Chinese
摧毁，驱逐、杀害、勾招和寂灭，兴盛也能如实成就。如是说。中等是八成就，歌中说：何以此不难，眼药和健足，宝剑和地行成就，药丸成就和虚空行，隐身和摄取精髓，何以此金刚持，欢喜所作速能得。如是说。大的是自在的八功德，如是说：形小粗大与宽广，周遍如实获得，极明稳固，自在和随欲转变。如是说。这些仅凭生起次第也能成就。共同的意思是这些功德外道也有，是世间和超世间二者的共同，也是生起次第和圆满次第二者的共同功德，所以这样说。殊胜成就者，四身五智自性之无学双运现前证得。又从反体区分，则成为获得七支和合，语为一切相大乘法所享用，故为受用圆满一，身显现所知诸法之影像为和合二，不变大乐三，自性本空为超离一切戏论之空性四，慈悲普周为无缘大悲五，无间断之慈悲恒常不间断地生起故为常六，无有阻碍是随顺各类有情之意乐而显现无量身与法门七，其中前四者显示自利，后三者显示利他圆满。因此，自他二利任运成就。章节总结：是密咒持明律仪次第之分科，即第四品。如是说。是金刚乘不共教法之实修，密咒持明者律仪之义，善加安立，连同学处开示之次第分科，即第四品之释文也。第三，以三种律仪于一人相续中无违修持之方式作边际决断之义。
English
Destruction, expulsion, killing, summoning, and pacification; prosperity will also be truly accomplished. Thus it is said. The intermediate is the eight accomplishments, as the song says: Why is this not difficult? Eye medicine and swift feet, sword and earth-walking accomplishment, pill accomplishment and sky-faring itself, invisibility and taking essence. Why is this Vajra-holder? Quickly obtained from pleasing actions. Thus it is said. The great one is the eight qualities of power, as it is said: Small form, large form, and vastness, pervasiveness, truly attained, utterly clear, steadfast, power itself, and transformation at will. Thus it is said. These can be accomplished by the generation stage alone. The meaning of 'common' is that these qualities are also possessed by outsiders, so they are common to both worldly and transcendental paths, and they are also common qualities of both the generation and completion stages, so it is said. The supreme accomplishment is the non-learning union of the nature of the four bodies and five wisdoms, manifestly attained. Furthermore, if distinguished by the opposite aspect, it becomes the attainment of the seven-branch union: speech enjoys all aspects of the Great Vehicle Dharma, therefore it is perfect enjoyment 1; the body manifests the images of all knowable things as union 2; unchanging great bliss 3; emptiness, the nature of which is non-existent, is emptiness beyond all elaboration 4; compassion pervades all as aimless great compassion 5; the uninterrupted compassion itself arises constantly without interruption, therefore it is permanence 6; unhindered is the manifestation of infinite bodies and Dharma doors according to the inclinations of each sentient being 7; among these, the first four show self-benefit, and the latter three show the perfection of benefiting others. Therefore, the benefit of oneself and others is spontaneously accomplished. Chapter summary: It is the division into the order of secret mantra vidyadhara vows, that is, the fourth chapter. Thus it is said. It is the practice of the uncommon teachings of the Vajrayana, the meaning of the vows of the secret mantra vidyadhara, well established, together with the explanation of the precepts, divided into order, that is, the commentary on the fourth chapter. Third, the meaning of definitively judging the way in which the three vows are practiced without contradiction in the continuum of one person.
