English
It must be protected. As stated in the Guhyasamaja Tantra: "Outwardly maintain the conduct of a Shravaka, inwardly delight in the meaning of the Guhyasamaja." Furthermore, as stated by the Second Buddha, the Great Teacher Padmasambhava: "Outwardly, practice according to the Sutra system, there is a need for detailed examination of cause and effect, acceptance and rejection." Also, in the chapter on ethics in the Bodhisattvabhumi, it is said: "If you protect the inner precepts of the Vinaya, there will be no fault." This is because it has been repeatedly emphasized. Moreover, in the Mahayana, if something must be done for the benefit of others, it is permitted, but one must avoid the downfall of selfishness, that is, the precepts of body and speech, and in the time of secret practice and in solitary places, primarily protect the secret mantra. At that time, even if one thinks that the lower vows have not been violated, it is merely a reflection of downfall. As it is said in the Bodhicharyavatara: "Those with compassion, seeing far ahead, permit even what is forbidden." Also, as it is said in the Cleansing of Mental Obscurations: "If relied upon by an evil consciousness, it becomes a bond of desire. If relied upon by a wise person, desire itself can accomplish liberation." It also says: "By the nature of training oneself as a deity, diligently working for the benefit of beings, a yogi, even enjoying desirable objects, will be liberated and not stained." Furthermore, the great teacher said: "Inwardly, practice according to the common Mantrayana system, there is a need to connect with the meaning of generation and completion stages. Secretly, practice according to the Great Secret Ati system, there is a need to attain the rainbow body in one lifetime." Therefore, as it is said in the Bodhicharyavatara: "Those aspects that cause the world to lose faith, should be abandoned after seeing and hearing them." Therefore, those aspects that cause the world to lose faith, those that are in accordance with all three vows, should be diligently protected. If it becomes an obstacle for others to enter (the Dharma), know that the Mahayana permits breaking them. These are also mentioned in the "Differentiation" section of the Mahayana Pratimoksha: "In this, aspects of sin and non-virtue, mostly should be protected like the Shravaka vows. Some downfalls that are free from desire, should be protected like the Bodhisattva vows. Those aspects that cause the world to lose faith, both should diligently protect. If it becomes a cause for the world to enter, the Mahayana Pratimoksha permits it." Just as it is said. Whether it is a gathering of the Sangha or in solitude, when not measuring the downfalls of the three vows, each should follow their own rules.
Chinese
应当像守护大地一样，完整地守护，不要混淆。如果衡量，必须视为需要遮止的。凡是任何宗规中产生过失的部分，都应遮止，因为是应遮止的。如果产生功德或善的部分，因为是需要学习的，所以应当实行。因此，不混淆地了解允许和禁止、一般和特殊的要点非常重要。此外，三具足金刚持需要修习无垢且与时机相关的行为，因此也需要了解各个阶段的取舍。初学者主要守护别解脱的遮止事项。从获得稳固之后，按照智慧增长的次第，主要成办更高层次的需求。因此，瑜伽士、成就者和一切智者的行为，应当不混淆地进行取舍。如是，《时轮大疏》中说：“因此，初学者不应做瑜伽士的行为。瑜伽士不应做成就者的行为。成就者不应做一切智者的行为。”第三，以简略显示如何修持三律仪的方式来总结归纳：功德之基是尽力守护的别解脱，菩提心是密咒的支分。获得成熟灌顶，像眼睛一样守护三律仪。将三处视为本尊的生起次第，修持有相和无相的圆满次第。通过近取因的行为，依次结合，在此生或临终时以及中阴时，在自性化身的刹土中圆满成佛。也就是说，诸佛的全部教义都包含在三律仪的修持中。如此，通过与声闻乘共同的道路，由对轮回的厌离和出离心所引发，受持四种或七种具足的别解脱八种律仪中的任何一种，从而从身语的恶行中解脱出来。在此基础上，以对遍布虚空的无量众生从本以来就清净，但因未能证悟而行于痛苦之因和果的众生，生起无伪的慈爱和悲悯，发起为利他而发愿和行持的菩提心，并修学三种戒律。如是，通过声闻乘和菩萨乘二者来调伏自相续。
English
