English
If, like taking these three, one considers each to have a different nature, then if one is a Vajra Holder, one should be a Shravaka Bhikshu; if one is a Bodhisattva, one must also be a Shravaka, etc., which would be a fault. Moreover, a person with a Bodhisattva continuum must attain liberation because they have the intention to seek their own benefit. For example, if one were to apply alchemy to three metals—iron, copper, and silver—even if they were transformed into gold, if the three did not change their state and remained different in nature, then if it is gold, it must also be iron, etc., which would be a fault. Furthermore, in the continuum of a Bhikshu who has taken the three vows in succession, although the aspects of the Shramanera and Shramanerika vows are obtained and not lost, everything is transformed into the nature of a single renunciation mind, and has already been transformed into a more excellent quality. Therefore, if one is a Bhikshu, one must also be a Shramanera, and if one commits a single transgression, one must simultaneously generate three faults, etc., which is not a fault. Therefore, practice without contradicting what to abandon and what to adopt. Regarding this, in the case of all three vows, it is the same key point that one must abandon the parts that do not benefit oneself and others and are harmful. Therefore, it is not permissible for a novice monk to disregard the lower vows simply by receiving empowerment and mainly practice mantra, etc., as this is a cause for the occurrence of root downfalls, because what is to be protected is included in the higher vows, and by abandoning inferior motivations, etc., and obtaining new qualities, even if one says that one has obtained the name of transformation simply by obtaining common empowerment. However, a true transformation is said to occur when one has received empowerment and possesses vows, and from the practice of the two stages, one sees the meaning of the great equality of the higher view. Therefore, one must practice in accordance with the measure of one's own continuum. Therefore, at the time of a Tsokhor, if two different actions, such as having to consume alcohol and afternoon food, conflict, one should examine them. If one knows that it will become stable through realization and habituation, and will become a great meaning, then mainly practicing mantra, although it seems to contradict the lower vows, does not actually contradict them, because generating a true downfall depends on self-grasping ignorance. The sutras also say that for those who realize the equality of all phenomena as dreamlike and do not generate the actual basis of downfall, most people...
Chinese
断除无数百千劫，彻底了知众生如幻化，于彼无有怖畏。如是说。梦境犹如不存在，业亦如未造。如是说。了知最重要。经典中也多有述说。譬如，对于违犯戒律的阿罗汉，不施加堕罪的实体。即使相遇，如果知道贪欲是自相，并且怀疑自己的相续被过失沾染，而且没有其他意义，那么就必须重视下者，因为即使是佛法咒语，也不是人变成了咒语。具有咒语能力者，是咒语的方便和智慧都特别殊胜者。如果像孔雀生吞毒药一样，通达并习惯于要点，那么下者的所有应舍弃之物，都会显现为上者的道，不但不会束缚，而且还会成为增长功德之因，就像孔雀的羽毛因毒药而变得更加鲜艳一样。譬如，牛奶对人是药，对蛇却变成毒药。由于分别念的因缘，会成为束缚的因，但在境上，束缚的实体并不成立。《二观察》中说：如是希求轮回者，具足五种功德之珍宝，不清净则转为毒，清净则转为甘露。如是说。众生不悦意之业，以何等束缚之，若具方便，则以彼，从有之系缚中解脱。如是等等宣说。如果不是这样，就像有毒基因的普通人等，用不使用毒药的方法等，使自己不受损害一样，声闻乘人视应舍弃的主要烦恼如仇敌，以微小的方便智慧来舍弃，也应知如自己的相续不被束缚，而生起微小的功德。因为对一个的禁锢就是对所有的禁锢，而且进入一条道路，并非一开始就必须进入所有道路，所以必须了解根据自己相续的界限和能力，以及是否改变利他等等要点进行区分。如果知道没有像内在相遇一样的因缘，并且不会改变利他，而且自己的相续没有成熟，那么就必须各自按照自己的道路进行守护和收缩。如果看到自己的相续成熟并且有利他的必要等等，那么即使是上者的结合解脱的粗暴行为，如果按照字面意思去做，那么对于贪欲大者也
English
