Chinese
如果结合起来，所杀对象的差别是：1）没有搞错，并且普遍认为是人。2）以杀害的意乐，对任何怨敌在时间上接近开始。3）以行为用武器等迅速击打的缘故。最终是生命的主宰中断，并且意识没有改变，那么堕罪的本体就落在那上面。如果它的支分聚合，就会舍弃律仪，是本体堕罪。如果没有聚合，就是行为的堕罪。杀害非人，自杀，意识错乱，做了行为却没有死而生起后悔等，是应当忏悔的恶作，心里想要杀害是应当遮止，有两种。那也是像原因时所说的罪行那样，各自遮止，在结果的时候，从各自成熟的决定词中解脱。它的差别是，因为舍弃近住而成为七种，在处所事物上是四种。总之，安立的是从各自的根本事中显现的异熟，以及从具有戒律者那里受取仪轨，守护的方法和舍弃的原因和舍弃的时间，以及因为舍弃的原因而舍弃的罪过和没有舍弃而存在的利益。在这里，因为这个人发生了这个罪过，所以安立这个学处，像根本四事等各自从调伏经中显现的那样。具有戒律的堪布以圆满的法从上师那里受取，那也是前行行为的仪轨圆满，并且想要获得本体律仪的堪布，仪轨的结尾圆满就是获得律仪的原因。因为在最后一句重复三遍的部分中，确定能够获得。获得之后，从根本上舍弃和因为罪过而衰损的原因，守护是：守护自性和俱生的两种过患。以与心一起生起为先导，以正知的守卫者和忆念的绳索，尽力守护。舍弃的原因是不能以自性守护，并且心想即使守护也没有结果，生起邪见和发生堕罪。舍弃的时间是夜晚过去的时候舍弃，因为受持的时间已经断了。以及因为失去所依而死亡转移的
English
If combined, the distinctions of the object to be killed are: 1) Not mistaken and generally recognized as a human being. 2) With the intention to kill, starting close in time to any enemy. 3) Due to the act of striking quickly with weapons, etc. Ultimately, if the master of life is interrupted and consciousness does not change, then the substance of the downfall falls upon that. If its limbs are assembled, the vows will be abandoned, it is the substantial downfall. If not assembled, it is the downfall of action. Killing non-humans, suicide, confused consciousness, regretting after acting but not dying, etc., are misdeeds to be confessed, and wanting to kill in the mind is to be restrained, there are two types. That is also like the faults spoken of at the time of the cause, each restrained separately, at the time of the result, liberation from each maturing definitive word. Its distinctions are that it becomes seven types due to abandoning the upavasa, and four types in terms of place and object. In short, what is established is the fruition manifested from each basis, and taking the ritual from those with discipline, the method of guarding, the cause of abandoning, the time of abandoning, and the fault of abandoning due to the cause of abandoning, and the benefits of remaining without abandoning. Here, because this person has committed this fault, this training is established, like the four root matters, etc., each as manifested in the Vinaya Sutra. The Khenpo with discipline takes it from the Lama with complete Dharma, and that is also the preliminary action of the ritual being complete, and the Khenpo who wants to obtain the main vows. The completion of the end of the ritual is the cause of obtaining the vows. Because it is certain to be obtained from the last part of repeating three times. After obtaining, the cause of abandoning from the root and deteriorating due to faults, guarding is: guarding the two types of faults, self-nature and co-emergent. With what arises together with the mind as a guide, guarding as much as possible with the guard of mindfulness and the rope of memory. The cause of abandoning is the inability to guard by self-nature, and thinking that even if guarded there is no result, arising wrong view and the occurrence of downfall. The time of abandoning is abandoning when the night has passed, because the time of taking has ended. And because of losing the basis, death transfers.
