Chinese
安住于菩提心之体性无有差别之方式。譬如，冶炼铜矿石成为铜之时，并非存在一种不同于先前矿石的铜之物质，然而那时如果还存在低劣的矿石成分，如果必须既是矿石又是铜，那是不可能的。同样，出离心变得更好，虽然没有不同于此的心之物质，但那时如果还存在先前的低劣之心，如果必须既是自利作意又是利他求成，那是不可能的。以该方式为例，在菩萨律仪之上获得密咒律仪之时，四灌顶各自于生起次第和圆满次第的道之基，四灌顶在各自的场合中所述，如果真实生起固然不必说。一般而言，仅以略微相似的方式理解，凭借生起定解之力，当利他之心增长之时，譬如从铜转变为黄金之状态，虽然没有不同于铜之物质的黄金之物质，但如同那时不存在比黄金低劣的铜之实物一样。利他之心变得更好，转变为密咒律仪之体性，虽然没有其他心之物质，但仅仅在世俗层面将轮回视为不净，执着于轮回和涅槃的取舍是不存在的。这些方式不仅是信解行阶段，而且是对我们这些初学者相续中三律仪如何安住之方式进行思考。因此，密咒律仪之体性，即使是清净显现，也仅仅是通过听闻和思考的见解略微增长的力量，使观念发生转变而已，并非像是通过修习之力生起智慧。因此，当通过修习之力使譬喻智慧或者特别是真实义智慧显现之时，心获得在普遍运行的法性中转变的能力，能够以法性的见解来控制所有的欲望和烦恼，因此无论如何行持，都不可能被自相的堕罪所染污。因此，除了在他人面前做出符合意义的行为之外，从自身来说，即使是下部律仪的违品，也不会执着于自相，因此不需要特意取舍，更何况是获得体性转变后无有差别呢。
English
It exists in a way that is not different from the essence of bodhicitta. For example, when smelting copper ore into copper, there is no substance of copper that is different from the previous ore, but if the inferior element of the ore still exists at that time, if it must be both ore and copper, that is impossible. Similarly, the thought of renunciation becomes better, although there is no mental substance different from it. But if the previous inferior mind still exists at that time, if it must be both self-interest and altruistic achievement, that is impossible. As an example of this way, when obtaining the mantra vows on top of the bodhisattva vows, the four empowerments are the basis of the path of the generation stage and the completion stage, and the four empowerments are described in their respective occasions. Generally speaking, it is only understood in a slightly similar way. When the mind of benefiting others increases by the power of generating conviction, for example, when copper is transformed into gold, although there is no substance of gold that is different from the substance of copper, it is like the fact that the actual copper, which is inferior to gold, does not exist at that time. The mind of benefiting others becomes better and transforms into the essence of the mantra vows, although there is no other mental substance. However, it is not the case that one regards samsara as impure only on the conventional level and clings to acceptance and rejection of samsara and nirvana. These methods are not only the stage of faith and practice, but also a reflection on how the three vows abide in the minds of us beginners. Therefore, the essence of the mantra vows, even if it is a pure appearance, is only a change in perception due to the power of a slight increase in the view of hearing and thinking. It is not like the wisdom that arises through the power of meditation. Therefore, when the wisdom of example or, in particular, the wisdom of true meaning manifests through the power of meditation, the mind gains the power to transform into the nature of reality that pervades everywhere, and is able to control all desires and afflictions with the view of the nature of reality. Therefore, no matter how one acts, it is impossible to be defiled by self-characterized downfalls. Therefore, apart from acting in accordance with the meaning in front of others, from one's own perspective, even the opposite of the lower vows does not cling to self-characteristics, so there is no need to specifically accept or reject them, let alone the absence of difference after obtaining the transformation of essence.
