English
Without relying on the Lama, there is no Buddha. Adding method, power, aspiration, and wisdom makes ten. Three Bodhisattvas who accomplish through wisdom, power, and might. First for oneself, wishing to liberate beings. Like a king, the great aspiration of Bodhicitta. Wishing to liberate oneself and beings simultaneously. Like a ferryman, the heart of supreme wisdom. Liberating beings first, then desiring peace for oneself. Like a shepherd, the incomparable Bodhicitta. Dull ones in countless thirty-three, middling ones in seven, sharp ones in three are liberated. The essence of generosity is without attachment. Divided, there are three: Dharma giving, material giving, and fearlessness giving. Material giving also has three aspects: giving, great giving, and exceedingly great giving. Giving is giving food, clothing, vehicles, and elephants, lands to others. Great giving is giving sons and daughters, and family. Exceedingly great giving is, difficult to do, giving head and limbs. Here, what one must first become accustomed to is, the hand of a person bound by miserliness, the thought of giving from one side to the other. Repeatedly moving, one should train by turning the destruction of craving for yogurt and the like into strength. Fearlessness giving is protecting the lives of others, rescuing from fearful places, and resting in places of relief. Giving that is clumsily put together with reckless rituals, even though one is unable, should also be criticized. When the thought of compassion is extremely impure, giving away body and life is prohibited by the Training Anthology during the day. Giving that is fabricated without hearing of its fame is also, a non-place, a place to be criticized; letting go of attachment to possessions is considered the measure of giving. Dharma giving actually has three aspects. It is difficult to teach exactly how to practice with faith. Rituals for eliminating one's own afflictions and, reading scriptures with love and compassion, in the aspect of purity, liberate one's own continuum, and make aspirations. After one's own continuum is liberated, in accordance with the faculties and nature of beings, primarily engage in benefiting others. The essence of discipline is incompatible vows. Divided, there are vows of abstaining from evil deeds and vows of gathering virtuous qualities. There are three types of vows for benefiting sentient beings. Abstaining from the non-virtuous actions of body, speech, and mind is the vow of abstaining from evil deeds. Possessing the six perfections is the vow of gathering virtuous qualities. Benefiting others is benefiting sentient beings. Within them, from individual liberation to Bodhicitta, there are four differences.
Chinese
通过此门径可成圣者， 别解脱戒仅是遮止他害及根本。 菩萨戒在此之上更增利益， 地脱戒涵盖七种舍弃，身语为主。 菩萨戒以十种舍弃为主。 特别是别解脱戒的学处， 为了他人之故，所制不离。 若菩萨为利他而转变， 身语二者的七种不善， 知晓为利他而转变及将转变， 以及不遮止自己善聚的增长， 对这三种情况进行观察，存在开许之时。 如具大心力之黑人持短矛者， 以及婆罗门童子星宿为譬喻。 形式上的过失，实则为善。 因以具力之因果作意所为。 对意之三种，无有开许之时。 即便如此，于菩萨律仪而言， 追求自利寂静，舍弃难行， 不为他众成办利益，凡此种种， 皆被宣说为堕罪之因。 初业菩萨众， 心智以上升为主。 最初于律仪戒未清净时， 若以其他二者为主，则障碍多。 出家菩萨， 于《经庄严论》中说为殊胜。 菩萨于自身之律仪， 无有别解脱戒之相及仪轨的阐明。 往昔串习，心力强大者， 如以作意为根本之因陀罗菩提。 凡依于居家之士者， 于居士戒及近住戒之上， 恒时守护愿心与行心二者。 出家众于比丘、沙弥， 以及比丘尼之律仪，无论具何者之上， 守护愿心与行心二者，乃自身之律仪。 若作区分，居士有二种， 守持一种，如舍弃杀生。 于此之上，舍弃不予而取，具足一方。 于此之上，舍弃妄语，大多守护。 于此之上，连同欲邪行一并舍弃， 则被认为是圆满守护之居士。 于四根本戒外，舍弃酒及五种肉， 则被称为梵行居士。 于出家之十种学处中， 开许取金银，为养育子女。 歌舞花鬘二者，总摄为一小罪。 八支斋戒的
English
