Chinese
由于没有污垢的沾染，因此戒律没有损坏，这表明了禁绝恶行的戒律。禁绝的行为，也就是戒律，是所有善法的追随者，因为它保护免受不利因素的影响，并致力于对治，这本身就成了戒律的本质，因此这被称为积累善法的戒律。为了所有众生的利益而守护这样的戒律，并且将其回向于伟大的菩提，这就是利益众生的戒律。这样简要地指出了戒律的本质。第二，解释了它的优劣之分，从回向的角度，从发心的角度，以及从有无傲慢的角度，分为三种。第一，如果阿罗汉等，一个偈颂：如果声闻阿罗汉和独觉以渴望证得菩提的心来守护戒律，那么相对于这个大乘来说，这个人就是戒律败坏，思想不精明，同样，行为举止也是堕落的，因为从伟大的意义上堕落，所以思想和行为都堕落了。如果守护戒律是为了什么呢？是为了无上的菩提，平息二障，最殊胜地回向。那么，即使这个人以追求五种欲望功德的方式安住，也被称为安住于戒律的彼岸，因为他进入了道路和殊胜的果实，所以没有堕落。第二，分为简要说明和详细解释。第一，任何确定的法等，一个偈颂：任何应该学习的法，从发心的角度来确定，也就是菩萨们所要获得的殊胜菩提的功德将会产生，这被说成是具有功德之法的菩萨们的戒律的意义。任何被低劣发心所控制的法，利益菩萨们所要获得的果实，从伟大的菩提中完全堕落，这被说成是大乘的败坏戒律，这是如来所说的。第二，详细解释，分为应进入的殊胜和应避免的低劣。第一，如果菩提等，一个偈颂：如果任何最初的菩萨执着于五种欲望功德
English
Since it is not stained by defilements, the discipline is not damaged, which indicates the discipline of abstaining from misconduct. The act of abstaining, which is discipline, is the follower of all virtuous dharmas, because it protects from unfavorable factors and engages in antidotes, which itself becomes the essence of discipline, so this is called the discipline of accumulating virtuous dharmas. Guarding such discipline for the benefit of all sentient beings, and dedicating it to great Bodhi, is the discipline of benefiting sentient beings. Thus, it briefly points out the essence of discipline. Second, explaining the distinction between its superiority and inferiority, there are three divisions: from the perspective of dedication, from the perspective of motivation, and from the perspective of whether or not there is arrogance. First, if an Arhat, etc., one verse: If a Hearer Arhat and a Solitary Realizer guard the discipline with the mind desiring to attain Bodhi, then in relation to this Great Vehicle, that person is morally corrupt, their mind is not skillful, and likewise, their actions and conduct are also degenerate, because they fall from the great meaning, so their mind and actions are degenerate. If the discipline is guarded for what purpose? It is for the sake of unsurpassed Bodhi, pacifying the two obscurations, and dedicating it in the most excellent way. Then, even if that person abides in the manner of striving for the five desirable qualities, they are said to abide in the perfection of discipline, because they have entered the path and the supreme fruit, so they do not fall. Second, there are two parts: a brief explanation and a detailed explanation. First, any dharma that is certain, etc., one verse: Any dharma that should be learned, determined from the perspective of motivation, that is, the qualities of supreme Bodhi to be attained by Bodhisattvas will arise, this is said to be for the sake of the discipline of Bodhisattvas who possess the dharma of qualities. Any dharma that is seized by inferior motivation, the fruit to be attained by benefiting Bodhisattvas, completely falls from great Bodhi, this is said to be the corrupt discipline of the Great Vehicle, so said the Transcendent One. Second, the detailed explanation, divided into the superior to be entered and the inferior to be avoided. First, if Bodhi, etc., one verse: If any first Bodhisattva is attached to the five desirable qualities
English
Even if one acts in an unlawful manner, if one takes refuge in the Buddha, Dharma, and Sangha from the heart, and does not depart from the aspiration of universal virtue, thinking, "I must attain the state of Buddhahood," then in reality, that wise person can be considered to abide on the other shore of morality. Second, if (Kalpa, etc.) one verse: Even if one practices the ten virtuous actions for countless eons, if one generates the desire to attain the state of a Hearer Arhat and a Solitary Realizer, then the morality of the Great Vehicle will have faults, and the true morality will be