English
Therefore, the downfall of sexual conduct will not be tainted, because by subduing the afflictions to be negated, one can turn away from the self-nature of desire. The necessity is that not only does one not accumulate the habitual tendencies of afflictions, but one also perfects the accumulation of merit and wisdom. And, because the precepts and vows of the Hearer and Bodhisattva vehicles are all complete, virtues will increase. As it says in the scripture: "If one is completely certain in the Unsurpassed Vehicle, even if one engages in all actions of afflictions, one will not accumulate karma but will become an accumulation, and the precepts and vows will be completely perfect." Fifth, the three vows do not conflict in essence: If sexual intercourse is engaged with three recognitions, then that yogi, because the place, thought, and ultimate action are incomplete, like in a dream, it is impossible to conflict in essence. That is to say, one might think: The lower two vows should not be included in the higher one. Why? Because the four root downfalls of the Pratimoksha vow are complete abandonment, and the Bodhisattva vow is the reversal of harming sentient beings and instead benefiting others. Here, it seems to directly conflict with the five commitments to be practiced in the mantra vow. If one thinks like that, although it seems to contradict the lower ones in appearance, by realizing the view, being accustomed to samadhi, and being seized by skillful means of action, they do not conflict in essence, and the lower vows are perfected and increased. The reason is that if a Hearer monk commits the four root downfalls and conceals them, then the Pratimoksha vow is said to be broken. But here, in sexual conduct, recognizing oneself and the place as the deity father and mother is the recognition of the deity; knowing the secret space as the vajra and lotus is the recognition of mantra, so the branch of the basis is incomplete. Thinking that the wisdom of great bliss can be achieved through this method is the recognition of Dharma, so the branch of thought is incomplete. Because the action is controlled by the skillful means of the vow, and the taste of attachment is recognized as wisdom, the action and the ultimate branch are incomplete. And, because knowing all phenomena as the self-appearance of mind, like acting in a dream, one is not tainted by faults, and the wisdom of non-leakage is accomplished, etc., so the point of negation is the same, therefore they do not conflict. As it says in the scripture: "Attachment arises in the unattached, and in attachment there is no attachment. That is the king of Brahma, it is very great attachment."
Chinese
复次，对此有些人说，一般情况是这样，但对于非梵行来说，因为事物是主要的，超越了皮肤的界限，所以会发生堕罪。这是因为不善巧方便且没有智慧的缘故。真实情况是，就像被没有咒语的毒药杀死，但拥有咒语就没有罪过一样，被特殊方便智慧所掌握就没有罪过。这是因为被虚空秘密咒语的认知所加持，所以可接触的事物没有成立的缘故；就像幻化的人对眼花缭乱所显现的女人进行结合一样，自他也都没有成立的缘故。就像那部经中所说：‘本来无生即是如是性，如眼花缭乱般显现为幻象，即使做了结合解脱等一切行为，也没有做成微尘许。’《智慧广大经》中也说：‘如同幻术师，对自己所幻化的幻象，做善与非善的行为，不会被任何罪过所沾染一样，善巧方便者也会如是行持。’不仅如此，国王阿阇世多次与比丘尼莲花色女行欲，但因为比丘尼没有贪欲之心，所以这个行为无法导致堕罪，这在声闻乘中也有宣说，更何况是大乘呢？同样，对于杀生来说，因为知道所杀的对象如同眼花，所以基础不完整；因为生起想要脱离其痛苦的悲心，所以意乐不完整；因为行杀者如同幻化的人，对于所杀的对象如同眼花一样，没有执着于生命和补特伽罗，所以也没有断除，因此行为不完整；因为没有后续的悔恨之心，所以究竟不完整。因此不会被罪过所沾染，并且以善巧方便断除所杀之人的恶业相续，从而圆满资粮，因此遮破和需要遮破的关键是一样的。如《秘密藏续》所说：‘有无中观皆不缘，如幻如梦眼花般，无命亦无断命事，命及补特伽罗唯妄念。’对于不予而取也是如此，因为证悟到自他二无，像享用自己显现的物品和幻化之乐一样拿取，实际上并没有拿取，所以基础、意乐、行为不完整；因为从能取所取的执着中解脱，所以究竟
