English
In this stability bound by vows, like Mount Meru surrounded by five peaks. At that time, hundreds of thousands of rays of light from the urna hair awakened the Dharma realm as pure as the sky immediately after the hordes of demons were dispelled, like the accomplishment of the eighteen unmixed qualities. Beings rushing into the abyss where the bottom and end cannot be seen, relying on the boat of the three vehicles of Dharma, reached the golden continent of all-pervading light in bliss, like bestowing the inheritance of the jewel of omniscience. Intoxicated by the arrogance of inverted views, the dark, wicked tongue of ignorance, incapable of being used, at the moment it was severed by the hundred-pointed vajra of miracles in Shravasti, like entering a cave of sorrow. The view of all dharmas as empty, with the fire of the ultimate aeon, even though the great ocean of arising and changing has been dried up, because the armor of the deluded sheep of eternalism is torn, like the withering of the flower of names and the bow of power. In order to benefit beings impoverished of merit, placing the wish-fulfilling relic jewel in eight parts, at the moment of sleeping in the unlocalized realm, the three earths fainted with sorrow. Alas, how can such an impossible existence be understood? Ignorance, like a thief, cannot stop conceptualization, and having lost awareness, one becomes like a dull object. Alas, you, the collective glory of the Buddhas of the three times, where have you gone? May I, without delay, attain the perfection of completion, pacification, and taming, accomplish the four bodies, and become the protector of beings! Now, the way the three vows abide in the continuum of one individual is explained by means of nirvana and so on. Aspiring to liberate oneself from nirvana is the superior holding of the Pratimoksha vow; accomplishing benefit for others is the Bodhisattva vow; and having received authentic empowerment from the great tantras, thereby obtaining the mantra vow. When all three vows are complete in this way, the instructions of the scriptures and the qualities of realization increase more and more. The essence does not go beyond the nature of mind alone, but from the aspect of reversal, they are different. They abide in the continuum of one individual. If these vows contradict each other, it is said that the higher vow is emphasized over the lower one, according to the tradition of the wise and accomplished ones of the past. Although the aspects of the lower Pratimoksha vow may seem contradictory, the two points of abandoning harm and accomplishing benefit are the same.
Chinese
因为一致，如果违背了所制定的，是不可能允许的；如果允许了，就不可能违背，这是法性。如《入行论》所说：“以慈悲力观照种性，对所禁止的也允许。”特别是相对于密咒乘，说了“像这样”等等。像这样，对于声闻乘来说，是造成堕落的因，对于菩萨来说，如果与前者一致，也会变成恶作的致醉之酒，在密咒的场合，知道是作为誓言物的来享用的修行者的所有证悟，都显现为本尊和本尊母，因此，基础是酒，想法是贪欲，两者都转变为其他清净的自性，那不是比丘，也不是菩萨，对于不具方便的离贪声闻乘，以及被烦恼势力压倒的凡夫俗子，也是不允许的。那么，是怎样的呢？如果问，是所有显现都成为本尊和坛城，成为应该享用的誓言物甘露的自性，对于意识转变的补特伽罗，才是允许的。福德转变增大的也是，比布施给别解脱和菩萨的，比布施给比丘和僧众的，供献给本尊，会使福资粮也增长。对于其他微小的学处部分，也要知道是与此混合的。这样，在三律仪各自的仪轨时，因为物质不相同，律仪也那样安住，然而，由“然而”等等来显示，然而，从别解脱、菩萨、密咒三者中，从何处领受的对境，以何种心态领受，如何领受的仪轨，从各自不混杂的方面，乃至领受的时间也确定是不同的缘故，对于各自的差别，不可能有共同的基础，并且因为执持各自的体相，所以各自的差别不混杂地存在，因此，在一个人的相续中，各自的遮破和需要都是圆满的。即使那样，本体转变，因为功德增长，所以要点上不相违背。如《律仪二十颂》中说：“具足大方便者，烦恼转为菩提分。”以及《幻网经》中说：“无上胜义律仪中，调伏之力的戒律和，菩提萨埵的学处一切，无余全部聚集极清净。”
English