Chinese
我。由于产生了违背律仪的行为，在不能理解的人面前放弃了学处，断绝了善的基础，虽然说了两种邪见，但因为分为原因和时间两种，所以没有重复的过失。由于男根衰败，两个性征同时出现时，别解脱戒的舍弃就完成了。如果因为业力而舍弃，因为自性无能而舍弃，即使守护也没有利益，罪过很小，是邪见。如果因为失败而舍弃，就会堕入恶道的轮回。如果安住于律仪，利益是安住于一切白色业的因，外道等其他人的恶行不能侵犯，反而会回到他们自己身上。由于清净了恶行和不善，舍弃了三恶道。诸佛和菩萨们像对待儿子一样看待。如果安住于果位，八种无暇之处是：地狱、饿鬼、畜生，边地、长寿天、邪见、佛陀不出现的地方，哑巴，这八种是无暇之处。舍弃了这些，必定获得殊胜的果报，确定为解脱和一切智的基础。如是安立后，如何最终舍弃呢？如前所说，以谨慎来建立学处的基础。在受戒时，要忏悔以前的恶业，向具戒的堪布和阿阇梨求学。对于行善和忏罪的方法，身语意三门都要努力。如果对治力强，就向上提升到大乘。阿底峡尊者说，当调伏的时机到来时，要从努力的痛苦中大大地舒一口气。大乘成熟的菩萨戒是：发愿的体性和名义确定的词语和数量的差别，以及获得的因。不退失地守护的方法和律仪不住留而舍弃的原因，以及守护的利益和不守护的过患。应断除的体性是与律仪不相符的大部分，如从二十种律仪中产生的那样，反过来。是对于众生应做的，消除损害，应做的就是成办广大的利益。也是发愿是缘于果位菩提，而进入是缘于众生的利益。完全寻求果位菩提，以及一切众生
English
I. Because of generating actions contrary to the vows, abandoning the training in front of those who cannot understand, severing the foundation of virtue, although two kinds of wrong views are spoken of, there is no fault of repetition because they are divided into two: cause and time. When the male organ is damaged and two sexual characteristics appear simultaneously, the abandonment of the Pratimoksha vow is completed. If one abandons due to karma, if one abandons because of being inherently incapable, even if one protects, there is no benefit, the fault is small, it is a wrong view. If one abandons because of defeat, one will go to the cycle of suffering in the lower realms. If one abides in the vows, the benefit is that one abides as the cause of all white actions, and the evil deeds of other heretics and others cannot invade, but will return to themselves. Because one purifies evil deeds and non-virtue, one abandons the three lower realms. The Buddhas and Bodhisattvas regard one as a son. If one abides in the fruit, the eight states of unfreedom are: hell, hungry ghosts, animals, borderlands, long-lived gods, wrong views, places where Buddhas do not appear, and mutes. These eight are the states of unfreedom. Abandoning these, one will surely obtain the supreme fruit, which is determined to be the basis of liberation and omniscience. Having established it in this way, how does one finally abandon it? As mentioned before, one establishes the foundation of training with diligence. At the time of taking the vows, one should confess one's past evil deeds and learn from the virtuous Khenpo and Acharya. For the methods of doing good and confessing sins, one should strive with body, speech, and mind. If the power of the antidote is strong, one should ascend to the Mahayana. Atisha said that when the time for taming comes, one should take a deep breath from the suffering of effort. The Bodhisattva vow of the mature Mahayana is: the nature of the aspiration, the words that define the meaning of the name, the difference in number, and the cause of obtaining it. The method of protecting it without degenerating, the reason for abandoning the vow without abiding, and the benefits of protecting it and the faults of not protecting it. The nature of what should be abandoned is the greater part that is incompatible with the vow, as it arises from the twenty vows, conversely. What should be done for sentient beings is to eliminate harm, and what should be done is to accomplish great benefits. Also, aspiration is focused on the fruit of Bodhi, and entering is focused on the benefit of beings. Completely seeking the fruit of Bodhi, and all sentient beings
Chinese
于何者成熟？ 缘于对不如法的过失加以防护，对于成办利益善加安住，故为律仪。 进而，防护恶行的律仪，乃是积累善法之首要。 获得自主之后，通过直接和间接的方式利益众生的三种戒律。 进而，以证悟二无我的大智慧，为利益其他众生而发心。 由于所取之微尘和能取之刹那皆已断绝，故对其他众生具大悲心。 因此，发心的主要因素是皈依于以利他为乐的三宝。 接受律仪之所缘或所依是善妙的上师，在圆满仪轨的加行、正行、后行三个阶段时，即是获得律仪之因。 进而，为了不使这些律仪衰损，应守护之方法如下所示： 二十颂中说： “因贪执利养与恭敬， 自赞毁谤于他人， 痛苦无依怙者前， 悭吝不施予财法， 他人忏悔亦不听， 嗔怒以语相攻击， 舍弃大乘之行径， 宣说相似之正法。” 如是四者之重缠为他胜罪，中等为粗罪，轻微缠缚为恶作罪，此三者中， 审察之后，对于已熟悉之事物，以不言说的忆念和身语意的行为，以正知加以摄持。 因此，对于应断之法和对治之法，以谨慎来守护三者。 进而，完全舍弃了希求圆满菩提之心，断绝了大悲之索。 二十颂的注释中说： 简而言之，仅以二者，菩萨戒的律仪即被舍弃，即完全舍弃了希求无上圆满菩提之心，以及屡屡行持属于他胜罪范畴的重缠之法。 如同犯了他胜罪一般行持，是舍弃律仪的两个原因。 但时限届满并不会舍弃律仪。 因为在受戒之时，其心要在于直至证得菩提佛果，乃至一切有情众生存在之间，皆受持此律仪。 进而，守护律仪的利益，与别解脱戒的随行，在因和果上安住是相同的。 此外，以菩提心为首要，为利他而发心。