Chinese
归纳为三点：从确定所说之体的角度作简要提示；从支分广说的角度作详细分析；从归纳修持三种律仪之方式的角度作总结。首先，从确定所说之体的角度作简要提示：如此三种律仪于一人相续中，自相不混杂，遮遣所需皆圆满，本体转为上，功德更增上，要点不相违，何时何者为主用。意思是说，现在将要讲述以如此别解脱、菩萨、密咒的三种律仪次第受持的，于一人相续中无有相违地修持之方式的详细分析，从而归纳要义之方式。对此，在新旧各派中，对于包括经、续及其注释在内的意义，以三种智慧学习而拥有无尽智慧的诸多智者成就者的无垢见解，已确定为本书所阐述之要义，即三种律仪各自的体相不混杂，所遮之物和所需之物全部圆满，下部律仪的本体转为上部律仪，下部律仪的功德以上部律仪更增上的方式存在，虽然显现为相违，但要点并不相违，以及在何时何地应主要修持上部或下部律仪的方式，这六种方式出自全知龙钦巴的《三摩地休息》中：声闻菩提心与持明，三种律仪不相违，自续调伏他利成，一切显现转为清净道。对于此句的解释，在《清净马车》中是这样阐述的：如是，何为如是呢？于一个人的相续中，以三种方式守护，自相不混杂，遮遣所需皆圆满，本体转变，功德增上，三种律仪要点不相违，以及应以何者作为时机之主要，共有六种。所说与此意相同。第二，从支分广说的角度进行详细分析，其中又分为六个小节。第一，三种律仪自相不混杂之方式：即所受之境、发心、仪轨等，因各自确定，故自相不混杂。意思是说，这三种律仪，从何处受持之境，以何种方式受持之心，如何
English
There are three ways to summarize: briefly introducing from the perspective of identifying the body of the subject matter; thoroughly analyzing from the perspective of elaborating on the branches; and concluding by summarizing the way to practice the three vows. First, briefly introducing from the perspective of identifying the body of the subject matter: Such three vows in one person's mindstream, their own characteristics are unmixed, all that needs to be refuted and needed are completely fulfilled, the essence transforms into the higher, qualities increase upwards, the key points are not contradictory, at what time and which one is mainly practiced. This means that now we will explain the way to summarize the meaning by thoroughly analyzing how to practice the three vows of individual liberation, Bodhisattva, and Mantra in sequence, without contradiction, in one person's mindstream. Regarding this, among the new and old schools, the flawless views of many wise and accomplished individuals who possess inexhaustible wisdom through studying the meaning of the Sutras, Tantras, and their commentaries with the three wisdoms, have been identified as the essence explained in this text, that is, the individual characteristics of the three vows are unmixed, all that needs to be refuted and needed are completely fulfilled, the essence of the lower vow transforms into the higher vow, the qualities of the lower vow exist in a way that the higher vow increases them, although they appear contradictory, the key points are not contradictory, and the way in which one should mainly practice the upper or lower vow at what time and place, these six ways come from the "Samadhi Resting" of the Omniscient Longchenpa: Hearers, Bodhicitta, and Vidyadharas, the three vows are not contradictory, taming one's own mindstream and accomplishing benefit for others, transforming all appearances into the path of purification. The explanation of this verse in the "Pure Chariot" is explained as follows: Thus, what is thus? In one person's mindstream, guarding in three ways, their own characteristics are unmixed, all that needs to be refuted and needed are completely fulfilled, the essence transforms, qualities increase, the key points of the three vows are not contradictory, and which one should be the main one at what time, there are six. What is said is the same as this meaning. Second, thoroughly analyzing from the perspective of elaborating on the branches, which is further divided into six subsections. First, the way in which the three vows are unmixed in their own characteristics: That is, the object to be taken, the intention, the rituals, etc., because they are individually determined, therefore their own characteristics are unmixed. This means that these three vows, the object from which to take them, the intention with which to take them, how
Chinese
