Chinese
而生起。 自己欲从轮回中解脱。 果报暂时于天人。 得禅定而获圣果。 供养或死或衰而空虚。 仪轨述说之末获得。 最初从轮回之贪执中。 为遣除智慧浅薄者。 故示别解脱。 轮回诸苦之。 根本在于居家。 舍弃无家诸苦后。 乃为安乐之源。 仅仅是出家。 便能弘扬我的教法。 于此贤劫成菩提。 天与人众皆欢喜。 仅以供养彼。 诸佛亦摄受。 并从一切佛处受呵责。 彼之过患不可思议。 仅以戒律之约束。 如日升于空之光。 如压伏黑暗之众。 仅持我的胜幢。 便能压伏外道之辈。 遣除痛苦轮回之黑暗。 为安住能显现之佛法。 故具缘者乃安住。 盲者于无暇处愚昧。 家室痛苦流浪于牢狱。 于此愚昧者谁能解脱？ 最初之有缘男女众。 于上增长心念后。 欲生起于具智慧悲心之。 殊胜乘者为何？ 见众生诸苦后。 从自欲寂乐之念中返回。 于菩萨之律仪中。 不稍作耽搁。 以自珍他之念。 为一切众生之义利。 于贤善且具义之。 菩萨阿阇黎处。 供养身与财物一切。 于彼前而住，受持发心。 因是无罪之心。 殊胜是生起皈依。 菩提心有二种。 世俗与胜义。 以善巧世俗方便。 成办一切众生之义利。 乃愿心与行心。 胜义本无生。 彼等乃知自性。 心善则一切善。 菩萨之作意为主。 若无菩提心要。 以二资粮之善净治障碍。 为众生之义利。 果报获地道功德。 若生邪见则失菩提心。 于空性生心门。
English
Arises. One desires to be liberated from samsara. The fruit is temporary for gods and humans. Attaining samadhi, one obtains the noble fruit. Offering, death, or decay empties it. It is obtained at the end of reciting the ritual. Initially, from attachment to samsara, For those of inferior intellect and little wisdom, The Pratimoksha is taught to turn them back. The root of all the sufferings of samsara Lies in being a householder. By abandoning all the sufferings of homelessness, It is the basis of all sources of happiness. Merely becoming a renunciate, Will cause my teachings to flourish. Enlightenment will occur in this fortunate eon. The gods and humans will rejoice. Even by merely making offerings to them, The Buddhas will embrace them. And from all the Buddhas, they will be reproached. The faults of that are inconceivable. Even by merely the restraint of moral discipline, The light of the sun rising in the sky, Like suppressing the hosts of darkness, Merely holding my victory banner, Will suppress the heretics. Dispelling the darkness of suffering samsara, For the sake of dwelling in the illuminating Buddha Dharma, Those with the capacity will dwell. The blind are ignorant in unfavorable circumstances. The suffering of family life wanders in prison. Who can be liberated from ignorance here? Those men and women who are initially fortunate, Having greatly increased their minds upwards, What is the desire to arise in the supreme vehicle That possesses wisdom and compassion? Having seen all the sufferings of sentient beings, Turning back from the thought of one's own desire for peace and happiness, In the vows of a Bodhisattva, Without dwelling for even a moment in indifference, With the thought of cherishing others over oneself, For the sake of the benefit of all sentient beings, To the wise and meaningful, Bodhisattva Acharya, Offering body and possessions all, Dwelling before him, taking the generation of the mind. The cause is a mind free from sin, Especially the arising of refuge. The mind of enlightenment is of two types, Conventional and ultimate. With skill in conventional means, Accomplishing the benefit of all sentient beings, Is the aspiration and the action. The ultimate is primordially unborn, Those are knowing the nature. A virtuous mind is all virtuous, The intention of a Bodhisattva is primary. Without the essence of enlightenment, Purifying obscurations with the virtue of the two accumulations, For the sake of the benefit of sentient beings, The fruit is obtaining the qualities of the grounds and paths. If wrong views arise, the mind of enlightenment is lost. Generating the mind in emptiness is the door.
