English
Compared to giving offerings to an unconverted ordinary assembly, it is better to offer them to the Yidam deity, as this will make the assembly more complete, and other parts of learning should also be understood in this way. The above. Root verse: However, self-characteristics are not mixed, the necessary to be abandoned must be complete, the essence transforms, merits increase, not conflicting with the key points, mainly used at the right time. This means that the so-called non-mixing of self-characteristics refers to the objects of the three vows, the intention to take them, and the rituals of taking them, etc. Each of their self-characteristics is not mixed, and they must be determined at different times. Therefore, their respective self-characteristics are not based on the same foundation, but rather hold onto their respective natures separately, so they are not mixed. The necessary to be abandoned is complete, what is to be abandoned is affliction, and what is needed is not to be bound by it. Their respective paths are unique, abandoning in the manner of individual liberation, transforming into the Bodhisattva path, and using it as the path in the Mantrayana. That is to say, the Hearers believe that the coarse objects taken externally and the internally grasping consciousness with continuity are certainly liberated from samsara by realizing their lack of self-nature. However, because they believe that the extremely subtle particles of the object taken and the momentary consciousness of the grasping consciousness exist in the ultimate truth, they abandon afflictions as if they were enemies. Bodhisattvas believe that the internally grasping consciousness is only a deceptive appearance caused by conditions and is not truly established in reality, while the externally grasped objects are the completely imputed and the other-dependent. Therefore, through the wisdom of realizing the perfectly established reality, they know that both object and consciousness are unborn, thereby subduing and transforming afflictions and conceptual thoughts into the nature of reality. Vajrayana is not confused about transforming afflictions and conceptual thoughts into deities and wisdom. In particular, by truly seeing the true meaning of the nature of reality, they realize the meaning beyond acceptance and rejection. In short, the Hearers view the two truths as substantially existent, so they abandon them through individual liberation. Bodhisattvas view the conventional truth as substantially existent, and they subdue it through emptiness and compassion. Mantrayana purifies and liberates into the nature of the five wisdoms, so these three are all the same continuum, and their non-virtuous vows are the same. Furthermore, beginners should not do the actions of yogis, yogis should not do the actions of accomplished ones, and accomplished ones should not do the actions of omniscient ones. These words are very important. Root verse: For those who have entered the realm of accomplished ones and are engaged in investigation, the essence transforms into one.
Chinese
意欲，以及，认为一个事物具有不相同的基，以及，认为三者本体相违且增上，以及，从舍弃与获得的界限上进行区分，以及，如同堆积的土堆一样认为不混杂，以及，如同日月星三者按顺序聚集一样，希望各自的光芒不减，融入能力差别之中。 意思是说，对于此，各个宗派各自进行的分析，将下部的律仪转变为上部，并且认为其本体是一，如同大圆满的证悟使相续解脱一般。认为一个事物具有不相同的基，也是智慧的意义上是相同的，但在概念的层面上，基是不同的。三者本体相违且增上，是指圆满了三种律仪的补特伽罗，实际上在心的次第上，认为各自是单独存在的，但在意识的层面，由于本体相违，因此上部的方便智慧不会压制下部的律仪，这是经中说到的。从舍弃与获得的界限上进行区分，是指对于将小智慧者执着于解脱的补特伽罗，如同正直的太阳车一般，为了接纳那些意义深远的事物，最初说出那样的话语，是为了进入原始真言的因，如同经中所说。考虑到那些需要极度放纵行为的人，因此像秘密和智慧灌顶一样，禁止了梵行。 如上所述，如果对于处所和时间的禁忌有特殊的确定性，并且总是这样认为，那么一旦获得了上部的律仪，就舍弃下部的律仪，如果提出这样的论点，那么就不会出现密咒的比丘金刚持，如果四种灌顶不圆满，就无法获得佛果，这是相违的。如同堆积的土堆一样，认为三者本体不混杂，并且认为戒律是不可能存在的。在行为和愿望之间，最初从一个因缘集合中产生，中间的矛盾不会互相退让，最终同一个修法团体具备了三类僧众，由于本体不同，并且在三个时间段中没有相同之处，因此是可以接受的。以日月星三者聚集为例，意思是说，认为能力强弱的下者会变得迟钝，对此，大学者比玛拉说，因为心认识到做那件事的心没有自性，或者如果观修一切法没有自性，那么就只有完全清净的戒律。
English
Desire, and, considering one thing to have different bases, and, considering the three to be contradictory in essence and increasing, and, distinguishing from the boundary of giving up and obtaining, and, considering them unmixed like a pile of mounds, and, like the three, sun, moon, and stars gathering in order, hoping that their respective lights do not diminish, entering into the difference of abilities. It means that, for this, the analyses conducted by each of the various tenets transform the lower vows into the upper ones, and also consider their essence to be one, like the realization of the Great Perfection liberating the continuum. Considering one thing to have different bases is also the same in the meaning of wisdom, but in terms of concepts, the bases are different. The three being contradictory in essence and increasing refers to the individual who has perfected the three vows. In reality, in the order of the mind, they think that each exists separately, but on the level of consciousness, because the essence is contradictory, the skillful means and wisdom of the upper level will not suppress the lower vows, as stated in the sutras. Distinguishing from the boundary of giving up and obtaining refers to the individual who clings to liberation with small wisdom, like the upright chariot of the sun. In order to accept those things with profound meaning, initially speaking such words is said to be the cause for entering the original mantra, as stated in the sutras. Considering those who need extremely indulgent behavior, therefore, like the secret and wisdom initiations, celibacy is prohibited. As mentioned above, if there is a special certainty about the prohibitions of place and time, and it is always thought that way, then once the upper vows are obtained, the lower vows are abandoned. If such an argument is put forward, then the Vajra Holder, the monk of mantra, will not appear, and if the four initiations are not complete, Buddhahood cannot be attained, which is contradictory. Like a pile of mounds, considering the three to be unmixed in essence, and thinking that precepts are impossible to exist. Between action and aspiration, initially arising from one cause and condition, the contradictions in the middle do not yield to each other. Finally, the same practice group possesses the three categories of the Sangha. Because the essence is different, and there is no sameness in the three times, it is acceptable. Taking the gathering of the three, sun, moon, and stars as an example, it means that the lower one with weaker abilities is thought to become dull. On this, the great scholar Vimalamitra said, because the mind recognizes that the mind doing that action has no self-nature, or if one meditates that all phenomena have no self-nature, then it is only completely pure discipline.
