Chinese
如果戒律受损，就应说一切律仪都受损。因为这样说过。因此，如果认为别解脱戒是声闻的，就舍弃它的行持和违犯的规定，说要学习其他的菩萨学处，这就是没有掌握菩萨戒学处的核心。因为戒律是后面两种戒律的基础和处所，已经多次这样说过了。戒律的重点也是断除自性罪，而在自性罪中，总结了过患大的要点就是，上下乘一切都说的断除十不善业，因此对于这些，要从连动机都不产生的角度，如理守护身语意三门。如《摄波罗蜜多》中说：成为通往天界解脱的安乐道，不要违犯这十业道。安住于此，以利益众生的想法，思维的差别会有果报。应如理调伏语身意，佛陀说，简而言之就是戒律。因为是所有戒律汇集的根本，因此要如理行持这些。而且，月称论师也在戒律的波罗蜜多时，讲解了断除十不善业，在《十地经》等众多经部中也是如此。因此，如果最初像以前一样修习守护之心，那么其余的戒律也能轻易成就。那么如何修习这些呢？就是修习六度具足和六波罗蜜多具足。在修习六波罗蜜多具足时，安住于自己的戒律，引导他人安住于戒律就是戒律的布施，其余的就像以前一样。第五，总结这些的意义是，不退失作为行为所依的菩提心，并且使其增长，这是趣入戒律等行为的根本，也是远离对一切众生造成损害的最殊胜之处，将高地的戒律的修习作为向往之处来修习，并且以初学者的戒律为基础，对于行持和违犯之处，以坚定的决心
English
If the discipline is damaged, it should be said that all vows are damaged. Because it has been said so. Therefore, if one considers the Pratimoksha vow to be that of the Hearers, and abandons its rules of conduct and transgression, saying that one will study other Bodhisattva precepts, then one has not grasped the essence of the Bodhisattva's discipline. Because the discipline is the basis and place of the latter two disciplines, it has been said many times. The main point of the discipline is also to abandon the naturally negative actions, and among the naturally negative actions, the summary of the important points of great faults is that all the upper and lower vehicles speak of abandoning the ten non-virtuous actions, so for these, one must properly guard the three doors of body, speech, and mind from the perspective of not even allowing motivation to arise. As it is said in the Compendium of Perfections: It becomes the path of happiness to the heavens and liberation, do not violate these ten paths of action. By abiding in this, with the thought of benefiting beings, the difference in thought will have results. One should properly subdue speech, body, and mind, the Buddha said that in short it is discipline. Because it is the basis for the collection of all disciplines, therefore one should practice these properly. Moreover, the teacher Chandrakirti also explained the abandonment of the ten non-virtuous actions during the perfection of discipline, and it is also the same in many sutras such as the Ten Bhumi Sutra. Therefore, if one initially cultivates the mind of protection as before, then the remaining disciplines will also be easily accomplished. So how to practice these? It is to practice the six perfections and the six paramitas. When practicing the six paramitas, abiding in one's own discipline and guiding others to abide in discipline is the giving of discipline, and the rest is the same as before. Fifth, the meaning of summarizing these is that not losing the Bodhicitta that is the basis of action, and increasing it, is the root of entering into actions such as discipline, and it is also the most excellent place to stay away from harming all sentient beings, and to practice the practice of the discipline of the high ground as a place of longing, and based on the discipline of the beginner, with a firm determination for the places of conduct and transgression.
Chinese
从……开始学习，特别是对于所知的十不善等具有自性的过失，每天都要增加守护之心。在这些之中，也要努力对所承诺的戒律的根本堕落，反复地守护。如果这样做，以行为因果相应的果报，在其他生世也能以微小的辛劳和痛苦，圆满菩萨的学处。如果现在就舍弃这些，就会被极重的罪过所染污，在许多生世中也无法学习菩萨的学处，所以现在就要努力。忍辱波罗蜜有五：忍辱的体性，进入修习它的方法，忍辱的分类，修习它的时候应该怎么做，以及这些的意义的总结。第一，对于他人 的损害不以为意，对于自己身心产生的痛苦乐于接受，对于确定地思维佛法具有极大的欢喜。这些的不相顺之品也有三种，第一是嗔恨，第二是嗔恨和沮丧而死，第三是不欢喜和不乐意。对此，忍辱波罗蜜的圆满，仅仅是阻止自己的愤怒等的心之串习的完全圆满，不需要依赖一切众生脱离不调伏，因为无法成办，并且仅仅调伏自己的心就能成就所求，如《入行论》所说：众生不调如虚空，彼等尽降未可量，唯伏此嗔一念心，降伏如是尽敌同。此大地 পরিমাণ 唯 覆 蓋， 盡 此 皮革 何 能 辦？ 唯 以 鞋底 少 皮革， 即 如 覆 蓋 此 大地。 如是 外 物 我 無 力， 盡 遮 止 彼 一 切 事， 應 以 我 心 而 遮 止， 他 事 遮 止 何 所 需？如此等等。第二，进入修习它的方法是，门虽然很多，但暂时先说修习忍辱的利益和不忍辱的过患。对此，利益是，《菩萨地》中说：菩萨最初仅仅对忍辱有利益
English
And then to learn, especially regarding the faults that are known, such as the ten non-virtues and so forth, with their inherent nature, to increase the mind of restraint each day. Among these, one should also strive to repeatedly cultivate the mind of restraint towards the root downfalls of whatever vows one has taken. If one does so, through the fruit of actions corresponding to their causes, one will be able to perfect the bodhisattva's trainings in other lifetimes with little effort and suffering. If one abandons these now, one will be constantly stained by extremely heavy faults, and one will not be able to learn the bodhisattva's trainings even in many lifetimes, so one should strive from now on. The perfection of patience has five aspects: the nature of patience, the means of engaging in its cultivation, the divisions of patience, how to act when cultivating it, and the summary of these meanings. The first is: towards others harming one, not to mind it; to willingly accept suffering that arises in one's own being; and to have a very strong inclination towards definitely thinking about the Dharma. Its opposing factors are also three: the first is hatred; the second is hatred and dying from dejection; and the third is not liking and not wanting. The perfection of patience is merely the complete perfection of the habituation of the mind that prevents one's own anger and so forth, and does not need to depend on all sentient beings being free from being untamed, because it is impossible to accomplish, and because one's own mind being tamed itself accomplishes what is needed, as it says in the Bodhicaryāvatāra: Sentient beings are untamed like the sky, it is impossible to completely subdue them all. If one subdues this one mind of anger, it is like subduing all those enemies. To cover this earth with leather, how could that much leather be enough? But with just the leather of the sole of a shoe, it is like covering all the earth. Likewise, it is impossible for me to turn back external objects, I should turn back this mind of mine, what need is there to turn back others? And so forth. Second, the means of engaging in its cultivation is that, although there are many doors, for now I will explain cultivating the benefits of patience and the faults of impatience. Regarding that, the benefits are, in the Bodhisattvabhumi it says: A bodhisattva initially has benefits only for patience.