Chinese
由于部分转化，根本的基础不复存在，支分和部分会变成二十个。总而言之，在根本的分类中，会讲到具有根本、具有心髓、具有功德，以及具有支分和近支。在支分的分类中，会讲到没有根本、没有心髓、没有基础，仅仅是支分和部分，只展示这些。这也会变成证悟法界的方法。如此详细阐述誓言的必要性是：在六道世界的十方，三有中存在多少众生，就有多少调伏分别念的誓言需要阐述。因为三界众生的分别念的显现是无边无际的，所以作为其对治的誓言的显现也必须是无边无际的，这就是它的意义。现在为了简要地展示誓言的功德，还说了“其他胜王普贤”等。其中“其他”的意思是，誓言详细阐述的必要性和誓言的自性也属于功德的范畴，以及上面展示的誓言的伟大和守护誓言的功德都属于功德的范畴。然而，因为是各自在各自的必要场合中陈述的，所以不是以那种方式陈述，而是想要以功德的方式简要地展示，因此才说了“其他”来增加一个方面。在这里也展示了如何卓越的差别，简要地通过七种门来展示卓越之处。通常所说的乘，有见、行、友三种说法。其中，见是智慧的学处，行是心的学处，友是戒律的学处。在这些之中，也因为乘的差别而有非常卓越的差别。其中，关于见和行的方面所展示的差别，已经在上面稍微展示过了。这里只说一下友的差别，在名相乘的阶段，比起声闻的别解脱戒，菩萨的戒律如何卓越呢？虽然门是无边的，但有七种大的方面
English
Since it transforms into parts, the fundamental basis no longer exists; limbs and portions become twenty each. In short, in the classification of the root, it is said to have a root, to have essence, to have qualities, and to have limbs and sub-limbs. In the classification of limbs, it is said to have no root, no essence, no basis, and to be merely limbs and portions; only these are shown. This also becomes a method for realizing the realm of Dharma. Thus, the necessity of elaborating on vows is: In the ten directions of the six realms, as many sentient beings as exist in the three realms, that many vows to subdue conceptualizations are elaborated. Because the manifestations of conceptualizations of sentient beings in the three realms are limitless, the manifestations of vows as their antidote must also be limitless; this is its meaning. Now, in order to briefly show the qualities of vows, it is also said, "Furthermore, the supreme king Samantabhadra," etc. Among them, "furthermore" means that the necessity of elaborating on vows and the nature of vows also belong to the category of qualities, and the greatness of vows shown above and the qualities of keeping vows all belong to the category of qualities. However, because they are stated separately in their respective necessary occasions, they are not stated in that way, but it is desired to briefly show them in terms of qualities, therefore "furthermore" is said to add one aspect. Here, too, it shows the distinction of how excellent it is, briefly showing the excellence through seven doors. Generally, the vehicle is known as having three aspects: view, conduct, and friend. Among them, view is the training of wisdom, conduct is the training of mind, and friend is the training of discipline. Among these, there are also very excellent distinctions due to the differences in vehicles. Among them, the distinctions shown in terms of view and conduct have already been shown slightly above. Here, only the distinction of friend will be mentioned. In the stage of the Vehicle of Characteristics, how is the Bodhisattva's discipline superior to the Pratimoksha discipline of the Shravakas? Although the doors are limitless, there are seven great aspects.
