English
Pure companions are those who possess the same qualities of pure conduct. Pure Dharma is that which is encompassed by emptiness and compassion. As it is said in the Guhyasamaja Tantra, "Outwardly maintain the conduct of a Shravaka, inwardly delight in the meaning of the Guhyasamaja." In accordance with this, the perfectly enlightened Buddha Padmasambhava also holds this view. During the time of secret practice, the inner downfalls that are not prohibited should be guarded completely without any mixing. When learning about prohibitions or ascetic practices, if mantra is taken as the primary focus, although the lower vehicles are not disparaged, it does not become a fault because it is seized by the skillful means and wisdom of the higher vehicles. Even so, those aspects that the world does not believe in, those that are in accordance with the two vows, should be protected as they are. As it says in the Bodhicharyavatara, "Those things that cause the world to lose faith, having seen and heard them, one should abandon them." And as it says in the Pramanavarttika, "In this, the aspects of sin and non-virtue, for the most part, should be guarded according to the Shravaka's discipline. Some downfalls that are devoid of desire should be guarded according to the Bodhisattva's discipline. Those things that the world does not believe in, those that are common to both, should be diligently guarded." In summary, the conduct of beginners, those who have become proficient on the path, those who have attained accomplishment, and those who are omniscient should be adopted and abandoned without mixing them up. This is explained in the great commentary on the Kalachakra Tantra. Secondly, the method of summarizing the key points of other traditions is as follows: Thus, the teachings of Sutra and Tantra, which were taught by the Tathagata, are like an ocean. All practices are summarized into the three vows, and it is taught that they are practiced by one individual. Then, there are six different views among those who have embarked on the investigation of how the three vows are perfected and accomplished in one continuum. These views can be summarized into two
Chinese
转变，成为戒律圆满。经中说：以智慧获得清净的智慧，以清净的智慧使戒律圆满。像这样达到上述境界的印度和西藏的大多数圣贤的行持一样，如果认为戒律和非戒律是实有，那么他们就没有那样的实执，因为一切分别念都已转变为自生的大智慧，完全超越了逆转和本体的名称。然而，以前在西藏出现了一个名叫阿杂惹玛波的人，他说获得灌顶后只需守护密咒即可，有些人追随他的说法，认为本体和逆转都已转变，获得上面的就不需要守护下面的，密咒的戒律的本体是唯一的。虽然这似乎与上面所说的相似，但这对以大平等之证悟解脱相续的瑜伽士来说是合理的。如果是初学者这样做，轻视下面的，就会降下堕罪之雨。第二种情况是，当别解脱戒和菩萨戒的本体转变为密咒时，本体是唯一的密咒戒律，而逆转的基础不同，认为是不同的，这是自宗的观点。正如宁玛派的续部幻化网等经典中清楚地阐述的那样，这是印度和西藏的量士夫们的观点。光明鬘中说：还有些人说三种戒律，如同土地、水、船一样，是基础和所依，这种说法是错误的。大自在如马鸣和学派金刚等，用多种逆转来区分这个意义。还有，西藏的绒宗却吉桑波，以及祖尔派的大多数上师，特别是全知第二智者无垢光尊者，以及大掘藏师掘藏金刚等宁玛派的智者成就者们，以及噶当派的大译师仁钦桑波，以及文殊菩萨大自在萨迦班智达及其追随者等新旧派的智者成就者们的观点都是没有瑕疵的。转变的方式已经说完了。这里要讲述其他认为本体不同的智者不认可的道理，即转变和本体唯一。
English
transformed, becoming perfect in discipline. As the sutra says: Through wisdom, one attains pure wisdom; through pure wisdom, discipline is perfected. Like the conduct of most of the great beings of India and Tibet who have reached the above state, if one considers vows and non-vows as real, then they do not have such clinging to reality, because all conceptual thoughts have been transformed into the great self-born wisdom, completely transcending the names of reversal and essence. However, in the past, there was a person in Tibet called Atsara Marpo, who said that after receiving empowerment, it is enough to protect only the mantra. Some people followed his statement, believing that both essence and reversal have been transformed, and that once the higher is attained, there is no need to protect the lower, and that the essence of mantra vows is one. Although this seems similar to what was said above, it is reasonable for yogis who have liberated their continuum through the realization of great equality. However, if beginners do so, neglecting the lower, the rain of downfalls will fall. The second case is that when the essence of Pratimoksha and Bodhisattva vows is transformed into mantra, the essence is the single mantra vow, while the basis of reversal is different, considering them as distinct, which is our own system. As clearly explained in the Nyingma tantras such as the Guhyagarbha Tantra, this is the view of the authoritative beings of India and Tibet. The Light Garland says: Furthermore, some say that the three vows, like earth, water, and boat, are the basis and support; such a statement is a place of error. Great beings such as Ashvaghosa and Acharya Kukkuri Vajra, etc., distinguish this meaning with multiple reversals. Also, Rongzom Chokyi Zangpo of Tibet, and most of the Zur tradition's lamas, especially the omniscient second Drime Ozer (Vimalamitra), and the great treasure revealer Gyurme Dorje, etc., the Nyingma scholars and siddhas, and the Kadampa's great translator Rinchen Zangpo, and Manjushri the great self-master Sakya Pandita and his followers, etc., the views of the scholars and siddhas of both the old and new schools are flawless. The manner of transformation has already been explained. Here, we will discuss the reasons why other scholars who believe in different essences do not approve, namely, transformation and the oneness of essence.