Chinese
应当辨别。 根本：如是等等一切种类的誓言， 如仪轨之时，各自不混杂， 守护界限之时，应断应具足， 转变处所，自性以智慧力而为。 一般特殊，区分是为差别。 此谓如是等等，虽有一切种类的誓言，然如三律仪各自仪轨之时，各自不混杂，即各自的规矩不混杂，以及别解脱戒、沙弥戒、比丘戒三者的守护界限各自之时，应断之烦恼和应需之律仪，根本支分全部具足。并且，律仪是否转变处所依赖于个人，其自性以智慧力而为。因此，区分一般和特殊二者的差别，是为差别。 其中，三种律仪是制定的堕罪，若无律仪，则福德和堕罪二者皆无，未以律仪约束者为中等善，不能脱离轮回。 根本：立宗欲转变处所，则无须还净。 从别解脱方面产生的堕罪一， 若从自身忏悔，则与已转变处所相违。 若从上者方面忏悔，则于彼者， 未生堕罪故，辩称无需还净。 此谓按照立宗想要转变处所的观点，对此也无需还净之意。若从别解脱方面产生任何一个堕罪，若说必须从别解脱自身忏悔，则与下部的律仪已转变成上部相违，忏悔则相违，若从上者方面忏悔，即使别解脱的律仪已失坏，然于上部未生堕罪，故辩称无需还净。 如此，作者是心，彼即善与非善是业，从善业恶业产生乐与苦，因此取舍彼等的方法是律仪，若已入道的具足三戒之比丘自诩为金刚持者，仅从普遍的角度而言，持有三律仪各自的体相，且各自不混杂，因此从一切立宗而言，在一切之处，个人获得三律仪的程度，其相续中没有共同的转变处所，如铜矿石中有铜，黄铜矿石和锡矿石各自显现，下部转变成上部，说仅守护一个密咒即可，此亦不应理。
English
It should be distinguished. Root: All kinds of vows, such as these, Like the time of the ritual, each is unmixed, At the time of guarding the boundaries, what should be abandoned should be complete, The nature of the changing place is done by the power of wisdom. Distinguishing the general and the special is the difference. This means that although there are all kinds of vows, such as these, like the time of the three vows' respective rituals, each is unmixed, that is, the rules of each are not mixed, and at the time of the respective guarding boundaries of the three: lay vows, novice vows, and fully ordained vows, the afflictions that should be abandoned and the vows that should be needed, the root and branches are all complete. Moreover, whether the vows change place depends on the individual, and its nature is done by the power of wisdom. Therefore, distinguishing the difference between the general and the special is the difference. Among them, the three vows are the transgressions that have been established, and if there are no vows, then both merit and transgression are absent, and those who are not bound by vows are of intermediate virtue, and cannot escape from samsara. Root: For those who want to change the basis of discussion, there is no need for purification. One transgression arising from the perspective of individual liberation, If one confesses from oneself, it contradicts the already changed place. If one confesses from the perspective of the higher one, then for that one, Because no transgression has occurred, it is argued that there is no need for purification. This means that according to the view of those who want to change the basis of discussion, there is no need for purification. If any transgression arises from the perspective of individual liberation, if it is said that one must confess from individual liberation itself, it contradicts the fact that the lower vows have already been transformed into the higher ones, and confession is contradictory. If one confesses from the perspective of the higher one, even if the vows of individual liberation have been broken, no transgression has occurred in the higher one, so it is argued that there is no need for purification. In this way, the actor is the mind, that is, good and non-good are actions, happiness and suffering arise from good and bad actions, so the method of taking and abandoning them is vows. If a monk who has entered the path and possesses the three vows claims to be a Vajra holder, only from a general point of view, holding the characteristics of the three vows separately, and each is unmixed, therefore, from all bases of discussion, in all places, the extent to which an individual obtains the three vows, there is no common changing place in their continuum, just as copper is found in copper ore, and brass ore and tin ore appear separately, the lower transforms into the higher, saying that it is enough to protect only one mantra, this is also unreasonable.