Chinese
不是的，而是作为一种方便法门。如果这样说，你想要用青稞做糌粑，还是用面粉做糌粑？如果用麦麸，就会变成面粉的糌粑，而不会变成青稞的糌粑。因为青稞加上麦麸的因缘，才能做成糌粑。如果这样说，那么这里也是，从因——烦恼，以缘——方便，仅仅是作为道路。那也是从《口诀宝藏》中所说：以对治力战胜恶缘的六法是：像声闻一样像对待敌人一样抛弃，像波罗蜜多一样完全修习，像密咒一样转为方便道，以甚深要诀于自处解脱，于无边状态中任其自灭，无有勤作而再三串习，随顺智慧，无论如何修习，重要的是烦恼在止息时自然消逝。如是，对于烦恼的本体，无论采取抛弃、转变、作为道路，都与抛弃烦恼的自相在意义上相符。对于黄金所造的本体，做成便壶时是肮脏的，做成容器时是干净的，做成手镯时是装饰品，做成天神像时是供养的对境，虽然各自的乘因缘而如此看待，但因为本来就是清净的智慧，所以在基、道、果的法中，烦恼本身转变，具有不是所断之因的理由。第三，本体转变是：这三种律仪也是，如果被别解脱的意乐和菩提心所摄持，就是名为“遮止恶行律仪”的戒律。获得灌顶，就转变为金刚持的律仪。因此，本体是转变的。这是《五部续》的教证所明确成立的。也就是，一旦被发起菩提心的意乐所摄持，那么所有的声闻别解脱都转变为菩萨别解脱。获得灌顶时，两者都转变为持明咒的律仪的本体。如是，出自《五部续》的教证，名为“唯识智慧成就”中说：石头的种类各不相同，出现铁、铜和银。通过点金药的物质，一切都转化为黄金。同样，通过心意的差别，三种有部类的律仪也转变为大坛城。
English
It is not, but rather as a means of skillful means. If so, do you want to make tsampa from barley or from flour? If bran is used, it will become flour tsampa, not barley tsampa. Because barley plus the condition of bran makes tsampa. If so, here too, from the cause—afflictions, with the condition of skillful means, it is only as a path. That is also from what is said in the "Treasury of Precious Instructions": The six dharmas that overcome bad conditions with antidotes are: Like a Shravaka, abandon them like enemies, like Paramita, completely practice them, like mantra, transform them into the path of skillful means, with profound essence, liberate them in their own place, in the state of non-extremes, let them self-pacify, without effort, repeat them again and again, according to intelligence, no matter how you meditate, it is important that afflictions naturally disappear when ceasing. Thus, for the entity of afflictions, whether abandoning, transforming, or taking as a path, it is consistent in meaning with abandoning the self-character of afflictions. For the entity made of gold, when made into a chamber pot it is dirty, when made into a container it is clean, when made into a bracelet it is an ornament, when made into a statue of a deity it is an object of offering, although each vehicle sees it that way due to conditions, but because it is originally pure wisdom, in the dharmas of base, path, and result, the afflictions themselves transform, having the reason that they are not what is to be abandoned. Third, the transformation of essence is: These three vows are also, if they are held by the intention of individual liberation and Bodhicitta, it is the discipline called "vow to restrain from evil deeds." Obtaining empowerment, it transforms into the vow of Vajradhara. Therefore, the essence is transformed. This is clearly established by the quote from the Five Tantras. That is, once it is held by the intention of generating Bodhicitta, then all Shravaka individual liberations transform into Bodhisattva individual liberations. When empowerment is obtained, both transform into the essence of the Vidyadhara mantra's vow. Thus, from the quote of the Five Tantras, it says in the "Accomplishment of Wisdom of Suchness": The types of stones are different, appearing as iron, copper, and silver. Through the substance of the elixir of gold, everything is transformed into gold. Similarly, through the difference of mind, the vows of the three lineages also transform into the great mandala.