Chinese
如果这样，菩萨的学处，我已很好地展示了。如果不舍弃自私的贪嗔，就无法超越这个轮回。仅仅安住于寂静，也无法成就自他二利。为了获得证悟一切智功德的大乐，为了生起利益一切众生的心，为了显现平等性，要极力生起菩提心。自心善良，所做皆善。从善良的意念中产生佛陀。善良的心魔无法侵入。学习广阔的心。例如，国王的儿子出生，虽然年幼，也能像压制臣民一样。菩提心一生起，立刻就能压制声闻缘觉的小乘。如同大车的规矩一样，不走已有的道路，以方便和广大智慧，同时成就自他二利。这菩提心二者无别的道路，是为了所有众生的利益，我修持殊胜的菩萨行。在显有轮回的坛城中，为了解脱对事物相的执着，为了清净那空性的障碍，为了真实证悟自明智慧，是持明者的二无别智慧誓言。以视上师为佛的，三种敬信为基础，受持身语意的誓言。菩提心二者是先行的。对上师的虔诚，获得灌顶而生起。共同、一般和特殊的，根本和支分的誓言，所依是身体，能依是心，二者无别，俱生是主要的。时间是没有从轮回中解脱之前，证悟自性二无别之义的，果是自解脱，那本身，迅速获得是方便的差别。自显迷乱就是轮回的真实。如果认识自性，就能获得佛陀的功德智慧。自己和他人的果，无数等等的教法，不是为了究竟的意义，而是为了对世俗众生的慈悲，以相应的因缘来教导，为了延缓菩提道，为了现量证悟自明智慧，以善巧方便的缘起，为了迅速决定的意义，宣说了持明者内在的誓言。九地之顶以劫来，行进的道路，如同鹏鸟，一瞬间就能走完一样。
English
If so, the bodhisattva's trainings, I have shown them well. If you do not abandon selfish attachment and aversion, you cannot transcend this samsara. Merely abiding in peace, you cannot accomplish the benefit of yourself and others. In order to obtain the great bliss of realizing the qualities of omniscience, in order to generate the mind of benefiting all beings, in order to manifest equality, generate the bodhicitta exceedingly. If your own mind is virtuous, whatever you do is virtuous. From good intentions, Buddhas arise. Evil cannot penetrate a good mind. Train in a vast mind. For example, when a king's son is born, even though young, he can suppress his subjects. As soon as bodhicitta arises, it immediately suppresses the Hinayana of shravakas and pratyekabuddhas. Like the rules of a great chariot, not going on existing paths, with skillful means and great wisdom, simultaneously accomplish the benefit of yourself and others. This path of the two inseparable bodhicittas, for the benefit of all sentient beings, I practice the supreme bodhisattva conduct. In the mandala of phenomenal existence, in order to liberate from attachment to the characteristics of things, in order to purify the obscurations of emptiness, in order to actually realize self-aware wisdom, it is the two inseparable wisdom vows of the vidyadharas. Based on the three kinds of faith that see the lama as the Buddha, take the vows of body, speech, and mind. The two bodhicittas are the precursors. Devotion to the lama, born from receiving empowerment. The common, general, and special, root and branch vows, the support is the body, the supporter is the mind, the two are inseparable, co-emergent is the main one. The time is before liberation from samsara, realizing the meaning of the two inseparable natures, the result is self-liberation, that itself, quickly obtaining is the difference of skillful means. Self-appearance is confused, that is the reality of samsara. If you recognize self-nature, you can obtain the qualities and wisdom of the Buddha. The fruit of yourself and others, countless teachings, etc., are not for the ultimate meaning, but for the compassion for ordinary beings, teaching with corresponding causes and conditions, in order to delay the path to enlightenment, in order to directly realize self-aware wisdom, with the skillful means of dependent origination, in order to quickly decide the meaning, the inner vows of the vidyadharas are taught. The path that takes kalpas to traverse with the nine grounds, like a garuda, can be traversed in an instant.