lost. Because a Great Vehicle practitioner generates the desire to attain the state of a Hearer and a Solitary Realizer, for a Bodhisattva, it is even more serious than a Bhikshu committing the four root downfalls. Even if one commits the four root downfalls, if one does not abandon the mind of enlightenment, one will not lose the qualification for the Great Bodhi path. However, generating an inferior thought, before abandoning it, will lose the qualification to enter the Great Vehicle path and attain the fruit. Third, it is divided into two types: what should be taken and what should be abandoned. First, guarding morality, etc., one verse: Guarding morality and completely dedicating it to supreme enlightenment, not being attached to the characteristics of morality, not generating arrogance because of it, not praising oneself through morality, etc., completely abandoning the thought of self and the thought of sentient beings, such a Bodhisattva is said to abide on the other shore of morality. Second, it is divided into two types: the object to be abandoned and the display of its antidote. First, if Bodhi, etc., one verse: If a Bodhisattva practices the Victor's path, the Great Vehicle, thinking in this way: these sentient beings have morality, and these sentient beings are immoral, thus generating various thoughts and having attachment, merely these thoughts themselves are said to be extremely immoral. Having attachment, and through this way despising others, etc., this defilement will harm the morality of the Great Vehicle, and that person does not have completely pure morality, because these thoughts of the object have harmed him. Second, for whom there is my, etc.
Chinese
一个偈颂是说，对于任何没有我执和有情执的人，仅仅是证悟人无我。像这样，对于显现执着于我的意识，以及由此产生的无贪欲，哪里会有非律仪，也就是戒律败坏呢？无论有多少不善，都是以执着于我的意识为根本，如果它不存在，那么罪恶之事物产生也是不可能的，因为没有原因。对于任何通过了知一切法无自性，而没有执着于律仪和非律仪两种戒律败坏的傲慢心的人，这被认为是菩萨的戒律之律仪，如果具备这种方式，那么远离一切罪行，具备圣者欢喜的戒律，而且因为没有对境而成为完全清净。第五是布施。了知布施与不布施的过患和功德后，应当欢喜布施，以及如何布施这两种。第一，菩萨布施的方式，凡夫没有那样布施的过患，了知这些后，应当信乐布施的三种方式。第一，有情清净等两个偈颂是说，如前所说，有情相续清净，像这样，由于远离执着和贪欲，具备清净戒律的人，对于可爱和不可爱的一切，都不会以相来观察。头和手脚也施舍给他人，在那时也没有不能做到而退缩的心。像那样，将自己拥有的一切都施舍出去，并且恒时对一切拥有都不执着。像这样，了知诸法是无自性、无我，仅仅是从因缘产生的幻象，甚至施舍自己的肉，也不会产生退缩的心。那时，外在之物施舍就更不用说了。如果他吝啬，那在任何情况下都是不可能的，因为没有贪着。第二，我执等一个偈颂是说，对于事物实际上不存在，却执着于我，以及对于眼睛等事物执着为我所的贪婪的愚人来说，
English
One verse states that, for anyone who lacks the perception of self and the perception of sentient beings, and who only realizes the selflessness of the person, there is no non-discipline, i.e., broken morality, for those who are free from attachment arising from the perception of clinging to self in this way. As many non-virtues as there are, they are rooted in the perception of clinging to self, and if that does not exist, then the occurrence of sinful things is impossible, because there is no cause. For anyone who, through knowing that all phenomena are without inherent existence, does not have the pride of clinging to the two, discipline and non-discipline, broken morality, this is said to be the discipline of the bodhisattva's morality, and if one possesses this way, then one is endowed with the morality that the noble ones rejoice in, being separated from all misdeeds, and that also becomes completely pure because there is no object of focus. Fifth is giving. Having understood the faults and virtues of giving and not giving, one should rejoice in giving, and the two ways of how to give. First, the way in which a bodhisattva gives, the faults of ordinary people not giving in that way, and having understood these, the three ways in which one should be devoted to giving. First, 'Sentient beings pure,' etc., two verses, state that, as previously explained, the continuum of sentient