English
Briefly stating and elaborately explaining. First, the brief statement: Here, it refers to the three types of faculties: superior, middling, and inferior. This means that in this context, there are three types of beings to be trained: those with superior, middling, and inferior faculties. Second, the elaborate explanation has three parts: how those with superior faculties obtain the three vows simultaneously; how those with middling faculties receive the three vows separately; and how those with inferior faculties are bound by the three vows through gradual entry. First, how those with superior faculties obtain the three vows simultaneously: The most excellent, having perfected training, fortunate ones, By receiving empowerment, the three vows arise simultaneously, Realization and liberation simultaneous, like Indrabodhi. This means that those with the most superior faculties, having perfected the training of the two accumulations in the past, because they possess excellent karma and fortune, such individuals, in this life, without relying on training the mind-stream through the common path, merely by receiving empowerment, the three vows of Śrāvakayāna, Bodhisattvayāna, and Mantrayāna arise simultaneously. For example, realizing the wisdom of the meaning of empowerment and liberating the mind-stream are simultaneous, like the king of Oddiyana, Indrabodhi. In the past, that king asked the teacher, Śākyamuni Buddha, for a method to attain Buddhahood without abandoning sensual pleasures. The teacher, seeing that he was destined, immediately manifested a great mandala and, by bestowing empowerment, he attained the body of a vidyādhara at that very moment. Furthermore, the essence of the Mantrayāna vow is that abandoning actions that harm others is the Prātimokṣa, accomplishing actions that benefit others is the Bodhisattva vow, and holding these with the means of pure, equal, great Dharma is the essence of the Mantrayāna vow. Second, how those with middling faculties receive the three vows separately: The middling rely on the rituals of each of the three vows, Obtaining them in sequence, like Nāgārjuna. This means that individuals with middling faculties receive any of the seven types of Prātimokṣa vows by relying on the ritual procedures of the Vinaya. Then, through the rituals of either of the two traditions, they receive the Bodhisattva vow. On top of that, through the outer and inner Tantra rituals, they receive the Mantrayāna vow. Thus, the three vows are obtained in sequence by relying on the ritual procedures of their respective traditions, like the biography of the great teacher Nāgārjuna or the protector Nāgārjuna. Third, the inferior
Chinese
那些根器低下、极难调伏者，应次第引导他们入道。首先，通过讲述轮回的过患和解脱的利益来改造他们的心。最初，受持八关斋戒的学处，之后，依次给予居士戒、沙弥的十学处，直至比丘戒。使他们习惯于四宗，首先是毗婆沙宗和经量部的无我之理。之后，给予菩萨戒，并以中观和唯识的见地来调伏自心。最后，以各自的灌顶为先导，主要展示身语的行持，如洁净的行仪和念诵等，即事续；平等展示身语的行持和心的禅定，即行续；主要展示心的禅定，即瑜伽续。通晓所有这些续部的见、修、行三者所摄的实修，并使之融入实修之中。然后，通过方便与智慧无二的瑜伽大乐所 विशेष 的方便，使他们成熟于宣说方便的内续无上瑜伽的灌顶，从而次第进入生起次第、圆满次第和双运的三部续典。此理在《喜金刚二续》的后部《调伏品》中明确宣说。其中说道：首先应给予斋戒，之后是十学处，对其宣说分别说部，经部也是如此。之后是瑜伽行派，在其之后宣说中观。通晓所有密咒的次第后，之后宣说喜金刚。弟子以恭敬心领受后，定会成就，对此毫无疑问。如是宣说。与之相似，《金刚橛·忿怒降伏续》中也说：首先给予别解脱戒，对其宣说声闻之法，之后给予大菩提心戒，对其讲述中观之法，最后是果乘大乘的灌顶，宣说此果续。
English
Those of inferior faculties and extremely difficult to tame should be gradually led onto the path. First, transform their minds by explaining the faults of samsara and the benefits of liberation. Initially, take the eight-precept upavasatha vow, and then gradually bestow the vows of a layperson, the ten precepts of a novice monk, up to the vows of a fully ordained monk. Accustom them to the tenets of the four schools, starting with the no-self doctrine of the Vaibhashika and Sautrantika schools. After that, bestow the Bodhisattva vow and train the mind in the views of Madhyamaka and Cittamatra. Finally, with their respective empowerments as a preliminary, mainly demonstrate the actions of body and speech, such as clean conduct and recitations, which is the Action Tantra; equally demonstrate the actions of body and speech and the samadhi of mind, which is the Performance Tantra; and mainly demonstrate the samadhi of mind, which is the Yoga Tantra. Having known all the practices encompassed by the view, meditation, and conduct of all these tantras, and having integrated them into practice, then, through the means विशेष by the great bliss of yoga that is inseparable from skillful means and wisdom, mature them with the empowerment of the Inner Unsurpassed Yoga, which teaches the means, and thus gradually enter the three sections of tantras: the Generation Stage, the Completion Stage, and Union. This principle is clearly stated in the latter part of the Second Chapter of the Hevajra Tantra, in the section on Subduing. It says: First, the upavasatha should be given, then the ten precepts. The Vaibhashika is taught to them, and the Sautrantika likewise. Then the Yogachara itself, after that the Madhyamaka is taught. Having known all the sequences of mantras, after that the Hevajra is taught. Having taken it with reverence, the disciple will surely attain accomplishment; there is no doubt about this. Thus it is said. Similarly, in the Vajrakila Wrathful Subjugation Tantra, it also says: First, give the Pratimoksha, and teach them the Dharma of the Shravakas. Then give the great Bodhicitta vow, and explain to them the Dharma of the Madhyamaka. Finally, the empowerment of the Fruition Vehicle of the Great Vehicle is given, and this Fruition Tantra is explained.
