English
Because of being grasped by two methods, both practices are similar in that they are not stained by the defilement of desire. Although the appearances are different, from the perspective of one's own path, it is a complete quality that must be refuted. The Hearers view the two truths as truly existent and abandon afflictions through individual liberation; Bodhisattvas know that there is no self-nature and transform it into the nature of reality; and Secret Mantra practitioners view it as the nature of wisdom and make it the path. Although these appear to be different methods, the wise are in agreement in abandoning the afflictions that bind by their own characteristics. For example, countering poison with poison, subduing with medicine, and eating after consecrating with mantras all accomplish the necessity of not being harmed by poison, which is the same. The third is the transformation of essence: If individual liberation is grasped by the motivation of bodhicitta, it is the discipline called abandoning misdeeds. Obtaining empowerment transforms it into the discipline of the Vajra Holder. Therefore, it is said to be the transformation of essence. This is clearly established by the quote from the Five Treatises. That is, the actions of the three doors, instigated by afflictions, bind one in samsara. If this is grasped by one aspect of wisdom and compassion and one enters the discipline of abandoning misdeeds, then temporarily it becomes the cause of higher realms, and ultimately it becomes the cause of liberation. That individual liberation, grasped by the motivation of bodhicitta and great wisdom, becomes the cause of liberation into great enlightenment when one engages in the activities of benefiting others. This is the discipline of a Bodhisattva's abandoning misdeeds. That, too, having obtained empowerment and being completely grasped by great skillful means and wisdom, becomes the cause of effortlessly accomplishing supreme enlightenment, transforming into the discipline of the Vajra Holder. Therefore, in the case of the latter two, abandoning any ordinary appearance of clinging to self-interest, and abandoning the basis of harming others, the two minds of accomplishing the basis of benefiting others transform into the essence of the mantra vows. This is clearly established by the quote from the Five Treatises. From that very text: A distinction of types of stones. And so forth, as previously quoted, or again, as it says in the Secret Conduct Tantra: For example, stone turns into copper, copper turns into the appearance of gold. When it is copper, there is no stone.
Chinese
如同金变成黄金后，铜便不再显现。对于持明者中的比丘来说，别解脱戒和菩提心戒，佛陀并未宣说这二者并存。如是，获得密咒律仪后，如果生起具有殊胜方便智慧的证悟，则下二者的低劣心，以及庸常显现执着的对治，那时便不复存在。律仪的体性则转变为五部总体的显现之誓言，因此没有差别。第四，功德增上：世间瑜伽士，瑜伽士以智慧胜，上上胜于下，功德增上以下胜。意思是说，世间凡夫，以及稍微具备三学修持的瑜伽士，还有以殊胜方便智慧摄持的瑜伽士们，以智慧上的差别，上者胜于下者，能损害并舍弃下下者的低劣心和显现执着等。并且，守护下部律仪的功德，以上部律仪的方式增上，以下者胜过下者。如《秘密藏续》所说：无上胜义之誓言中，以调伏之力，戒律和无数的律仪，全部汇集清净。第五，要点不相违：以三种认知行欲，瑜伽士彼，境意行究竟不全，如梦一般要点不违。意思是说，下部二律仪不应融入上部，因为别解脱戒的四根本堕罪（他胜罪）是遮止隐瞒和舍弃，菩萨戒是断除以任何方式伤害众生而利益他人，这与密咒律仪中应行的五种誓言直接相违。如果这样认为，虽然表面上看似相违，但以四根本堕罪中的非梵行（不净行）为例，如果以三种认知的方式依止业印，虽然看似行欲，但对于瑜伽士来说，对境的认知从自相转变为父尊母尊的本尊认知，因此对境的支分不全；自相的贪欲转变为大乐法性的认知，因此意乐的支分不全；以贪欲所作的行为，被律仪的方便善巧所摄持
English
Just as copper disappears when it becomes gold, for a monk among the vidyadharas, the Pratimoksha and Bodhicitta vows, the Buddha did not say that these two exist together. Thus, having obtained the mantra vows, if wisdom with special skillful means arises in the mind-stream, then the inferior mind of the lower two, and the antidote to ordinary appearance clinging, do not exist at that time. The nature of the vows transforms into the samaya of the general manifestation of the five families, so there is no difference. Fourth, increasing qualities: Worldly yogis, yogis with superior wisdom, the higher is better than the lower, increasing qualities overcome the lower. This means that worldly individuals, yogis who have slightly attained the practice of the three trainings, and yogis who are supported by special skillful means, with the difference of increasing wisdom, the higher ones are better than the lower ones, harming and abandoning the inferior mind and appearance clinging, etc., in the minds of the lower ones. Moreover, the merit of guarding the lower vows increases in the state of the higher vows, and the lower overcomes the lower. As it says in the Guhyagarbha Tantra: In the supreme samaya of the Unexcelled, by the power of taming, discipline and countless vows, all are completely gathered and purified. Fifth, the key points are not contradictory: If one engages in sexual union with the three recognitions, that yogi, the object, intention, and action are not completely fulfilled, like a dream, the key points are not contradictory. This means that it is not appropriate for the lower two vows to be integrated into the higher, because the four root downfalls (parajikas) of the Pratimoksha are to abandon concealing and forsaking, and the Bodhisattva vow is to refrain from harming sentient beings in any way and benefiting others, which directly contradicts the five samayas to be practiced in the mantra vows. If one thinks like this, although it seems contradictory in appearance, taking non-celibacy (impure conduct) as an example among the four root downfalls, if one relies on the karma mudra with the three recognitions, although it seems like engaging in sexual union, for that yogi, the recognition of the object transforms from its own characteristic to the deity recognition of the father and mother, so the limb of the object is incomplete; the desire of its own characteristic transforms into the recognition of great bliss and dharmata, so the limb of intention is incomplete; the action done with desire is supported by the skillful means of the vows.