English
Upon what does it mature? It is called discipline because it is well-established in guarding against inappropriate faults and accomplishing benefits. Furthermore, the discipline of guarding against misdeeds is the primary means of accumulating virtuous Dharma. Having attained self-reliance, it is the three types of discipline that benefit sentient beings through direct and indirect means. Furthermore, with the great wisdom of realizing the two selflessnesses, generating the mind of enlightenment for the sake of other sentient beings. Because the apprehended atom and the apprehending instant are separated, there is great compassion for other sentient beings. Therefore, the main factor in generating the mind of enlightenment is taking refuge in the Three Jewels, who delight in benefiting others. The object or basis for receiving the vows is the excellent lama, and the cause for obtaining the vows is when the three stages of the ritual—preliminary, main part, and conclusion—are complete. Furthermore, the method for protecting these vows from deteriorating is shown as follows: In the Twentieth Stanza: "Attachment to gain and respect, Praising oneself and disparaging others, Towards the suffering and helpless, Stinginess in giving Dharma and wealth, Not listening even when others confess, Attacking others with anger, Abandoning the Great Vehicle, And showing false semblances of the true Dharma." The great entanglement of these four is defeat, the medium is gross, and the small entanglement is wrongdoing. Among these three, having examined, with the memory of not speaking about familiar objects and with mindfulness in the actions of the three doors. Therefore, one should guard the three with diligence towards what should be abandoned and the antidotal dharmas. Furthermore, having completely abandoned the mind that aspires to perfect enlightenment and severed the cord of compassion. In the commentary on the Twentieth Stanza: In short, with only two, the vows of a Bodhisattva's discipline are truly abandoned: completely abandoning the aspiration for unsurpassed, perfect, and complete enlightenment, and constantly engaging in the great entanglement of dharmas that are like places of defeat. Acting as if one has committed a defeat is the two causes for abandoning the vows. But the expiration of time does not cause abandonment. Because at the time of taking the vows, the essence is to take the vows until the heart of enlightenment, Buddhahood, and all sentient beings exist. Furthermore, the benefits of guarding the vows are the same as following the Pratimoksha vows, abiding in cause and effect. Moreover, with the mind of enlightenment as primary, generating the mind for the benefit of others.
Chinese
皈依上师和三宝等，因为具有佛陀教法如海般深广的基础之功德，故应安住于发心愿行两种状态。未守护的过患也如别解脱戒律一样，会堕入恶趣，功德也会因此而丧失。菩提之种子，若与发心分离，即使其他福德因缘具足，幼苗的证悟之路和果位佛陀也会中断，有此过失。因此，无论如何都要安住于三律仪之中，这是教诲。 接着，持有佛陀种姓的密咒分为外续三部、内续玛哈瑜伽和阿努瑜伽。 主要进行身语行为，主要进行内在瑜伽，以及认为行为和禅定二者都能成就。 通过行为，守护对象的本体是词源学的定义、名称的分类。不退转地守护的方法、未守护的过患、守护的功德等，都安住在众多声音之中。 究竟清净的智慧，在世俗中显现为佛身、莲花语、金刚意三者，以及高、柔、猛三门和三毒等。 坚定地持有，并将它们视为三种智慧的观察。如果菩萨二者与此相违背，就会违犯誓言。因此，三门所守护的对象，就是续部中所说的那些。 究竟和世俗菩提心这两种是殊胜的意义。是的。对此，如果智慧安住，如果与此相违，如果以分别念的自性来焚烧，那就是誓言。本体、过患和功德，通过门来表达确定的词语。 佛陀共同的誓言、克里亚部的特殊誓言以及瑜伽部的殊胜誓言，共有三种。 从自性所具有的两种罪过中，进入佛陀教法之门者，应以共同的誓言来遮止。 特殊的誓言有五组，共二十三条，这是从秘密总续中所说的十三条根本誓言。 其中三条是：对三宝生起坚定的信心； 始终不离大印本尊的明咒和真言坛城。