Because they are consistent, if one violates what has been prescribed, it is impossible to allow it; if it is allowed, it is impossible to violate it, this is the nature of Dharma. As it is said in the *Bodhicaryāvatāra*: "With the power of compassion, observing the lineage, even what is forbidden is allowed." Especially in relation to the Mantrayana, it is said, "Like this," and so on. Like this, for the Śrāvakayāna, it is a cause of downfall, and for the Bodhisattva, if it is consistent with the former, the intoxicating alcohol that becomes an offense, in the context of Mantra, all the realizations of the practitioner who knows it as a *samaya* substance, appear as deities and goddesses, therefore, the basis is alcohol, and the thought is desire, both of which are transformed into other pure natures, that is not a *bhikṣu*, nor a Bodhisattva, and it is not allowed for the Śrāvakas who abandon attachment without skillful means, nor for ordinary beings who are overwhelmed by the power of afflictions. So, what is it like? If asked, it is that all appearances become deities and *maṇḍalas*, and become the nature of *amṛta*, the *samaya* substance to be enjoyed, it is allowed for the person whose consciousness is transformed. The increase in merit is also great, more than giving to the Prātimokṣa and the Bodhisattva, more than giving to the *bhikṣus* and the *saṃgha*, offering to the *iṣṭadevatā* will also increase the accumulation of merit. For other minor parts of the precepts, know that they are mixed with this. Thus, at the time of the individual rituals of the three vows, because the substances are not the same, the vows also remain in that way, however, it is shown by "however" and so on, however, the object from which one takes the vows of Prātimokṣa, Bodhisattva, and Mantra, the intention with which one takes them, how one takes the ritual, from the aspect of each not being mixed, even the time of taking them is definitely different, therefore, for each difference, it is impossible to have a common basis, and because one holds each characteristic, each difference exists without being mixed, therefore, in the continuum of one person, each prohibition and need is complete. Even so, the essence is transformed, because the qualities increase, so there is no contradiction in the key points. As it is said in the *Twenty Vows*: "For those who possess great skillful means, afflictions are transformed into limbs of enlightenment." And in the *Guhyagarbha Tantra* it is said: "In the supreme, unsurpassed vow, the discipline of the power of taming, and all the trainings of the Bodhisattva, are completely gathered and perfectly pure."
Chinese
此外，根据时机来主要运用与所化众生相符的方式非常重要。如是说：对于此处的罪恶和不善之方面，大多应如声闻乘之规矩般守护；对于远离欲望的某些堕罪，应如菩萨乘之规矩般守护；对于使世间不信服之处，应努力守护两者共同之处。如《入行论》所说：对于使世间不信服之处，应通过观察和询问来舍弃。或者说，主要运用时机，应从自身角度来看：对于初学者、已真实入道者、获得成就者，以及一切智者的不同阶段，应不混淆地取舍其行为。为了区分宗派的观点，并展示本体转变等观点，所以宣说了“成就者”等。此外，对于研究已成立之宗派的观点，其观点是：认为本体转变是唯一的，是指通过圆满大成就的证悟而解脱相续。如薄伽梵所说：以智慧获得清净的智慧，以清净的智慧圆满戒律。这与此意义相符。认为一个中有四种不相容之处，即智慧在意义上是相同的，但从意识的角度来看，基础不同，因此是不同的。认为三者是物质相违的增长，即具足三律仪的补特伽罗，认为实际上是从意识的次第中各自存在的，但在意识上，由于物质相违，上者的方便和智慧与下者的律仪在事物上是相违的，具有聚集的性质，无法压倒。然而，认为各自都在增长。此外，即使别解脱戒因所依转变而仅舍弃部分，也认为本体仍然存在。有些人认为，即使死亡转移而舍弃，其本体也只是将戒律转变为菩萨戒。这种观点实际上是意义上的转变和事物的一体。以低劣之心所受持的别解脱，实际上已转变为菩萨的罪行遮止律仪。从舍弃和获得的角度进行区分时，对于处所和时间的应遮止之物没有特定的确定性。如果在获得上者的禅定时，以下者应舍弃的知识在任何方面都成立，那是不合理的。
English
