizations. With power, it gathers what one desires to control externally, And internally gains control over one's own mind. With wrath, it destroys external enemies and obstacles and internal
Chinese
为了平息粗细的烦恼。如《心滴》中说：为了内外痛苦，为了增长二种所增，为了聚集四种勾招，为了平息二种恶毒。第二，本体的特征是从无量基之因产生，并由殊胜方便智慧所摄持，主要成办他利的善巧方便之事业。如《心滴》中说：外在从无量自性而有四。第四，分类方面，有基、道、果之事业三种，此处是道的事業方面，有作为所作之境的事业，以及作为行事方法之分类。第一，是三界的一切有情。其中，特别区分的话，有具危害罪恶者、贫穷困乏者、邪见者和恶毒者。第二，有息增怀诛任运成就五种。第三，在根本续中说：佛塔手印之门等，护摩舞蹈歌乐和物质之行。第五，过患是不能成办二利等。如《金刚经》中说：不能成办二利是其过患。第六，功德是与此相反，能成办自他之利。如《金刚经》中说：具有与此相反之理者，应知是功德。第七，所追求之修法有六种，第一，所需是：任何所追求的二种所修之事显现之故。如《心滴》中说：为了获得共同殊胜之成就，为了获得自他之利益。第二，本体或特征是：成办共同殊胜二种成就任何一种的殊胜方便。第三，词义是：从悉地（藏文：སིདྡྷི，梵文天城体：सिद्धि，梵文罗马拟音：siddhi，汉语字面意思：成就）之词而有成就，即所要成办之事。从萨达纳（藏文：ས་དྷ་ནཱ，梵文天城体：साधना，梵文罗马拟音：sādhanā，汉语字面意思：修法）之词而有完全获取，即获取所欲之义，能获取或成办所欲之义，故名修法。如《黑汝嘎集续》中说：明持道与果，寿命与命力，僵尸与捷足，空行等，以修法故说为修法。第四，分类方面，有共同殊胜二种修法。第一是，此经中说：幻化坛城四十二，网之坛城…
English
For pacifying subtle and coarse afflictions. As it says in Thuk Thik: For the sake of outer and inner pain, and for the increase of the two that are to be increased, and for gathering the four powers of attraction, and for pacifying the two kinds of malice. Second, the characteristic of the essence is that it arises from the limitless basis of cause, and is mainly the skillful activity of accomplishing the benefit of others through being seized by special means and wisdom. As it says in Thuk Thik: Outwardly, from the limitless nature, there are four. Fourth, in terms of categories, there are three kinds of activities: the activities of the base, path, and fruition. Here, in terms of the activities of the path, there are the activities of making the object to be worked on, and the categories of methods of action. First, it is all sentient beings of the three realms. Moreover, if we separate them specifically, there are those who are harmful and sinful, those who are poor and destitute, those who have wrong views, and those who are malicious. Second, there are five: pacifying, increasing, subjugating, wrathful, and spontaneously accomplishing. Third, it says in the root text: The gate of stupa mudras, homa, dance, song, and material actions. Fifth, the fault is not accomplishing the two benefits, and so on. As it says in the Vajra: Not accomplishing the two benefits is its fault. Sixth, the quality is the opposite of that, accomplishing the benefit of oneself and others. As it says in the Vajra: Having the nature opposite of that, it should be known as a quality. Seventh, the practice to be pursued has six aspects. First, the necessity is: because the two things to be accomplished, which are pursued, become manifest. As it says in Thuk Thik: For the sake of obtaining common and supreme siddhis, for the sake of obtaining the benefit of oneself and others. Second, the essence or characteristic is: a special means of accomplishing either of the two kinds of common and supreme siddhis. Third, the meaning of the word is: from the word Siddhi (藏文：སིདྡྷི，梵文天城体：सिद्धि，梵文罗马拟音：siddhi，汉语字面意思：accomplishment) comes accomplishment, which is what is to be accomplished. From the word Sadhana (藏文：ས་དྷ་ནཱ，梵文天城体：साधना，梵文罗马拟音：sādhanā，汉语字面意思：practice) comes complete acquisition, which is acquiring the desired meaning, being able to acquire or accomplish the desired meaning, therefore it is called practice. As it says in the Hevajra Tantra: The path and fruit of Vidyadhara, life and vitality, corpses and swift feet, Dakinis, etc., are said to be practice because of practice. Fourth, in terms of categories, there are two kinds of practices, common and supreme. The first is: in this very text it says: Forty-two illusion mandalas, the mandala of the net…
Chinese
如是宣说圆满。 十方四时圆满的， 一切坛城皆得成就。 如是说。如《解说续》所说，在根本续中： 文字幻化集轮， 金刚萨埵与药成就， 五部与五母心， 加持降临成就两种。 如是说。 第二，从功德生起的五种成就中，修持八种细微成就。 如《解说续》所说，在根本续中： 起尸、寿命与药成就， 大天与四大天王， 调伏恶毒龙族，国王大臣的， 妃子，掌握其二。 驱逐地域饿狼、捷足， 隐身、造形，天龙女， 成就国王大臣、军队将领、宰相。 此生断绝故，乃世间法。 如是说。 第五，过患：如果舍弃修持的方法，则所要成就的义利不能成就。如《心滴》中说： 舍弃则不缓不获十。 如是说。 第六，功德：此中说： 若极力依仗咒语与手印， 则成就大稀有。 如是说。以及， 能掌控的种姓之殊胜者成就。 如是说。 第八，不动三摩地有六，第一，必要：对于证悟之义不散乱而能掌控，从而使心堪能。此中说： 诸法自性中无实性， 证悟掌控即三摩地。 如是说。 第二，体性或相：对于所修之义不为所动而安住的，心一境性的三摩地。如《黑鲁嘎集》中说： 于何处显现之心， 不散乱即三摩地。 如是说。 第四， 第一，分二个次第，那二者的意义是：舍弃将器情执为庸常，并整理不清净道的七支与果位色身的缘起。特别是能成就自之果位共同的成就，是生起次第。清净迁识之习气垢染，并清净道的三地与果位俱生身之缘起。特别是能成就自之果位殊胜的成就，是圆满次第的必要。根本续后