Chinese
进入此处，被称为金刚持。如是说。这之前也引用过，不要认为是重复的过失。如同遍作（一切）的教证来源，龙钦巴在《胜妙宝藏论》的注释中引用了三次一样。有些人说：持明和菩萨的戒律二者内部不相违背。但是，别解脱不能作为菩萨戒的所依，因为别解脱只在三洲的男子和女子中产生，而菩提心是对一切有情产生的。并且，存在的所依也不同，别解脱是死亡等时舍弃，而菩提心直至菩提之间不舍弃。如果这样说，声闻和共同的别解脱，我也是这样认为的。大乘别解脱是尽寿受持的，没有说获得密咒时舍弃。菩提心是直至菩提之间受持的，获得密咒时没有说舍弃。那么，没有三合一的说法，是否会变成只有密咒戒呢？因此，本体在密咒上是唯一的，所以其他二者是转变的。但是，差别各自不混杂，从受持的方面来说，在没有发生违犯的情况下，各自存在。这是胜妙车论中所说的。另外，如果已经受持共同别解脱的比丘，生起菩提心后进入坛城，那如何变成三合一呢？比丘生起菩提心时，所有的别解脱都转变为菩萨的防止恶行的律仪。进入坛城时，所有的戒律都转变为持明的戒律。如《秘密庄严续》中说：例如石头转变为铜，铜转变为黄金的形态，铜的时期没有石头，变成黄金时铜不显现。持明内部的比丘，别解脱和菩提心，二者存在的情况，佛陀也没有说过。因此，持明密咒的自身时期，别解脱和菩提心没有其他不同的实体。因为密咒的戒律在实体上是本体转变的，但是差别是不混杂的。导师娇慢金刚说：安住于大乘誓言，即是比丘、菩萨和瑜伽士、大瑜伽士。
English
Entering here, one is called Vajradhara. Thus it is said. This has been quoted before, so do not think it is a fault of repetition. Just as the source of the teachings of the All-Creating (One), Longchenpa quoted it three times in the commentary on the Treasury of Naturalness. Some say: The vows of Vidyadhara and Bodhisattva are not contradictory internally. However, Pratimoksha cannot be the basis for the Bodhisattva vow, because Pratimoksha only arises in men and women of the three continents, while Bodhicitta arises for all sentient beings. Moreover, the basis of existence is also different, Pratimoksha is abandoned at death, etc., while Bodhicitta is not abandoned until enlightenment. If one says so, I also agree with the Pratimoksha that is common to the Hearers. The Mahayana Pratimoksha is taken for as long as one lives, and it is not said that it is abandoned when one obtains mantra. Bodhicitta is taken until enlightenment, and it is not said that it is abandoned when one obtains mantra. Then, if there is no term for the three-in-one, will it become only the mantra vow? Therefore, since the essence is one in mantra, the other two are transformed. However, the distinctions are not mixed, and from the aspect of taking the vow, they exist separately without any violation. This is what is said in the Pure Chariot. Furthermore, if a monk who has taken the common Pratimoksha generates Bodhicitta and enters the mandala, how does he become the three-in-one? When that monk generates Bodhicitta, all the Pratimoksha is transformed into the Bodhisattva's discipline of restraining misconduct. When entering the mandala, all the vows are transformed into the Vidyadhara's vow. As it is said in the Secret Garland Tantra: For example, stone turns into copper, copper turns into the form of gold. In the time of copper, there is no stone, and when it becomes gold, copper does not appear. For a monk within the Vidyadhara, the Buddha did not say that the two, Pratimoksha and Bodhicitta, exist. Therefore, in the time of the Vidyadhara mantra itself, there are no other different substances of Pratimoksha and Bodhicitta. Because the mantra vow is essentially transformed in substance, but the distinctions are not mixed. The teacher Proud Vajra said: If one abides in the Mahayana Samaya, one is a monk, a Bodhisattva, a yogi, and a great yogi.