Through this gate, one becomes a noble being. The Pratimoksha is merely the cessation of harm to others and its root. The Bodhisattva vow adds the benefit on top of that. The Earth Release Vow encompasses seven abandonments, with body and speech as primary. The Bodhisattva vow primarily emphasizes all ten abandonments. Especially in the case of the Pratimoksha precepts, What is prescribed for the sake of others is inseparable. If a Bodhisattva transforms for the benefit of others, The seven non-virtues of body and speech, Knowing that they transform and will transform for the sake of others, And not obstructing the increase of one's own accumulation of merit, There are times when these three situations are examined and permitted. Like the black man with great mental strength holding a short spear, And the Brahmin boy, the constellation, as examples. The fault in form is actually virtuous in meaning, Because it is done with the intention of powerful cause and effect. There is no time for permission for the three of mind. Even so, for the vows of the Prince, Pursuing peace for oneself and abandoning difficult practices, Not accomplishing benefits for others, whatever the case, All of these are said to be the cause of downfall. For the Bodhisattvas who are beginners, Intelligence is primarily used for ascending higher and higher. Initially, if the discipline of vows is not pure, If the other two are primarily pursued, there will be many obstacles. The ordained Bodhisattva, Is described as special in the Ornament of the Sutras. The Bodhisattva's own vows, Do not have the characteristics and rituals of the Pratimoksha clearly explained. Those who have practiced in the past and have great mental strength, Like Indra Bhuti, who has intention as the basis. Those who rely on the side of householders, On top of the vows of lay practitioners and near-abiding, Always protect the two minds of aspiration and engagement. Ordained ones, whether they are Bhikshus, Shramaneras, Or Bhikshunis, whatever vows they possess, Protecting the two minds of aspiration and engagement is their own discipline. If divided, there are two types of lay practitioners, Protecting one aspect, such as abandoning killing. On top of that, abandoning taking what is not given, possessing one aspect. On top of that, abandoning lying, mostly protecting. On top of that, abandoning sexual misconduct along with its parts, Then they are considered lay practitioners who fully protect. Outside of the four root vows, abandoning alcohol and the five meats, Is known as a celibate lay practitioner. Among the ten precepts of the ordained, The taking of gold and silver is permitted for raising children. The two of song and garland are counted as one minor offense. The eight-branched fast
Chinese
何者名为母？ 无有守护界限而恒常守护者， 如旃扎果弥之优婆塞。 沙弥断命盗取他人财物， 不净行、妄语、酿造之酒等， 歌舞等、花鬘等、高广大床， 过午之食物、受取金银皆舍弃。 执持十种学处是其特点。 式叉摩那即于其上更生者， 对于触等应断之十二事， 以其对治与妇女烦恼， 两年等中能忍或不能忍而观察。 比丘如根本之四堕罪清净， 十三剩余、三十舍堕， 九十唯堕， 四类忏悔罪、一百一十二恶作。 二百五十三种名目， 比丘尼有三百六十四。 各自根本四八他胜罪， 恶作粗罪有共同与差别。 他胜罪从根本上舍弃律仪， 以后能否恢复之界限， 依赖于生起或未生起隐藏之心。 不知应守护而自诩守护者可笑， 仅知堕罪便易于行持布萨。 堕罪生起之四门中之第一， 无碍认为是不知。 修持之学处为三基仪轨， 十七学处是趣入之律仪。 此处除他胜罪与十三剩余外， 不如法受用加持者， 若需于非时食用食物， 乐于音声不悦耳之境， 同样沐浴时病人有剩余之衣物， 或非如法之白色衣物， 对于皮革等因贫困而困顿者， 想是为了守护生命而开许， 观想接触珍宝供养三宝， 是为了救护有情而开许。 无有开许无有遮止视为随顺。 一切有部、大众部， 上座部与多闻部， 四部之所有学处， 不可能不包含于导师之制立中， 因此能获得所有学处之权。 直至涅槃之间以回向而超胜之律， 以成办利他而于菩萨戒， 若获得真实灌顶即是密咒戒， 三者圆满学处功德一切多。 于一本体有不同反体， 何
