English
Like Nāgārjuna, gradually attaining through reliance. This means that people of middling capacity, like the conduct of the noble Nāgārjuna, rely on the respective rituals of the three vows to receive them in sequence. That is, through the Vinaya ritual common to the Śrāvakayāna, they receive any of the Prātimokṣa vows; through either of the two traditions of the Mahāyāna Pāramitā, they receive the Bodhisattva vows; and through either the outer or inner Tantra ritual, they receive the Mantra vows, thereby practicing with the three vows. The third is the method of guiding inferior individuals through gradual entry: The lowest, inferior, extremely difficult to tame, The ten subjects of purification, discipline, and learning, the four tenets, Action, performance, yoga, all the Tantras, knowing in order, The entry into the unsurpassed is spoken of in the Second Examination. This means that in the Vinaya chapter of the Kye Dorje Second Examination, it says: First, purification should be given, Then the ten subjects of learning themselves. Therein, the Vaibhāṣika is taught, The Sautrāntika is also the same. Then, the Yogācāra itself, After that, the Madhyamaka is taught. Knowing all the sequences of Mantra, After that, Kye Dorje is taught. Having respectfully received by the student, Accomplishment will occur, there is no doubt about this. As it is said, for those of inferior capacity, the lowest and most difficult to tame, one should be skilled in the method of guiding them gradually. By making them contemplate the faults of Saṃsāra and the benefits of Nirvāṇa, their minds are trained. First, they are gradually taught conduct, first giving the vows of the eight-limbed purification, and then from the ten subjects of learning of the Śrāmaṇera and Śrāmaṇerikā to the vows of the Bhikṣu. After that, the views of the four tenets are taught, namely the assertions of the Vaibhāṣika and Sautrāntika, the aggregation of atoms with and without intervals, and the tenet that momentary apprehension is ultimately real, and so on. After that, generating Bodhicitta, the treatises of the Yogācāra, such as establishing all phenomena as mind-only, and the tenets of the Madhyamaka, such as teaching that all phenomena are free from the eight extremes of elaboration. Thus, after knowing the four tenets, one gradually learns the uncommon Mahāyāna, with their respective empowerments preceding them. The Kriyā Tantra mainly shows the actions of body and speech, such as clean conduct and recitation, and the body and speech
Chinese
以及，心的等持平等地显示的行为续，和心的等持主要地显示的瑜伽续，在次第了解一切之后，以方便与智慧无二的瑜伽大乐所 विशेष的方便显示，次第进入无上瑜伽生圆三的续部。与此相符，金刚橛愤怒忿怒续中也说：首先给予别解脱，对其宣说声闻之法，之后给予大菩提戒，对其讲述中观之法，最终给予大乘的果，宣说此果续。如是。第二是，此处讲述中等根器的道理。这样简要地指示后，详细解说有四：讲述三句真言的所依成为殊胜和低劣的方式，以及特别的目标。确定此论典中应确定的三种律仪。讲述别解脱和菩萨戒二者如何归摄于真言律仪的支分。简要指示三种律仪各自的体性差别，以此作为纲要。第一是，比丘、沙弥、居士具有律仪者，是金刚持的上、中、下，这样在金刚橛续和时轮中说。然而，具有智慧者被视为主要。意思是说，一般来说，进入密咒金刚持的律仪的所依，比丘是上等，沙弥是中等，居士是下等，这是在金刚橛续和时轮根本续中说的。如所说：三者中比丘是殊胜，中等，名为沙弥，从那些之中，居家者是下等。这样说了。马头明王意趣示教续中也说：细微目标的明智是，主要的念诵要做一百万遍，对于眷属们来说是一万遍，由比丘金刚持来做。这样说。不仅是密咒，菩萨戒的所依也是出家比在家殊胜，如《经庄严论》中说：出家的方面，具有无量功德，像那样精进持戒的在家者，在菩萨中被说为殊胜。如是。即使所依是居家者，如果具有智慧，即获得地者，那么他本身就特别殊胜，所以主要依靠的是特别的，
English