Chinese
由于不具备地道结合的支分，以及最终明点转移而将安乐的喜悦据为己有，将彼转化为贪欲之味智慧，为了将明点束缚为不漏，因此不具备最终的支分。由于知晓一切法皆为自心自显，如同在梦境中做事一般，要点上相违是不可能的。如《秘密藏》中所说：“于无贪中生贪欲，贪欲之中无贪欲，彼乃梵天至上王，是为极大之贪欲。”又说：“本初无生即如是，如幻显现眼花样，行持结合解脱诸事，微尘之量亦未作。”如是宣说之故。第六，主要行持何种状态：罪恶不善之方与聚会之中，以下为主，欲而远离，行持之时与远离时行持密咒，若不交合，则不混杂，完全守护，若交合，则贤者认为必须禁止并尊重。初学者与瑜伽成就者，以及一切智者的行持是何者，时机需要关联，时轮如此宣说。也就是说，罪恶不善之方，自性罪恶深重者们，以及众多聚会之中，初学者们就更不用说了。对于自相续不被罪业沾染的瑜伽士们来说，为了不浪费所化众生的根器，也必须主要行持下部的声闻乘之理。如《密集》中所说：“外护声闻之行，内喜密集之义。”又如大学者莲花生所说：“外如行持经部之理，因果取舍有详细之必要。”如是宣说之故。又，菩萨以自欲作意而远离时，对于必定转为利他的身语之不善七支开许，以及行持密咒不共行持之时与远离时，若行持密咒之行，则似乎与下部相违，然仅是堕罪之影像，实际上无有罪过，而且具有必要。如大学者所说：“内如行持密咒共同之理，有与生圆次第之义相关联之必要。秘密大秘密阿底之理行持。”
English
Since the branch of earth union is incomplete, and ultimately, transferring the bindu makes one possess the bliss of joy, transforming that into the wisdom of the taste of desire, and in order to bind the bindu without leakage, therefore, the ultimate branch is incomplete. Since all phenomena are known to be self-manifestations of the mind, just as actions are done in a dream state, it is impossible to contradict the key points. As it is said in the Guhyagarbha Tantra: "In non-attachment, there is attachment, in attachment itself, there is no attachment. That is the supreme king of Brahma, it is great attachment." And it is said: "Primordially unborn, just like that, appearing as illusion, like a mirage. Although all actions of union and liberation are performed, not even a particle is done." Therefore, it is said. Sixth, which state is mainly practiced: In the direction of sinful non-virtue and in the midst of gatherings, the lower is mainly practiced, being secluded with desire, and practicing mantra at the time of practice and in seclusion. If there is no union, then protect completely without mixing. If there is union, then the wise say that it is necessary to prohibit and respect. Beginners and accomplished yogis, and whatever is the conduct of the omniscient, it is necessary to connect with time, thus the Kalachakra explains. That is to say, in the direction of sinful non-virtue, those who are naturally very sinful, and in the midst of many gatherings, not to mention beginners. Even for yogis whose minds are not stained by faults, in order not to waste the potential of those to be tamed, it is necessary to mainly practice the lower Shravaka path. As it is said in the Guhyasamaja Tantra: "Externally, maintain the conduct of the Shravakas, internally, rejoice in the meaning of the Guhyasamaja." And as the great teacher Padmasambhava said: "Externally, practice according to the Sutra path, there is a need for detailed acceptance and rejection of cause and effect." Therefore, it is said. Furthermore, when a Bodhisattva is secluded by practicing according to his own desires, the seven non-virtues of body and speech, which are certain to turn into benefiting others, are permitted, and at the time of practicing the uncommon conduct of secret mantra and in seclusion, if the practices of secret mantra are practiced, it seems to contradict the lower ones, but it is only an image of downfall, and in reality, there is no fault, and moreover, it is necessary. As the great teacher said: "Internally, practice according to the common path of secret mantra, there is a need to relate to the meaning of generation and completion stages. Practice the path of secret, great secret, Ati."
Chinese
“有即身成佛之必要。”如是说。又《分别品》中说：“于此罪恶不善之方面，大多应如声闻之律仪而守护。喜爱远离贪欲之堕罪，应如菩萨之律仪而守护。于未超越世间之部分，二者相同之处应努力守护。若成为趣入世间之因，则于大乘别解脱中开许。”如是说故。三种律仪不互相混淆，即若相同，则于使他人不信之部分等，一切应断应取之处，皆应各自不混淆而圆满守护。若互相混淆，即一者说为应断者，一者成为应守护者而相违时，则应考虑自相续之应断为烦恼之对治，与必要不束缚二者何者具足，而应行持具足者。如是诸智者认为，应遮止一切不善与罪恶之生起，若能生善与功德，则于任何皆应修学，故了知共同与特别之要点至关重要。又三具金刚持应行持无有罪过且与时机相关之行持，故亦应了知各阶段之应取应舍。初学者应主要守护别解脱之应断，以及菩萨、密咒之根本与支分之堕罪等。又未获得以密咒或三摩地转变酒味，以及息灭毒物等之暖相之前，称为初学者。获得稳固后，如智慧增长之次第，以安住于生圆次第瑜伽之方式，依止誓言物特殊品等，为密咒内续之共同行持。习惯生圆次第之果，于暂时获得成就时，为无有取舍之行持。于究竟之果，现证一切智智之时，唯一利益他众之行持，无论为何，皆应与时机相关而行持，如是时轮中所说。其大疏中说：“因此，初学者不应作瑜伽士之行持，瑜伽士不应作成就者之行持，成就者不应作一切智者之行持。”如是说。三者律仪