Chinese
这是因为他是自生义的比丘。如是说，《秘密藏续》中说：“无上之誓言中，以调伏之权而持戒，所有无量之律仪，无余皆聚集而清净。”又，萨ra哈说：“在迎娶篾匠之女为手印之后，昨日之前是婆罗门，昨日之前不是比丘，今日之后是比丘，嘿汝嘎吉祥比丘。”如是说后，之后像龙树做堪布一样。总而言之，必须认为存在两种特殊的转变，即意识的转变，以及心转变为智慧，或有漏转变为无漏的转变。那么，如果依靠显密二者的律仪仪轨，在领受彼和彼的律仪之时，不能普遍获得转变，如是说本体不同是不合理的。那么，是否认为根本无法获得律仪呢？自性清净之如来藏，对于道路和果的功德，一切皆可显现，仅仅依靠觉醒之缘而安立能力，也能显现各自道路的自性，这种不可思议的缘起能力，不应以分别念的理智来否定，这是胜者的奇妙事业。像这样安立缘起之能力，仅仅是本体一或异，也不应考察，因为一般来说，众生的心之界中，有不可思议的善与非善的习气非常多，特别是修行者相续中的善，也有有漏和无漏等等多种，如果承认这些习气本体相同，那么善与非善二者也会变成一体，如果认为不同，那么一个人的心续也会变成多个，或者必须存在与心续不同的善与非善的习气，这也是不合理的。如是，自己所许的转变，本体一的道理，仅仅以自己的智慧稍微分析而写，但是，如云：分别念是依赖且不确定的，不普遍且世俗是令人沮丧的，想要依赖于孩童。如是，对于意义获得确定的把握是什么也没有。
English
This is because he is a self-arisen meaning Bhikshu. As it is said, in the Guhyagarbha Tantra: "In the supreme vow of the unsurpassed, through the power of discipline, with morality, all the immeasurable vows, are completely gathered and purified." Also, Sarahaha said: "After taking the daughter of a bamboo worker as a mudra, before yesterday I was a Brahmin, before yesterday I was not a Bhikshu, from today onwards I am a Bhikshu, Heruka, the glorious Bhikshu." Having said that, afterwards, it is like Nagarjuna acting as the Khenpo. In short, it is necessary to consider that there are two special transformations: the transformation of consciousness, and the transformation of mind into wisdom, or the transformation of contaminated into uncontaminated. Now, if relying on the vows of both Sutra and Tantra, when receiving the vows of this and that, the transformation is not universally attained, then it is said that it is unreasonable for the essence to be different. So, is it thought that vows are not attained at all? The Tathagatagarbha, which is naturally pure, has all the qualities of the path and the fruit that can be manifested. By relying on the conditions that awaken it, even just by establishing the potential, the inconceivable power of interdependent origination, which can manifest the nature of each path, should not be denied by the reasoning of conceptual thought, for it is the wondrous activity of the Victorious Ones. Establishing such a power of interdependence, whether it is just one essence or different, should not be examined either, because in general, in the realm of sentient beings' minds, there are many inconceivable imprints of virtue and non-virtue. In particular, if the virtue in the streams of practitioners also has many kinds, such as contaminated and uncontaminated, if it is admitted that these imprints are of the same essence, then virtue and non-virtue will also become one. If it is thought that they are different, then one person's mindstream will also become many, or there must be imprints of virtue and non-virtue that are different from the mindstream, which is also unreasonable. Thus, the way in which one's own accepted transformation, the essence of oneness, is written after analyzing it slightly with one's own intelligence, but, as it is said: Conceptual thought is dependent and uncertain, not universal and mundane, it is depressing, it wants to rely on children. Thus, there is nothing that has grasped the ground of certainty in meaning.
