English
Three, because of holding their own characteristics separately. It is also unreasonable to think that all things are the same, because initially they are born from the same collection of causes, in the middle they do not contradict each other, and ultimately they are the same sect, possessing these three dharmas, so things and everything before and after are not the same. It is also unreasonable to think that some are giving up and some are gaining, because it has not been said anywhere that gaining the above gives up the below. So what is it? To protect in three ways in the continuum of one person, namely: self-characteristics are not mixed, complete cessation of what is needed, transformation of essence, increase of qualities, the key points of the three vows do not contradict each other, and transforming with the main one of the occasion, there are six in total. First, self-characteristics are not mixed, that is, each holds its own characteristics. Complete cessation of what is needed is like saying that everything is reversed, like building a castle. The three vows are consistent in that the virtue of the same continuum is the same as the vow, as it says in the Vinaya: Any dharma that directly or indirectly becomes the cause of universal desire, but cannot become the cause of universal freedom from desire, this is not dharma, not Vinaya, not the teaching of the teacher, it should be known. Any dharma that directly or indirectly becomes the cause of universal freedom from desire, but cannot become the cause of universal desire, this is dharma, this is Vinaya, this is the teaching of the teacher, it should be known. Similarly, much has been said about anger and so on in between. Among them, the monk who abides in celibacy and the yogi of the third empowerment path have the same key point, that is, having the ability but not engaging in sexual activity, therefore not being defiled by the stain of desire, and engaging in sexual activity without being defiled by the stain, both rely on the afflictions themselves to perfect the vows, because the key point of complete cessation of what is needed is the same. If not engaging in sexual activity at all is the main thing, then eunuchs and young children should especially generate vows. Also, if individual liberation and the three empowerments are actually contradictory, then it should be that only householders become the basis of mantra, but the Kalachakra Root Tantra says: Among the three bases, the monk is the most excellent. And the Vow Arising says: Son of the lineage, the basis of all qualities, the well-spoken dharma, ordained from the Vinaya, abiding in the individual liberation vow, previously relying on or relying on with the mind of taking refuge in the Three Jewels.
Chinese
因为这样说了。《二观察续》中说：所有佛的律仪是什么？埃വം（藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evam，汉语字面意思：如是）完全安住，埃വം（藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evam，汉语字面意思：如是）之自性的广大的快乐，从灌顶中完全了知。又说：被贪欲之火烧灼，以贪欲自身而解脱。又《文殊根本续》中说：空性喜乐贪欲心，断绝有之贪欲等。总之，别解脱戒断除，菩萨心净化，以密咒作为道用，这三者都是为了断除烦恼自相。例如，断除毒药，以药物净化，以密咒加持后食用，这三者都是为了断除毒药的自相，以及成就不会因毒药而死的必要，就像这样。如果堕罪聚集，那么罪恶不善方面的堕罪要像别解脱戒一样守护。远离欲望的堕罪要像上面一样守护。世间不信的两个方面所禁止的，都要努力守护。金刚乘比丘的行为没有过失，并且需要与时机相联系。在没有生起体验之前，主要守护共同的律仪。生起体验后，将行为分为内外两种。在秘密行为时，灌顶、会供轮、近修和修持二者，自他加持的四时，主要修持密咒的律仪。因此，下面的两种也需要遮止，向上增进。即使是第三灌顶，如果自己的相续没有离开贪执，也不会进入密咒的道。明点稳固不漏，稍微离开庸常的三门执着，就不会有非梵行堕罪的基础，因为遮止的部分是贪欲的自相颠倒的缘故。如果金子和石头没有差别，那么触摸金子就没有堕罪一样。这是以事物为主的堕罪，如果超过皮肤的界限就会产生堕罪吗？那是因为没有善巧方便和智慧的缘故。正确来说，事物和想法没有差别，不可分割，因为被具有殊胜方便智慧所摄持的缘故，所以没有过失。就像没有密咒的毒药会致死，但具有密咒就不会有过失一样。《秘密藏续》中说：如幻了知如眼翳，一切行持皆作已。
