Chinese
还讲述了如何成就远离六种染污和七种执着。即：不执着于从享乐到邪见的种种（1），推迟（布施）（2），满足于已得（3），期待回报（4），期待果报成熟（5），以及不执着于从吝啬到邪慧的潜在不和合因素（6），不执着于小乘作意和对三轮的分别念等散乱。如《经庄严论》所说：“菩萨的布施，不染着，不执着，没有染着。甚至染着本身也不是，不染着，不执着，没有染着。”从布施一直讲到智慧。这样在修持的时候，如果自己有布施、戒律等直到智慧的少许功德，就以此自满，轻视没有这些功德的他人，就会障碍自己的布施等，所以应当断除。如怙主龙树所说：“自己虽有圆满的财富，也不应轻蔑他人，应以如酥油般的心，将一切功德藏于心中。”如果来乞讨的人很多，或者一个人乞讨很多等，无法布施时，应以柔和的语言使他们不灰心，并想：何时我能圆满所有乞讨者的心愿？应当这样想。如《摄波罗蜜多论》所说：“如果乞讨者显现，但因力量微弱而无法布施，无论如何不要让乞讨者感到卑微，要用柔和的语言安慰他们的心。以后乞讨者来到面前，无论如何不要让他们感到失望和卑微，要彻底消除吝啬的过患，为了彻底断除贪欲而努力。”第二，宣说戒律的波罗蜜多，分为二：略说和广说。首先，什么是戒律的体性呢？即通过如理守护身语意三门的一切应断除的不和合因素，从而使断除损他及其根本的意念变得习惯和稳固。对此进行分类，有断恶行戒、摄善法戒和饶益有情戒三种，这是大乘经藏中所说的。这三种的差别
English
It also explains how to achieve separation from the six defilements and seven attachments. Namely: not being attached to everything from enjoyment to wrong views (1), procrastination (of giving) (2), being content with what one has (3), expecting a return (4), expecting the maturation of karmic results (5), and not being attached to the latent discordant factors from stinginess to wrong wisdom (6), not being attached to the distractions of Hinayana intention and the conceptualization of the three spheres. As stated in the Ornament of the Sutras: "The generosity of a Bodhisattva is without attachment, without clinging, without attachment. Even attachment itself is not, without attachment, without clinging, without attachment." This is taught from generosity all the way to wisdom. When practicing in this way, if one has a little merit such as generosity, discipline, etc., up to wisdom, and becomes arrogant because of it, looking down on others who do not have such qualities, it will obscure one's own generosity, etc., so it should be abandoned. As the Protector Nagarjuna said: "Even if I have abundant wealth, I should not despise others, but with a mind like butter, I should hide all qualities in my heart." If many beggars come, or one person begs for a lot, etc., and one cannot give, one should use gentle words to avoid discouraging them, and think: When will I be able to fulfill the wishes of all those who beg? One should think in this way. As stated in the Compendium of Perfections: "If beggars appear, but one is too weak to give, in any case, do not let the beggar feel inferior, but soothe their hearts with gentle words. In the future, when beggars come before you, in any case, do not let them become disappointed and feel inferior, completely eliminate the faults of stinginess, and strive to completely abandon desire." Second, explaining the perfection of discipline, there are two parts: a brief explanation and a detailed explanation. First, what is the nature of discipline? It is through properly guarding all the discordant factors to be abandoned by the three doors of body, speech, and mind, thereby making the intention to abandon harming others and its root habitual and firm. Classifying it, there are three types: the discipline of abstaining from evil deeds, the discipline of accumulating virtuous dharmas, and the discipline of benefiting sentient beings, which are explained in the Mahayana sutras. The difference between these three
Chinese
关于“律”：从发心的角度来说，就是舍弃身语意三门的不善业道十种行为；从自性的角度来说，就是舍弃身语的七种不善行为的戒律。在《入行论释》中说：“因为不接受烦恼，不产生罪恶，心中熄灭贪欲之火而感到清凉，因为是安乐之因，所以是圣者们所依止的戒律。它也具有舍弃七种行为的特征。不执着于三法衣，没有嗔恨，具有正确的见解，这些都是发起戒律的原因。因此，从发起的原因和戒律的角度来说，十种业道得到了详细的解释。”也就是说，如果所依是具有别解脱戒律者，那么就包括七种律仪中任何一种情况下的应舍弃之处；如果不是，那么正确地守护自己根本和支分的应舍弃之处，就是禁恶行戒。禁恶行之后，不是仅仅行持微小的善事，而是以四种殊胜的特点，圆满具足六度，这就是摄善法戒。虽然这被解释为将所有顺应的善法都聚集在自己的相续中，但由于菩萨通过守护各自波罗蜜多的不顺应之品而修学不共的所修之法，因此从戒律的本质圆满的角度来说，可以这样安立。也就是说，不是仅仅为了自己的利益，而是直接或间接地致力于利益其他众生。直接来说，就是通过四摄来利益众生；间接来说，就是以利益他众为目标来调伏自己的相续等等，这就是饶益有情戒。而且，由于缘念自利之心是菩萨们的主要舍弃之处，因此从守护这种不顺应之品的角度来说，可以安立为戒律。 第二，广说分为三：禁恶行戒、摄善法戒、饶益有情戒。第一，禁恶行戒分为二：真实宣说禁恶行，三种戒律。
