Chinese
三律仪问答日光。 麦瓦堪钦索南曲扎。 三律仪问答日光。 麦瓦堪钦索南曲扎。 名为三律仪问答日光之论著。 是的。按照第一种观点，总的来说，佛陀的教法是能诠之经和所诠之证悟二者。其中，作为因道的是经部，作为果道的是密咒乘。其中，有暂时之不了义和究竟之了义二者。其中，又可分为甚深见和广大行二者。世间随顺之天人乘和出世间之乘，所有不了义有密意等，都通过直接和间接的方式，最终成为获得佛果之因，没有不这样的，因此对各自的所化众生来说，各自都是真实的和主要的。特别是，将所诠之证悟诸法归纳为三律仪而修持，因此一切教法的要点都必须具备三学，因此三律仪也同样重要。如同能诠之乘必定有因果二者一样，所诠之三律仪也是前者是后者之因，后者是前者之果，前者是支分，后者是主要部分，或者是所依和能依等的关系。如果按照教法的次第，那么律藏是初转法轮的所诠四谛和增上戒学，因此必须以它为根本。在《律赞》中说：犹如世间树根是主要的，是增长和保持一切的基础。同样，一切正法之集合，律是基础和根本。因此说律是一切教法的根本。在《邬陀罗请问经》中说：哪里有事业并且努力去做，哪里就有教法；哪里没有事业并且不努力去做，哪里就没有教法。如果从作为教法之所依的角度来说，在《入行论》中说：教法之根本是比丘。这里说的既是胜义比丘，也是别解脱比丘。正如所说：佛陀教法珍贵之灯，燃烧之器为苦行者，持有红
English
The Sunlight of Answers to the Three Vows. Mewa Khenchen Sonam Chodrup. The Sunlight of Answers to the Three Vows. Mewa Khenchen Sonam Chodrup. This is the treatise called "The Sunlight of Answers to the Three Vows." Yes. According to the first view, in general, the Buddha's teachings are twofold: the expressing scripture and the expressed realization. Among them, the Sutra Vehicle is the cause path, and the Mantra Vehicle is the fruit path. Among them, there are two: the provisional interpretable meaning and the ultimate definitive meaning. Among them, there are two distinct aspects: the profound view and the vast conduct. All the vehicles of gods and humans that conform to the world and the vehicles that transcend the world, all the interpretable meanings with intentions, etc., ultimately become the cause of attaining Buddhahood through direct and indirect means, without exception. Therefore, for each individual to be trained, each is true and important. In particular, the essence of all teachings must be complete with the three trainings, since the objects of realization are summarized into the three vows and practiced. Therefore, the three vows are equally important. Just as the expressing vehicle is definitely twofold, cause and effect, so the expressed three vows are also such that the former is the cause of the latter, the latter is the effect of the former, the former is a branch, the latter is the main part, or the relationship of the support and the supported, etc. If we follow the order of the teachings, then the Vinaya is the object of the first turning of the wheel, the four truths and the training of higher morality, so it must be taken as the root. In the "Vinaya Praise" it is said: Just as the root of a tree is the main thing in this world, it is the basis for growth and maintaining everything. Similarly, of all the collections of the sacred Dharma, the Vinaya is said to be the basis and the root. Therefore, it is said that the Vinaya is the root of all teachings. In the "Questions of Utpala" it is said: Where there is action and effort is made, there is teaching; where there is no action and no effort is made, there is no teaching. If we consider it from the point of view of the basis for holding the teachings, in the "Entering the Bodhisattva's Way" it says: The root of the teachings is the Bhikshu. This refers to both the ultimate Bhikshu and the Pratimoksha Bhikshu. As it is said: The supreme lamp of the precious teachings of the Buddha, the vessel for burning is the ascetic, holding the red.