Chinese
如是说。 这些只是总的指示。 如果是以上三种律仪次第获得，则是中根器；如果是次第进入，则仅仅是下根器，要知道这并非普遍情况。 第二，此处所说的中根器获得方式，具体分为五点： 所依上中下及特殊情况； 三种律仪各自的体相； 下面两种律仪成为上面律仪支分的方式； 为了容易了解三种律仪各自的意义而宣说律仪； 总结章节内容。 第一，宣说所依上中下及特殊情况： 此处将阐述中根器之理。 比丘、沙弥、居士，具足律仪者， 如是说，是金刚持的上、中、下。 《普巴续》和《时轮》中如是说。 然而，具有智慧者应被视为主要。 意思是说，此处将要阐述中根器之理。 一般来说，进入密咒道的所依，即具足比丘、沙弥、居士律仪的三者，依次是密咒金刚持的上、中、下。 如《普巴续》和《时轮》的根本续中所共同说的那样， 如下所说： 三者之中比丘为上，沙弥为中， 住在家的为下。 这样说了。 然而，并非绝对如此。 即使所依是居士，但如果具有证悟见道无分别智慧的殊胜者，那么他就是真正的比丘，因此需要将他视为主要，这是一个特例。 如《时轮》中所说： 未获地者，居士， 不应作为国王的上师。 并且，《律藏》中说： 即使以装饰品装饰，但如果行持佛法， 调伏且如实持戒，行持梵行， 对一切众生断除损害， 那么他就是比丘、修行者。 因为这样说的缘故。 第二，指示三种律仪各自的体相： 早已翻译的续部根本《昆都结集》中说： 宣说自他利益广大者， 即是别解脱、菩提心、灌顶。 如果分别执持，则被智者称为声闻、菩萨和 持明者。 意思是说，通常被称为三种律仪的名称中， 别解脱的情况有三学，菩提心的
English
Thus it is said. These are merely general indications. If the three vows above are obtained in sequence, then it is a medium faculty; if they are entered into sequentially, then it is only the lowest faculty. It should be understood that this is not always the case. Secondly, here, the way to obtain the middle faculty is explained in detail in five points: The basis, superior, inferior, and special cases; The individual characteristics of the three vows; The way the lower two vows become branches of the higher ones; Explaining the vows for easy understanding of the meaning of the three vows individually; Summarizing the chapter's content. First, explaining the basis, superior, inferior, and special cases: Here, the way of the middle faculty will be explained. Monks, novices, and lay practitioners who possess vows, It is said that they are the superior, medium, and inferior Vajra holders. It is said in the Kilaya Tantra and the Kalachakra. However, those who possess wisdom should be regarded as primary. This means that here, the way of the middle faculty will be explained. Generally, the basis for entering the mantra path is that the three, monks, novices, and lay practitioners, who possess vows, are the superior, medium, and inferior mantra Vajra holders, respectively. As it is said in common in the root tantras of the Kilaya Tantra and the Kalachakra, As it is said: Among the three, the monk is superior, the novice is medium, The one who lives at home is inferior. Thus it is said. However, it is not always definite. Even if the basis is a layperson, if he possesses the supreme realization of non-conceptual wisdom on the path of seeing, then he is a true monk, so it is necessary to regard him as primary, which is a special case. As it is said in the Kalachakra: A householder who has not attained the ground, Should not be made the guru of the king. And in the Vinaya Sutra it says: Even if adorned with ornaments, if he practices the Dharma, Is tamed and truly observes the vows, practices celibacy, Abandoning harm to all beings, Then he is a monk, a practitioner. Because it is said so. Second, indicating the individual characteristics of the three vows: In the root of the early translation tantras, the Kun Dus it says: Explaining the great benefit for oneself and others, Is the Pratimoksha, Bodhicitta, and Empowerment. If held separately, then they are known to the wise as Shravakas, Bodhisattvas, and Vidyadharas. This means that, in general, among the names of the three vows, In the case of Pratimoksha, there are the three trainings, and in the case of Bodhicitta,
