English
Therefore, it is necessary to ascertain the manner in which the six aspects of one's own system are established. Among these, the first is not mixing up one's own distinct characteristics: the object from which the three vows are taken, the intention with which one takes them, the ritual of how one takes them, and the time until which one takes them are all distinct and must be determined separately. Therefore, it is impossible for distinct characteristics to have a common basis, and by holding onto their individual characteristics, one protects oneself from one's own distinct characteristics, and even if faults occur, there are ways to rectify them. The completeness of what needs to be prevented: preventing what goes against afflictions, and the necessity of not binding one's own mind-stream, both are complete on their own paths as one. For example, if a hala tree grows in a garden, and the owner is not skilled in methods, he cuts it down and throws it far away. A doctor mixes it with medicinal oil and it benefits all diseases. If someone skilled in mantras divides the power of the mantra, it becomes even more beneficial. Although it seems that the poison does not harm, the latter is easier and more effective than the former. The Hearers (Śrāvakas) not only conventionally but also ultimately regard afflictions as substantially existent, so they mainly subdue and abandon them by binding their mind-streams with the vows of individual liberation (Prātimokṣa), such as guarding the doors of the senses through the conduct of body and speech. As it says in the Sūtra of Individual Liberation: “Always striving to pass the days, The mind, like a wild horse, is difficult to tame, A hundred pegs pressing in harmony, This is the bridle of individual liberation.” The Bodhisattvas, although afflictions are not established ultimately, regard them as binding only conventionally, so they diligently apply methods of training and transforming them into the nature of reality. As it says in the Bodhisattva's Individual Liberation: “Shariputra, furthermore, when a Bodhisattva sees the arising of desire, he seeks from where that desire arises. When he searches thoroughly, he finds that it has no basis. From where does that desire arise, by what does that desire arise, and how does that desire arise? Likewise, its arising is not seen. Where it arises is not seen. How it arises is not seen, so that desire is not seen, and one does not commit sinful actions because of desire, and one increases virtuous qualities.”
Chinese
将会增长，那不被贬低且被赞扬等等，被广泛地阐述了。在金刚乘中，一般而言，即使在世俗谛中，也不将烦恼视为过患，而是像冰块融化成水一样，将其作为本尊和智慧的自性，作为道用，从而迅速地与果位结合。如《海洋》中所说：烦恼道是清净的，作为方便的欲妙是庄严之最，通过一切的一切的享用，迅速地成为黑汝嘎的荣耀。特别是对于那些真正见到法性之义的人来说，它更是智慧的庄严。如《普作》中所说：贪欲、嗔恨、愚痴，也从大菩提道中产生，一切行为、功德五种，也是法性界中的大庄严。那也譬如孔雀到来，对于毒树的花朵等，没有取舍地食用，从而青春焕发，羽毛变得悦目一样。因此，安住于梵行的比丘，有能力却不享用，从而不被欲望的垢染所染污，以及第三灌顶道的瑜伽士，享用却不被垢染所染污，这两者都是依靠烦恼本身来圆满戒律，是遮破和需要的要点相同。即使那样，如同毒树生长的土地，没有任何利益和损害的想法一样，对于通达自性大圆满见解的人们来说，烦恼不会造成损害，并且没有抛弃、转变、作为道用等等的遮破和建立以及勤作。如《普作》中所说：如何显现，即如是之性一，不要有人对此进行改造，对于未改造平等的国王来说，无常法身的见解自然成就。本体转变是，在《禅定休息》中，《秘密顶饰》中说：譬如石头变成铜，铜变成金子的形态，在铜的时期没有石头，变成金子后铜不显现，对于持明内部的比丘来说，别解脱和菩提心，两者安住是不被佛陀所说的。因此，在持明咒语的自身时期，没有别解脱菩提心等其他不同的事物，因为转变为咒语的戒律之物，
English
It will increase, and that is not denigrated and is praised, etc., which is widely explained. In the Vajrayana, in general, even in the conventional truth, afflictions are not regarded as faults, but are used as the nature of deities and wisdom, like ice melting into water, as a path, thereby quickly uniting with the fruition. As it says in the "Ocean": The path of afflictions is pure, the desired qualities of means are the best of ornaments, through the enjoyment of all and everything, one quickly becomes the glory of Heruka. Especially for those who have truly seen the meaning of the nature of reality, it is even more so as an ornament of wisdom. As it says in the "All-Creating": Desire, hatred, and ignorance also arise from the