Chinese
总而言之，从根本和分支的区别上，应该守护的类别有：在家方面的学处和出家方面的学处两种。首先，在家方面的学处中，第一是时分斋戒的学处：断除四根本是戒律的支分，断除酒是谨慎的支分，断除高广大床、花鬘和下午的食物这三者是苦行的支分，总共是八支。然而，这本身不是永恒的戒律，不能作为更高戒律功德的基础，也不是别解脱的自性，如是说。如果像这样守护这八支直到生命终结，就被称为具足的近事男，这是圣者住持部的论典中大堪布世亲的观点。近事男的学处是：不杀生、不偷盗、不邪淫、不妄语、断除麻醉品等。其中，又有守护其中一种等的差别。在这些守护的事项之上，加上断除不行梵行，就是梵行近事男。第二，出家方面的学处中，第一是沙弥的学处：断除四根本、断除麻醉品、歌舞等三者、花鬘等三者、高广大床、下午的食物、接受金银，这是粗略的十条。从这十条中分出来的三十三条应断应行，以及在此之上加上六根本法和六随顺法这十二条，是式叉摩那的学处。对于比丘来说，有四根本堕、十三僧残、三十舍堕、九十单堕、四悔过和一百一十二恶作，总共有二百五十三条守护事项。一般来说是这样，但是，此续的观点认为沙弥的守护事项有二百五十条，如云：“除了允许的无罪十三条之外，比丘应断应行的一切都一样。”如是说，如果减去那些并加上式叉摩那的十二条学处，就比较合理了。对于比丘来说，有五百五十条。
English
In brief, the categories to be protected, based on the distinction between root and branch, are: the precepts for laypeople and the precepts for renunciates. First, among the precepts for laypeople, the first is the precept of the time-bound fast: abstaining from the four root downfalls is a branch of morality, abstaining from alcohol is a branch of mindfulness, and abstaining from high beds, garlands, and afternoon food are three branches of asceticism, totaling eight branches. However, this itself is not a permanent precept, so it cannot serve as the basis for the qualities of higher vows, nor is it the nature of individual liberation, so it is said. If one protects these eight branches in this way until the end of life, one is called a complete lay follower, which is the view of the great abbot Vasubandhu in the scriptures of the noble Sthavira school. The precepts of a lay follower are: not killing, not stealing, not engaging in sexual misconduct, not lying, and abstaining from intoxicants, etc. Among these, there are distinctions such as protecting one of them, etc. On top of these things to be protected, adding the abstention from non-celibate conduct is a celibate lay follower. Second, among the precepts for renunciates, the first is the precept of a novice monk: abstaining from the four root downfalls, abstaining from intoxicants, three of singing and dancing, three of garlands, high beds, eating afternoon food, and abstaining from taking gold and silver, these are the ten gross ones. Protecting the thirty-three things to be abandoned and practiced that are divided from these ten, and adding to them the six root dharmas and the six conforming dharmas, these twelve are the precepts of a female trainee. For a monk, there are four defeats, thirteen remainders, thirty expulsions, ninety solitary falls, four confessions, and one hundred and twelve misdeeds, totaling two hundred and fifty-three things to be protected. Generally speaking, that is how it is, but according to the intention of this tantra, it is said that there are two hundred and fifty things to be protected by a novice monk, as it is said: "Except for the thirteen permitted faultless ones, everything that a monk should abandon and practice is the same." As it is said, if those are subtracted and the twelve precepts of a female trainee are added, it is more reasonable. For a monk, there are five hundred and fifty.