Chinese
这是不合理的。例如，炼金术将铁变成金子时，铁和金不是同一种东西。同样，当阿赖耶识转变为如镜智慧时，两者也必须是同一本质，如果本质相同，那么如镜智慧就会变成习气的所依。因此，如果本质相同，就不可能发生转变，就像铁和金本质相同就不需要转变一样。如果认为未转变时本质不同，转变后就相同了，那么转变后的本质是金的本质，因此不存在与铁的本质相同的情况。如果存在这种情况，金也会像铁一样变得低劣，或者未转变时铁和金的本质也必须相同，这样铁也会像金一样变得非常有价值。虽然看起来是这样，但如果对此进行考察，就会发现从例子上显示的不合理之处实际上是在批评要点。但我不认为这个批评是成立的。因为在世俗的说法中，铁变成金的情况下，并不是说变成了与之前的铁不同的东西，而是说那个物体本身变成了金，仅此而已，所以才说本质相同。仅仅通过这种命名的角度，在别解脱戒和菩萨戒转变为密咒戒的情况下，并不是说变成了与之前具有出离心和利他心的心续不同的东西，而是说它变成了清净显现的本质，变得更好了，所以才说本质相同。仅仅是这样的话，不仅没有不合理之处，而且非常合理。就像一个修行人的心续，从最初进入道到最终获得果位之间，不断地向上转变，但仍然可以称之为同一个心续的本质一样。正如《中观心要》中所说：以理智分析则非真，除此之外即是真，因此一物之中，真与不真如何相违？如果不是这样，如果所谓的本质必须是经得起分析、不可改变的物体自身的自性，那么世俗中铁变成金，年轻人变成老人等等的说法都会中断，因为自性是不允许改变的。因此，铁变成金后，
English
This is contradictory. For example, when alchemical iron is transformed into gold, iron and gold are not the same thing. Similarly, when the alaya consciousness is transformed into mirror-like wisdom, the two must be of the same essence, and if they are the same, then mirror-like wisdom would become the basis for habitual tendencies. Therefore, if the essence is the same, transformation is not possible, just as iron and gold do not need to be transformed if they are of the same essence. If it is thought that the essence is different before transformation but becomes the same after transformation, then the transformed essence is the essence of gold, so there is no state of being the same as the essence of iron. If there were, gold would also become inferior like iron, or the essence of iron and gold must be the same even before transformation, so that iron would also become very valuable like gold. Although it seems so, if we examine it, the unreasonableness shown from the example seems to be criticizing the point. But I don't think that criticism applies. Because in worldly terms, in the case of iron turning into gold, it is not that it becomes something different from the previous iron, but that the object itself becomes gold, and that is all, so it is said to be of the same essence. Just through this way of naming, in the case of the Pratimoksha and Bodhisattva vows being transformed into mantra vows, it is not that it becomes something different from the mindstream that previously had renunciation and altruism, but that it becomes the essence of pure appearance, becoming better, so it is said to be of the same essence. Just that is not only not unreasonable, but very reasonable. Just as the mindstream of a practitioner, from the beginning of entering the path to the final attainment of the fruit, is constantly transformed upwards, but can still be called the essence of the same mindstream. As it is said in the Upadesha of the Middle Way: 'If analyzed by reason, it is not true; other than that, it is true. Therefore, how can truth and untruth contradict in one thing?' If it is not like that, if the so-called essence must be the self-nature of the object itself that can withstand analysis and cannot be changed, then all the statements in the world that iron turns into gold, young people turn into old people, etc., would be interrupted, because the self-nature is not allowed to change. Therefore, after iron turns into gold,
Chinese
