Chinese
如果放置因陀罗尼罗宝石，两个容器中的水会变成因陀罗尼罗的颜色，但这三者就像不同的物质一样。当声闻戒、菩萨戒、密咒戒这三者都在一个相续中圆满时，因为各自的物质不同而有矛盾，但从功德的层面上来说，由于增上的关系，声闻戒和菩萨戒被认为是密咒戒的支分。而且，这也被认为是能依和所依的关系。而且，在上者的方便智慧不能压倒下者的想法中，存在不同的反驳并不矛盾。如果认为一切能依和所依都普遍相同，那么在舍弃所依的声闻戒时，所依的菩萨戒和密咒戒也会被舍弃，这是不合理的。第四，一般来说，噶举派认为这三种律仪舍弃的原因和舍弃的时间不同，获得的方法的仪轨也不同，所以本体是不同的。因为各自舍弃和获得的界限不同，所以区分本体是不同的，对此进行解释也是可以的。但实际上，舍弃下部律仪的界限是获得上部律仪的时候，从舍弃和获得的界限上进行区分，是考虑到那些将小心谨慎视为解脱的人。为了随顺那些像《圣者最初的续》中的直树太阳车一样，心胸狭窄，远离深刻意义的人，最初这样说，就像说是进入根本密咒的原因一样。还有其他必要的原因，考虑到那些行为松懈的出家人，没有任何上部的特殊方便智慧，就放弃了出家的学处，在《道次第灯论》中说：“秘密智慧灌顶，梵行者不应受。”如果像这样说是可以接受的。如果无论如何都这样认为，那么三具足金刚持是不可能存在的，而且与没有圆满四灌顶就无法成佛的说法也是相违背的。第五，这是阿毗迦罗的《能仁意饰》中出现的，就像金饰，虽然黄金的种类相同，但头饰、脚镯、手镯等不同一样，三种律仪在舍弃的心中，虽然种类相同，但清楚地说明了物质是不同的。就像三个锥子堆叠在一起时，各自不混合一样，三种律仪也被认为是不混合地存在于一个相续中。
English
If you place an Indra-nila gem, the water in the two containers will turn the color of Indra-nila, but these three are like different substances. When the three, the Pratimoksha vows, the Bodhisattva vows, and the Mantra vows, are all complete in one continuum, there is contradiction because their respective substances are different, but from the perspective of qualities, due to the power of increase, the Pratimoksha and Bodhisattva vows are considered to be branches of the Mantra vows. Moreover, this is also considered to be the relationship of the support and the supported. Moreover, in the mind that the higher method and wisdom cannot overwhelm the lower, it is not contradictory to have different reversals. If it is thought that all supports and supported are universally the same, then when abandoning the Pratimoksha vows, which are the support, the Bodhisattva and Mantra vows, which are the supported, will also be abandoned, which is unreasonable. Fourth, in general, the Kagyupas believe that the three vows have different reasons for abandonment and different times of abandonment, and the rituals for obtaining them are different, so their essence is different. Because the boundaries of abandoning and obtaining each are different, they make a distinction that the essence is different, and it seems that it is permissible to explain it that way. But in reality, the boundary of abandoning the lower vows is when the higher vows are obtained, and distinguishing from the boundary of abandoning and obtaining is with regard to those who hold small carefulness as liberation. In order to follow those who, like the straight tree sun chariot in the 'First Tantra of the Holy One,' are narrow-minded and abandon profound meanings for a long time, it is said that initially saying that is like saying it is the cause of entering the root mantra. There are also other necessary reasons, considering those monks whose conduct is lax, who abandon the monastic precepts without any special higher methods and wisdom, in the 'Lamp for the Path' it says: 'The secret wisdom empowerment, should not be taken by those practicing celibacy.' If it is said like this, it is acceptable. If it is thought that way in all respects, then a three-fold Vajra Holder is impossible, and it also contradicts the statement that enlightenment cannot be attained without completing the four empowerments. Fifth, this comes from Abhyakara's 'Ornament of the Thought of the Sage,' just as gold ornaments, although the type of gold is the same, the head ornament, anklet, bracelet, etc., are different, the three vows in the mind of abandoning, although the type is the same, it is clearly explained that the substances are different. Just as when three cones are stacked, they do not mix with each other, the three vows are also considered to exist unmixed in one continuum.