beings is pure, and in this way, due to being free from attachment and desire, one who possesses pure morality does not look at all that is pleasing and displeasing as signs. One also gives one's head, hands, and feet to others, and at that time, there is no shrinking mind of being unable to do so. In that way, one gives away everything that one possesses, and at all times, one is not attached to anything that one possesses. In this way, knowing that phenomena are without inherent existence, selfless, and merely illusions arising from conditions, one even gives away one's own flesh, and there is no arising of a shrinking mind towards that. At that time, what need is there to mention giving away external objects? If he is stingy, that is impossible in any way, because there is no attachment. Second, 'Perception of self,' etc., one verse, states that for foolish people who are attached by perceiving as self what does not exist in the meaning of things, and by clinging to things such as the eyes as belonging to self,
Chinese
如果存在这样一种布施的见解，那么就不会有吝啬。吝啬者将会转生到饿鬼道，即使在百般途径中转生为人，也会变得贫穷。第三，那时菩提等一颂：如此在轮回中转生之时，菩萨们知晓众生因吝啬而变得贫穷，自己断除吝啬之心，乐于布施，并通过行为，恒常慷慨地、毫无阻碍地布施一切所有。即使将以四洲布置而装饰精美的世界未施舍而保留，也会变成有为法无常的自性，没有可以信赖的精华，譬如唾沫的灰烬，知晓如同唾沫吐出的微尘，为了从无有精华中获取精华，将那些洲施予他人，菩萨会感到欢喜，如果获得那些洲，则不会那样欢喜，原因就是刚刚所说的那个。第二，如何布施的方式，分为正行和利益两部分。第一部分分为：以慈悲为他利而布施，以善巧方便完全回向，不执着于异熟和事物而布施三种。第一，菩萨等三句：菩萨，精通且聪慧之人，即使布施哪怕一口食物，也以慈悲之心为先导，如此三有中的一切众生，对于他们所有无有罪过的财富，以及进入三乘的一切之果的成就，以及所有获得无上佛果，像这样布施，心想：愿此布施得以实现，然后进行布施。如是说。第二，那也为了众生等一句：布施的福德，也为了所有众生界的利益，为了我和一切众生现证无上菩提而完全回向。第三，布施之后等两句：如是菩萨布施之后，对于布施之物及其果报
English
If there is such a view of giving, then there will be no miserliness. A miserly person will be born in the realm of the hungry ghosts, and even if they are born as a human through hundreds of paths, they will become poor in that life. Third, at that time, Bodhi, etc., one verse: Thus, at the time of being born in samsara, Bodhisattvas, knowing that beings have become poor due to miserliness, cut off their own minds of miserliness and delight in giving, and through actions, always generously and without hindrance give away all possessions. Even if one keeps the world, which is well adorned with the arrangement of the four continents, without giving it away, it will become the nature of impermanence of conditioned phenomena, without any essence to rely on, like ashes of spit. Knowing it to be like dust thrown out of spit, in order to take the essence from the non-essence, the Bodhisattva will be happy to give those continents to others, but if they were to obtain those continents, they would not be so happy, for the reason is the very one just mentioned. Second, how to give is divided into two parts: the main practice and the benefits. The first part is divided into three: giving for the benefit of others with compassion, completely dedicating with skillful means, and giving without attachment to maturation and things. First, Bodhisattva, etc., three lines: The Bodhisattva, skilled and intelligent, even when giving a mouthful of food, precedes it with the thought of compassion, thinking thus: May this giving be for all sentient beings in the three realms, for the achievement of all the fruits of those who have entered the three vehicles, and for all to attain the unsurpassed fruit of Buddhahood. Thus, thinking, 'May this giving be accomplished,' one gives. Thus it is said. Second, that also for beings, etc., one line: The merit of giving is also completely dedicated for the benefit of all realms of beings, for myself and all sentient beings to manifest perfect enlightenment. Third, after giving, etc., two lines: Thus, after the Bodhisattva has given, regarding the object of giving and its result