English
Just as the order of entry and the importance of the aspects of conduct must be in accordance with the minds of those to be trained, so too must the aspects of view. For beginners, the teachings of the first turning of the wheel, impermanence of conditioned phenomena, the absence of a self of a person, and the emptiness of the aggregates due to that self are the most important. Then, for those whose minds are somewhat mature, the teachings of the intermediate turning of the wheel, the emptiness of all phenomena by the two selves, and the view of being free from the four extremes are the most important. Then, for those whose minds are very mature, the teachings of the final turning of the wheel, the essence of the Sugata, which is luminosity and emptiness, and the view of the four empowerments of mantra, the ultimate truth of co-emergent bliss and emptiness of luminous wisdom, are the most important, because it is the ultimate definitive meaning. Therefore, if one is skilled in the means of the maturing empowerment and vows, and the liberating path of the two stages, then this view of the union of emptiness and self-arisen wisdom can be accomplished in this life. Although the Madhyamaka view, which prevents all elaborations, is profound and excellent, it is the Sutra path, so no matter how fast it is, without accumulating the two accumulations for three countless eons, that view cannot be realized completely. As it is said: As long as the root of virtue is not complete, at that time, the holy emptiness will not be realized. Therefore, the selflessness and the sixteen emptinesses of the first two turnings of the wheel are also included in the later teachings, and those definitive meanings of the categories also become one taste in the ultimate object of expression of the non-categorical definitive meaning, the luminous wisdom that is free from all assertions. Therefore, the mere emptiness of the intermediate wheel and the teachings of the essence are both only to reverse the eternalism and nihilism of the minds of those to be trained, and both fall into one essential point, only according to the need and power. In the intermediate period, the later essence and wisdom etc. are also hidden, and emptiness is mainly taught. In the later period, the essence of luminosity is brought out and spoken, so even in the intermediate period, the appearance of wisdom is not non-existent even in conventional terms. In the later teaching of the essence, it is taught by bringing out the power of the emptiness of the basis, the great emptiness, and the wisdom of awareness, the true emptiness, and it is necessary to know these things. If all the sutras and commentaries are not clearly distinguished, such as definitive and provisional meanings, one will fall into eternalism and nihilism, and there will be the fault of abandoning and adopting. ༈ Furthermore, the three vows of one person
Chinese
关于“如何在相续中存在”的问题，就各自而言，如前所述。依次受持三种律仪的三重圆满金刚持，在一个相续中获得三种律仪且不失坏地具有的方式，在印度和西藏都有很多观点。但宁玛派等大多数宗派认为，三种律仪存在于一个本体上，只是侧面不同。如果理解这一点，我认为会很容易。 在《十万颂》的教证中，如果将石头类的铁、铜、银三种金属进行转化计算，全部都会转化为黄金的单一本体，虽然三者的价值等侧面有所不同，但名称上没有区别。同样，也需要理解三种律仪的本体。因此，执持这三种律仪本体的，只是主心、意和识。本体上具有共同的基础，这并不矛盾。侧面上不可能有共同的基础，因此，在三种律仪的情况下，各自的受持对象、仪轨、时间、利益、失坏时的恢复与否等侧面都有所不同。因此，三重圆满者死亡时，以及需要舍弃时，也舍弃别解脱律仪的侧面。三重圆满者杀人，如果四支圆满，从失坏的方面来说，三种律仪都会失坏，但从舍弃的方面来说，舍弃的是断除杀生的律仪，但并非全部舍弃。因为其他支分没有出现舍弃的情况，而且只犯了一种堕罪，如果全部一起舍弃，那么受持一种律仪就会变成全部一起获得。 因此，在一个主心、意和识的范围中，产生执持三种律仪差别的不同类别的随心所生，这也不矛盾。即，一个具有出离心所摄持的，断除具有损害他人的根本的别解脱律仪类别的随心所生；一个为了利益他人而努力的，菩萨律仪类别的随心所生；一个显现和有寂大平等，具有方便智慧特点的密咒律仪类别的随心所生。这三种律仪的侧面是可以区分的。 例如，瓶子的肚子是鼓起来的，是积聚的，是无常的这三者，在瓶子本身上本体是相同的，但侧面可以区分。主心执持瓶子的本体，随心所生执持意义的差别。如《释量论》中说：“于彼见义相，彼之差别由心生。”