Chinese
“是释迦之子，是比丘众。”又说：“哪里有持律者，哪里就有如来的事业。”等等。因此，如果就众生的根器而安立进入教法的次第，那么对于未经调伏和初学者来说，第一转法轮的要义，即行持断七支的戒律，修持四谛的取舍，以及见解人无我，这些是主要的，因为对于智慧低下者容易进入，并且是高层道之门或引导。律藏中也说：“心如烈马难以驾驭，百倍锋利的调马索，就是别解脱。”这说明了这是调伏众生相续的第一个方法。因此，别解脱及其律仪是根本或基础，菩萨及其律仪是友伴或方便，金刚乘及其律仪是心要或果，因此，要成就究竟唯一的金刚乘道果，就必须直接或间接地具备一切要点。对于暂时性的乘，相对于各自的乘而言，如声闻缘觉之类的人，要获得各自道路的片面果位，则不需要上二乘的不共学处，只要自己的道路没有错谬即可。要获得中等的菩萨果位，则不需要密咒的见修行不共之处，只要发心等自己的道路不偏离要点即可。但是，下部的声闻的行持，即律藏的学处，也必须直接或间接地修持。要获得持明者的究竟道果，则下部二者也随之获得，或者依次受持三律仪，从而直接圆满地修持。然而，如果是有先前修习和超越道路的利根者，如果趋入甚深成熟解脱的上层道，并且如理如实地了解它，则以下层的取舍就能顺带圆满一切要点，因此不一定必须先走下层道，比如没有受过居士和沙弥戒，直接受比丘戒也能获得一样。如果有必要引导他人等，也可以受持下部的戒律，以外的
English
“They are sons of Shakya, they are the community of monks.” And it is said, “Wherever there are holders of the Vinaya, there the activity of the Tathagata is small.” Therefore, if we establish the order of entering the teachings according to the capacities of individuals, then for those who are untrained and beginners, the meaning of the first turning of the wheel, which is the ethics of abandoning the seven transgressions, the practice of adopting and abandoning the four truths, and the view of the selflessness of the individual, are the most important, because they are easy for those of lower intelligence to enter and are the door or guide to the higher paths. Also, in the Vinaya it says, "The mind is like a wild horse that is difficult to control, and the sharpest whip is the Pratimoksha." This shows that it is the first method of taming the minds of individuals. Therefore, the Pratimoksha and its vows are the root or basis, the Bodhisattva and its vows are the friend or means, and the Vajrayana and its vows are the essence or fruit, so in order to accomplish the ultimate Vajrayana path and fruit, all the essential points must be complete, directly and indirectly. For temporary vehicles, relative to their own vehicles, such as Shravakas and Pratyekabuddhas, in order to obtain the limited fruit of their own path, they do not need the uncommon trainings of the two higher vehicles, but only that their own path is free from error. To obtain the intermediate fruit of a Bodhisattva, one does not need the uncommon view, meditation, and conduct of mantra, but only that one's own path, such as generating Bodhicitta, does not deviate from the essential points. However, the conduct of the lower Shravakas, that is, the trainings of the Vinaya, must also be practiced directly or indirectly. To obtain the ultimate fruit of the path of the Vidyadhara, the lower two are also obtained incidentally, or the three vows are taken in sequence, so that they are actually practiced completely. However, if one is a sharp-witted person who has previous training and transcends the path, if one strives for the higher path of profound maturation and liberation, and if one understands it properly, then the adoption and abandonment of the lower path will incidentally complete all the essential points, so it is not necessarily necessary to go the lower path first, just as it is said that if one takes the full ordination without having previously taken the vows of a lay person and a novice monk, one can obtain it. If there is a need to guide others, etc., one can also take the lower vows, and the outer
Chinese