English
Because it is said that way. From the "Two Examinations Tantra": What is the discipline of all Buddhas? Evam (藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evam，汉语字面意思：Thus) is perfectly established. The great bliss of the nature of Evam (藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evam，汉语字面意思：Thus) will be truly known from empowerment. And it says: When burned by the fire of desire, one is liberated by desire itself. Also, from the Manjushri Root Tantra: The mind of emptiness, joy, and desire, abandoning the desire for existence, etc. In short, the Pratimoksha vows abandon, the Bodhicitta purifies, and the mantra uses it as a path, all three are to abandon the self-nature of afflictions. For example, abandoning poison, purifying with medicine, and eating after consecrating with mantra, these three are to abandon the self-nature of poison, and to accomplish the necessity of not dying from poison, just like that. If downfalls accumulate, then the downfalls of the sinful and unwholesome side should be guarded like the Pratimoksha vows. The downfalls that are separate from desire should be guarded as above. Those that are prohibited in both aspects of the world's disbelief should be diligently guarded in all ways. The conduct of a Vajrayana monk is without fault and must be related to time. Until experience arises, the common vows should be mainly guarded. Once experience arises, conduct should be divided into outer and inner. During secret conduct, the two of empowerment, assembly circle, approach, and accomplishment, the four times of blessing oneself and others, the mantra vows should be mainly practiced. Therefore, the lower two also need to be prohibited and go upward. Even in the third empowerment, if one's own continuum is not separated from attachment, one will not enter the path of mantra. When the bindu is stable and does not leak, and one is slightly separated from grasping the ordinary three doors, then there is no basis for the downfall of non-celibacy, because the part to be prohibited is the self-nature of desire being reversed. If there is no difference between gold and stone, then there is no downfall in touching gold. Since this is a downfall mainly based on objects, will a downfall occur if the skin layer is crossed? That is because of the lack of skillful means and wisdom. In reality, there is no difference between objects and thoughts, and they are inseparable. Because they are held by special skillful means and wisdom, there is no fault. Just as poison without mantra can kill, but there is no fault for one with mantra. From the Guhyagarbha Tantra: Knowing illusion as a mirage, all actions of union and liberation are done.
Chinese
我，没有沾染丝毫尘垢。因此，对于声闻比丘来说，这是如实之理，对于具足三戒的人来说，则变成了压制。所需要的都圆满了。此外，声闻产生堕罪的行相之因，对于密咒的比丘，特别是具有方便的比丘来说，使用时并不完整，因为自己是比丘，境是人，行是泄精等。因为显现为天尊，并且了知金刚和莲花等。如果有人认为《道灯论》中说：“秘密智慧灌顶，不应以梵行受持。”这与上述相违背。这些是针对智慧浅薄的人说的。《第一清净续》中说：“如同太阳战车般的仙人，对于智慧浅薄且远离甚深意义的人，为了摄受他们，最初这样说，是为了成为进入密咒之因。但实际上，如果密咒比丘没有圆满四灌顶，就无法成佛。因为一切都要圆满获得，而且道路也必须依赖方便和智慧双运。说秘密智慧不应以梵行受持，也是指智慧浅薄的人，认为解脱的人不应受持，这是禁止最初受持，并非完全禁止。这又是以前阿底峡尊者来到藏地时，为了禁止僧人们行为稍微放纵而说的。从危害的程度来看，只有比丘才是密咒的殊胜所依。不违背要点在于，如果与第三道结合，身体和心识通过融乐的体验而增长，自相续的贪欲消除，明点稳固不漏，即使见到妇女也不生贪欲，那么修持第三道，声闻的戒律也会具足圆满。如《秘密藏续》中说：“无上胜义之誓言中，以调伏之力而具戒律，所有无量之律仪，无余皆聚集而清净。”萨ra哈说：“以箭师女为手印之后，从今以后是婆罗门，从今以后不是比丘，从今天开始是比丘，嘿ra嘎巴是最胜比丘。”说完之后，担任了龙树的堪布。此外，饮酒、下午的食物、歌舞等享乐，都是为了圆满二资粮和