English
Regarding the question of "how they exist in the continuum," as for each individually, it is as just explained. The three vows of the three-fold complete Vajra Holder, who gradually receives the three vows, how they are obtained and possessed without deterioration in one continuum, there have been many views in both India and Tibet. However, most schools such as the Nyingma school believe that they exist in one essence but with different aspects. If one understands this, it seems easy. In the quote from the Hundred Thousand Verses, if one calculates the transformation of the three types of stones, such as iron, copper, and silver, they all transform into the single essence of gold. Although the value and other aspects of the three are different, there is no distinction in name. Similarly, it is necessary to understand the essence of the three vows. Therefore, what holds the essence of these three is only the main mind, intellect, and consciousness. Having a common basis in essence is not contradictory. It is impossible to have a common basis in aspects, so in the case of the three, the objects of reception, rituals, times, benefits, restoration or non-restoration when deteriorated, etc., are different. Therefore, when a three-fold complete person dies or needs to abandon something, they also abandon the aspect of the Pratimoksha vow. If a three-fold complete person kills someone and the four limbs are complete, from the aspect of deterioration, all three vows deteriorate, but from the aspect of abandonment, what is abandoned is the vow to abandon killing, but not everything is abandoned. Because there is no abandonment of other limbs, and only one transgression has occurred, if everything is abandoned at once, then taking one vow would mean obtaining everything at once. Therefore, it is not contradictory that different types of mental events, which hold the distinctions of the three meanings, arise in a sequential manner within the sphere of one main mind, intellect, and consciousness. That is, one mental event of the Pratimoksha vow type, which is governed by the thought of renunciation and abandons the root of harming others; one mental event of the Bodhisattva vow type, which strives for the benefit of others; and one mental event of the Mantra vow type, which has the characteristics of skillful means and wisdom, and is the great equality of appearance and existence. The aspects of these three can be distinguished. For example, the three aspects of a vase—its belly being bulging, being compounded, and being impermanent—are one in essence in the vase itself, but the aspects can be distinguished. The main mind holds only the essence of the vase, and the mental events hold the distinctions of the meanings. As it says in the Pramanavarttika, "There, seeing the meaning aspect, its distinctions arise from the mind."
Chinese
如是说。总的来说，依靠三戒的体性，获得戒律和产生的方式如下：例如，如果对三宝生起信心的信仰，就会产生近事男的戒律。如果因为害怕三恶道而生起厌离心，守护学处，戒律就会安住和增长。总的来说，轮回就像船，家就像船上的东西。如果对家产生像墓地一样的恐惧，就能产生沙弥的戒律。像从家中取出蛇皮一样，减少对欲妙的贪执，像保护眼珠一样守护学处，戒律就会安住和增长。因此，一旦成为沙弥，所有的在家众都会向他顶礼和祈愿，因为他已经从家的束缚中解脱出来。如是说。如果对一切轮回都没有意义，像火坑一样感到恐惧，并且比沙弥更加了解外在的欲妙和内在的有情都是无常、痛苦等，从而产生厌恶感，就会产生比丘的戒律。如果远离欲望，渴望解脱之道，像牦牛尾巴的顶端一样守护学处，戒律就会安住和增长。律藏中说：因为是善求者、乞食者、寂静者、断贪者和悦意者，所以是比丘。如果对他人产生强烈的慈悲心，就会产生菩萨戒。为了他人的利益而精进于圆满菩提，守护发心和行心的学处，戒律就会安住和增长。此外，如果获得灌顶后，希望在此生获得圆满菩提，就会产生密咒戒。如果对身语意三门坚信是诸佛的身语意，像保护生命一样守护誓言，密咒戒就会安住和增长。如果不是这样，只是通过各自的仪式接受标志，承诺守护，然后无所事事地坐着，就不会被认为是具有戒律的相。如果像分别说部一样，认为别解脱戒是与识无关的有色物质，那么戒律的体性就不能转变，因为物质不可能变成意识。这里的戒律是从身语产生的，并且认为清净的四大种微尘是所依，因此死亡时，舍弃四大种的蕴，也是舍弃戒律的原因。必须承认转变