Tibetan
ན།། གྲངས་མེད་གསུམ་གྱི་འབྲས་བུ་དེ།། ཚེ་འདི་ཉིད་ལ་ཐོབ་བྱེད་པའི།། འབྲས་བུ་ཅན་གྱི་མིང་ནས་འབོད།། སེམས་ཅན་ཐམས ཅད་སེམས་གཅིག་སྟེ།། རྟོག་པ་སྣ་ཚོགས་ཐ་དད་ཀྱང།། ཀུན་རྫོབ་ཐ་དད་ངེས་འབྱུང་བ།། སྡོམ་པ་གསུམ་ཡང་འབྲས་བུ་ནི།། དོན་དམ་ཐེག་གཅིག་འབྲས་བུ་དེ།། བླ་ན་མེད་པའི་དོན་ཐོབ་ཕྱིར།། བུ་ཚ་གཞོན་ནུ རྒན་པོའི་ཚུལ།། རིམ་པ་བཞིན་དུ་ཡར་ལྡན་དུ།། གོང་མས་གོང་མ་ཁྱད་འཕགས་ཤིང།། ཀུན་དོན་ཡོན་ཏན་གཅིག་ལ་རྫོགས།། སངས་རྒྱས་རྣམས་ཀྱི་སྡོམ་པའི་མཆོག། ཨེ་བྂ་རྣམ་པའི་བདེ་ཆེན་པོ།། དབང་གིས ཡང་དག་ཡེ་ཤེས་ཀྱིས།། རྡོ་རྗེ་འཛིན་པ་ཐོབ་པར་འགྱུར།། ཐེག་པ་ཆེན་པོའི་མངོན་པར་རྟོགས་པ་བྱང་ཆུབ་ལམ་གྱི་རྒྱུད་ཆེན་ནམ་མཁའ་དང་མཉམ་པ་ལས། ཚུལ་ཁྲིམས་སྡོམ་པའི་དབྱེ་བའི་ལེའུ་སྟེ་ལྔ པའོ།།།། ཚུལ་མིན་ལས་དང་ཉོན་མོངས་པ།། རང་ཁར་སྤྱོད་པའི་འགྲོ་བ་རྣམས།། རྣམ་པར་སྨིན་པའི་རང་གཟུགས་ཀྱིས།། ལུས་ཀྱིས་སོ་སོའི་ལས་སྤྱད་པས།། འབྲས་བུ་འཁོར་བའི་གནས་ངན་གྱིས།། ངན སོང་སྡུག་བསྔལ་བསགས་པ་ལས།། འོན་ཏེ་ལྷག་པའི་དད་པ་ཡིས།། སྡིག་པ་མི་དགེའི་ལས་སྤངས་པས།། སྡོམ་པ་ཡིས་ནི་ཚུལ་ཁྲིམས་དང།། དགེ་བ་ཆོས་སྡུད་ཚུལ་ཁྲིམས་དང།། སེམས་ཅན་དོན བྱེད་ཚུལ་ཁྲིམས་ཀྱིས།། མི་ཁོམ་བརྒྱད་སྤངས་དལ་བ་ཡི།། ལྷ་མིའི་ནང་ནས་བདེ་ཐོབ་པས།། བདེ་གནས་ལུས་ཀྱི་གནས་ལུགས་དེ།། མ་ཉམས་སེམས་ཀྱིས་བདེ་བ་ཐོབ།། གཉིས་མེད་བྱང་ཆུབ་སེམས་ཀྱི བཅུད།། ཚུལ་ཁྲིམས་བསྲུངས་ལས་བྱུང་བའི་ཕྱིར།། ལྷག་པ་ཚུལ་ཁྲིམས་བསླབ་པར་བརྗོད།། འདོད་ཡོན་ལྔ་ལ་མ་ཆགས་པར།། ཞེན་ལོག་ལྷག་པའི་བསམ་པ་ཡིས།། སོ་སོར་རྟོག་མིན་ཏིང་འཛིན་གྱིས།། བསམ གཏན་ཆག་ནས་ཡོན་ཏན་ཐོབ།། འཁོར་བའི་ཆོས་ལ་ཞེན་ལོག་ནས།། སོ་སོར་རྟོག་པའི་འགོག་པ་ཡི།། ཏིང་འཛིན་ཉན་རང་ཡོན་ཏན་འཐོབ།། བདག་པས་གཞན་གཅེས་བསམ་པ་ཡིས།། སོ་སོར་རྟོག་པའི་ཤེས རབ་ཀྱིས།། རྣམ་པར་མི་རྟོག་ཏིང་འཛིན་ལ།། སྤྱད་པས་བྱང་ཆུབ་ཡོན་ཏན་ཐོབ།། གཉིས་མེད་ཡེ་ཤེས་རྟོག་པའི་ཕྱིར།། ཚུལ་ཁྲིམས་དོན་ལ་ཁྱད་འཕགས་པས།། ལྷག་པ་ཏིང་ངེ་འཛིན་སློབ་ཅེས།། ཤེས་རབ་ཆེན་པོ གཅིག་ཉིད་ཀྱིས།། འཁོར་བའི་རང་བཞིན་མ་རིག་པས།། འཁོར་བའི་མཚན་ཉིད་མི་རྟག་པའི།། འཁོར་བའི་འབྲས་བུ་སྡུག་བསྔལ་བར།། ཀུན་རྫོབ་ཤེས་པའི་ཤེས་རབ་དང།། འཁོར་བའི་རང་བཞིན་ཤེས་པ ཡི།། མྱང་འདས་རང་བཞིན་རིག་པ་དེ།། མྱང་འདས་མཚན་ཉིད་འགྱུར་བ་མེད།། སྐུ་དང
Chinese
那。 无数三之果， 于此生即可获得之， 以具果之名称呼。 有情众生心唯一， 然念头种种各异， 世俗各异定出离， 三律仪亦果者， 胜义一乘此果， 为得无上义故， 如子孙、青年、老年之相， 次第增长向上， 后者胜于前者， 一切义功德圆满。 诸佛之律仪殊胜者， ཨེ་བྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之大乐， 以灌顶与真实智慧， 将得金刚持果位。 大乘现观菩提道次第大续与虚空等同者，律仪戒之差别品第五竟。 不如法之业与烦恼， 于自境享用之有情众， 以异熟之自体性， 身行各自之业故， 果报轮回恶趣处， 由恶趣积累痛苦故， 然以殊胜之信心， 舍弃罪恶不善业故， 以律仪即是戒律与， 善法摄集戒律与， 有情义利戒律故， 舍弃八无暇得暇满， 于天人之中得安乐故， 安乐住身之实相者， 无损以心获得安乐。 无二菩提心之精华， 由守护戒律所生之故， 是故说为增上戒学。 不着于五妙欲， 以厌离增上之意乐， 以不分别之等持， 由禅定生起功德。 厌离轮回之法后， 以分别之止息， 得寂静等持之功德。 以自轻他重之意乐， 以分别之智慧， 于不分别之等持中， 修习而得菩提功德。 为证悟无二智慧故， 以戒律义殊胜之故， 是故说为增上定学。 以大智慧唯一者， 轮回自性无明故， 轮回之相无常之， 轮回之果是痛苦故， 以世俗知之智慧与， 知轮回自性之， 涅槃自性之觉性者， 涅槃之相无有变异。 身与
English