因此，像需要遵循别解脱戒等是特殊的。总而言之，对于初学者和智慧低下的人来说，别解脱戒非常重要，因为调伏自心是最初进入佛法的基础。例如，初学菩萨首先主要守护防止恶行的戒律。同样，最初的有缘持明者也首先主要守护共同誓言，如二十五条誓言等，以防止恶行。就像如果能够如法守护别解脱戒，菩萨戒就容易；如果守护菩萨戒的三学，就容易进入密法，能够守持誓言，并且以微小的努力就能圆满资粮。对于智慧敏锐、能力中等、能够利他的大乘种姓者来说，菩萨戒非常重要。对于无法修持漫长显宗道，或者对密法有极大兴趣且能够修持的极其聪慧且有缘分的人来说，密咒戒非常重要。因为对于根器敏锐者来说，这是今生成就的近道，并且是成就二利（自利和他利）的殊胜方便之法，例如因陀罗部底。经续中说：『秘密真言大方便，极其稀有且殊胜，是道中之近道，是方法中之无谬精华，是智慧中之殊胜智慧。』以及，所证悟的是真如，所获得的是佛陀，能获得的是菩提心等，虽然显宗和密宗的意义相同，但由于在相续中快速生起这些的方法没有迷惑，方法众多，没有困难，并且是为根器敏锐者所设。因此，密咒乘非常殊胜。』如《四法三相灯论》等中多有阐述。如果自己有能力修持至高无上的近道，却舍弃它而修持低劣之道是没有意义的，因为这会导致根本堕罪，断绝传承，并且失去深奥的缘分。如果没有能力并且兴趣不足，则需要从下层开始学习等等。因此，一切佛语都是根据众生智慧的差异而形成的多种不同类别。如《了义经》中说：『无分别且无扰乱，悦意金刚之语唯一，然因所化众生之别，而显现诸多差异。』因此，第三法轮
English
Therefore, things like needing to follow the Pratimoksha vows are special. In short, for beginners and those of lesser intelligence, the Pratimoksha vows are very important, because taming one's own mind is the foundation for initially entering the Dharma. For example, a beginner Bodhisattva first and foremost protects the vows that prevent misdeeds. Similarly, those who are initially destined to be Vidyadharas also first and foremost protect the general Samaya vows, such as the twenty-five vows, to prevent misdeeds. Just as if one can protect the Pratimoksha vows as they are, the Bodhisattva vows are easy; if one protects the three trainings of the Bodhisattva vows, it is easy to enter the Mantrayana, one can keep the Samaya, and with little effort, one can complete the accumulations. For those of sharp intelligence, moderate ability, and Mahayana lineage who are capable of benefiting others, the Bodhisattva vows are very important. For those who cannot practice the long Sutra path, or for those who have great interest in the Mantrayana and are capable of practicing, who are extremely intelligent and have karmic connections, the Mantra vows are very important. Because for those of sharp faculties, this is a quick path to achieve enlightenment in this life, and it is a special method for achieving the two benefits (one's own benefit and the benefit of others), like Indrabhuti. As it says in the Tantras: 'The great method of Secret Mantra is extremely rare and wonderful, it is the quick path among paths, it is the infallible essence among methods, it is the special wisdom among wisdoms.' And, what is realized is Suchness, what is attained is Buddhahood, what enables attainment is Bodhicitta, etc. Although the meaning of Sutra and Tantra is the same, the methods for quickly generating these in the continuum are without confusion, the methods are numerous, there is no difficulty, and it is designed for those with sharp faculties. Therefore, the Mantrayana is particularly excellent.' As explained in many texts such as the 'Lamp for the Three Modes of the Four Excellences.' If one has the ability to practice the supreme quick path, but abandons it and practices an inferior path, it is meaningless, because this will lead to root downfalls, sever the lineage, and lose the opportunity for profound teachings. If one does not have the ability and lacks interest, then one needs to learn from the lower levels, etc. Therefore, all the Buddha's teachings have become many different categories based on the differences in the intelligence of beings. As it says in the Definitive Meaning Sutra: 'Without discrimination and without disturbance, the pleasing Vajra speech is one, but due to the differences in those to be tamed, it appears as many differences.' Therefore, the third turning of the wheel