English
What is known as "mother"? That which constantly protects without protective boundaries, is like the Upasaka Chandragomin. A novice monk abandons killing, stealing others' wealth, impure conduct, lying, and intoxicants like brewed alcohol, dancing, garlands, high and large beds, afternoon meals, and accepting gold and silver. Holding the ten precepts is its specialty. A śikṣamāṇā is one who arises above that, regarding the twelve things to be abandoned, such as touch, with their antidotes and the afflictions of women, observing whether one can endure or not for two years, etc. A bhikṣu is pure like the four root defeats, thirteen remainders, thirty expiations with forfeiture, ninety mere expiations, four classes of confessions, and one hundred twelve misdeeds. There are two hundred fifty-three categories, and a bhikṣuṇī has three hundred sixty-four. The root of each is the four or eight defeats, and there are similarities and differences in grave offenses. Defeat abandons the vows from the root. The boundary of whether one can restore them in the future depends on whether a concealing mind arises or not. It is ridiculous to claim to protect without knowing what should be protected. Merely knowing the offenses makes it easy to practice the sojong. The first of the four doors through which offenses arise is considered to be ignorance, without obstruction. The practice of discipline is the three-base ritual, and the seventeen disciplines are the ethics of entering. Here, apart from the defeats and thirteen remainders, the blessing of improper enjoyment is that if one needs to consume food at an improper time, one is pleased in a place with unpleasant sounds. Similarly, when bathing, if a sick person has leftover clothes, or non-permissible white clothes, it is thought that it is permitted for those who are impoverished and distressed by leather, etc., in order to protect their lives. One contemplates that touching precious jewels and offering to the Three Jewels, and saving sentient beings are permitted. Considering that there is no permission and no prohibition is considered compliant. The Sarvāstivāda, the Mahāsāṃghika, the Sthavira, and the Dharmaguptaka, in all the disciplines of the four schools, it is impossible not to be encompassed by the Teacher's establishment, therefore, one can obtain authority over all the disciplines. The law that surpasses by dedication until Nirvana, by accomplishing benefit for others, is the Bodhisattva vow. If one obtains a genuine empowerment, it is the mantra vow, the three complete disciplines have many qualities. In one essence, there are different opposites, what
Chinese
处于同一传承之中。 如果内部出现矛盾，以上者为主。 这是先前贤哲成就者的传统。 下者的形态虽然看似矛盾， 但避免损害和增益利益是一致的。 如果某事相违背，就不可能允许， 如果允许，就不可能相违背，这是规律。 例如，对于声闻乘来说是堕罪， 对于菩萨来说是相似的恶作。 对于将令人陶醉的密咒誓言物， 视为本尊而显现的修行者来说， 基础和发心都会改变。 不是比丘尼，也不是菩萨。 不是缺乏方便，被贪欲烦恼所压倒。 一切显现都是本尊和坛城， 以及可享用的誓言物，甘露的自性。 对于何者允许意识的转变？ 从别解脱和菩萨戒律来说， 给予比丘和僧团， 供养本尊，会供也会增上。 戒律的一部分也同样适用于其他。 然而，必须具备自相不混杂，需要遮止。 本体转变，功德增上， 关键在于不违背，主要在于时机运用。 对于进入证成之见解的这些人来说， 有人认为转变的本体是一体的， 有人认为一体的基础不相同， 有人认为三者是物质相违，不断增长， 有人从舍弃和获得的角度进行区分， 有人认为像堆积的土堆一样不混杂， 有人认为像日月星辰一样， 保持自身光芒，具有能力差异。 所有这些不同的主张， 在仪轨时，自相不混杂， 在守护界限时，需要遮止， 本体转变是由智慧力量所为。 普遍和特殊的区分是不同的。 讨论的基础在于接受转变，没有返回。 从别解脱的角度产生的堕罪， 如果从自身角度忏悔，因为已经转变所以矛盾。 如果从上者的角度忏悔，对于那件事， 因为没有产生见解，所以辩称不需要忏悔。 身体和语言产生的戒律是有形的， 或者舍弃之心持续不断，种子具有真实执着。 如果没有通过转化和道用的方法来掌握， 即使进入大乘道，接受灌顶， 也不是获得转变的金刚持。 使戒律清净的是意识， 使意识清净的是本尊。