Chinese
就像通过某种方式被称为圣者一样，菩萨戒也是圣洁的。就像专注于深奥而广大的意义一样，成为其助伴的菩萨戒也是深奥而广大的。这不是思辨者的领域，而是超越了数量的范围。就像伟大的修行能够成办自他利益一样，助伴的戒律也有助于成办一切利益。就像伟大的智慧能够证悟一切法无我一样，助伴的戒律也仅仅是不与法无我相违背。就像伟大的方便不住于轮回和涅槃二者一样，助伴的戒律也是成办不住二边的支分。就像伟大的事业是清净佛土和成熟有情一样，助伴的戒律也不会从这些方面退失。就像伟大的精进是为了一个有情，乃至轮回未空都不舍弃精进一样，助伴的戒律也完全被其所摄持。就像完全成就的伟大是圆满佛法一样，助伴的戒律也是显现成办一切功德之法的近取因。因此，菩萨戒是深奥且难以测度的，广大且超越数量的，不是小智慧和小勇气者的领域。因此，菩萨的功德虽然无法衡量其超越声闻的数目和程度，但暂时从所缘的角度简略归纳，应当知晓可以归纳为这些。同样，菩萨戒比秘密真言的誓言更为殊胜的差别也无法计数和言说，因为它比那更深奥和广大。其中，暂时简略地说，显示了以七种差别而殊胜。七种是什么呢？以普贤的印记加持，无需寻求功德而自然成就；以及世间的主尊，大天等及其
English
Just as one is known as noble through some means, the Bodhisattva vow is also noble. Just as one focuses on the profound and vast meaning, the Bodhisattva vow that becomes its companion is also profound and vast. This is not the realm of speculators, but transcends the scope of numbers. Just as great practice accomplishes the benefit of oneself and others, the companion vow also helps to accomplish all benefits. Just as great wisdom realizes the selflessness of all phenomena, the companion vow is only not contradictory to the selflessness of phenomena. Just as great skillful means does not abide in both samsara and nirvana, the companion vow is also the accomplishment of the limb that does not abide in the two extremes. Just as the great action is to purify the Buddha field and ripen sentient beings, the companion vow will not degenerate from these. Just as great diligence is for the sake of one sentient being, and one does not abandon diligence until samsara is empty, the companion vow is also completely encompassed by it. Just as the great accomplishment of complete perfection is the complete Buddha Dharma, the companion vow is also the proximate cause that manifests and accomplishes all qualities. Therefore, the Bodhisattva vow is profound and immeasurable, vast and beyond number, and not the realm of those with small wisdom and small courage. Therefore, although the merits of a Bodhisattva cannot be measured in number and degree beyond those of a Hearer, it should be understood that, for the time being, they can be summarized in these terms from the perspective of the object. Similarly, the differences by which the Bodhisattva vow is superior to the secret mantra's samaya cannot be counted or spoken, because it is even more profound and vast than that. In short, it is shown to be superior by seven differences. What are the seven? Sealed with the seal of Samantabhadra, virtues are spontaneously accomplished without seeking; and the chief of the world, the great gods and their
Chinese
空行母等视其为应受尊敬的圣地，因此力量和加持特别殊胜；诸佛和菩萨视其为近亲子和兄弟，因此慈悲的加持迅速降临；与如来本身的行为领域相同，因此行为领域特别殊胜；一切法都融入普贤王如来的净土，因此没有任何恐惧和羞怯；所有被宣说为引导和确定意义的戒律，也都汇集于自性任运成就之中；即使破戒也有弥补的方法。像这样，以七种等无量功德而殊胜，应如是连缀。那么，如何以普贤王如来的手印印持呢？对于声闻乘的修行者来说，他们是从如来的口中出生的，因为他们不是转变成圆满正等觉佛陀的种姓，所以没有以佛陀本身的手印印持，仅仅是以加持的手印印持而已。菩萨们是为了转变成如来本身，经部中说以一个或三个手印印持，然而，由于任运成就的手印不普遍为人所知，所以认为从种姓中通过努力可以显现成果。无上密法的所有的法，从一开始就没有成为身语意金刚坛城的佛，所以说是以普贤王如来的手印印持，因此，所有伟大成果的功德都是不费力气任运成就的。第二，世间的主尊和眷属们视其为应受尊敬的圣地。虽然声闻乘的修行者也是梵天和帝释天等所尊敬的，但并不像佛陀那样受尊敬。菩萨们比他们更受尊敬，但也不像佛陀那样受尊敬。圆满正等觉的佛陀们是最应该受尊敬的，同样，进入他们行为领域的持戒者们，也会被护法神们视为应受尊敬的次第，进入声闻乘行为领域的持戒者
English
The Dakinis and others see it as a sacred place to be revered, therefore its power and blessings are particularly excellent; the Buddhas and Bodhisattvas regard it as a close son and brother, therefore the blessings of compassion quickly descend; it is the same as the field of activity of the Tathagatas themselves, therefore the field of activity is particularly excellent; all dharmas are integrated into the pure land of Samantabhadra, therefore there is no fear or shame; all the vows that are spoken of as guidance and definitive meaning are also gathered in the self-existing, spontaneously accomplished nature; even if vows are broken, there is a way to restore them. Thus, it is distinguished by limitless qualities such as the seven aspects, and should be connected in this way. So, how is it sealed with the seal of Samantabhadra? For the Shravakas, they are born from the mouth of the Tathagata, because they are not the lineage that transforms into