English
For the monks. The Pratimoksha and Bodhicitta. In the state where both abide. The Buddha did not say so. Thus, as explained in the general outline of Lochen Rinchen Zangpo and as cited by the Omniscient One in the Pure Chariot. For example, when copper ore is melted, it turns into copper, and when alchemy is applied to it, it turns into gold. Similarly, the Pratimoksha vows taken with an inferior mind, like the Hearers, when embraced by the Bodhisattva vows, even if the inferior mind is abandoned, its nature remains the abandonment of harming others and the root, that aspect of reversal transforms into the moral discipline of the Bodhisattva's prohibitive vows. When both have power, abandoning the reversal aspect of ordinary appearance clinging that is not grasped by the method of Great Equality, the abandonment of harming others and the root of the Pratimoksha, and the reversal aspect of benefiting others of the Bodhisattva vows, both of these, in the manner of increasing substance, are grasped by the special method of Great Equality, and transform into the prohibitive vows of mantra and the Samaya of the five families in general or Vairochana. Therefore, the actions of body, speech, and mind, even on one basis, transform into higher and higher states through the magnitude of the method. In the time of the Vidyadhara mantra, there is no different substance called Pratimoksha and Bodhisattva, because they have transformed into the nature of the substance of the mantra vows. Similarly, to illustrate with one basis, the three minds of abandoning killing obtained during the time of Pratimoksha, Bodhisattva, and Mantra transform from earlier to later and are of the same nature. The mind that desires to attain only perfect enlightenment in countless eons for the sake of others, and the two minds that desire to attain the perfect enlightenment of mantra in one lifetime, transform from earlier to later and are of the same nature. Even so, the three different reversal aspects of the minds of the three vows are not simultaneous in their arising, abiding, and ceasing, because the way they were initially taken is how they abide and cease, and their respective reversals are not mixed. The vows of the three-fold continuum, although the earlier vows are of the same nature as the later ones, the later ones are not of the same transformed nature as the earlier ones, because the later ones are more extensive than the earlier ones. And when the later ones are taken, many new vow substances that are not the substance continuum of the previous vows must arise.
Chinese
有些人说，具有三种圆满的持金刚者的传承之比丘戒是有法，因为它的传承转变为菩萨戒和密咒戒。对于“因为它转变为那个”的说法，有两种回答：不定遍和相违。第一，你的“那个”是不定遍的，因为先前的转变为后来的，也不一定是那个。如同阿赖耶识和烦恼意转变为佛陀的智慧，但它们不是那个。第二，在事物的基础上，你的周遍是相违的，如同年轻人转变为老年人，但那个和这个是相违的。此外，如果转变为那个的时候，就显示为那个，那么当三种姓的戒律转变为密咒戒的时候，声闻和独觉的戒律是有法，应成是转变为大乘的戒律，因为是持明者的戒律，对于这个说法是没有回答的。譬如也显示了那三者是不可能同体的，如同铁、铜、银三种金属通过炼金术转变为黄金的时候，那三者转变为那个，但那三者不可能是那个。此外，如果说具有三种圆满的传承之别解脱戒和菩萨戒存在于那个传承中，并且转变为那个，所以是密咒戒，那么比丘传承的近事戒和沙弥戒，以及密咒士传承的生起次第和圆满次第的戒律等，也必须承许是那个，这是无法避免的。如是宣说的结论有两个：转变的方式和本体一。第一，先前的转变为后来的，即，先前舍弃恶行的律仪之心转变为后来的，以及，先前获得菩萨乘的积累善法和利益有情之律仪，后来获得密咒乘，那个和那个是转变的。第二，具有三种圆满的持金刚者的传承之断除他害及其根本的心，以及利益他众生安乐的心，和学习所有持明者的誓言之心这三者，本体是一，因为那个传承中利益他众生的心，也就是断除损害的心和学习密咒誓言的心，同样，另外两个也是如此。
