English
Since the method of adopting and abandoning is discipline, as long as there is such a conceptualization, it must be based on the foundation of discussing the boundaries of adoption and abandonment of each discipline. If it is thought that the basis changes from the beginning, then according to this view, there is no way to remedy the downfall of the lower level. For example, from the perspective of individual liberation, it is like the downfall of being separated from the Dharma garment. If one tries to remedy it from the perspective of individual liberation itself, by first abandoning the prohibited items, then the basis of individual liberation has already changed, because it no longer exists, so it is contradictory. If one tries to remedy it from the perspective of the upper Bodhisattva vows and mantra vows, then whichever of the two upper ones, there has been no downfall, so there is no need to remedy it, so there is no explanation of the method of remedying it, one can argue in this way. Third, concluding with how to practice by combining it with the individual's capacity: In general, the nature of discipline itself is viewed differently by the adherents of various Buddhist schools. Among them, the Vaibhashikas believe that since discipline arises from the appearances of body and speech, the nature of discipline exists in non-manifest form. The Abhidharmakosha says: "There are three non-manifest forms: discipline, non-discipline, and other." The Dhatubheda says: "The Hearer's discipline is non-manifest." The Sutrantikas believe that it is the difference of continuity arising differently, or completely changing. The Abhidharmakoshabhashya says: "Whatever arises from karma as a guide, the mind arising again and again, that is continuity. Its arising differently is completely changing." The Mind-Only school believes that it is the continuous mind of abandoning immoral behavior, and possessing seeds. If it is only mind, then there is no continuity; if it is only habit, then it will follow even when the situation of abandonment arises. The Karmasiddhiprakarana says: "If only mind becomes the action of the body, then in the case of a distracted mind and a mindless state, if there is no that mind, then how can the two, discipline and non-discipline, exist? Because the special habit of discipline has not been changed, both discipline and non-discipline exist." These are those who cling to true entities and possess adoption and abandonment, while the Madhyamikas are the mind of abandoning.
Chinese
也赞同具有蕴。如《入行论》云：“舍弃之心即获得，说为戒度到彼岸。”此派认为，无需考察律仪的自性，并使其恒常稳固，因为一切仅以缘起即可成立。如是确定各自的观点后，按照中观的观点来承认，只要善恶分别念存在，就必须在名言上守护取舍之处，不加区分。因为深刻的中观见修行持成为力量，将一切烦恼转化为法性，不再造成损害；伟大的慈悲巧妙地转化为道之助伴；密咒的生圆次第的深刻意义真实生起，能够将一切烦恼和业迅速转化为果的道路。如果没有被这种特殊方法的强大力量所掌握，仅仅进入大乘道，接受灌顶，学习这些道路，仍然不是获得特殊转变的金刚持，就像死于无咒之毒一样，烦恼和不善业会阻碍解脱。因此，使律仪完全清净和具足条件的是意念。从轮回中必定出离的意念使别解脱戒完全清净和具足条件；为利他而成就圆满菩提的意念使菩萨戒完全清净和具足条件。这两种意念也与视自身和他人的蕴等法为清净的相联系，因此精进于取舍。如果这样做，就必须将三处（身语意）视为本尊坛城，并熟练掌握生起次第的瑜伽。如果对生起次第的本尊有执着，那么完成这些，就要习惯于圆满次第的自性，即与一切执着分别念分离的俱生智，达到极致，就像灰尘不会沾染天空一样，以前的烦恼由自相续产生的所制立的堕罪，作为具有世俗自性的生灭法，不会执着于造成损害的自相，因为没有烦恼和业由自相续产生。因此，对于这样的人，分别
English
also agree with having aggregates. As it is said in the Bodhicaryāvatāra: "The mind of renunciation is what is obtained, it is said to be the perfection of discipline." According to this school, it is not necessary to examine the nature of vows and make them constantly stable, because everything can be established merely by dependent origination. Having thus ascertained the views of each, one should acknowledge according to the Madhyamaka view that as long as good and bad conceptualizations exist, one must guard the places of acceptance and rejection in name only, without distinction. Because the profound Madhyamaka view and practice become powerful, transforming all afflictions into the nature of reality and no longer causing harm; great compassion skillfully transforms into a companion on the path; the profound meaning of the generation and completion stages of secret mantra truly arises, and one is able to quickly transform all afflictions and actions into the path of fruition. If one is not grasped by the powerful strength of this special method, but merely enters the Mahayana path, receives empowerment, and studies these paths, one is still not a Vajradhara who has obtained a special transformation, and just as one dies from poison without mantra, afflictions and non-virtuous actions will obstruct liberation. Therefore, what makes the vows completely pure and qualified is intention. The intention to definitely emerge from samsara makes the Pratimoksha vows completely pure and qualified; the intention to accomplish perfect enlightenment for the sake of others makes the Bodhisattva vows completely pure and qualified. These two intentions are also associated with seeing one's own and