Chinese
关于别解脱戒、菩萨戒、密咒戒这三者，以及密咒方面，将身语意之誓言安立为三种律仪等，虽然显现很多。然而，此处所要揭示的认定方式，乃是依据早期翻译的密续部根本《普集智慧经》中所说：“如是三种律仪，自他二利益极大。”如是所说，为了自身仅仅获得寂静安乐，为了他者欲获得圆满菩提，以殊胜方便智慧所摄持，成就自他二利之巨大利益，所说之次第分别是别解脱律仪、菩提心律仪，以及从灌顶所获得的密咒律仪这三者。若分别执持这些，则前者被称为别解脱声闻，中间者被称为菩提心菩萨，后者被称为持明者，这在智者中是广为人知的。第三，下二律仪成为上者支分的方式是：如是共同下二律仪，于此乃是无上灌顶之支分，如续部海中所说，此处亦如是宣说。如是刚刚所说，共同的下二律仪，即别解脱和菩萨这二者，在此处乃是密咒无上金刚乘的灌顶之支分的方式也是如此。具有别解脱和菩萨律仪者，获得密咒律仪时，别解脱成为密咒的罪行律仪，菩萨律仪转变为毗卢遮那佛的誓言，因此，密咒无上的共同和特殊誓言中，作为共同誓言，别解脱和密咒外续部的所有誓言都已圆满。不仅如此，在未曾受持下二律仪的金刚持续部中，也唯有通过灌顶而获得别解脱和菩萨律仪。如是所说：“别解脱与菩提心，持明者内之律仪众，无余我已完全受持。”等等，因为在灌顶的前行阶段已经承诺。并且，对于具有大平等誓言的持明者续部而言，下部的调伏律仪全部自然融入其中。根本续部《秘密藏续》中说：“无上胜义之誓言，以调伏之灌顶而具戒律，所有无量之律仪，无余一切皆
English
Regarding the three, namely the Pratimoksha vows, the Bodhisattva vows, and the Mantrayana vows, and in the context of mantra, although it appears that the vows of body, speech, and mind are established as three vows, and so on, there are many. However, the way to identify the subject to be taught here is as follows, according to the root tantra of the early translation school, the 'Compendium of All Wisdom Sutra': "Thus, these three vows are of great benefit for oneself and others." As it is said, merely attaining peace and happiness for oneself, desiring to attain complete enlightenment for the sake of others, and being sustained by special skillful means and wisdom, achieving great benefit for oneself and others, are explained as the Pratimoksha vows, the Bodhicitta vows, and the Mantra vows obtained from empowerment, respectively. If these are held separately, the former is known among scholars as the Pratimoksha Hearer, the middle as the Bodhicitta Bodhisattva, and the latter as the Vidyadhara. Third, the way the lower two vows become branches of the higher is: Thus, the common lower two vows, here are branches of the unsurpassed empowerment, as explained in the ocean of tantras, so it is explained here. As just explained, the common lower two vows, namely the Pratimoksha and the Bodhisattva vows, in this context, the way they become branches of the empowerment of the unsurpassed Vajrayana is also as follows: When one with Pratimoksha and Bodhisattva vows obtains the Mantra vows, the Pratimoksha becomes the vows against misdeeds of mantra, and the Bodhisattva vows transform into the vows of Vairochana. Therefore, among the common and special unsurpassed vows of mantra, as common vows, all the vows of Pratimoksha and the outer tantras of mantra are complete. Moreover, in the Vajradhara lineage where the lower two vows have not preceded, there will also be Pratimoksha and Bodhisattva vows obtained only through empowerment. As it is said: "Pratimoksha and Bodhicitta, the assembly of vows within the Vidyadhara, I have completely taken without exception," etc., because it is promised during the preliminary stage of empowerment. Furthermore, for the Vidyadhara lineage with the vows of great equality, all the Vinaya vows of the lower automatically gather together. The root tantra, the Secret Essence Tantra, says: "In the vows of the unsurpassed supreme, with the empowerment of discipline, morality, and all the immeasurable vows, all are completely gathered.