English
Some say that the monastic vows of a Vajra holder with three perfections are dharmas, because their lineage transforms into the Bodhisattva vows and the Mantra vows. To the statement, "because it transforms into that," there are two responses: uncertain pervasion and contradiction. First, your "that" is of uncertain pervasion, because even if the former transforms into the latter, it is not necessarily that. Just as the Alaya consciousness and afflicted mind transform into the wisdom of the Buddha, but they are not that. Second, based on the entity, your pervasion is contradictory, just as a youth transforms into an old man, but that and this are contradictory. Furthermore, if when transformed, it is shown as that, then when the vows of the three lineages transform into Mantra vows, the vows of the Hearers and Solitary Realizers are dharmas, and it follows that they transform into the Mahayana vows, because they are the vows of the Vidyadharas. There is no answer to this. The example also shows that it is impossible for those three to be of the same entity, just as when iron, copper, and silver are transformed into gold through alchemy, those three transform into that, but it is impossible for those three to be that. Furthermore, if it is said that the Pratimoksha and Bodhisattva vows of the lineage with three perfections exist in that lineage and transform into that, so they are Mantra vows, then the Upasaka and Sramanera vows of the monastic lineage, and the generation stage and completion stage vows of the Mantrika lineage, etc., must also be accepted as that, which is unavoidable. The conclusion of what has been said is twofold: the manner of transformation and the oneness of essence. First, the former transforms into the latter, that is, the former mind of abandoning misdeeds transforms into the latter, and the discipline of accumulating merit and benefiting sentient beings, having previously attained the Bodhisattva vehicle, later attains the Mantra vehicle, that and that are transformed. Second, the mind of abandoning harm to others and its basis, the mind of accomplishing benefit and happiness for other beings, and the mind of learning all the vows of the Vidyadharas of the lineage of the Vajra holder with three perfections, these three are of one essence, because the mind of benefiting other beings in that lineage is also the mind of abandoning harm and the mind of learning the Mantra vows, and likewise, the other two as well.
Chinese
也互相成为一体。这三者的相违之处不可能有共同的基础，但在本体上可能有共同的基础。第四，功德增上： 世间瑜伽瑜伽智超胜， 以上胜胜损故下者之， 功德增上以下胜威势。 也就是说，正如所说：瑜伽士与世间争斗。又说：瑜伽士也因智慧超胜，以上胜胜者所损。因此，作为所依的补特伽罗，以智慧增长的力量，下者的功德都融入上者并完全清净。如果能不违背密咒的誓言，就能顺带守护别解脱和菩萨的应守护之处，不需要另外守护。为什么呢？因为别解脱和菩萨的一切学处都包含在密咒的共同誓言中，特别是五部的誓言中，即毗卢遮那佛和不空成就佛的誓言中。也包含在根本堕罪的第二条中，就像三升的容器中包含两升一样。就像《光明疏》中所说：安住大乘誓言中，下部的律仪誓言等，无需守护也能守护，是比丘菩萨和瑜伽大瑜伽。也就是说，别解脱戒以断除对他人有根本损害的行为，而菩萨戒则包含在利益他人的行为中。这两者都通过密咒成就佛的事业，在大平等的状态中，无勤地利益他人，以功德增上的方式，包含、融入并完全清净。如《秘密藏》中所说：在无上至尊的誓言中，以调伏的力量，戒律和无量数的律仪，全部包含并完全清净。又说：如实性和调伏的方法，无量数的律仪，全部清净自然成就。总之，主要修持密咒的律仪，就能以增上的方式圆满下二者的遮止和所需。例如，即使是密咒第三灌顶的修持结合誓言，如果不能脱离自相续的贪执，就无法进入密咒的道。如果以证悟的把握脱离了庸常的执着，并且明点坚固不漏失，就不会不完整。
English
