Chinese
戒律有三种：断除不善，聚集善法，利益众生。 精进有三种：进入的精进，盔甲的精进，不退转。 忍辱有三种：对于损害不介意，对于佛法坚定地思考，接受痛苦。 如是说。第六个是果：根本是，第六个果是五道，次第经历十地，获得具足三身五智的果位。 也就是：通达二无我之义，到达彼岸，次第修习十地的瑜伽士，将获得二谛佛果。 如是说。真正的佛是法身，色身二者只是为了众生的意乐而显现。 如是说。六种圆满是：根本是，圆满是，处所是鹫峰山或王舍城，导师圆满是佛，眷属是菩萨义成就，能力是二十种，为什么呢？为了事业完全圆满的缘故。必要是降伏魔军，执掌佛法王位。 也就是：以何者在何处如何，以道理必要等六种，此乃菩萨六圆满。 如是说。安住修是根本：口诀的修法是，如同地方官进行地方事务一样，完全专注于利他。 也就是，如果从安住修的角度来说，就是修习二谛之义。也就是，如果从世俗谛的角度来说，灌顶之物可以交付，禅定的灌顶，施灌顶者和受灌顶者都包括在内，也就是大智慧二十事业的灌顶。从胜义谛来说，在心的中央，修习一个如鸟卵大小的光点，颜色不定。也就是：明点空性无生处。 如是说。观察它，任何不间断的颜色显现，观察那些颜色，任何单一的方面都无法成立。同样，灌顶等不间断地显现，但在胜义谛中，没有任何可以执着的，法性远离一切戏论，也没有任何可以成立的自性而存在。 因此，在这种远离一切戏论的状态中，以不动的状态安住。之后，将世俗不间断的显现，作为般若波罗蜜多的道路来修习，并且
English
Discipline has three aspects: abstaining from non-virtue, gathering virtue, and benefiting sentient beings. Effort has three aspects: the effort of entering, the effort of armor, and non-retrogression. Patience has three aspects: not minding harm, firmly contemplating the Dharma, and accepting suffering. Thus it is said. The sixth is the result: The root is, the sixth result is the five paths, progressively traversing the ten grounds, and attaining the state of possessing the three bodies and five wisdoms. That is to say: Understanding the meaning of the two selflessnesses, reaching the other shore, the yogi who progressively meditates on the ten grounds, will attain the fruit of the two truths, Buddhahood. Thus it is said. The real Buddha is the Dharmakaya, the two form bodies are merely manifestations for the sake of beings' inclinations. Thus it is said. The six perfections are: The root is, the perfections are: the place is Vulture Peak Mountain or Rajagriha, the perfect teacher is the Buddha, the retinue is the Bodhisattva Meaning Accomplished, the power is twenty kinds, why? For the sake of the complete accomplishment of activities. The necessity is to subdue the armies of demons and hold the kingdom of the Dharma. That is to say: With what, where, how, with reason, necessity, and the other six, this is the Bodhisattva's six perfections. Thus it is said. The abiding meditation is the root: The method of meditation of the instructions is like a local official conducting local affairs, completely focusing on benefiting others. That is to say, if considered from the perspective of abiding meditation, it is meditating on the meaning of the two truths. That is to say, if considered from the perspective of relative truth, the objects of empowerment can be entrusted, the empowerment of samadhi, including the giver and receiver of empowerment, is the same as the empowerment of the twenty activities of great wisdom. From the ultimate truth, in the center of the heart, meditate on a light point the size of a bird's egg, the color of which is not fixed. That is to say: Bindu emptiness unborn. Thus it is said. Examining it, any uninterrupted appearance of color appears, examining those colors, no single aspect can be established. Similarly, empowerments and so on appear uninterruptedly, but in the ultimate truth, there is nothing to grasp onto, the nature of reality is free from all elaboration, and it exists without any established essence. Therefore, in this state free from all elaboration, one should abide in a state of immovability. Afterwards, the uninterrupted appearance of relative truth itself should be meditated upon as the path in the Mother Prajnaparamita, and
Chinese