One should protect completely without mixing, like guarding the earth. If measuring, it must be considered as something to be stopped. Whatever in any system creates faults should be stopped, because it is to be stopped. If it creates qualities or virtues, it should be practiced because it is necessary to learn. Therefore, it is very important to know the points of permission and prohibition, general and specific, without mixing them. Furthermore, the Vajra Holder with the three qualities needs to practice immaculate conduct that is related to the timing, so it is also necessary to know what to adopt and abandon in each situation. A beginner should primarily protect the prohibitions of individual liberation. From the time one gains stability, one should primarily accomplish the needs of the higher levels according to the order of increasing wisdom. Thus, the conduct of yogis, those who have attained accomplishment, and omniscient beings should be adopted and abandoned without mixing them up. As it is said in the Great Commentary on the Kalachakra: "Therefore, a beginner should not do the actions of a yogi. A yogi should not do the actions of an accomplished one. An accomplished one should not do the actions of an omniscient one." Thirdly, summarizing the approach by briefly showing how to practice the three vows: The foundation of qualities is the individual liberation vow, which one should protect as much as possible. Generating the mind of enlightenment is a branch of mantra. Having received the maturing empowerment, protect the three vows like your eyes. The generation stage is understanding the three places as deities, and meditate on the completion stage with signs and without signs. By gradually connecting through the actions of the near cause, in this life, at the time of death, or in the bardo, one will perfect enlightenment in the pure land of the Svabhavikakaya. That is to say, all the meanings of the Buddha's teachings are included in the practice of the three vows. Thus, through the path common to the Shravakas, motivated by renunciation and disgust with samsara, one should take whichever of the eight types of individual liberation vows with four or seven branches one is capable of, and turn away from the misdeeds of body and speech. On top of that, with genuine love and compassion motivated by the fact that all sentient beings pervading the sky are primordially pure, but because they do not realize this, they engage in the causes and results of suffering, one should generate the supreme mind of enlightenment, which is the nature of aspiration and engagement for the sake of others, and train in the three trainings. Thus, one should tame one's mind-stream through both the Shravaka and Bodhisattva vehicles.
Chinese
我随后如进入因缘坛城般，为了成就四身之缘起，通过四种灌顶使之具备三律仪。对于各自律仪的学处，要以了知取舍之关键的方式，如护眼珠般珍重守护。为了使成熟者解脱，进入两种次第的道。也就是，对于作为所依的四种坛城，要知道其中圆满了如来与佛母、菩萨与菩萨母、忿怒尊与忿怒母这三类本尊，通过认识所净之基与能净之法，修持将不净显现净化于法界的坛城之轮，即生起次第，以及圆满次第中有相自加持的次第，即以要诀击中脉、气、明点之方法，以及作为它们的印证，认识无相自生之智慧心性光明，精勤修持那唯一的圆满次第。通过修持近取之行，即有戏论、无戏论、极无戏论这三种，上等根器者今生证得双运身，中等根器者于临终光明中现起双运身，下等根器者于中阴时，通过谛实之加持，游历现喜刹土等自性化身刹土，依次面见金刚不动佛等如来本族之眷属，获得灌顶、授记成佛、以及安慰鼓励，于原始法界中现证圆满正觉，成就二利。如是亦于《幻化网显现经》中云：‘清净地之自在故，五导师等五妙法，五智圆满究竟故，趋入圆满菩提藏。’如是宣说后，归摄章节之义：此为总说三律仪之次第差别之第五品。如是，此论有五品，此为第五品之释，即此品分析讲述了如何无矛盾地于同一补特伽罗相续中修持三种律仪。于此而言：断除害他与成办利他的方法，声闻与菩萨这二者是密咒律仪之法
English
I then enter the mandala of dependent origination, and in order to establish the connection for the four bodies, I am made to possess the three vows through the four empowerments. Regarding the precepts of each vow, one should protect them with care, like the apple of one's eye, by understanding the key points of what to accept and reject. In order to liberate those who are mature, one enters the two stages of the path. That is, for each of the four mandalas as the basis, one should know that they are complete with the three seats: the Tathagatas and their consorts, the Bodhisattvas and their consorts, and the Wrathful deities and their consorts. Through recognizing the object to be purified and the means of purification, one meditates on the wheel of the mandala that purifies impure appearances into the sphere of reality, which is the generation stage. And the completion stage, which is the stage of self-blessing with signs, is the method of striking the vital points of the channels, winds, and bindus. And as the seal of these, one should recognize the self-arisen wisdom mind, the clear light, which is the only