English
If one uses secret mantra as an excuse to engage in practices such as union and liberation, it becomes a bond, and such things are not allowed. For supreme individuals, if they are allowed to engage in actions that appear to be negative in body and speech, it is only a superficial appearance, and in reality, there will be no conflict, as just mentioned. Therefore, the Tathagata, who has the wisdom to directly see all knowable things, has taught various definitive and non-definitive teachings, and the intention of all of them converges and inclines towards the single suchness, which is a great point to be realized. As it is said in the King of Samadhi Sutra: "Katyayana once said that the suchness of form is unique, some have heard that form is empty, some have heard that form is not empty, some have heard that form is happiness, some have heard that form is suffering," and so on. In particular, the conduct related to the extraordinary view and meditation of secret mantra is as follows: To illustrate with an example from one aspect of training, if something is a downfall for a Shravaka, and a corresponding misdeed for a Bodhisattva, that intoxicating substance of alcohol is said to be an indispensable substance of samaya in mantra. As it is said in the secret tantras: "Mahamamsa (藏文：མ་ཧཱ་མཱཾ་ས་，梵文天城体：महामांस，梵文罗马拟音：mahāmāṃsa，汉语字面意思：大肉) with nectar, indispensable substance of accomplishment, food, drink, grain essence, tree fruits, and all desirable qualities." And: "Especially meat and alcohol are indispensable." Regarding the order of individuals who enjoy this, once one has the vows of mantra, even if one is a novice monk, if at the time of a gathering or feast, due to being too attached to material things, one clings to the virtuous practices of the lower vehicle, and despises and abandons substances of samaya such as alcohol, it becomes a cause for the thirteenth root downfall. Therefore, it is said that one must rely a little on the path of practice with faith in the meditation and conduct of the higher vehicle. However, if it is with the intention of despising the lower training, it will also become the second root downfall. It is said that the nature of a person who acts without acceptance or rejection at all times, according to the literal meaning, is someone who, through the means of the generation and completion stages, makes all conceptualizations appear as deities, and is therefore able to overwhelm conceptualizations of signs.
Chinese
而且，一般来说，在资粮道中，所谓的“信奉的本尊身”仅仅是将分别念的影像显现为本尊的生起次第，它与圆满次第的智慧相符并紧密相连。在加行道中，所谓的“风心本尊身”并非由分别念特意生起，而是凭借对具有相的圆满次第的串习之力，显现如幻的本尊身。在见道中，所谓的“光明本尊身”是无相圆满次第的自性，实义智慧得以显现，并且该智慧的自性显现为无间断的本尊身，在此之前，在修道的所有阶段中，都被称为“有学双运本尊身”。成佛之际，法身和色身双运，被称为“无学双运本尊身”。因此，对于密咒行者来说，即使无需提及加行道、见道和修道这三者，安住于资粮道的生起次第行者为何不享用特殊的誓言物，如酒等呢？因为所有被密宗的清净与平等见所摄持的修行，都需要采取一种舍弃能取所取的行为来作为助伴。因此，通过生起次第的方法，在将蕴、界等观想为本尊和宫殿的状态中，通过咒语、手印和三摩地加持酒等誓言物为甘露，在享用时，基础是酒，想法是贪欲，这两者都不执著自相，而是将意识转变为其他清净的本尊和甘露的自性。不仅如此，在无上瑜伽的宗义中，即使在通过生起次第和圆满次第二者进行区分的生起次第修习阶段，由于存在着意不改变的钉，即法性的见解，并且与双运相结合，因此行为不会放纵。最终，所有诸如醉酒之类的过患，都被胜观无分别的广大智慧所压倒，因此不会被过患所染污，并且由于不依赖于下乘所应断除之物，因此道路也更加迅速，这是因为方便和智慧二者都非常殊胜。如《方便套索》中说：“秘密真言大方便，极其稀有且殊胜，是道中之近道，方便之中无谬误，殊胜智慧中之慧。”像这样的瑜伽士，为了自己的利益，对于应舍应取之物不执著为实有。
English
Moreover, in general, on the accumulation path, the so-called "deity body of devotion" is merely the generation stage of the appearance of the image of conceptualization as a deity, which is in accordance with and closely related to the wisdom of the completion stage. On the path of joining, the so-called "wind-mind deity body" is not intentionally generated by conceptualization, but arises as an illusory deity body from the power of habituation with the completion stage of having characteristics. On the seeing path, the so-called "clear light deity body" is the nature of the completion stage without characteristics, the wisdom of the meaning of reality is manifested, and the self-sound of that wisdom appears uninterruptedly as the deity's body. Up to that point, in all stages of the path of meditation, it is called the "learning union deity body." At the time of attaining Buddhahood, the union of the Dharma body and the Form body is called the "non-learning union deity body." Therefore, for mantra practitioners, even if there is no need to mention the three, the path of joining, the seeing path, and the path of meditation, why shouldn't the generation stage practitioner who abides on the accumulation path also enjoy special samaya substances such as alcohol? Because all practices that are held by the pure and equal view of esoteric Buddhism need to take the action of abandoning grasping and clinging as an aid. Therefore, through the method of the generation stage, in the state of visualizing the aggregates, elements, etc., as deities and palaces, through mantras, mudras, and samadhi, the samaya substances such as alcohol are blessed as nectar. When enjoying them, the basis is alcohol, and the thought is desire. Neither of these grasps their own characteristics, but the consciousness is transformed into the nature of other pure deities and nectar. Moreover, in the system of highest yoga tantra, even in the stage of practicing the generation stage, which is divided by the two, the generation stage and the completion stage, because there is a nail that does not change the intention, that is, the view of the nature of reality, and it is combined with union, therefore the behavior is not unrestrained. Ultimately, all faults such as intoxication are overwhelmed by the great wisdom of superior insight without conceptualization, so they are not stained by faults, and because they do not rely on what is to be abandoned by the lower vehicle, the path is also faster, because both skillful means and wisdom are very superior. As it says in the Lasso of Means: "The great method of secret mantra is extremely rare and wonderful, it is the near path among paths, the infallible and sacred among methods, the special wisdom among wisdoms." Such a yogi, for his own benefit, does not grasp as real the things to be abandoned and adopted.