English
Furthermore, some say that generally it is so, but for unchaste conduct, because the object is primary, it transcends the skin, so a defeat occurs. This is because of being unskilled in means and lacking wisdom. The truth is that just as one dies from poison without a mantra, but there is no fault for one who has a mantra, so there is no fault for one who is seized by special skillful means and wisdom. This is because the object to be transgressed is not established, as it is blessed by the awareness of the secret space mantra; just as a magical person engages in union with a woman who appears as a mirage, neither self nor other is established. As it says in that very text: 'Primordially unborn is suchness itself, appearing as an illusion like a mirage. Even if all actions of union and liberation are done, not even a particle is done.' And in the Sutra of the Expansion of Wisdom, it also says: 'Just as a magician, performing virtuous and non-virtuous actions on the illusion he has created himself, is not stained by any fault, so too, one skilled in means acts in various ways.' Moreover, even though King Ajatashatru repeatedly engaged in desire with the bhikkhuni Utpalavarna, because the bhikkhuni had no desire, that action could not cause a defeat. This is also taught in the Hearer Vehicle, so what need is there to mention the Great Vehicle? Similarly, regarding killing, because the one to be killed is known to be like a mirage, the basis is incomplete; because compassion arises from the desire to free them from suffering, the intention is incomplete; because the one who kills is like a magical person, and there is no grasping of life and person in the one to be killed as a mirage, there is no cutting, so the action is incomplete; because there is no subsequent remorse, the ultimate is incomplete. Therefore, one is not stained by fault, and by skillfully cutting the continuum of negative actions of the one to be killed, one completes the accumulations, so the key to what is to be negated and what needs to be negated is the same. As it says in the Secret Essence: 'Neither existence nor non-existence, the Middle Way is not observed, like an illusion, like a mirage. There is no life, nor is there any cutting of life. Life and person are merely false conceptions.' Regarding taking what is not given, because one realizes the two, self and other, to be non-existent, taking it like enjoying the joy of self-appearing objects and magical displays, in reality there is no taking, so the basis, intention, and action are incomplete; because one is liberated from the attachment to what is to be obtained and the obtainer, the ultimate is
Chinese
因为智慧尚未成就，所以遮止是唯一要点。其中说到：二谛无别故，乃是幻喜之理，并非他体。因无未施与者，一切无取皆是自性。如是说。说妄语时，一切法未成实有，故依彼之妄语亦未成就，故于他者，以妄语之想而说，彼亦未解故，虽说亦不染罪，如其有益而说，故遮止是唯一要点。其中说到：诸法如幻化，名与词句假立为妄。于妄性中行妄行，故仅有妄之假立，实则无有。如是说。总之，于彼一切之时，必须是具有自性律仪者，于彼境不迷乱，发起加行且究竟成就者。此处以觉悟串习之方便，故知一切为天，故与声闻之律仪不相违。如是，以欲利他之悲心与特殊方便所摄持，故亦不违菩萨律仪，因具足彼二者，菩萨亦被开许之故。于不染罪之上，获得无量利益，故遮止是唯一要点。华严经云：何者能转变有情义，彼乃胜子之最胜学处。如云降下大雨，能使庄稼丰收。如是说。总之，于三律仪，若生过失与罪，则遮止，若生功德与善，则开许可行，故意义相同，故要点不相违也。第六，以时机为主而行持者：罪恶不善之方与众中，以下者为主，欲求远离处，行持之时与远离处，行持密咒。内者若未衡量，则不杂而圆满守护，若衡量，则贤者认为应重视遮止。初学者与瑜伽成就者，以及一切智者之行持为何，时时相连是必要的，时轮经如是说。即，罪恶不善之方，自性之罪过等，以及于众会之中，以下之声闻乘之律仪为主。
English