path of great enlightenment, all actions, the five qualities, are also great ornaments in the realm of the nature of reality. That is also like a peacock coming and eating the flowers of a poisonous tree, etc., without acceptance or rejection, thereby flourishing in youth and the feathers becoming pleasing to the eye. Therefore, the monk who abides in celibacy, not using his ability, is not stained by the impurity of desire, and the yogi of the third empowerment path, using it without being stained by impurity, both rely on the afflictions themselves to perfect the vows, and the points of negation and necessity are the same. Even so, just as the ground where the poisonous tree grows has no thought of benefit or harm, for those who are accomplished in the view of the Great Perfection of Naturalness, afflictions do not cause harm, and there is no negation or establishment or effort of abandoning, transforming, using as a path, etc. As it says in the "All-Creating": As it appears, so is the nature of reality, one. Let no one alter this. For the unadulterated, equal king, the thought of the impermanent Dharmakaya is spontaneously accomplished. The transformation of essence is, in "Rest in Meditation", in "Secret Crest": For example, stone turns into copper, copper into the form of gold, in the time of copper there is no stone, and when it becomes gold, copper does not appear. For the monk within the Vidyadhara, the Pratimoksha and Bodhicitta, the Buddha himself did not say that both abide. Therefore, in the self-time of the Vidyadhara mantra, there are no other different things such as Pratimoksha Bodhicitta, because it is transformed into the object of the mantra vow,
Chinese
因此，本体是咒语，物质相同，所以另外两者会发生转变。由于各个反面没有混杂，在所承诺的部分没有发生损害的情况下各自存在，所以这样说。关于转变的意义，有些人认为：“在持明者中的比丘。”以及，本论后面说：“转变本体以智慧力而行。”由于这些词句的力量，如果没有生起任何范例或意义上的特殊智慧，就连转变的名称也无法安立。上师的口传中也说，由于需要，才会这样。还有其他人认为，仅仅通过接受灌顶就能获得真实的转变。但我认为，转变并非必须生起像完全未混合的特殊智慧才能安立名称，也不是仅仅坐在灌顶行列中，将灌顶物接触到位置并体验就能获得转变。如果仔细分析，别解脱戒的本体是出离心，菩萨戒的本体是利他心，密咒戒的本体是清净显现，这通常是必须的。即使只有出离心、利他心和清净显现，也不能成为各自戒律的具相，但必须被这些想法所把握，所以才这样说。因此，别解脱戒的定义是：以出离心的想法所把握的，禁戒恶行的戒律，被欲界所摄。如经部根本律中说：“以出离的戒律为主。”以及《俱舍论》中说：“非男非女声不悦，二根除外于人众，非律仪及律仪同。”以及《释量论》中说：“三洲男女性之外，禁他对众施律仪。”菩萨戒的定义是：以利他之心，想要获得无上菩提所把握的，成为六度本体的特殊修行，即与断除其不共之品，身语意三门的一切过患之心相应的心。如《现观庄严论》中说：“发心为利他，欲得正等觉。”以及《入行论》中说：“断除的思
English
Therefore, the essence is mantra, and since the substance is the same, the other two transform. Because the respective opposites are not mixed, and no damage occurs to the promised part, they remain separate, hence the saying. Regarding the meaning of transformation, some think, "In the Vidyadharas, the Bhikshu." And, later in this text, "The essence of transformation is done by the power of wisdom." Due to the power of these words, without the arising of any special wisdom of example or meaning, even the term 'transformation' cannot be established. The oral tradition of the Lama also says that it happens that way due to necessity. Others think that merely receiving empowerment is enough to obtain actual transformation. However, I think that transformation does not necessarily mean that only the arising of a special wisdom that is completely unmixed can be named, nor is it that merely sitting in the row of empowerment, touching the empowerment substance to the place, and experiencing it is enough to obtain transformation. If analyzed carefully, the essence of Pratimoksha vows is renunciation, the essence of Bodhisattva vows is altruism, and the essence of Mantra vows is pure appearance, which is generally necessary. Even if there is only renunciation, only altruism, and only pure appearance, they do not become the characteristics of their respective vows, but they must be grasped by these thoughts, hence the saying. Therefore, the definition of Pratimoksha vows is: the discipline of abstaining from misdeeds, grasped by the thought of renunciation, which is included in the desire realm. As stated in the Root