Chinese
如是说。第四，功德增上者，以世间瑜伽和瑜伽智慧的差别，因为上者胜过上者，所以下者的功德增上，下者被压伏。如是说，在《圆满秘密续》中说：胜者意念无边乘，瑜伽士亦以智慧之差别，以上者胜过上者之见，损害下者下者。因此，上者更超胜。如是，如前述次第区分，从声闻到阿底，唯一是后者胜过前者。如此，在别解脱戒中，没有菩萨戒和密咒戒；菩萨戒包含别解脱戒，但没有密咒戒；密咒戒中包含下方的两种戒律，如三升的容器中包含两升一样，功德增上而包含，所以下者被压伏。在《近事问经》中说：近事，声闻乘行者的行为也不同，殊胜的意乐也不同，进入大乘者们的行为也不同，殊胜的意乐也不同。近事，声闻乘行者完全清净的戒律，就是菩萨不清净的戒律；菩萨完全清净的戒律，就是声闻乘行者完全清净的戒律。这是为什么呢？因为声闻乘行者即使一瞬间愿意接受在轮回中受生也是过失，而菩萨为了利益众生，安住于无数劫的轮回中也不厌倦。如是说。在《幻化网大续》中说：无上至尊的戒律中，以调伏的力量，戒律和全部包含，完全清净。如是说。在《莲花鬘》中说：行于三灌顶的瑜伽士，被称为大比丘，他能做一切事。如是说。在《莲花心髓积聚续》中说：舍弃非福德，依止谨慎等，稳定戒律的上中下三种戒律，如果具有空性和慈悲，则不必守护。不守护也安住于大戒律中。具有慈悲菩提心者，珍爱他人胜过自己，为了利益他人而舍弃生命。
English
Thus it is said. Fourth, the increasing qualities: Due to the difference in worldly yoga and yogic wisdom, because the higher surpasses the higher, the qualities of the lower increase, and the lower is suppressed. As it is said, in the "Perfect Secret Tantra": The Victorious One contemplates the boundless vehicle, Yogis also with the distinction of wisdom, With the view of the higher surpassing the higher, Harm the lower and lower ones. Therefore, the higher is more excellent. Thus, as explained in the previous sequential division, from the Shravakas to Ati, only the latter surpasses the former. In this way, in the Pratimoksha vows, there are no Bodhisattva vows or Mantra vows; although the Bodhisattva vows include the Pratimoksha vows, there are no Mantra vows; in the Mantra vows, both of the lower vows are included, like two measures fitting into a three-measure container, the qualities increase and are included, so the lower is suppressed. In the Sutra Requested by Nearness: Nearness, the actions of the Shravaka Vehicle practitioners are also different, their superior intentions are also different, the actions of those who have truly entered the Mahayana are also different, and their superior intentions are also different. Nearness, the completely pure morality of the Shravaka Vehicle practitioner is the impure morality of the Bodhisattva, and the completely pure morality of the Bodhisattva is the completely pure morality of the Shravaka Vehicle practitioner. Why is that? Because for the Shravaka Vehicle practitioner, even being willing to take birth in samsara for a moment is a fault, while the Bodhisattva, for the benefit of sentient beings, does not tire of abiding in samsara for countless eons. Thus it is said. In the Great Net of Illusion: In the unsurpassed supreme vows, Through the power of discipline, morality and All are included, completely pure. Thus it is said. In the Lotus Garland: The yogi who traverses the three empowerments, Is called a great Bhikshu, He can do all things. Thus it is said. In the Tantra of the Stacked Essence of the Lotus: Abandoning non-virtue and relying on mindfulness, etc., Even the vows of the stable discipline, high, medium, and low, If endowed with emptiness and compassion, there is no need to protect them. Without protecting, one abides in that great vow. Possessing compassion and Bodhicitta, Cherishing others more than oneself, sacrificing life for the sake of others.
Chinese
又断除（疑惑）。空性大誓言的瑜伽士，无论如何行持都是大乐。如是说。因此，声闻的别解脱也包含于此。主要是成办自利的律仪，瑜伽士为了自己从痛苦中解脱而守护自相续，也包含于此。杀生时，因为没有心中的嗔恨等不善，为了守护自己的不清净，包含于断除杀生的律仪中。《怖畏金刚续》中说：诸法本来清净故，邪分别本来极清净，此誓言甚为稀有。如是，其他一切也应类推。菩萨的学处也包含于增上中。任何行为，如果烦恼没有自我约束，就是律仪戒。依靠它，功德增上，就是摄善法戒。以该方便唯一成办他利，就是饶益有情戒。具足大方便者，烦恼转为菩提支。如是说。第五，要点的不相违背是，对于四根本堕等一切，以天、咒、法的三种认识行淫，那么瑜伽士，因为境、想、行、究竟不圆满，如梦一般，要点不可能相违背。例如，以不行梵行为例，在别解脱中，自身是比丘，需要具有六界的人类女子。而在此，将自己和明妃观想为天尊，身体和语言具有天尊的认识。想法是，欲望没有自我约束而生起，需要毫不羞耻地不迷乱。而在此，想要在了知三轮的自性中，刹那间认识觉性。行为上，需要在泄精处放入宝物，并且超过皮肤的界限。而在此，明观金刚和莲花，因为二者没有自相，是加持，是法的认识。究竟需要体验安乐，据为己有。而在此，以乐空双运的智慧，通过四喜的次第，使一切清净之法在自相续中显现，这是以欲望、法的认识三种所摄持。因为境、想、行、究竟四者不圆满，如同梦境一般。梦境是不可禁止的。《毗奈耶经》中说：梦境如同不存在。如是说。菩提心