Chinese
也是一个。 也就是说，从戒律各自不混淆的角度来说，认为它们是不同的，这可以理解。但如果从本体上这样认为，就像断除杀生的心一样，三种同类的俱生心同时存在于一个人的相续中，这是不合理的。第六种观点是：释迦师的弟子比布底·旃扎的观点，来源于《光明鬘》。例如，就像日月星三者依次聚集一样，当月亮升起时，星光会被压制而变得黯淡。当太阳升起时，月光也会被压制而变得黯淡。但各自的光芒并没有减弱，并不是完全消失，而是像这样各自存在。同样，三种戒律也是，获得更高的戒律后，较低的戒律会被压制而变得黯淡，这只是能力上的差别，本体上是不同的。这也是因为，当远离能知所知的分别念，更高的两种戒律从方便和智慧的角度变得更强大时，即使没有推翻较低戒律的相状，但当觉醒了作为自性戒的种类时，较低的部分变得黯淡也是合理的。正如大学者比玛拉所说：“以任何心去做事，因为对那个心分别地进行无自性的观察，或者修习一切法无自性，那么要知道，那个戒律才是完全清净的。”就像这样说的。否则，如果执着于三种戒律各自的体相，那么变得黯淡是不合理的。如果需要分别守护已受持和已舍弃的戒律，那么就不会变得黯淡。如果不需要，那么分别存在也是不允许的，所以是不合理的。像这样，当对三种戒律存在于一个人相续中的方式进行分析时，心的自性是跟随分别念的，语言是与例子和意义相符的，所以即使有无量种承诺的方式，但如来之教是具有四依的。如果将所有这些要点归纳起来，就像这样：如果没有戒律来调伏相续，那么既没有殊胜的福德，也没有堕落。所做的善事也被称为中等的善事，不会超越轮回的自性。就像拥有田地的人必须害怕干旱和冰雹一样，为了获得解脱，必须获得戒律。戒律啊
English
are also one. That is to say, from the perspective of the vows being distinct without being mixed, it is reasonable to consider them as different. However, if one considers them as such in terms of essence, like the mind of abandoning killing, it is unreasonable because three similar types of co-emergent minds exist simultaneously in the continuum of one person. The sixth view is: the view of Bibhuti Chandra, a disciple of Shakya Shri, which comes from the "Garland of Light." For example, just as the sun, moon, and stars gather in sequence, when the moon rises, the starlight is suppressed and becomes dim. When the sun rises, the moonlight is also suppressed and becomes dim. But their respective lights are not diminished, they are not completely gone, but exist separately like this. Similarly, the three vows are also such that when the higher one is obtained, the lower one is suppressed and becomes dim, which is only a difference in ability, but they are different in essence. This is also because, when the higher two vows become more powerful from the perspective of skillful means and wisdom, being free from the mind of knowing and what is to be known, even if the appearance of the lower vow is not refuted, it is reasonable for the lower part to become dim when the category of what is the nature of self-nature vow is awakened. As the great master Vimala said, "With whatever mind one does an action, because one separately observes that mind as being without self-nature, or if one meditates on all phenomena as being without self-nature, then one should know that that vow is completely pure." It is like that. Otherwise, if one clings to the individual characteristics of the three vows, then it is unreasonable for them to become dim. If it is necessary to separately protect the vows that have been taken and abandoned, then they will not become dim. If it is not necessary, then it is not permissible for them to exist separately, so it is unreasonable. Like this, when analyzing the way in which the three vows exist in the continuum of one person, the nature of the mind follows conceptual thought, and language corresponds to examples and meanings, so even if there are limitless ways of making promises, the teachings of the Thus-Gone One have four reliances. If all these points are summarized, it is like this: if there is no vow to tame the continuum, then there is neither special merit nor downfall. The virtuous deeds that are done are also called intermediate virtuous deeds, and they do not transcend the nature of samsara. Just as those who have fields must fear drought and hail, in order to attain liberation, one must obtain vows. Vows,
Chinese