and, the conduct tantras that equally show the samadhi of the mind, and the yoga tantras that mainly show the samadhi of the mind, after understanding all in order, the method is shown by the yoga of great bliss, which is distinguished by the inseparability of method and wisdom, and one should gradually enter the three tantra divisions of generation and completion of the अनत्तरयोगतंत्र. In accordance with this, the Vajrakila Wrathful Wrath Tantra also says: First give individual liberation, then teach the teachings of the Shravakas, then give the great Bodhisattva vows, then explain the teachings of the Madhyamaka, and finally give the empowerment of the fruit of the Mahayana, and explain this tantra of the fruit. So it is. The second is: Here, the way of the intermediate faculty is explained. In short, it is shown that there are four detailed explanations: explaining how the support of the three-syllable mantra becomes superior and inferior, along with specific goals. Identify the three vows to be determined in this treatise. Explain how the two, individual liberation and Bodhisattva, are incorporated into the limbs of the mantra vow. Briefly indicate the body and characteristics of each of the three vows, and use this as an outline. The first is: A monk, a novice monk, a lay devotee who has vows, is the best, intermediate, and lowest of Vajradhara, as stated in the Vajrakila Tantra and the Kalachakra. However, those with wisdom are considered the main ones. That is to say, in general, the basis for entering the vows of secret mantra Vajradhara is that a monk is the best, a novice monk is intermediate, and a lay devotee is the lowest, as stated in the Vajrakila Tantra and the Kalachakra Root Tantra. As it is said: Among the three, a monk is the best, intermediate, called a novice monk, and among those, a householder is the lowest. It is said. The Hayagriva Intentions Revelation Tantra also says: The subtle awareness of the object is that the main recitation should be done a million times, and for the retinue it is ten thousand times, and it should be done by a monk Vajradhara. And, not only mantra, but also the basis of the Bodhisattva vow is superior to a householder, as stated in the Sutra Ornament: The aspects of ordination are endowed with immeasurable qualities. Thus, a householder who diligently keeps vows is said to be superior among Bodhisattvas. So it is. Even if the basis is a householder, if he has wisdom, that is, if he has attained the ground, then he himself is particularly superior, so the main reliance is special.
Chinese
《地藏经》中说：“没有得到土地的在家众，国王不应视为上师。”等等。像这样的人虽然具有在家众的标志，但《地藏菩萨十轮经》和《律藏》中，具有殊胜功德的在家众与真正的比丘具有相同的意义。例如，《律藏》中说：“即使装饰华丽，如果奉行佛法，调伏且如法，持守清净的戒律，对一切众生放弃惩罚，那就是比丘，那就是修行者。”就像在家众格拉巴被说成是比丘一样。第二点是，古老的宁玛派密续部的根本经典《一切汇集》中说：“宣说自他利益广大者，即是别解脱、发菩提心和灌顶。如果分别执着，则被称为声闻、菩萨和持明者，为智者所称道。”一般来说，三戒的术语有多种称谓，如别解脱戒的近事男、沙弥、比丘三种学处；菩萨戒的止恶行、集善法、饶益有情三种律仪；密咒戒的细则中说：“如是三百六十者，乃我金刚胜三昧，不令颠倒誓句体，如地基般宣说。”这里将身语意的三种誓言视为三戒。虽然类似的情况很多，但这里所认定的要点是，如《根本续一切汇集》中所说：“如是三戒者，自他利益大。”如同三藏中的汇集藏的教义是别解脱，经藏的教义是菩萨戒，第四藏持明者的教义是密咒戒。其中，别解脱戒的动机是希求自身寂静安乐，仪轨的特点是依赖于与声闻共同的律仪仪轨，时间的特点是日夜或尽其一生，断除的特点是断除身语的一切不善，修学八种类别中的任何一种。同样，菩萨戒的动机是为利他而发菩提心，仪轨的特点是依赖于两种传承中的任何一种发心仪轨。
