English
Therefore, it is contradictory to say that a monk holding the vajra cannot attain Buddhahood without completing the four empowerments. Like a stacked mound, the idea that the substances of vows are distinct and unmixed can be understood as follows: First, it arises from the aggregation of causes of one person; second, the contradictions of the three vows do not conflict with each other; and finally, as a single practice community, these three dharmas are pure substances, and everything before and after is not the same. It should also be understood like the sequential gathering of the sun, moon, and stars. Measured from the perspective of holding individual characteristics separately, because there is no decrease or increase, one's own light does not diminish, and it should be understood like the difference in the magnitude of energy. In short, all of these are related to the individual's continuum and the way they are formed, etc., are indicated by "etc." Because these "etceteras" are different in their actions, all the vows that have been taken should, according to the time of their respective rituals, maintain their own three vows independently without mixing. Because of this, it is also necessary at the time of guarding the boundaries to have the protection that is the antidote to what is to be abandoned, and it is very important to practice with one's own complete treatise, because good and evil are images of concepts. So, through the power of wisdom, these phenomena will transform into the exhaustion of selflessness, thereby achieving it? Therefore, everything said above is general, and the distinction is made by whether or not one thoroughly understands the special reality. A person with sharp wisdom asked: Below the contempt for the precepts with concepts, for those who have no arrogance of precepts and non-precepts, and no conceptualization, that is the completely pure Nirvana precepts. So on. Although this is the case, when a drop of water flows into the ocean, it transforms into saltiness, but even if its own characteristics change on the path of travel, here the way of destruction is mentioned, etc. That is, for those who think that the three root vows will transform, there is no need to make corrections, because if one considers the level of individual liberation, if one wants to correct the downfall that has occurred from the perspective of individual liberation itself, then because one has already transformed into the Bodhisattva vow, it will be harmed by contradiction. If one wants to correct it from the level of the higher Bodhisattva vow, it is also unreasonable. If it is allowed, there will be no contradiction, because no downfall has occurred, so it cannot be correc
Chinese
不需要争论，这是为了消除诽谤。然而，对于声称自己是具备三种条件的入道者、持明者的人来说，从心识的角度来看，并没有普遍存在的转变。如身体和语言等所示，别解脱戒是身体和语言产生的有形戒律，或者是对持续不断的断除烦恼之心的种子执着为真实的、具有强大力量的一类人。不要与更高的戒律混淆，在没有通过方便和智慧掌握转化烦恼和运用更高戒律的方法之前，即使进入大乘道并接受灌顶，也不是有权转变三种戒律的持金刚者。那么，谁知道转变的程度呢？如戒律等所示，为了净化戒律，必须完全净化观念；为了净化观念，必须精通天神的瑜伽；为了净化天神的瑜伽，如果习惯于显空无别的智慧达到极限，那么，所制定的堕罪是依赖于其他法，因此必定会产生，并且由于因缘而消失。此时，由于不执着于它们的自相，因此没有得到和失去，并且由于被包含在任何始末中都不矛盾的胜义谛中，因此，很容易成就戒律的自性是世俗的转变。如何成就的方式将在尚未到来的第十章中阐述。即便如此，如“特殊的基础”等所示，对于具备别解脱戒、菩萨戒和密咒戒三种基础的所依，以及认为允许和禁止的过失和功德都是真实成立和显现的那一类人来说，由于确信是依靠信心的三种戒律，因此对于具备这些戒律的人来说至关重要。如果安住，则三种戒律分别安住；如果混合，则会混淆，因此必须分别守护。如果没有损坏而具备，则是向上具备；如果修复，则是从损坏的自身位置上，将损坏的部分完全取出，并通过忏悔来修复。为什么呢？因为如果成为产生罪过的原因，则要阻止一切；如果成为产生善和功德的原因，则要允许。允许和禁止两者之间的意义差异很大，而不是存在于言辞的道路上，而是与每个人的相续相关联而成就的。正如《宝鬘论》中所说：一般来说，
English
There is no need to argue, as it is to dispel slander. However, for those who claim to be Vidyadharas possessing the three qualities of entering the path, it is taught through means such as body and speech that there is no pervasive transformation from the perspective of consciousness. Pratimoksha is a physical discipline arising from body and speech, or for those who truly cling to the seed of continuously abandoning afflictions and possess great power. Do not mix it with higher vows; until you have mastered the methods of transforming afflictions and adopting higher paths through skillful means and wisdom, even if you enter the Mahayana path and receive empowerment, you are not a Vajra Holder authorized to transform the three vows. So, who knows the extent of the transformation? It is taught by means such as "discipline," that in order to purify discipline, one must have completely pure perception; to purify perception, one must be proficient in the yoga of deities; and to purify that, if one is accustomed to the wisdom of indivisible appearance and emptiness to the limit, then the prescribed transgressions are certain to arise because they depend on other phenomena, and they are certain to perish because they are taken away by conditions. In this case, since they are not regarded as self-characterized, there is no gain or loss, and since they are included in the ultimate truth that does not contradict any beginning, end, or middle, it is easy to accomplish the transformation of the nature of discipline, which is conventional. How it is accomplished