Chinese
关于“律”的说法，是将比丘和比丘尼共同的学处统一计算，将不共同的各自计算，在三百九十九条的基础上，加上粗大的堕罪和残罪，以及不属于五类堕罪的众多过失种类是否也包括在内，虽然这样想，但在经文中没有看到，也没有上师的口传，所以无法如实书写。比丘尼的学处，一般而言，有八条他胜罪，二十条僧残罪，三十三条舍堕罪，一百八十条单堕罪，十一条忏悔罪，一百一十二条恶作罪，总共三百六十四条。但在《医方经》中说：“从在家出家的比丘，受持二百五十条学处；比丘尼受持五百条学处。”等等，经典中说比丘尼的学处数量有多有少，种类繁多，所以不能确定为一种。第二点是，这样守护声闻的守护对象时，守护时守护对象的种类和允许与否的意义等，从细微之处都依赖于佛陀的教言，难以用理智来衡量，不了解这些，就无法守护不被细微过失沾染的别解脱戒律。而像大圆满中所说的那样，安住于没有违犯和衰损之义的诀窍等，即使只是过失也不能沾染，也没有能够守护的善巧方便，所以难以不衰损地守护，即使衰损了也没有恢复的方法。在大圆满的道中，一切所行都是超越分别念的自生智慧的游舞，如果不证悟这样的意义，就与普贤菩提心舍弃取舍和造作的意义相违背。与此相似，在《无垠广阔王》续中也说：“沙弥二百五十条，比丘五百五十等，守护时不知数量和意义，无法守护，没有守护的方法。在分别念之上又加上分别念，在错误之上又加上错误，在绳索之上又捆上绳索。”
English
Regarding the statement of "discipline," the common precepts of both monks and nuns are counted together, and the uncommon ones are counted separately. On top of the three hundred and ninety-nine, whether the gross offenses of defeat and remainder, as well as the many categories of misdeeds that do not belong to the five classes of offenses, are also included, although I think so, I have not seen it in the scriptures, nor is there any oral tradition from the lama, so I cannot write it as it is. The precepts of nuns, in general, have eight defeats, twenty remainders, thirty-three expulsions, one hundred and eighty individual falls, eleven confessions, and one hundred and twelve misdeeds, totaling three hundred and sixty-four. However, in the Medical Sutra, it says, "Those monks who have come from the household, uphold the two hundred and fifty bases of training; those nuns uphold the five hundred bases of training." And so on, the sutras say that the number of precepts for nuns varies, with many different kinds, so it cannot be determined as one. The second point is that, when guarding those objects to be guarded by the Hearers, the types of objects to be guarded and the meaning of what is allowed and not allowed are relied upon solely on the Buddha's words in detail. It is difficult to measure with reason, and not understanding these, one cannot guard the Pratimoksha vows that are not tainted by even the slightest misdeeds. And like what is said in the context of Dzogchen, there is no skillful means to guard against even the slightest misdeeds, such as the key instructions that abide in the meaning of no transgression or deterioration, so it is difficult to guard without deterioration, and even if it deteriorates, there is no way to restore it. In the path of Dzogchen, everything that is practiced is said to be the sole play of self-arisen wisdom that transcends all conceptualization, and if one does not realize such a meaning, it contradicts the meaning of the all-creating Bodhicitta, which is free from abandoning, taking, doing, and effort. Similarly, in the tantra of the King of Vast Expanse, it is said: "Two hundred and fifty novice monks, five hundred and fifty monks, etc., when guarding, one does not know the number and meaning, one cannot guard, there is no way to guard. On top of conceptualization, one adds conceptualization, on top of error, one adds error, on top of a rope, one ties a chain of ropes."
Chinese
“大圆满的守护超越一切。” 如是说。第二，菩萨的守护有二：引用教证和破斥它。第一是菩萨的戒律，分为恶行戒、积聚善法戒和饶益有情戒三种。第一种，依靠开创深观传统的圣者龙树的论典，大菩萨寂天在《学集论》中归纳了《虚空藏经》中所说的国王和大臣的十八根本堕罪，加上《大秘密方便经》中所说的舍弃发心和《宝积经》中所说的舍弃入行心两种，共二十根本堕罪，以及八十种细微恶行。依靠开创广行传统的圣者无著的论典，导师旃扎果米归纳了二十种戒律：发愿的学处是不舍弃众生，忆念菩提心的利益，积累福德和智慧二资粮，修习菩提心，对黑白八法进行取舍等；入行的学处是亲近恭敬、贪恋执着、自赞毁他等四种，以及四十六种细微恶行。第二，修习的学处是修习以六度概括的善法。第三，饶益有情戒是依靠四摄来利益众生。总之，菩萨应取舍之处非常多，如大海般无边无际。如果归纳起来，可以归纳为身语意三门的事业。因此，要以正念、正知和谨慎来约束和守护这三门，这就是所说的三种方式。第二，像这样的菩萨，在道上执着于五根所对的五欲，看到由此而来的暂时和长远的痛苦，过去已经发生，未来也会发生的因，所以：如是说，智者应时时断除三恶趣，彼等应精进于十善业道，无有杂染而行。
English
"The protection of Dzogchen transcends all." Thus it is said. Secondly, the protection of a Bodhisattva has two aspects: quoting scriptures and refuting it. The first is the vows of a Bodhisattva, which are divided into three types: the vow to abstain from negative actions, the vow to accumulate virtuous qualities, and the vow to work for the benefit of sentient beings. The first of these, based on the treatises of the noble Nagarjuna, the founder of the tradition of profound view, the great Bodhisattva Shantideva summarized in the Compendium of Trainings the eighteen root downfalls of kings and ministers spoken of in the Sutra of the Essence of Space, adding the abandonment of aspirational mind spoken of in the Great Secret Skillful Means Sutra, and the abandonment of engaging mind spoken of in the Jewel Heap Sutra, making twenty root downfalls, and eighty minor transgressions. Based on the treatises of the noble Asanga, the founder of the tradition of vast conduct, the teacher Chandragomin summarized twenty vows: the precepts of aspiration are not to abandon sentient beings, to remember the benefits of bodhicitta, to accumulate the two accumulations of merit and wisdom, to train the mind of enlightenment, and to adopt and abandon the eight black and white dharmas; the precepts of engagement are the four such as close attendance and reverence, excessive attachment, self-praise and disparagement of others, and forty-six minor transgressions. Secondly, the precepts of practice are to practice the virtuous qualities summarized by the six perfections. Thirdly, the discipline of working for the benefit of sentient beings is to benefit sentient beings by relying on the four means of gathering. In short, the places of adoption and abandonment for a Bodhisattva are extremely numerous, as limitless and numerous as the ocean. If we summarize them, they can be summarized into the actions of the three doors of body, speech, and mind. Therefore, these three doors should be restrained and protected by mindfulness, awareness, and vigilance, which are taught as the three ways. Secondly, such a Bodhisattva, on the path, clinging to the objects of the five senses, seeing that all the temporary and long-term sufferings that come from this are the cause that has already occurred in the past and will occur in the future, therefore: As it is said, the wise should always abandon the three lower realms, they should diligently strive on the path of the ten virtuous actions, and go without defilement.