由于领受的仪轨各不相同，并且领受的时间也各自确定，所以本体的转变也因为各自的差别而不可能有共同的基础，因此不会混淆，因为所获得的各自存在而不会丧失。也就是说，别解脱戒是尽形寿之间受持，菩萨戒是直至菩提心之间受持，而密咒戒在获得时并没有说明何时会失坏和舍弃。例如，以发心摄持，按照声闻的仪轨所受持的大乘别解脱戒，或者声闻的比丘戒，再次生起发心，那么无论是在此发生转变的相续中的别解脱戒是什么，对于它来说，有发心菩提心的差别和戒律的差别两种，前者在死亡的时候也不会舍弃，因为它不是菩萨戒的舍弃之因。后者受戒时的差别则会舍弃，因为它是以尽形寿为终结的。就像《分别》中所说： “大乘别解脱，以及比丘等戒律的差别，在死亡时舍弃，菩提心的差别，以及它的果，即使死亡也会产生。” 因此这样说。第二，所断、所需全部：所断烦恼，所需是不束缚，各自从道的角度来说是全部，舍弃转为道也是各自，对于舍弃烦恼自相，智者们一致。也就是说，三种律仪所断的都是自相续的烦恼，以及由此引发的不善业，这是相同的。在《律经》中说：“任何法，直接或间接地成为贪欲之因，而不会脱离贪欲，这并非是法，并非是律，并非是导师的教法，应当了知。任何法，直接或间接地成为脱离贪欲之因，而不会成为贪欲之因，这才是法，才是律，才是导师的教法，应当了知。”等等。所需也是相同的，即不被烦恼束缚自相续，比如不净行，声闻不实行，而上
English
Since the rituals of taking vows are different, and the times of taking them are also determined separately, the transformation of the essence also cannot have a common basis due to their respective differences, so they are not mixed up, because what is obtained exists separately without being lost. That is to say, the Pratimoksha vow is taken for as long as life lasts, and the Bodhisattva vow is taken until the essence of enlightenment, but when the mantra vow is obtained, it is not stated when it will be broken or abandoned. For example, if one is seized by the thought of generating Bodhicitta, the Mahayana Pratimoksha vow taken according to the Shravaka's ritual, or the Shravaka's Bhikshu vow, then again generating Bodhicitta, then whatever Pratimoksha vow in the continuum that transforms there, for that, there are two differences: the difference of the motivation of Bodhicitta and the difference of the vow. The former is not abandoned at the time of death, because it is not the cause of abandoning the Bodhisattva vow. The latter, the difference at the time of taking the vow, is abandoned, because it ends with the end of life. As it is said in the "Differentiation": "The Mahayana Pratimoksha, and the differences of the Bhikshu and other vows, are abandoned at the time of death, the difference of Bodhicitta, and its fruit, will arise even after death." Therefore, it is said so. Second, what needs to be abandoned and what is needed are all complete: What needs to be abandoned are afflictions, what is needed is not to be bound, each is complete from the perspective of the path, and transforming abandonment into the path is also separate, and the wise are in agreement on abandoning the self-nature of afflictions. That is to say, what the three vows abandon are the afflictions of one's own continuum, and the non-virtue caused by them, which is the same. In the Vinaya Sutra, it is said: "Any Dharma that directly or indirectly becomes the cause of desire, and does not become free from desire, is not Dharma, not Vinaya, not the teaching of the Teacher, it should be known. Any Dharma that directly or indirectly becomes the cause of freedom from desire, and does not become the cause of desire, that is Dharma, that is Vinaya, that is the teaching of the Teacher, it should be known." and so on. What is needed is also the same, that is, not being bound by afflictions in one's own continuum, such as impure conduct, which Shravakas do not practice, while the higher
Chinese
以二种方便摄持，故二者之行持皆如是不为欲染所污，虽形相各异，然就各自道之层面而言，乃是必须遮止之圆满功德。声闻众视二谛为实有，以别解脱戒舍弃烦恼；菩萨众了知无自性，而转化为法性；密咒士视彼为智慧之自性而作为道用，如是等虽显现为各别之方式，然于舍弃系缚之自相烦恼方面，诸智者是相同的。譬如，以毒攻毒，以药物调伏，以咒语加持而食，此三者皆成就不为毒所害之必要，是同样的。三、本体转变者：若以别解脱戒之发心菩提心所摄持，即是名为舍恶行律仪之戒律；获得灌顶则转为金刚持之律仪。是故说为本体转变。如是《五部大论》之教证已明确成立。如是，由烦恼任运所发起之三门业束缚于轮回，若以智慧与慈悲之一方执持，而趣入舍弃恶行之律仪，则暂时成为增上生之因，究竟则成为解脱之因。如是之别解脱戒，若以发心菩提心与大智慧二者摄持，而趣入利他之事业，则成为解脱成佛之因，是为菩萨之舍恶行律仪。彼亦为获得灌顶且以方便智慧完全摄持者，乃是不需勤作而任运成就无上菩提之因，转为金刚持之律仪，是故于下二者之情况下，舍弃执着于自利之庸常显现，以及断除以损他为基础之行，生起成办以利他为基础之行之心，此二者即是咒誓之本体转变。如是《五部大论》之教证已明确成立。如彼论云：石之种类差别。如是等如前所引，或又如《秘密行续》云：譬如石转为铜，铜转为金之相，铜之时已无石，