English
As it is said. In general, depending on the nature of the three vows, the way to obtain and generate vows is as follows: For example, if faith and belief in the Three Jewels arise, the vow of a lay devotee is generated. If aversion arises from fear of the three lower realms, and the precepts are protected, the vow will abide and increase. In general, samsara is like a boat, and home is like the things on the boat. If one fears home as much as a cemetery, one can generate the vow of a novice monk. Like taking a snake's skin out of a house, reducing attachment to desirable qualities, and protecting the precepts like one's own eyes, the vow will abide and increase. Thus, as soon as one becomes a novice monk, all householders will bow down to him and pray, because he has been freed from the bonds of home. It is said. If all of samsara is meaningless and feared like a pit of fire, and one knows even more than a novice monk that external desirable qualities and internal sentient beings are impermanent, suffering, etc., and thus develops a sense of disgust, the vow of a fully ordained monk is generated. If one is free from desire and longs for the path of liberation, and protects the precepts like the tip of a yak's tail, the vow will abide and increase. In the Vinaya it is said: Because he is a seeker of virtue, a beggar, a peaceful one, a destroyer of attachment, and a pleasing one, he is a monk. If great compassion arises for others, the Bodhisattva vow is generated. If one strives for perfect enlightenment for the sake of others, and protects the precepts of aspiration and action, the vow will abide and increase. Furthermore, if one receives empowerment and wishes to attain perfect enlightenment in this life, the mantra vow is generated. If one has firm faith that the three doors are the body, speech, and mind of the Buddhas, and protects the samaya like one's life, the mantra vow will abide and increase. If this is not the case, but one merely accepts the signs through one's own rituals, promises to protect, and then sits idly by, it is not said that one has a characteristic vow. If, like the Vaibhashikas, one considers the Pratimoksha vow to be a colored material object that is not consciousness, then the nature of the vow cannot be transformed, because matter cannot become consciousness. Here, the vow arises from body and speech, and it is believed that pure particles of the four elements are the basis, so at the time of death, abandoning the aggregates of the four elements is also the reason for abandoning the vow. It must be admitted that transformation
Chinese
如果像接受这三者一样，认为各自的体性不同，那么如果是金刚持，就应该是声闻的比丘；如果是菩萨，也必须是声闻等过失，而且具有菩萨相续的补特伽罗，因为有追求自利的意乐，所以必须获得解脱。例如，如果对铁、铜、银三种金属进行炼金术处理，即使变成了黄金，如果这三种金属没有改变状态，仍然体性各异，那么如果是黄金，也必须是铁等过失一样。此外，在依次接受三种戒律的比丘相续中，虽然获得了沙弥、沙弥尼的学处，并且没有失坏，但一切都转变为一个出离心的体性，并且已经转变为更殊胜的功德，因此，如果比丘是沙弥，也必须是沙弥尼，如果犯了一个堕罪，就必须同时产生三种罪过等过失。因此，不违背舍取，如理修持。关于这一点，在三种律仪的情况下，不利益自他，必须舍弃有害的部分，这一点是相同的。因此，初学者出家仅仅通过获得灌顶，就轻视下部的戒律，主要修持密咒等，这是产生根本堕罪的原因，因此是不允许的，因为所守护的都包含在上部戒律中，舍弃了动机低劣等违品，获得新的功德，仅仅通过获得共同灌顶，就说获得了转依的名称。然而，真正的转依是指获得灌顶，并且具有誓言，从修持二次第中产生，见到上部的见解大平等性的意义。因此，必须结合自己相续的程度来修持，因此，在会供轮的时候，如果出现必须享用酒和下午的食物等两种不同的行为相冲突的情况，就进行观察。如果知道通过证悟、串习而变得稳固，并且会变成伟大的意义，那么主要修持密咒，虽然表面上与下部戒律相违背，但实际上并不相违背，因为产生真正堕罪依赖于我执无明。经典中也说，对于像梦幻一样证悟诸法平等性，不产生根本堕罪的人，大多数人都会...