四种行为举止不离神与人，是真谛与俗谛双运之道，即是智慧与大禅定。那些意义的其他部分如同根本一样。此处在守护之戒律的章节中，皈依的学处在天人乘的章节中已广说。发心的学处之主要内容是舍弃四黑法，修持四白法的方式在菩萨戒之后已经讲完。此处主要的是，此论的规矩是依据二十戒，因此首先是四堕罪：月官论师所著的《二十戒》中说：“从猛烈烦恼所生起，任何戒律已毁坏者，其第四种罪过，应视为如同他胜罪。”所说的第四种罪过是什么呢？即彼论中说：“因贪执利养与恭敬，自赞毁谤他人，对于痛苦无依者，吝啬不施予法财，他人忏悔也不听，愤怒而与他人争吵，舍弃大乘，宣说相似正法。”所说的自赞毁谤是第一堕罪。吝啬法与财物是第二堕罪。愤怒争吵，不听闻讲说修学而争吵殴打是第三堕罪。舍弃大乘之法，喜好伪装成佛法并向他人宣说，是第四堕罪。如是，班禅大师在《三戒论》中也说：“贪执利敬自赞毁他，吝啬财物法与不施，嗔怒恼他不听闻，狡诈伪装佛法喜说四，四根本堕是入行学。”如是说。虽然别解脱的四堕罪是不可恢复的，但此若犯则可重受。在月官所著的《二十戒释》中，寂护论师说：“若菩提萨埵已如理受持，如是，如比丘别解脱戒中发生他胜罪一样，在此生中没有如理受持的机会了吗？不是的，应重新受戒。”并说了多种恢复之法。如是宣说了四根本堕之后，将宣说四十六种恶作之法。
Chinese
《二十戒论》中说：不供养三宝，随顺贪欲之心，不尊敬老人，不回答问题，不将客人视为己有，不接受黄金等物，不布施求法者，舍弃破戒之人，不与他人互相学习，为众生所做之事甚少，若怀有慈悲心则无过失，接受不正当的生计，轻浮且极度狂妄等，认为轮回是唯一的道路，不舍弃恶名，即使有烦恼也不加以改正，以恶语回敬恶语等，舍弃愤怒之人，搬弄是非，随顺愤怒之心，为了利养恭敬而聚集眷属，不消除懒惰等，依赖贪爱的戏论，不寻求三摩地的意义，不去除禅定的障碍，视禅定的滋味为功德，舍弃声闻乘，明明有自律却不努力，不努力反而努力于外道论典，即使努力了也乐在其中，舍弃大乘，赞叹自己而诽谤他人，不为佛法而行，依靠法器和文字，不成为有益的朋友，舍弃照顾病人的义务，不解除痛苦，不为放逸者开示正道，不报答恩情，不解除他人的忧伤，不布施求财者，不为眷属谋福利，不顺应他人的心意，不说赞叹功德之语，不阻止不合时宜的因缘，不做恐吓等神通，若具足慈悲心且为了爱，以及心怀善念则无过失。如是说。班禅的《三律仪决定论》中说：细微的恶作有四十六种，于他处可知。因此，以上是讲述在前面讲解的道次第三个科判时，守护四根本、二十支分和众多细支。这是所说的意义。由于无法在此详细解释这些戒条的意义，因此应参考《二十戒论》的注释，特别是堪布寂护的注释。
English
The Twenty Verses on Vows states: Do not venerate the Three Jewels; follow after desirous thoughts; do not respect the elderly; do not answer when questioned; do not treat guests as your own; do not accept gold and the like; do not give to those who desire the Dharma; abandon those who are immoral; do not teach others or be taught; do little for the sake of sentient beings; if accompanied by compassion, there is no fault; accept wrong livelihoods; be frivolous and extremely arrogant, etc.; think that samsara is the only path; do not abandon a bad reputation; do not correct even when afflicted by disturbing emotions; retort with abuse, etc.; abandon those who are angry; spread accusations by speaking of others; follow after the mind of anger; gather retinues for the sake of gain and honor; do not dispel laziness, etc.; rely on frivolous talk due to attachment; do not seek the meaning of samadhi; do not abandon the obscurations of meditation; view the taste of meditation as a quality; abandon the Hearer Vehicle; strive for that even though you have self-control; strive for external treatises instead of striving; be happy with that even when you have striven; abandon the Great Vehicle; praise yourself and disparage others; do not go for the sake of the Dharma; rely on vessels and letters for that; do not go as a friend in need; abandon the duty of caring for the sick; do not eliminate suffering; do not show the lineage to the heedless; do not repay kindness in return; do not relieve the sorrow of others; do not give to those who desire wealth; do not work for the benefit of retinues; do not conform to the minds of others; do not speak praise of qualities; do not cut off untimely circumstances; do not perform miracles of intimidation, etc.; if you have compassion and for the sake of love, and if your mind is virtuous, there is no fault. Thus it is said. Panchen's Treatise on the Determination of the Three Vows states: The forty-six minor misdeeds are known elsewhere. Therefore, this is the meaning of what was said when explaining the third section of the Stages of the Path above: guarding the four roots, twenty branches, and numerous twigs. Since it is not enough to explain the meaning of these vows in detail here, one should consult the commentaries on the Twenty Verses on Vows, and especially the commentary by Khenpo Zhiwa Tsho.