others' aggregates and other dharmas as pure signs, and therefore one strives in acceptance and rejection. If one does this, one must regard the three places (body, speech, and mind) as the mandala of the deity and become proficient in the yoga of the generation stage. If there is attachment to seeing the deity of the generation stage as extraordinary, then to complete these, one must become accustomed to the nature of the completion stage, which is the co-emergent wisdom that is separate from all attachments and conceptualizations, reaching the extreme, just as dust does not stain the sky, the previously established downfalls generated by one's own continuum of afflictions, as phenomena with a conventional nature of arising and ceasing, will not grasp at the self-characteristic of causing harm, because there are no afflictions and actions generated by one's own continuum. Therefore, for such a person, conceptual
Chinese
善良者施加恩惠从而获得功德，恶劣者带来损害从而失去善友而衰败，这二者都不存在。 也就是这样，考虑到对次第进入乘道的人们，导师安立三律仪的界限的方式。 初学者阶段，为了遮止成为解脱障碍的烦恼以及由它产生的身语意三门的不善业，首先就像安立别解脱的学处一样，必须如实修学。 当自己获得不被烦恼和不善所控制的能力时，为了遮止成为利他障碍的自利之心以及由它产生的身语意三门之业，作为方法，中间要修学菩萨的学处。 对此串习之后，如果一切思想行为无论直接间接都转变为利他，那么对于他，为了遮止无勤快速成办利他的障碍，将三门执为庸常，以及对轮回涅槃取舍的执着，作为方法，最终要像安立持明咒的律仪一样安住。 所有这些就像对症下药一样，以善巧方便逐渐引导所化众生，而不浪费他们的根器，将他们引入正确的意义，因为所需相同，所以三律仪的体性并不相违，是依赖和合而生的世俗自性，是心和心所的行相，所以只是暂时意识变得更好的状态转变而已。 最终，将所有有为的心识显现都转变为无为的智慧，这就是成就。 即使这样，声闻、独觉和菩萨各自的道，获得各自的果位阿罗汉和地等之后，再次进入密咒，因为有这样的说法。 对于那些相续中的律仪转变为密咒律仪的方式等，虽然有一些需要研究的地方，但在此因畏惧文字繁多而未作阐述。 此外，对于根器极其敏锐的顿悟者，也应知晓，获得灌顶的同时，三律仪也同时生起。 现在的多数人似乎是根器迟钝、次第进入的类型，但对于领受三律仪的方式的顺序等
English
Both the attainment of merit through the kindness of the virtuous and the decline through the harm of the wicked, leading to the loss of virtuous friends, do not exist. That is, considering those who gradually enter the vehicle, the way the teacher establishes the boundaries of the three vows. In the stage of a beginner, in order to prevent the afflictions that become obstacles to liberation and the misdeeds of the three doors of body, speech, and mind that arise from them, one must practice as instructed, just as the precepts of individual liberation are established. When one has gained the ability not to be controlled by afflictions and negativity, in order to prevent the self-interest that becomes an obstacle to benefiting others and the actions of the three doors of body, speech, and mind that arise from it, one should train in the bodhisattva's precepts as an intermediate method. Having become accustomed to this, if all thoughts and actions, whether directly or indirectly, are transformed into benefiting others, then for that person, in order to prevent the obstacles to effortlessly and quickly accomplishing the benefit of others, holding the three doors as ordinary, and the attachment to acceptance and rejection of samsara and nirvana, one must abide as instructed in the vows of the knowledge-holder mantra as the final method. All of these are like administering medicine for an illness, gradually guiding sentient beings with skillful means without wasting their faculties, leading them to the correct meaning. Because the need is the same, the nature of the three vows is not contradictory, but is the conventional nature of dependent arising, the nature of mind and mental factors, so it is only a temporary transformation of the state where consciousness becomes better. Ultimately, the transformation of all conditioned mental appearances into unconditioned wisdom is the accomplishment. Even so, the paths of the Hearers, Solitary Realizers, and Bodhisattvas each lead to their respective fruits of Arhatship and the attainment of bhumis, after which they re-enter the Mantrayana, as it is said. Although there are some points to be examined regarding how the vows in their continuums are transformed into mantra vows, I have not elaborated on them here for fear of excessive writing. Furthermore, it should also be known that for those of the sharpest faculties who realize things all at once, the three vows arise simultaneously with the attainment of empowerment. Most people nowadays seem to be of the type with dull faculties who enter gradually, but regarding the order of how to receive the three vows, etc.
Chinese
考虑到修行方式等混乱，除了少数圣人之外，像我和我一样的末世之人，自以为安住并学习显密修行的三种戒律，也只是徒有其表，似乎没有人拥有真正的道路，内心深感悲哀。因此，末法时代出生的大多数人，闻法甚少，不具备思维的智慧，远离修行的真如，习惯于将事物视为实有，执着于名相的分别念，仅仅从表面上看，并不能区分上下。在根本上，对于女性等，以及酒和他人之物等，只是认为那是人、酒和物品，而没有转化为天神和甘露之物。想法也充满贪欲等，因为自相续中存在，对于允许和禁止的两个方面，都执着于实有，因此，对于观想本尊和方便智慧双运的修行，以喜爱作为道路的方式来行持的三戒具足之人，三种戒律各自的舍弃之因和违犯之缘尚未发生而安住之时，各有不同的遮止之处。在守护时，也必须将三者所有应舍应取的处所全部混合在一起，混乱地守护。如果这样守护而能无过失地具足，那么从自身守护下乘戒律，不如以上乘戒律的体性来增上具足。在忏悔堕罪时，也要从三种戒律各自的体性中，将所犯的堕罪单独取出，按照各自的情况，依靠如是宣说的忏悔仪轨来忏悔，这样戒律的自性不混杂，就能成就清净。总的来说，对于应该学习什么，以及应该遮止什么，对于行为的对象，以及身语的一切行为，都不能一概而论地执着，为什么呢？因为对于自他双方，无论暂时还是究竟，如果产生遮蔽利益的烦恼和罪过，以及不善业，那么就像以贪欲饮酒的形象一样，无论看似是过失还是嫉妒而讲法，无论看似是功德，都应该阻止。对于自他，无论是暂时还是究竟，