Furthermore, it is very important to mainly use methods that are in accordance with the dispositions of the beings to be tamed according to the occasion. As it is said: For the aspects of sin and non-virtue here, mostly protect them according to the rules of the Hearers; for some downfalls that are devoid of desire, protect them according to the rules of the Bodhisattvas; for the parts that cause the world to lose faith, strive to protect what is common to both. As it says in the Bodhisattvacaryāvatāra: For the parts that cause the world to lose faith, abandon them by seeing and asking. Or, mainly using the occasion, one should look at oneself: for beginners, those who have truly entered the path, those who have attained accomplishment, and the stages of the all-knowing, one should adopt and abandon their practices without mixing them up. In order to distinguish the tenets of the philosophical schools and to show the views such as the transformation of the essence, the term "accomplished" and so on are stated. Furthermore, the views of those who have engaged in examining the established philosophical views are: The view that the transformation of the essence is one, refers to the liberation of the continuum through the realization of the Great Perfection. As the Bhagavan said: Through wisdom, one obtains completely pure wisdom; through completely pure wisdom, one perfectly possesses morality. This is in accordance with that meaning. The view that there are four incompatible things in one, although wisdom is the same in meaning, from the aspect of consciousness, the basis is different, so they are established as different. The view that all three are materially contradictory and increasing, that is, the person who has completed the three vows, thinks that they exist separately from the order of actual consciousness, but in consciousness, because of material contradiction, the means and wisdom of the higher one are contradictory to the vows of the lower one in terms of things, and have the nature of gathering. They cannot be overwhelmed, but they are considered to be increasing on their own. Furthermore, even if the Prātimokṣa vow is abandoned only in part due to the change of the basis, it is considered that the essence remains. Some say that even if it is abandoned due to death and transference, its essence is just that the vow is transformed into the Bodhisattva vow. This view is actually the transformation of meaning and the unity of things. The Prātimokṣa taken with an inferior mind is actually transformed into the morality of the Bodhisattva's vow to refrain from misdeeds. When distinguishing from the point of abandonment and attainment, there is no specific certainty about the objects to be rejected in terms of place and time. If the knowledge that the lower should be abandoned when the meditation of the higher is attained is established in every way, it is unreasonable.
Chinese
因此，如果比丘持有金刚，未圆满四灌顶就无法成佛，这是相违背的。如同堆砌的土堆一样，认为戒律的物质各不相同且不混杂，这可以这样理解：首先，从一个人的因缘聚合中产生；其次，三种戒律的矛盾互不冲突；最后，作为一个修行团体，这三种法是纯净的物质，前后一切都不相同。如同日月星辰依次聚集一样，也应该这样理解。从分别执持各自特性的角度来衡量，因为没有减少或增加，所以自身的光芒不会减弱，应该像能量大小的差异一样来理解。总之，所有这些都与个人的相续相关联而形成的道理，等等，都通过“等等”来表示。因为这些“等等”在行为上是不同的，所以所有承诺的誓言，都应该按照各自仪轨的时间，各自的三种戒律保持各自的独立性而不混杂。正因为如此，在守护界限的时候，也需要作为对治所断之敌对的防护，完备自身的论典来进行修行非常重要，因为善与恶都是概念的影像。那么，通过智慧的力量，这些现象会转变为无自性的耗尽，从而实现吗？因此，上面所说的一切都是一般性的，通过是否彻底了解特殊的实相来进行区分。智慧敏锐者问道：在轻蔑具有概念的戒律的下面，对于那些没有戒律和非戒律的傲慢，也没有分别念的人来说，那就是完全清净的涅槃戒律。如此等等。虽然如此，当水滴流入大海时，会转变为咸味，但在行进的道路上，即使自相改变，这里也提到了毁灭的方式，等等。也就是说，对于那些认为根本的三种戒律会发生转变的人来说，没有必要进行修改，因为如果考虑到别解脱的层面，想要从别解脱本身来纠正所犯的堕落，那么因为已经转变为菩萨戒，所以会受到矛盾的损害。如果想要从更高的菩萨戒的层面来纠正，也是不合理的。如果允许这样做，就不会有矛盾，因为没有发生堕落，所以无法纠