Na. The fruit of countless three, Which can be obtained in this very life, Is called by the name of having fruit. All sentient beings have one mind, But thoughts are various and different, Conventional differences certainly lead to liberation, The three vows are also the fruit, The ultimate single vehicle is that fruit, In order to attain the supreme meaning, Like sons, youths, and old people, Gradually increasing upwards, The latter surpasses the former, All meanings and qualities are perfected in one. The best of the vows of all Buddhas, The great bliss of E-Vam, By empowerment and true wisdom, One will attain the Vajra Holder state. From the Great Vehicle's Abhisamaya-alamkara, the Great Continuum of the Path to Enlightenment, which is equal to space, the Fifth Chapter on the Differentiation of the Vows of Moral Discipline is complete. Improper actions and afflictions, Sentient beings who indulge in their own objects, By the self-nature of their own ripening, Because the body performs its own actions, The fruit is the evil realms of samsara, From the accumulation of suffering in the lower realms, However, with supreme faith, By abandoning sinful and unwholesome actions, With vows, there is moral discipline, And with virtuous Dharma-gathering moral discipline, And with moral discipline that benefits sentient beings, By abandoning the eight unfavorable conditions, one obtains leisure and endowment, By obtaining happiness among gods and humans, The reality of the state of the body in happiness, Without deterioration, the mind obtains happiness. The essence of the non-dual Bodhicitta, Because it arises from guarding moral discipline, Therefore, it is said to be the higher training in moral discipline. Without attachment to the five desirable qualities, With renunciation and supreme intention, With non-discriminating samadhi, Merit is obtained from the cessation of meditation. Having renounced the Dharma of samsara, With the cessation of discrimination, The qualities of the Shravakas and Pratyekabuddhas are obtained. With the intention of cherishing others over oneself, With the wisdom of discrimination, In non-discriminating samadhi, By practicing, one obtains the qualities of enlightenment. In order to realize non-dual wisdom, Because the meaning of moral discipline is supreme, Therefore, it is said to be the higher training in samadhi. With great wisdom, the only one, Because the nature of samsara is ignorance, The characteristic of samsara is impermanence, The fruit of samsara is suffering, With the wisdom of knowing conventional truth, And knowing the nature of samsara, The awareness of the nature of Nirvana, The characteristic of Nirvana is unchanging. Body and