Sutra, "Taking the discipline of renunciation as the main thing." And in the Abhidharmakosha, "Neither male nor female, unpleasant sound, except for those with two organs, among people, neither vows nor vows are the same." And in the Pramanavarttika, "Other than males and females of the three continents, it prohibits giving vows to other beings." The definition of Bodhisattva vows is: the special practice that has become the essence of the six perfections, grasped by the desire to attain unsurpassed Bodhi for the sake of others, that is, the mind that is in accordance with the mind that abandons all faults of the three doors, which are its incompatible aspects. As stated in the Abhisamayalankara, "The arising of the mind is for the sake of others, desiring perfect enlightenment." And in the Bodhicharyavatara, "The thought of abandoning"
Chinese
布施等获得之，说为持戒波罗蜜多。如是。 密咒戒的体性是：以具有殊胜方便智慧的智慧，遮止以耽著相的分别念以及由彼所生的三门之罪的心，以及与彼相应之心。如《光明鬘》云： 乃至虚空存在时，俱生智慧传达表诠，从一切分别垢染中遮止，是持明密咒之戒。 又如《后部续》云： 何者不越于精进，梦中亦说三昧耶，立誓者即是戒。 如是。 那些也必须依赖各自获得之仪轨而获得。 因此，在别解脱戒的场合，无论是从自己获得之仪轨中如法受持的在家或出家戒，仅仅是获得戒律，也会因为发心的差别而成为救护怖畏和善愿之戒，一旦生起出离心，那时别解脱戒就转变为具足体性，这是由于作意增上的缘故，如仲敦巴的传记一样。 也就是说，虽然心念变得越来越广大，作意也随之转变，但先前所立誓断除的罪行并没有消失。 同样，在依次受持别解脱的三种学处时，虽然立誓断除所应断之心的念头越来越增上，但并非没有下下的退转，因为后来有舍弃上上的学处而退为沙弥等的情况。 即使如此，在获得上上的学处之时，下下二者的戒体并非以各自分离的方式存在于彼处，如果那样的话，那么安住圆满戒的出家众，也必须是在家人，因为安住近事戒的所依也是彼，因为那时近事戒的自性之体是各自分离存在的缘故。 同样，在别解脱戒之上受持菩萨戒，生起利他求利之心时，虽然先前所受持的别解脱戒的退转依然存在，但唯独希求自己解脱的出离心已经转变，成为具有二利的菩提心。
English
Generosity, etc., are obtained, and it is said to be the perfection of discipline. Thus it is. The characteristic of the mantra vow is: the mind that prevents the faults of the three doors arising from the conceptualization of clinging to characteristics by the wisdom that is possessed by special skillful means and wisdom, and the mind that is in accordance with it. As it is said in the Garland of Light: As long as the sky exists, innate wisdom conveys meaning, and it prevents all defilements of conceptualization. It is the vow of the knowledge-holder mantra. And as it is said in the Later Tantra: Whoever does not transgress diligence, and speaks of samaya even in dreams, the one who makes a vow is considered to be disciplined. Thus it is. Those must also be obtained by relying on the ritual that obtains each of them. Therefore, in the case of the Pratimoksha vow, whether it is the vow of a householder or a renunciate taken from the ritual that obtains it purely, even if only the vow is obtained, it becomes a discipline of protecting from fear and good wishes due to the difference in motivation. When the mind of renunciation arises in the mind, at that time, the Pratimoksha vow transforms into a characteristic one due to the power of increasing perception, like the biography of Chungwa. That is, although the mind becomes wider and wider and the perception changes, the sins that were vowed to be abandoned before have not disappeared. Similarly, when the three trainings of Pratimoksha are gradually received, although the mind of vowing to abandon what should be abandoned increases, it is not that there is no reversal of the lower ones, because it is said that later there are those who offer the higher training and fall into the novice, etc. Even so, at the time of obtaining the higher training, the substance of the vows of the lower two is not there in the form of separate entities, because if it were, then the basis of the fully ordained vow, which is a renunciate, must also be a householder, because the basis of the lay vow must also be that, because at that time the substance of the nature of the lay vow exists separately. Similarly, when the Bodhisattva vow is taken on top of the individual liberation vow and the mind of seeking the benefit of others arises, although the reversal of the previously taken individual liberation vow still exists, the mind of renunciation that desires only one's own liberation has changed and become a Bodhi