They are also mutually one in each other. Although it is impossible for these three to have a common basis in their contradictions, it is possible to have a common basis in their essence. Fourth, the increase of qualities: The worldly yogi, the yogi's wisdom excels, Because the higher and higher harm, the lower's, Qualities increase, the lower subdue with power. That is to say, as it is said: Yogis contend with the world. It is also said: Yogis also harm the higher and higher ones with their wisdom. Therefore, the qualities of the lower ones are gathered into the higher ones and completely purified by the power of the mind of the person who is the basis. If one can keep the vows of mantra without breaking them, then one can also protect the objects to be protected of the Pratimoksha and Bodhisattva vows, so there is no need to protect them separately. Why? Because all the precepts of Pratimoksha and Bodhisattva are contained in the general vows of mantra, and in particular in the vows of the five families, namely the vows of Vairochana and Amoghasiddhi. It is also included in the second of the root downfalls, just as two bushels are contained in a three-bushel container. As it is said in the Clear Light Commentary: If one abides in the vows of the Great Vehicle, then all the vows of discipline of the lower ones can be kept without protection, and one is a monk, a Bodhisattva, and a great yogi. That is to say, the Pratimoksha vow abandons the basis of harming others, while the Bodhisattva vow is contained in the act of benefiting others. Both of these accomplish the deeds of the Buddha through mantra, and in the state of great equality, effortlessly benefit others, and are contained, integrated, and completely purified through the door of increasing qualities. As it is said in the Secret Essence: In the supreme vow of the Unsurpassed, by the power of taming, discipline and countless vows, all are contained and completely pure. It also says: Suchness and the method of taming, countless vows, all completely and naturally accomplished. In short, by mainly practicing the vows of mantra, the prohibitions and needs of the lower two are also perfected in the manner of increase. For example, even in the practice of the union vow of the third empowerment of mantra, if one cannot separate from the attachment of one's own mind, one cannot enter the path of mantra. If one is free from ordinary clinging with the confidence of realization and habituation, and the bindu is stable and does not leak, then it will not be incomplete.
Chinese
因此，性行为的堕罪不会沾染，因为通过压制所要否定的烦恼，可以从贪欲的自性中解脱出来。必要的是，不仅不积累烦恼的习气，而且圆满福德和智慧的资粮。并且，因为声闻乘和菩萨乘的戒律和誓言都圆满，所以功德会增长。如经中所说：“如果完全确定于无上乘，即使运用所有烦恼之行，也不会积累业力而会成为资粮，戒律和誓言会变得圆满。”第五，三种誓言在要点上并不冲突：如果以三种认识进行性行为，那么瑜伽士，因为处所、思想和行为的究竟不完整，就像在梦中一样，在要点上不可能冲突。也就是说，有人会想：较低的两种誓言不应包含在较高的誓言中。为什么呢？因为别解脱戒的四种根本堕罪是完全放弃，而菩萨戒则是避免伤害众生并转而利益他人的两种对立面。在这里，似乎与密咒戒所要实践的五种誓言直接冲突。如果这样想，虽然表面上看起来与较低的誓言相违背，但通过证悟见地、习惯禅定和巧妙方便的行为，在要点上并不冲突，较低的誓言会圆满并增长。原因是，如果声闻比丘犯了四种根本堕罪且隐瞒，那么别解脱戒就会被破坏。但在这里，在性行为中，将自己和处所观想为本尊父母，这是本尊的认识；将空性、秘密处观想为金刚和莲花，这是密咒的认识，因此基础的支分不完整。认为通过这种方法可以成就大乐的智慧，这是法的认识，因此思想的支分不完整。因为行为被誓言的巧妙方便所控制，并且将贪欲的味道观想为智慧，所以行为和究竟的支分不完整。并且，因为了知一切法都是自心的显现，就像在梦中行事一样，不会被罪过沾染，并且会成就无漏的智慧等等，所以否定的要点是一致的，因此不会冲突。如经中所说：“对无贪者生起贪欲，在贪欲中没有贪欲。那就是梵天之王，是极大的贪欲。”