Chinese
因此，（他们）不会执着于“我是比丘”的想法，也不会执着于认为自己是菩萨，而仅仅是将布施等行为视为利他的名相。这既不像声闻那样，远离了将烦恼和欲望转化为道用的方法，从而舍弃贪欲；也不像被烦恼所压制，积累导致轮回的业力的普通凡夫。而是通过深奥的生起次第和圆满次第瑜伽，将所显现的一切内外诸法，都观想为本尊和坛城的轮，并将所享用的誓言物，如酒等，都观想为甘露的自性，并进行安住和转化。因此，这种人是被允许的，不仅不会被罪业所染污，而且安住于别解脱道的戒律中。尚未证悟清净与平等，却精进于利他的菩萨，如果向比丘和僧众布施饮食等，功德虽然广大，但瑜伽士自己享用誓言物，实际上是供养了三宝和本尊。如《智慧网续》所说： “观见真谛实相者，瑜伽士即是三宝尊。” 《释续》中说： “三界一切有情众，蕴界处等无尽法，不可言说难穷尽，如是轮涅坛城中，圆满正觉彼即是，无二任运坛城内，一切自性恒时住。” 因此，要领悟其意义，并以善巧方便来行持。这样，金刚身之城得以增长，气脉明点的力量得以增强，从而圆满了福德资粮等一切道之功德，并使其增上。因此，对于将烦恼和欲望转化为道用的其他粗细学处，也应以此类比来理解。如果随心所欲地行持，则会束缚自相续；如果以善巧方便来行持，则意义重大。因此，虽然内在矛盾之处在于强调上师为主，但即便对于获得了三种律仪的初学者来说，也必须尽力守护三种律仪的学处。
English
Therefore, they do not cling to the idea of "I am a Bhikshu," nor do they cling to the notion of being a Bodhisattva by merely regarding acts of generosity, etc., as nominal labels for the sake of others. This is neither like the Shravakas who abandon attachment by abstaining from the means of transforming afflictions and desires into the path, nor like ordinary beings who are overwhelmed by afflictions and accumulate karma that leads to samsara. Rather, through the profound yoga of generation and completion stages, all phenomena, internal and external, are visualized as deities and the wheels of mandalas, and the substances of commitment to be used, such as alcohol, are understood and transformed into the nature of nectar. Therefore, such a person is permitted, not only is he not stained by faults, but he also abides in the discipline of the Pratimoksha path. A Bodhisattva who has not realized purity and equality but strives for the benefit of others, although giving food and clothing to monks and the Sangha has great benefits, it is even better for the yogi himself to partake of the substances of commitment, as it is actually offered to the Three Jewels and the Yidam deities. As it is said in the Jnana-jala Tantra: "Seeing the true nature of reality, the yogi is the embodiment of the Three Jewels." And in the commentary: "All beings of the three realms, the aggregates, elements, and sense bases, unspeakable and inexhaustible, in such wheels of the mandala, He is definitely the fully enlightened king, in the non-dual spontaneous mandala, all natures abide eternally." Therefore, one should understand the meaning and practice it with skillful means. In this way, the city of the Vajra body is enhanced, and the power of the channels, winds, and bindus is strengthened, thereby perfecting the accumulation of merit and all the qualities of the path, and causing them to increase. Therefore, for all other coarse and subtle aspects of the training in transforming afflictions and desires into the path, one should understand by applying analogy. If one acts arbitrarily, it will bind the mind-stream; if one acts with skillful means, it will be of great benefit. Therefore, although the internal contradictions lie in emphasizing the higher as primary, even for beginners who have received all three vows, it is necessary to protect the training of all three vows as much as possible.
Chinese
因此，必须确定自己宗派六法的安立之理。其中，首先是不混淆各自的差别：从三戒中受戒的所缘境，以何受戒的意乐，如何受戒的仪轨，各自的差别不混淆，乃至受戒的时间也必须是不同的。因此，差别不可能有共同的基础，由于各自执持不同的体相，所以要守护各自的差别，即使发生过失，也有补救的方法。具备遮止的必要：遮止对治烦恼，必要是不束缚自相续，这两者在各自的道路上是圆满的。例如，在一个花园里生长着哈拉树，主人不善于方法，将其砍断并扔到远处。一位医生将其与药油混合，对所有疾病都有益。一位精通咒语的人，仅仅通过分配咒语的力量，就能使其变得更加有益。虽然看起来毒药没有损害，但后者比前者方法更简单，效果更显著。声闻乘不仅在名言上，而且在胜义上也将烦恼视为实有，因此主要通过身语的行持，以根门的防护等别解脱戒来调伏相续并加以断除。如《别解脱经》中说： “常以精勤而度日， 心如烈马难调伏， 百钉压制相顺应， 此乃别解脱之缰。” 菩萨乘认为烦恼在胜义上并不成立，但在名言上是束缚之因，因此致力于在法性中调伏和转变。如《菩萨别解脱经》中说：舍利子，此外，菩萨如果如实见到生起贪欲，就会寻求贪欲从何处产生。经过全面寻求，发现它没有基础。贪欲从何处生起，以何生起贪欲，如何生起贪欲，同样，它的生起是不可见的。在何处生起是不可见的，如何生起是不可见的，因此贪欲是不可见的，不会因贪欲而造作罪业，并且会增长善法。