Chinese
具有。也就是，这是诸佛的教令，是瑜伽大自在者的教诲，说是具有不可违越的三种特征。其中，具体来说，有外续和无上续两种誓言。首先，外续也有事部、行部、瑜伽部三种。首先，事部行者通过观察星宿等良辰吉日来摧毁（不祥），更换外、内、秘密三种衣服，通过洁净的沐浴——即三种沐浴来净化自相续，受持戒律后，如何守护戒律呢？有共同、特殊、增上三种誓言。第一，进入佛陀的教法之门，守护共同应守护的别解脱戒等。第二，特殊的誓言是，对三宝坚定信仰，对本尊天神生起信心，像顶髻宝珠一样恭敬和尊重金刚上师，对进入教法之门的道友们恭敬，对进入事部之门的誓言者恭敬和爱护，对诸神不显现事业不成等不悦之相，在初八等时节，以无垢的洁净供品供养智慧天神，不依赖其他外道的论典，不间断对众生的慈悲，通过时间、洁净的声音、衣服、食物、所缘、咒语六种方式努力积累福德，精进于密咒的念诵，不将咒语手印给予破誓言和无誓言者，保密续部和口诀，理解和掌握传承的意义，共有十三条。第三，增上的誓言是，金刚铃杵不分离，不舍弃金刚上师，这是意金刚部的誓言；宣说外、内、秘密三乘之法，这是语莲花部的誓言；皈依三宝，安住于三种律仪，这是身如来部的誓言。像这样安住于三部之誓言，共同的事物高、柔、粗三种，内部身体、语言、意三种，秘密贪嗔痴三毒全部。
English
Possessing. That is, it is the command of all Buddhas, the teaching of the great lords of yoga, and it is said to possess three characteristics that cannot be transgressed. Among these, specifically, there are two types of vows: outer tantra and unsurpassed tantra. First, outer tantra also has three: Kriya, Charya, and Yoga. First, the Kriya practitioner destroys (inauspiciousness) by observing auspicious times such as constellations, changes the three outer, inner, and secret garments, purifies his own mind-stream through pure ablutions—that is, three ablutions, and after receiving vows, how does he protect the precepts? There are three vows: common, special, and superior. First, entering the gate of the Buddha's teachings, protecting the common objects of protection, such as the Pratimoksha vows. Second, the special vows are: to have firm faith in the Three Jewels, to generate faith in the Yidam deity, to honor and respect the Vajra Guru like a jewel on the crown of the head, to respect friends who have entered the gate of the teachings, to respect and cherish those who have entered the gate of Kriya tantra and hold vows, not to show displeasure to the deities for not accomplishing tasks, etc., to offer pure offerings to the Wisdom Deity on the eighth day of the month, etc., not to rely on the scriptures of other non-Buddhist teachers, not to interrupt the continuity of compassion for sentient beings, to diligently accumulate merit through the six aspects of time, pure sound, clothing, food, object of focus, and mantra practice, to diligently engage in the recitation of secret mantras, not to give mantras and mudras to those who have broken vows or have no vows, to keep secret the tantras and oral instructions, and to understand and grasp the meaning of the lineage, there are thirteen in total. Third, the superior vows are: not to separate the vajra and bell, not to abandon the Vajra Guru, this is the mind-vajra family vow; proclaiming the Dharma of the three vehicles of outer, inner, and secret, this is the speech-lotus family vow; taking refuge in the Three Jewels and abiding in the three vows, this is the body-Tathagata family vow. Thus, abiding in the vows of the three families, the common objects are the three: high, soft, and coarse; the internal are the three: body, speech, and mind; and the secret are all three poisons of desire, anger, and ignorance.