为了让守护者们因害怕罪过而如法守护，三种律仪各自在获得和守护的仪式中，如前所述的那样被赋予，因此各自的遮止不相混杂，应当如是守护。当三种律仪的守护界限相互交错时，如果需要遮止的都具备，这样做没有矛盾，因为这是善恶分别念的影像。有为的律仪是分别念的行境，这些转变为无为的戒律的体性，是通过八识的一切分别念与法性无自性的意义相融合，从而生起远离执持律仪和非律仪的一切遍计的殊胜智慧的力量而实现的。如《慧光请问经》中所说：“比丘瑜伽行者，如果具有戒律、戒律毁坏、戒律守护等各种概念，就会在享受天界的安乐后，再次堕入恶趣。如果对律仪和非律仪没有傲慢心，也没有分别念，那就是清净的涅槃戒律。”等等可以作为例证。因此，重视各自遮止不相混杂等六法是普遍情况。特殊情况是，仅仅受持律仪，如果没有生起出离心等特殊概念，就不会成为具相者，因此要努力通过出离心等使心相续变得更好。即使仅仅获得了概念的转变，也必须分别守护各自的遮止。当殊胜智慧生起，如实见到实义光明时，甚至连遮止的对境也无法区分，无论怎么做都不会成为罪过，必须了解这些区分的差别。如《宝鬘论》中所说：“普遍情况有特殊，论典之中皆赞叹。”因此，就像所有小溪流入大海时都转变为咸味一样，但在流动的道路上却没有相互混杂。作者是心，从善与非善中，善业与恶业产生乐与苦，因此对这些
English
In order for those who uphold vows to properly protect themselves out of fear of wrongdoing, the three vows are each conferred during the rituals of obtaining and maintaining them, as previously stated. Therefore, their respective prohibitions remain distinct and should be protected accordingly. When the boundaries of the three vows intersect, there is no contradiction if all necessary prohibitions are observed, as these are merely reflections of virtuous and non-virtuous thoughts. The nature of conditioned vows, which are within the realm of conceptual thought, transforming into unconditioned morality, is achieved through the power of extraordinary wisdom that arises when all conceptualizations of the eight consciousnesses merge with the meaning of the selflessness of reality, thereby freeing oneself from all conceptualizations that grasp at vows and non-vows. As stated in the Sutra Requested by Sagacious Intelligence: "Monks who engage in yogic practice and possess various notions such as keeping vows, breaking vows, and protecting vows will experience the bliss of the gods but will eventually be reborn in the lower realms. Those who are free from pride and conceptualization regarding vows and non-vows possess the pure morality of nirvana." This serves as an example. Therefore, valuing the six dharmas, such as not mixing one's own prohibitions, is a general principle. Specifically, merely taking vows without generating special concepts such as renunciation does not make one qualified. Therefore, one should strive to improve one's mind-stream through renunciation and other means. Even if one only attains a transformation of concepts, one must still protect each prohibition separately. However, when extraordinary wisdom arises, and the clear light of reality is seen as it is, even the objects of prohibition are no longer perceived as distinct, and no matter what one does, it does not become a transgression. One must understand these differences in distinctions. As it is said in the Precious Garland: "The general is distinguished by the specific; the treatises are praised by all." Therefore, just as all streams transform into saltwater when they reach the ocean, but do not mix on the path of their flow, the agent is the mind. From good and non-good, virtuous and non-virtuous actions, happiness and suffering arise. Therefore, regarding these
Chinese
由于采取扬弃的方法是戒律，因此只要有这样的分别念，就必须在讨论各自戒律的扬弃界限的所依之基础上进行。如果认为所依从一开始就发生改变，那么按照这种观点，就没有办法弥补下部的堕落。例如，从别解脱的角度来看，就像失去法衣的堕落一样。如果从别解脱本身出发，以首先放弃违禁品的方式来弥补，那么别解脱的所依就已经改变，因为已经不存在了，所以是矛盾的。如果从上部的菩萨戒和密咒戒的角度来弥补，那么无论上部两者中的哪一个，都没有发生堕落，因此不需要弥补，所以也没有说明弥补的方法，可以这样辩解。第三，结合个人的根器来修持，以此作为结尾：一般来说，仅仅是戒律的自性，各个宗派的佛教徒的观点各不相同。其中，毗婆沙师认为，由于戒律是从身语的表相中产生的，因此戒律的自性存在于非表色的色法中。《俱舍论》中说：“非表色有三种，戒与非戒及其他。”《界差别论》中说：“声闻戒是非表色。”经部师则认为是相续产生不同，或者完全改变的差别。《俱舍论释》中说：“以业为先导，心一次又一次地产生，这就是相续。它产生不同就是完全改变。”唯识师则认为是舍弃邪行的持续心念，并且具有种子。如果仅仅是心念，则没有持续性；如果仅仅是习气，那么在出现放弃的境况时也会随之而来。《业成就论》中说：“如果仅仅是心成为身体的业，那么在心散乱和无心的情况下，如果没有那个心念，那么戒和非戒两种如何存在呢？因为戒的特殊习气没有被改变，所以戒和非戒两种都存在。”这些是执着于真实事物而具有扬弃的，而中观派则是舍弃心