就像生为黄金的性质，获得良好事物的全新状态时，之前的劣等铁矿不一定在那里存在，但与它并非不同。下二律仪转变为密咒律仪，生为密咒律仪的性质，获得清净平等的全新定解时，之前的自利作意之心和庸常名相执着的分别念不一定仍然存在于自相续中。但之前的心相续与它并非不同，因此被称为转变，本体为一。此外，《三律仪决定》中说：“此处作为无上灌顶的支分，如续部海中所说，在此宣说。”就像这样，下二律仪被认为是上律仪的支分。这并不合理，因为对于未获得下律仪和已舍弃下律仪的人来说，存在上律仪的支分不完整和已舍弃的过失，并且也必须从上律仪的获得方法中获得。这样写道。对此，我是这样想的：根本没有获得下律仪的密咒士是不可能的，因为仅仅没有受持居士戒，也没有发起菩提心就进入密咒道，这仅仅是虚假的形象而已。事续中说：“谁没有发起菩提心，谁没有进入坛城，念诵我的秘密真言将会毁灭。”就像死亡时舍弃别解脱戒一样，仅仅是舍弃一部分，因此不会变成舍弃上律仪。并且也没有必须从上律仪的获得仪轨中才能获得的遍及，因为进入坛城的仪轨和灌顶正行的仪轨都是获得上律仪密咒律仪的方法，无论如何，在坛城外入的时候，必须受持共同的二律仪和特殊的律仪，金刚顶经中说：“善安立三律仪，之后向他展示坛城。”荣 सोम 大师所著的律仪仪轨中也说：“受持共同的律仪后，之后受持特殊的律仪，进入坛城后获得灌顶，成为成就的法器。”因为这样说的缘故。第三，三律仪的安立，例如在干净的容器中倒入清澈的水，里面放着珍宝啊。
English
Just as when one is born into the nature of gold and attains a new state of good things, the previous inferior iron ore does not necessarily have to be there, but it is not different from it. When the lower two vows transform into mantra vows, and one is born into the nature of mantra vows, and one attains a new and good understanding of purity and equality, the previous mind of self-interest and the ordinary conceptualization of clinging to characteristics do not necessarily have to be present in one's own mindstream. However, since the previous mindstream is not different from it, it is said to be a transformation, and the essence is one. Furthermore, in the "Determination of the Three Vows," it says, "Here, as a branch of the unsurpassed empowerment, as explained in the ocean of tantras, it is explained here." As such, the lower two vows are considered to be branches of the higher vow. This is not reasonable, because for those who have not obtained the lower vows and those who have abandoned them, there is the fault of the higher vow's branches being incomplete and abandoned, and it must also be obtained from the means of obtaining the higher vow. It is written like this. Regarding this, I think like this: it is impossible for a mantra practitioner to have never obtained the lower vows at all, because entering the mantra path without even taking the vows of a lay follower and without generating bodhicitta is merely a false image. The Action Tantra says, "Whoever does not generate bodhicitta, whoever does not enter the mandala, reciting my secret mantra will be destroyed." Like abandoning the pratimoksha vow at the time of death, it is merely abandoning a part, so it will not become abandoning the higher vow. And there is also no pervasion that it must be obtained from the ritual of obtaining the higher vow, because both the ritual of entering the mandala and the ritual of the main empowerment are methods of obtaining the higher mantra vow, and in any case, at the time of outer entry into the mandala, one must take the two common vows and the special vow. The Vajra Peak Sutra says, "Well establish the three vows, and then show him the mandala." The ritual of vows composed by Rongzom Chenpo also says, "Having taken the common vows, then take the special vows, enter the mandala, and obtain empowerment, and become a vessel of accomplishment." Because it is said like this. Third, the establishment of the three vows, for example, pouring clear water into a clean container, with a jewel inside.