Chinese
总而言之，戒律有三种：断恶行戒、集善法戒、饶益有情戒。第一种，断恶行戒包括了大部分的学处。其中，如《虚空藏经》中所说，菩萨国王有五种根本堕罪，大臣有五种，普通人有八种根本堕罪。因为经文的词句非常多，害怕文字繁琐，所以在这里引用班禅仁波切的《三律仪决定论》中的话："盗取三宝财物与舍弃正法，对持戒者、破戒者断法和施罚等，造作五无间罪，邪见五种是国王。摧毁村庄、城镇、城市、集镇、地方等，确定是大臣的五种。未学空性而宣说，贪求声闻果位，退转菩提心，发起小乘之心，舍弃别解脱而学习大乘，以及不从声闻乘的贪著等中返回，使之颠倒，使之无果。因嫉妒而自赞毁他，以僧众的罪过而断其命根，施舍断食者的受用给诵经者，放弃或使人放弃止观，这八种确定是普通人会犯的。"书中还说："八十种支分罪等，因为细微，所以这里没有说，请参考《学集论》。"因此，应当参考寂天菩萨所著的《学集论》。第二，集善法需要学习六度。其中，首先布施分为财施、无畏施、法施四种，但在这里将无畏施和救护施合并为一种，讲解为三种布施。财施又分为两种：外财施，即施舍王位和受用等；内财施，即施舍身体、生命、儿女和妻子等。这被称为施舍和伟大施舍。与集聚的教证结合的内容已在前面讲过。无畏救护施和法施很容易理解。戒律有三种，即断恶行戒、集善法戒、饶益有情戒的自性。忍辱也有三种：对于损害不放在心上的忍辱。
English
In short, there are three types of discipline: the discipline of abstaining from negative actions, the discipline of gathering virtuous dharmas, and the discipline of benefiting sentient beings. The first, the discipline of abstaining from negative actions, includes most of the precepts. Among them, as stated in the Sutra of the Essence of Space, there are five root downfalls for a Bodhisattva king, five for ministers, and eight for commoners. Because the words of the sutra are very numerous, fearing textual complexity, here I quote the words from Panchen Rinpoche's "Definite Analysis of the Three Vows": "Stealing the property of the Three Jewels and abandoning the Dharma, judging and punishing those who hold or break vows, committing the five inexpiable sins, and holding five wrong views are the actions of a king. Destroying villages, towns, cities, settlements, and regions are the five actions specific to ministers. Speaking of emptiness without having studied it, desiring the fruit of a Hearer, turning away from Bodhicitta, generating the mind of the Lesser Vehicle, abandoning individual liberation and studying the Great Vehicle, and not turning back from attachment to the Hearer's Vehicle, reversing it and rendering it fruitless. Praising oneself and disparaging others out of jealousy, severing the life force of monks due to their faults, giving the possessions of renunciants to reciters, abandoning or causing others to abandon calm abiding, these eight are definitely committed by commoners." Furthermore, it says in the same text: "The eighty branch offenses and so on, because they are subtle, are not discussed here; please refer to the Compendium of Trainings." Therefore, one should refer to the Compendium of Trainings composed by Shantideva. Secondly, gathering virtuous dharmas requires studying the six perfections. Among them, first, generosity is divided into four types: material giving, fearlessness giving, refuge giving, and Dharma giving. However, here, fearlessness giving and refuge giving are combined into one, explained as three types of giving. Material giving is further divided into two types: external material giving, which is giving away kingdoms and possessions, etc.; and internal material giving, which is giving away one's body, life, children, and spouse, etc. These are known as giving and great giving. The content combined with the scriptural authority of gathering has already been discussed above. Fearless refuge giving and Dharma giving are easy to understand. There are three types of discipline: the nature of the discipline of abstaining from negative actions, the discipline of gathering virtuous dharmas, and the discipline of benefiting sentient beings. Patience is also of three types: patience that does not mind harm.