Cutting through countless millions of kalpas, fully knowing all beings as illusions, there is no fear for them. Thus it is said. Dreams are like non-existence, and actions are like not having been done. Thus it is said. Knowing is the most important. It is also mentioned many times in the tantras. For example, just as an Arhat who has violated precepts is not subject to the basis of downfall. Even if encountered, if one knows that desire is self-characteristic, and doubts that one's own continuum is stained by faults, and there is no other meaning, then one must value the lower, because even if it is Dharma mantra, the person has not become the mantra. One who possesses mantra power is one whose mantra's skillful means and wisdom are particularly excellent. If one understands and is accustomed to the key points, like a peacock swallowing poison raw, then all that should be abandoned by the lower will appear as the path of the higher, not only will it not bind, but it will also become a cause for increasing qualities, just as the peacock's feathers become more vibrant due to poison. For example, just as milk is medicine for humans and becomes poison for snakes. Due to the causes of conceptual thought, it will become a cause of bondage, but on the object, the entity of bondage is not established. In the 'Two Examinations' it is said: Those who desire samsara in this way, the jewel possessing five qualities, if impure, turns into poison, if pure, turns into nectar. Thus it is said. The unpleasant actions of beings, by whatever they are bound, if with skillful means, then by that very means, they will be liberated from the bonds of existence. Thus and so forth it is said. If it is not like this, just as ordinary people with toxic genes, etc., use methods of not using poison, etc., to prevent themselves from being harmed, so too, the Hearers view the main afflictions to be abandoned as enemies, and abandon them with meager skillful means and wisdom, one should know that one's own continuum is not bound, and meager qualities arise. Because the confinement of one is the confinement of all, and entering one path does not mean that one must enter all paths from the beginning, one must understand the distinctions that must be made according to the limits and abilities of one's own continuum, and the key points of whether or not to change benefiting others, etc. If one knows that there are no causes like inner encounters, and that benefiting others will not change, and that one's own continuum has not matured, then one must separately protect and contract according to one's own path. If one sees that one's own continuum has matured and that there is a need to benefit others, etc., then even the rough behaviors of the higher ones' union and liberation, if practiced according to the literal meaning, then even for those with great desire
Chinese
没有矛盾。在经部中也说：“具有大方便者，烦恼转为菩提支，轮回即寂灭之自性，是故佛子不可思议。”又如《金刚帐续》中说：“由贪欲所生之世间，亦由贪欲而得解脱。”等等。菩萨所断之主要为实执之分别念，故对于具足清净增上意乐之菩萨，也如是开许身语之七种行业。又如受持三律仪之比丘，若生起一杀生之堕罪，不会同时生起三种不同本体之堕罪。同样，对于三律仪而言，杀生等所守护之要点相同，故不需要守护三种不同之本体，虽然不会同时生起三种不同之杀生堕罪，但如杀生，小乘之所依是杀死之人，对声闻来说是根本堕罪，杀死其他众生是堕罪。菩萨要知道是父母，密咒要知道是本尊，故后者的罪过比前者更加严重，从反面来说，三者都已失坏，故各自从不混淆守护界限而忏悔受戒等是好的。三律仪圆满者死亡之时，也舍弃了尽其一生以意乐之长短所受之别解脱戒之还净，但菩萨戒和密咒戒之还净，因为直到菩提之间期限很长，并且此等律仪是从心而生，故在守护之心未失坏之前不会舍弃。譬如三律仪圆满者受持大乘布萨时舍戒和受戒一样。因此，对于获得本体转变之三律仪圆满者，在更换所依之时，不会舍弃别解脱戒，并且之后也会产生单犯和俱犯之堕罪，以及必须承认有孩童比丘等过失。获得和舍弃之理仅仅如此。这些如果还想了解，可以详细请教。 关于所说别解脱戒失坏后是否可以恢复的问题。一般来说，对于声闻自宗的别解脱戒，如果发生根本堕罪并伴有隐藏，且无惭无愧地失坏，那么此生就没有恢复的机会了，但如果各自进行巨大的忏悔，那么可以减轻异熟果报，并且对未来有益等等。
English