Because wisdom has not yet been accomplished, prohibition is the single key point. From that, it says: Because the two truths are inseparable, it is the nature of illusory joy, not a different entity. Because there is no un-given other, all non-grasping is the essence of self. So it is said. Even when telling a lie, since all phenomena are not established as true, the lie that depends on it is also not established. Therefore, since the basis, the other person, is spoken to with the perception of a lie, and they do not understand it, even if it is spoken, there is no fault. Since it is spoken in a way that is beneficial, prohibition is the single key point. From that, it says: All phenomena are like illusions, names and words are falsely imputed as lies. Since one practices lying in the nature of lying, there is only the imputation of lying, but in reality, there is none. So it is said. In short, in all those cases, it is necessary to be someone who possesses self-discipline, who is not confused about the object, who initiates the practice, and who ultimately achieves it. Here, since everything is known as divine through the method of realization and habituation, there is no contradiction with the discipline of the Hearers. Similarly, since it is seized by compassion that desires to benefit others and by special methods, there is also no contradiction with the Bodhisattva discipline, because those who possess these two are also permitted. Since immeasurable benefits are obtained on top of not being stained by faults, prohibition is the single key point. From the Extensive Play Sutra: Whatever transforms the meaning of sentient beings, that is the supreme training of the Victorious Sons. Just as great rain falls from the clouds, it makes the crops abundant. So it is said. In short, if faults and harms are generated in all three disciplines, they are prohibited, and if qualities and virtues are generated, they are permitted to be done. Therefore, since the meaning is the same, there is no contradiction in the key points. Sixth, practicing what becomes the main thing according to the occasion: In the midst of sinful, non-virtuous things and assemblies, the lower one is the main thing, and in solitude with desire, practice secret mantra in times of practice and solitude. If the inner one is not measured, then it is completely protected without mixing. If measured, then the wise consider prohibition to be important. The Kalachakra says that whatever the conduct of the beginner, the accomplished yogi, and the all-knowing one, it is necessary to be connected to the timing. That is, in the direction of sinful, non-virtuous things, natural faults, etc., and in the midst of assemblies, the lower discipline of the Hearers is mainly.
Chinese
必须守护。如《密集》所说：“外护声闻之行，内喜密集之义。”又如第二佛莲花生大士所说：“外如实修经部之规，因果取舍有详细之必要。”又如《菩萨地持经·戒品》中也说：“守护律之内戒则无罪。”因为这是反复强调的。又，在大乘中，为了利益他人而必须做的事情，允许做，但要远离自私自利的堕罪，即身语的制戒，以及在秘密修持的时间和寂静的地方，主要守护密咒。那时，即使认为没有违犯下部的戒律，那也是堕罪的幻影。如《入行论》所说：“具悲者以长远眼光，彼等所遮亦开许。”又如《净治心垢》所说：“恶识所依即成欲缚，智者所依欲亦能成解脱。”又说：“以自修本尊之体性，为利有情勤精进，瑜伽士享用欲乐时，如莲出泥不为垢染。”又如大学者说：“内如实修共同密咒之规，有生圆次第义之必要。密中如实修大密阿底之规，有一生成就虹身之必要。”因此，又如《入行论》所说：“世人不信之分，见闻之后当舍弃。”因此，对于那些会让世人不相信的部分，即与三律仪都相符的部分，要努力守护。如果成为他人进入（佛法）的障碍，要知道大乘是允许破除的。这些在《辨别》的“大乘别解脱”中也说到：“于此罪恶不善方，多半当如声闻律仪护。离欲之堕罪若干，当如菩萨律仪护。世间不信之分，二者相同努力护。若成世间入之因，大乘别解脱所许。”就像所说的那样。无论是僧众集会还是个人独处，在未衡量三律仪的堕罪时，各自遵循各自的规矩。