completion stage. One should meditate well on these. By practicing the proximate conduct, which is the three: with elaboration, without elaboration, and extremely without elaboration, the superior faculties will attain the body of union in this life. The intermediate faculties will arise as the body of union from the clear light at the time of death. The inferior faculties will, from the bardo, through the blessing of truth, travel to the pure lands of the self-nature Nirmanakaya, such as Abhirati, and in sequence, see the retinue of their own Tathagata family, such as Vajra Akshobhya, and receive empowerment, prophecy of enlightenment, and encouragement, and attain complete enlightenment in the primordial sphere of reality, accomplishing the two benefits. Thus, it is also said in the Magical Net of Manifest Enlightenment: 'Because of the power of the pure ground, the five teachers and the five excellent dharmas, the five wisdoms are completely perfected, and one goes to the essence of complete enlightenment.' Having explained this, the meaning of summarizing the chapter is: This is the fifth chapter, which differentiates the order of generally explaining the three vows. Thus, this treatise has five chapters. This is the commentary on the fifth chapter, which analyzes and explains how to practice the three vows without contradiction in the continuum of a single individual. Here it is said: The methods of abandoning harm to others and accomplishing benefit for others, the Hearers and Bodhisattvas, these two are the substance of the mantra vows.
Chinese
混合的本体唯一。不违背允许和禁止而修持的方式。从善妙显现的言辞妙语中。获得的善聚与获得灌顶的菩萨。一同行持佛法，愿成为具有俱生。大乐光辉的具乐怙主。༈。第三，关于讲说圆满的事业有四点：造论之因是慈悲。造论的理由。如何造论之方式。以此所获之善根回向。第一点是：如今未经闻思修习而胡说八道的人们。对自己本有的智慧连微尘许也没有证悟。以自创的仪轨满足愚昧之辈的时候。思及救怙，从内心流下眼泪。这是说，以前的智者成就者们已经逝去。他们的论典也逐渐衰落，变成了比浊世还要污浊的如今之时，因为教法衰败而内心悲伤，对所化之众生生起了慈悲心。如何呢？如今这个时候，自己对于论典没有通过听闻思索好好地修习。也没有通过禅修实修证悟自己本有的智慧的少许部分，那些愚蠢自诩聪明的具有傲慢之心的人们，对他人胡说八道。许多虚伪自诩成就者的人们，用自己捏造的恶分别念所掺杂的仪轨欺骗愚昧之人，像这样依赖救怙的时候也显现出来。思及此，内心流下悲伤的眼泪。第二点是：为了无量众生，显密道次第。此无谬之道，如来所宣说。然于雪域此，执持各宗派。虽欲合为一，三律徒有名。
English
The mixed essence is one. The way to practice without contradicting permission and prohibition. From the well-spoken words and excellent explanations that are beautifully displayed. May the accumulation of merit obtained, together with the empowered Bodhisattvas, and together practicing the Dharma, become the Lord of Bliss, possessing the glory of great bliss. ༈. Thirdly, there are four aspects to the activity of completing the explanation: The cause of composing is loving-kindness. The reason for composing. How to compose. Dedicating the merit obtained from it. The first point is: Nowadays, hundreds of people who speak nonsense without studying. Without realizing even a speck of their own innate wisdom. At a time when the ignorant are satisfied with self-made rituals. Thinking of the refuge, tears flow from the heart. This means that the wise and accomplished ones of the past have passed away. Their doctrines are also gradually declining, becoming more degenerate than the degenerate age. In this present time, the teachings have declined, and out of sadness, compassion arises for the beings to be tamed. How is it? In this present time, one has not properly studied the doctrines through hearing and thinking. Without realizing even a small part of one's own wisdom through meditation and practice, foolish people with arrogance who pretend to be wise speak nonsense to others. Many deceitful people who pretend to be accomplished deceive the ignorant with rituals mixed with their own fabricated evil thoughts. Such times of relying on refuge also appear. Thinking of this, tears of sorrow flow from the heart. The second point is: For the sake of limitless beings, the paths of Sutra and Tantra. This infallible path was spoken by the Victorious One. But in this land of snow, they hold onto each sect. Although wanting to unite them, the three vows remain only in name.