Chinese
因此，那些仍然坚持自己宗派的人应该进行研究，无论如何，彻底地找到确定性非常重要。功德渐增是指从别解脱的道路上，以方便智慧的方式抓住一个方面，将恶行戒律本身转变为从轮回中解脱的方法，因此，如果将获得的微薄功德守护为菩萨戒的体性，由于被广大的方便和智慧所摄持，它将成为无上菩提之因，因此比未受菩萨戒时守护的功德更为殊胜。如果将这两者都守护为密咒戒的体性，由于方便智慧极其深奥广大，因此能迅速毫不费力地触及无上菩提之因，因此功德更为殊胜。处所不相违是指在最初的阶段，尚未生起真实修持广大利他行为和苦行行为的能力时，如果身语的行为大多按照下部的别解脱的规矩来守护，而思想和见修行则按照上部的规矩在相续中尽力而为，那么，由于未学习菩萨密咒的不共行为，那些看似相违之处不会产生过失。如果完全没有或很少有为自己着想的心，而主要想着利他，并且密咒的见修行成熟，自相续中的贪着得以清净时，为了利他而获得两种成就等等，无论做什么看似与下部学处相违之事，在别解脱的阶段，由于不可能具备与实执相关的如前所说的堕罪支分，就像孔雀以毒为食一样，不但不会被罪业沾染，反而会成为智慧的助伴，因此关键是不相违。圣天（ཨརྻ་དེ་ཝ，梵文：Āryadeva，梵文罗马拟音：Āryadeva，圣天）说：想要完全舍弃烦恼者，应以殊胜之义来追求。因此，主要修持哪个阶段，一般来说，从最初的修行者到瑜伽自在者之间，与自己的体验和衡量相符的行为与时间有关。在僧众之中，应该以无有罪过、具有惭愧心地修持五种普贤行。其中，清净的处所是寺院和边地。清净的受用是不与邪命混杂的、与法相应的受用。戒
English
Therefore, it is very important for those who still adhere to their own sectarian views to investigate and, in any case, to find certainty from the depths. Increasing merit refers to grasping one aspect with skillful means and wisdom from the path of individual liberation, transforming the discipline of abstaining from misdeeds itself into a method of liberation from samsara. Therefore, if the meager merit obtained is guarded as the essence of the Bodhisattva vow, it will become a cause for unsurpassed enlightenment because it is held by vast skillful means and wisdom, and thus it is far more beneficial than guarding it when the Bodhisattva vow has not been taken. If both of these are guarded as the essence of the mantra vow, because skillful means and wisdom are extremely profound and vast, it will quickly and effortlessly become a cause for touching unsurpassed enlightenment, and therefore the merit is even greater. Not conflicting with the place means that in the initial stage, when the ability to actually accomplish vast altruistic conduct and great ascetic conduct has not yet arisen, if the conduct of body and speech is mostly guarded according to the lower individual liberation rules, and the thought and view-meditation are done in accordance with the upper rules as much as possible in the continuum, then, because the uncommon practices of Bodhisattva mantra have not been learned, those things that seem contradictory will not generate faults. If there is completely no or very little thought for oneself, and one mainly thinks of benefiting others, and the view-meditation of mantra matures and the attachment in one's own continuum is purified, then for the sake of benefiting others, obtaining the two siddhis, etc., no matter what is done that seems to conflict with the lower trainings, in the stage of individual liberation, it is impossible to have the complete limbs of the downfall as described above in relation to substantial clinging. Just as a peacock uses poison as food, not only will one not be stained by faults, but it will become a companion of wisdom, therefore the key is not conflicting. Āryadeva said: Those who wish to completely abandon afflictions should seek to live by the meaning of the sacred. Therefore, which stage is mainly practiced depends on the time in relation to one's own experience and measure, generally from the initial practitioner to the yoga master. In the midst of the sangha, one should practice the five Samantabhadra practices without fault and with shame. Among these, a pure place is a monastery and a remote place. Pure livelihood is a livelihood that is not mixed with wrong livelihood and is in accordance with the Dharma. Vows
Chinese
清净的伴侣是指具有梵行相同之处的人。清净的法是指空性和慈悲所涵盖的。如《密集金刚》所说：“外持声闻行，内喜密集义。”与此相符，圆满正等觉莲花生也如此认为。在秘密行持的时期，未遮止的内堕罪应无杂染且完全守护。在遮止或学习苦行时，若以密咒为主，虽然不轻视下乘，但由于被上乘的方便智慧所摄持，因此不会成为过失。即便如此，对于世间不信的方面，凡是与两种律仪相符之处，都应如实守护。如《入行论》云：“世人不喜之分，见已及闻已，即当尽力断。”以及《释量论》云：“此中罪恶不善方，大抵当如声闻律，断离欲念诸堕罪，如菩萨律仪而守护，世人不信所作事，二者相同当勤护。”总而言之，初学者、已入道者、获得成就者以及一切智者的不同阶段，其行持应不混淆地取舍，时轮大疏中如是说。第二，其他宗派的要点归纳方式是：如是，如来所宣说的经咒之法如海，将一切修持归纳为三律仪，并宣说由一人修持。那么，对于三律仪如何在同一相续中圆满成就之理进行研究的人们，有六种不同的观点，这些观点可归纳为认为本体相同和认为本体相异两种。这六种观点是什么呢？第一种是这样的：经中说：“若已确定于无上乘，则可尽用一切烦恼业，行持后不需积聚。”