There is no contradiction. It is also said in the Sutra path: "Those endowed with great means, afflictions transform into limbs of enlightenment, samsara is the nature of peace, therefore, the sons of the Victorious One are inconceivable." And from the Vajra Ghanta Tantra: "The world created by desire, is also liberated by desire itself." And so on. The main thing to be abandoned by a Bodhisattva is the conceptual thought of clinging to reality, therefore, for a Bodhisattva who has pure higher intention, the seven actions of body and speech are also permitted. Furthermore, just as if a monk who has taken the three vows commits one transgression of killing, three transgressions of different substances will not arise simultaneously, similarly, for the three vows, the main point of what is to be protected, such as killing, is the same, so there is no need to protect three different substances separately, and although three different transgressions of killing do not arise simultaneously, such as killing, the basis of individual liberation is killing a person, which is a root downfall for a Hearer, and killing other living beings is a transgression. A Bodhisattva must know them as parents, and a mantra practitioner must know them as deities, so the fault of the latter is much greater than the former, and from the opposite perspective, all three have been broken, so it is good to do confession and vows separately without mixing the boundaries of protection. At the time of death of one who has the three vows, even the relinquishment of individual liberation vows taken with the extent of intention as long as one lives, but the relinquishment of Bodhisattva and mantra vows, because the limit is long until enlightenment, and because these vows arise from the mind, they are not relinquished until the mind of protection is not lost. For example, one who has the three vows takes and relinquishes the time precepts of the Mahayana Uposatha. Therefore, for a person who has the three vows who has obtained the transformation of essence, when changing the basis, the individual liberation vow is not relinquished, and later there will also be transgressions of single and combined offenses, and the fault of having to admit that there are child monks, etc. The method of obtaining and relinquishing is just that. If you still want to know more about these, you can ask for detailed instructions. Regarding the question of whether the individual liberation vow can be restored after it has been broken. Generally speaking, for the individual liberation vow of the Hearer's own school, if a root downfall occurs with concealment, and it is broken without shame or embarrassment, then there is no chance of restoring it in this life, but if each person does great repentance, then the ripening result can be reduced, and it will be beneficial in the future, etc.
Chinese
当然是这样。如果连一瞬间的隐瞒心都没有生起，即使说已经献上戒律并给予学处，但在没有获得特殊功德之前，与其他的住持不平等，并且必须放弃做堪布等殊胜的行为，必须做扫地等低劣的行为。现在像我们这样的戒律是与密咒等有关联的，所以并非是具足别解脱戒的声闻缘觉的戒律。如果以律藏声闻乘的仪轨所受的戒律，从一开始或者之后任何时候被利他菩提心所摄持，那么那个戒律就变成菩萨的防止罪行戒律的戒律，或者大乘别解脱戒。如萨班所说： 仪轨虽然是声闻乘的，如果意念被菩提心所摄持，那么八种别解脱，将变成菩萨别解脱。 这样说，并且会变成获得灌顶和密咒戒律。因为那个人既有愿心也有行心，如果对菩萨和灌顶意义的见行有坚定的信心，那么也是持明者，所以无论对于堕罪有没有隐瞒心，一定可以恢复。如果说大乘小乘发心有差别是真实的，那么在被发心摄持的情况下，戒律怎么会变成声闻乘呢？如果不舍弃低劣心，也不会变成菩萨，所以仅仅是获得上等者和能够恢复堕落的利益，如果没有新获得的，那么获得上等者也没有意义。 此外，还说了在家咒师等。一般来说，如果认为没有必要仅仅依靠在家身份就能成办利益教法和众生之事，那么对于喜欢出家之调伏有情，因为抛弃了他们，所以与菩萨道非常相违背，并且对于最初的菩萨和咒师有很大的障碍。因为出家和在家的功德和过失多少的说法，在这里也不相同。 《庄严经论》中也说： 像这样的持戒精进的在家者，比菩萨们更殊胜。 续部中说： 没有获得地之前，在家者不能做国王的上师。 并且，在没有获得地之前，因为害怕在家的过患，所以菩萨们仅仅对出家之身发愿也是如此考虑的。 以前的时候，像山王般的佛