perfectly complete Buddhas, they are not sealed with the seal of the Buddha himself, but only sealed with the seal of blessing. Bodhisattvas are for the sake of transforming into the Tathagata himself, it is said in the Sutras that they are sealed with one or three seals, however, since the spontaneously accomplished seal is not commonly known, it is believed that the result can be manifested from the lineage through effort. All the teachings of the unsurpassed secret mantra, from the beginning, there is no Buddha who has become the mandala of body, speech, and mind vajra, so it is said to be sealed with the seal of Samantabhadra, therefore, all the merits of great results are spontaneously accomplished without effort. Secondly, the lords of the world and their retinues regard it as a sacred place to be revered. Although the Shravakas are also revered by Brahma and Indra, etc., they are not revered as Buddhas. Bodhisattvas are more revered than them, but they are not revered as Buddhas. The perfectly complete Buddhas are the most worthy of reverence, and similarly, those who have entered their field of activity and hold vows will also be seen by the Dharma protectors as worthy of reverence in order. Those who enter the field of activity of the Shravakas and hold vows
Chinese
对于那些值得尊敬的人，也应予以尊重，但并非视为至高无上。同样，对于那些进入菩萨行境并持有戒律的人，更应视为至高无上，但并非将法视为至高无上。同样，对于那些进入佛陀行境并持有戒律的人，则应视为最为至高无上。因为他们都已立誓听从教诲，并将其奉为顶髻之宝。因此，凭借他们的空性助伴之力，力量和加持将更加卓越。第三，视佛陀和菩萨为近亲之子和兄弟：正如转轮圣王生下一个具有相好特征的儿子时，会认为此子将来必定会成为转轮圣王一样。同样，如果出现一位具有与佛陀的意行相符的学处特征的人，则应认为此人是如来血脉的近亲。由于这种想法，加持会迅速降临。另一方面，就像清澈的水中会显现影像一样，对于那些具有殊胜的所缘和行持，以及具有强大力量的道友戒律者，自然会迅速获得佛陀和菩萨的加持，故应如是说。第四，行境的殊胜之处：密咒的行境和所缘是如来本身的行境。因此，一切法从本初以来就是完全清净的，安住于无取舍的行持中。同时，通过色身的两种形式，利益众生的事业也 непрерывно 进行，这便是融入于同一行境之中。其他的戒律则并非如此，它们是效仿过去的圣者阿罗汉，以及效仿安住于大地之上的大菩萨。第五，由于将一切法融入普贤行境而无所畏惧：轮回和涅槃的一切法，从本初以来就是完全清净的，因此无需舍弃和抛弃，故而是普贤行境。如此证悟，且智慧不为所动者，则不会因轮回的痛苦而感到畏惧。
English
Those who are worthy of respect should also be respected, but not regarded as supreme. Similarly, those who enter the realm of Bodhisattvas and uphold vows should be regarded as even more supreme, but not the Dharma itself. Likewise, those who enter the realm of the Buddhas and uphold vows will become the most supreme. Since all have vowed to listen to the teachings and revere them as ornaments on their heads, therefore, by the power of their emptiness companions, their power and blessings will become even more extraordinary. Third, regarding Buddhas and Bodhisattvas as close sons and brothers: Just as when a Chakravartin king has a son born with marks and signs, he thinks that this son will surely become a Chakravartin king himself. Similarly, if a person arises with the characteristics of discipline that accord with the intention and conduct of the Buddha himself, then this person is considered to be closely holding the lineage of the Tathagata. Due to this thought, blessings will quickly arise. In another way, just as an image appears in clear water, for those who have noble objects of focus and conduct, and who have powerful companions in vows, the blessings of Buddhas and Bodhisattvas will naturally arise quickly, so it should be said. Fourth, the excellence of the realm of activity: The realm of activity and object of focus of Secret Mantra is the realm of activity of the Tathagata himself. Thus, since all dharmas are primordially pure, while abiding in conduct without acceptance or rejection, the benefit of sentient beings is also непрерывно accomplished through the two forms of the Form Body, and this is entering harmoniously into one realm of activity. Other vows are not like that; they are following the past noble Arhats and following the great Bodhisattvas who abide on the great earth. Fifth, being fearless by uniting all dharmas into the field of Samantabhadra: All dharmas of samsara and nirvana are primordially pure, so there is no need to abandon or discard them, therefore it is the field of Samantabhadra. One who realizes this and whose wisdom does not waver from this will not be intimidated by the suffering of samsara.