English
I am not stained by even a particle of dust. Therefore, for a Shravaka monk, this is the truth as it is, but for a person who possesses the three vows, it becomes suppression. What is needed is completely fulfilled. Furthermore, the causes for a Shravaka to generate transgressions are not complete when a mantra monk, especially one with skillful means, engages in them, because oneself is a monk, the object is a person, and the action is emission of semen, etc. Because of visualizing as a deity and knowing the vajra and lotus, etc. If one thinks that it contradicts what is said in the Lamp for the Path, "The secret wisdom empowerment should not be taken with celibacy," these are intended for those of little intelligence. In the Tantra of the First Pure One, it says, "Like the sage with the chariot of the sun, for those of little intelligence who abandon profound meanings, in order to guide them, it is said that at first, this is the cause for entering mantra. But in reality, if a mantra monk does not complete the four empowerments, he will not attain Buddhahood. Because everything must be completely attained, and the path must also rely on the union of skillful means and wisdom. Saying that secret wisdom should not be taken with celibacy also means that those of little intelligence, who think of liberation, should not take it; this prohibits taking it at the beginning, not completely. This is also because when Atisha came to Tibet in the past, it was to prevent the monks from being slightly lax in their behavior. From the extent of the harm, it is known that only a monk is the supreme basis for mantra. The point of not contradicting is that if it is combined with something like the third path, the body and mind increase through the experience of melting bliss, the attachment of one's own continuum is eliminated, the bindu is stable and does not leak, and even if one sees a woman, attachment does not arise, then even if one meditates on the third path, the vows of individual liberation will be completely fulfilled. As it says in the Secret Essence Tantra, "In the supreme vow of the unsurpassed, with the power of discipline, there is morality, and all the immeasurable vows, all are completely gathered and purified." Saraha said, "After taking the arrow-maker woman as a mudra, from today onwards I am a Brahmin, from today onwards I am not a monk, from today onwards I am a monk, the Heruka is the supreme monk." After saying this, he served as Nagarjuna's abbot. Furthermore, drinking alcohol, afternoon meals, song and dance, etc., are all enjoyments to complete the two accumulations and
Chinese
当成为舍弃二障之殊胜方便时，就作为密咒来运用，否则舍弃则意义相同。二十戒律中说： 具备殊胜方便者，烦恼转为菩提支。 如是宣说。守护遮止于三戒中产生过失与罪恶，对于产生功德者，任何时候都没有遮止。 此外，当所有世俗愿行之心显现为大乐时，菩提心的所有戒律都圆满了。《喜金刚》中说： 应生世俗胜义有色之菩提心，如世俗奔达花，胜义乃安乐之有色。 如是说。本体转变是，《秘密顶髻经》中说： 譬如从石变为铜，从铜变为黄金之相，铜之时没有石头，变为黄金时铜不显现。对于持种姓之内的比丘，别解脱与菩提心，二者安住，佛陀也未曾宣说。因此，持种姓密咒的自有时，没有别解脱和菩提心这样不同的事物。因为密咒的戒律在物质上是本体转变的缘故。体相不混杂而存在，获得后不会失坏。别解脱是尽寿受持，而获得密咒时没有说要舍弃。菩提心是直至菩提精藏之间受持，而获得密咒时没有说失坏之因和舍弃之因。因此，本体是密咒，物质相同，所以其他二者是安住转变，体相各自不混杂，从受持的方面来说，没有产生失坏之因，所以各自安住。对此，别解脱的舍弃之因，说了学习退失等两种相和另外七种。菩提心的应供欺骗等四种黑法，如大车中所说。功德增上是，在密咒中其他二者融入，如三斗融入一斗中。幻化网大经中说： 无上殊胜之戒律中，以调伏之威力，别解脱戒与，菩提心之学处一切，无余全部融入而清净。以及《莲花顶髻经》中说： 行持三灌顶之瑜伽士，彼即称为大比丘