English
It is said in the Earth Treasury, "Householders who have not attained the ground should not be regarded as teachers by the king," and so on. Although such individuals possess the marks of householders, according to the Sutra of the Ten Wheels of Ksitigarbha and the Vinaya Pitaka, householders who possess excellent qualities are synonymous with genuine bhikshus. For example, in the Vinaya Pitaka, it says, "Even if adorned with ornaments, if one practices the Dharma, is disciplined and righteous, observes pure vows, and abandons punishment towards all beings, that is a bhikshu, that is a practitioner." Just as the householder Grahapathi is spoken of as a bhikshu. Secondly, in the root text of the early Nyingma tantras, the Kun Dus, it says, "That which speaks of great benefit for oneself and others is the Pratimoksha, Bodhicitta, and Empowerment. If held separately, they are known among the wise as Shravakas, Bodhisattvas, and Vidyadharas." Generally, among the terms for the three vows, there are the three trainings of the Pratimoksha: upasaka, sramanera, and bhikshu; the three disciplines of the Bodhisattva vow: abstaining from negative actions, accumulating virtuous dharmas, and working for the benefit of sentient beings; and in the context of the mantra vow, it says in the Phra rgyas, "Thus, these three hundred and sixty, are the essence of my supreme Vajra Samaya, not allowing them to be inverted, declared like the foundation of the earth." Here, the three commitments of body, speech, and mind are regarded as the three vows. Although there are many similar instances, the point identified here is, as stated in the root tantra Kun Dus, "Thus, these three vows, are of great benefit for oneself and others." Like the Vinaya Pitaka's teaching on Pratimoksha, the Sutra Pitaka's teaching on the Bodhisattva vow, and the fourth Pitaka, the Vidyadhara's teaching on the mantra vow. Among these, the Pratimoksha vow's motivation is to desire peace and happiness for oneself, the characteristic of the ritual is to rely on the Vinaya ritual common to the Shravakas, the characteristic of the time is day and night or as long as one lives, and the characteristic of what is to be abandoned is to abandon all kinds of non-virtues of body and speech, training in any of the eight categories. Similarly, the Bodhisattva vow's motivation is to aim for perfect enlightenment for the sake of others, and the characteristic of the ritual is to rely on the Bodhicitta ritual of either of the two traditions.
Chinese
在直至菩提果之间的时间差别中，所断的差别是学习断除菩萨的邪行之流的愿心和行心二者之一。密咒律仪是：以具有殊胜方便智慧的意乐，欲成办利他之大事，依靠仪轨的差别，即四部续的任何一个灌顶，在直至无上菩提果之间的时间差别中，所断的差别是依内外密咒各自的自份邪行而守护的律仪。命名为发誓语，体性是从灌顶的真实义中获得。因此，如果各自按照自己宗派的经典所说之义而执持，则别解脱是声闻，发心是菩萨，获得灌顶者是持明者，这是智者所共称的。然而，并非完全取决于意乐的差别。如《分别品》中说：“发心以菩提心摄持，仪轨如声闻之规，八种别解脱，转成菩萨别解脱。”如是真实宣说了菩萨的别解脱之体相。由此也间接推出了密咒的别解脱，例如，如果具有密咒律仪者重新受持比丘戒，则此戒就成了密宗不共的别解脱律仪。简略至此。第三是：如是共同的下二律仪，在此是无上灌顶的支分，如续部海中所说，在此宣说。也就是说，如前所说，与下劣和殊胜二种因的乘共同的下二律仪，即别解脱和菩萨律仪，在此是作为无上灌顶的支分。当具有别解脱和菩萨律仪者受持密咒律仪时，别解脱就变成了守护密咒的罪行，菩萨律仪则变成了毗卢遮那佛的誓言。在无上密咒中，因为具足了总的和特殊的以及超胜的誓言，所以是总的誓言。其中包含了别解脱和菩萨戒以及外密续的所有誓言。不仅如此，对于没有受过别解脱和菩萨戒的金刚持的续部，仅仅通过灌顶而获得的，或者仅仅是三皈依，或者执持五学处的罪行守护别解脱，以及作为灌顶前行的续部中