will be explained in the tenth chapter, which has not yet arrived. Even so, it is taught by means such as "the special basis," that for those who possess the basis of the three, Pratimoksha, Bodhisattva, and Mantra, and who believe that both the faults and virtues of permission and prohibition are truly established and manifest, since they are certain to be the three vows practiced with faith, it is crucial for those who possess them. If they remain, the three remain separately; if they are mixed, they become confused, so they must be protected separately. If they are possessed without being broken, they are possessed upwards; if they are repaired, then from the broken position itself, the broken part is completely removed, and the repair is accomplished through confession. Why? Because if it becomes a cause for generating faults, then prevent anything; if it remains a cause for generating virtue and qualities, then allow it. The difference in meaning between permission and prohibition is great, but it does not exist on the path of words, but is only accomplished in relation to the individual's continuum. As it says in the Ratnavali: Generally,
Chinese
特别指定。一切论著都赞叹它。如是，以律仪戒调伏自相续后，以名为摄善法戒等来指示。与布施等六度相关的两种广大资粮，能生起未生起的功德，增长已生起的功德，名为摄善法戒的善法，是以心之学处所摄持。而且，以慈爱和悲悯所摄持的善法是：在任何地方利益有情都是布施，其中没有自私的贪欲是持戒，成办他利没有疲厌是忍辱。对于那件事特别欢喜地投入是精进，一心专注于有情之利是禅定，舍弃对事物和相的执着是智慧。因此，六度任何时候都不会分离。这里是从不懈怠利益有情的角度，在一个方面进行了解释，除此之外还有很多其他方面。在一切四种日常行为中，施予佛法僧三宝是戒律之神，即六随念，并且要具有对诸法如实性的正知。此外，在《华严经》中，就像用车辆运送木材一样，在行为处所完全清净的善法之聚成为智慧力量之时，甚至连行走的抬脚和落脚，三门的一切行为也无需勤作而进入六度的道路，因此是迅速圆满二资粮之方便。如《学集论》中说：“我的身体和受用，以及三时所生的善根，都施予一切有情，守护它，清净它，增长它。”如果将所说之偈颂的后两句与地相结合，那么对于初学者来说是守护，对于胜解行地是清净，对于七种不清净地是施舍，对于三种清净地是增长，这种方式在《学集论》中广为宣说，应于彼处了解。其中，利益有情的戒律，是以名为方便等来指示的。通达菩萨地的学处，并且精通方便，无论是直接还是间接，都致力于利益一切有情，并且致力于三种布施和令他人欢喜。
English
Specifically designated. All treatises praise it. Thus, after subduing one's own mind-stream with the discipline of vows, it is indicated by what is called the discipline of gathering good dharmas, and so on. The two vast accumulations associated with the six perfections such as generosity, generate ungenerated qualities and increase generated qualities. The virtue called the discipline of gathering good dharmas is encompassed by the training of the mind. Moreover, the virtue embraced by loving-kindness and compassion is: wherever one benefits sentient beings, it is generosity, and the absence of selfish desire in it is discipline, and the absence of weariness in accomplishing the benefit of others is patience. To engage in that activity with special joy is diligence, to focus single-mindedly on the benefit of sentient beings is meditation, and to abandon attachment to things and characteristics is wisdom. Therefore, the six perfections are never separate. Here, from the perspective of not being懈怠in benefiting sentient beings, it is explained in one aspect, and there are many other aspects besides that. In all four daily activities, giving to the Three Jewels of Buddha, Dharma, and Sangha is the deity of discipline, that is, the six recollections, and one should have the correct knowledge of the reality of all dharmas. Furthermore, in the Avatamsaka Sutra, just as wood is transported by vehicles, when the accumulation of virtue in a completely pure place of activity becomes the power of wisdom, even the lifting and placing of the feet in walking, and all the actions of the three doors, enter the path of the six perfections without effort, therefore it is a very quick means to perfect the two accumulations. As it is said in the Compendium of Trainings: "My body and possessions, and the virtues born in the three times, I give to all sentient beings, protect it, purify it, and increase it." If the latter two lines of the verse are combined with the grounds, then for the beginner it is protection, for the ground of adhimukti it is purification, for the seven impure grounds it is giving, and for the three pure grounds it is increase. This method is widely proclaimed in the Compendium of Trainings, and should be understood there. Among them, the discipline of benefiting sentient beings is indicated by what is called skillful means, and so on. Having understood the trainings of the Bodhisattva grounds, and being skilled in skillful means, whether directly or indirectly, one is committed to benefiting all sentient beings, and is committed to the three kinds of giving and pleasing others.
Chinese
为了（利益众生）说悦耳之语２，以及为了使所化之眷属生起信任，自己也如实地行持３，并且自己也做与对他人所开示的意义相符之事４，即通过四摄事和汇集一切善法之律仪，进入菩提洲犹如打开了无碍之门，机会非常广阔。对此也宣说了六个应考察之处，即以“于何”等来指示：进入此道者，应考察之处有地基１，其他二者２，以杂乱的支分来衡量３，以及财富４和佛法的衡量，以及财富，总共宣说了六种形态。总之，是为了考察自己在佛法上的兴衰。自己应在不损害佛法修持的前提下利益他人，并考察自己心中是否存在凡夫的错觉，努力从根本上断除过患。关于放逸的情况，以“对他人”等来特别指示：如果能成就利益他人的伟大事业，则有时可以放宽小的戒律，例如为了城市的仪轨而放弃乡村，为了保护自己而放弃土地，为了佛法甚至可以舍弃自己等。为了讲解刚刚所说的安忍波罗蜜多，为了显示科判，说了“于此”等。在此世间，所谓“弥坚”是指难以用痛苦等来区分，或者从缺点和优点两个方面来说。如果按照第一种说法，则无法区分众生的业和烦恼的深浅；如果按照后一种说法，则因为此地的菩萨们安忍的力量功德广大，所以不会因损害而区分。无论写哪一种都可以，这是一个例子，对于像大地一样的例子，为了毫不动摇地守护佛法的芬芳，在细节上，有忍受各种艰难的修学之处的安忍１，对加害者不生气，不放在心上的安忍２，以及能将深奥的意义容纳于心中而不害怕的安忍，即三种安忍３。在这些安忍中，通过最初的安忍来主要成就不生气的安忍的方式，即“心是”等。