English
Regarding "Discipline": From the perspective of motivation, it is abandoning the ten non-virtuous paths of action of body, speech, and mind; from the perspective of its own nature, it is the discipline of abandoning the seven non-virtuous actions of body and speech. In the commentary on the "Entering the Bodhisattva's Way of Life," it says, "Because it does not accept afflictions, does not generate sins, and the mind is cooled by the extinguishing of the fire of desire, and because it is the cause of happiness, it is the discipline that should be relied upon by the noble ones. It also has the characteristic of abandoning seven actions. Non-attachment to the three Dharma robes, absence of hatred, and having the correct view are what initiate these. Therefore, from the perspective of the initiating cause and the discipline, the ten paths of action are explained in detail." That is to say, if the basis is someone who holds the Pratimoksha vows, then it includes what should be abandoned in any of the seven types of vows; if not, then correctly guarding the root and branch of what should be abandoned in one's own place is the discipline of restraining evil actions. After restraining evil actions, it is not just engaging in minor good deeds, but perfecting the six perfections with four special qualities, which is the discipline of accumulating good dharmas. Although this is explained as gathering all conducive good dharmas into one's own continuum, because Bodhisattvas train in the uncommon object of practice by guarding against the non-conducive aspects of each Paramita, it can be established as such from the perspective of the completeness of the essence of discipline. That is to say, it is not just for one's own benefit, but directly or indirectly striving to benefit other sentient beings. Directly, it is benefiting sentient beings through the four means of gathering; indirectly, it is taming one's own continuum with the aim of benefiting others, and so on, which is the discipline of benefiting sentient beings. Moreover, since the mind that thinks of self-interest is the main thing to be abandoned by Bodhisattvas, it can be established as discipline from the perspective of guarding against this non-conducive aspect. Second, the extensive explanation is divided into three: the discipline of restraining evil actions, the discipline of accumulating good dharmas, and the discipline of benefiting sentient beings. First, the discipline of restraining evil actions is divided into two: actually explaining the restraining of evil actions, the three disciplines.
Chinese
这是关于遮止的边际考察。首先分为两部分：一是讲述上下乘律仪的差别，二是讲述大乘罪行律仪的真实内容。第一部分是：总的来说，进入小乘和大乘之门的人们，在遮止罪行和致力于善行方面是相似的。但在细节上，小乘的别解脱戒与菩萨戒有两种差别。如果包括差别的基础，则通过四种差别而超胜。例如，别解脱戒是依靠仅遮止自身罪行，从而避免对他人的伤害及其根本的律仪。菩萨则是在不伤害他人的基础上，增加利益他人，即具备遮止罪行、集聚善法、利益有情三种。别解脱戒，无论是七众中的哪一种，都是在详细规定了堕罪的界限后，将身的三种不善、语的四种不善归纳为七种舍弃，并从这些舍弃中随其应分或全部遮止。例如，比丘的二百五十三条戒律，并非不需要发起意乐的意念和所依的基础等，但如果未表现在身语上，就不会成为堕罪的实际基础，因此主要在于身语的行为。而菩萨戒中所说的堕罪，即使是必须表现在身语上的，也主要是以心为主，例如不为利益他人而只为自己着想等。此外，如国王的五种根本堕罪中的第五种，以及舍弃愿菩提心等，即使未表现在身语上也会成为堕罪，因此主要在于包括发起意乐在内的十种舍弃。如《摄波罗蜜多论》中说：成为通往高处和解脱的安乐之道，不要违背这十种业道。安住于此，思维利益众生，意乐的差别将带来果报。应如实调伏语、身、意，世尊说，简而言之，这就是律仪。因此，这两种差别的基础存在于菩萨的相续中，这比非菩萨的出家人的相续更为殊胜，因此实际上会变成四种差别。即使如此，在了解应行应止后进行修学的方式是，别解脱戒和菩萨戒的差别在于所舍弃的对
English
This is an examination of the limits of prohibition. First, there are two parts: first, explaining the difference between the vows of the higher and lower vehicles; and second, explaining the actual vows of the Mahayana transgressions. The first is: In general, those who have entered the gate of the inferior and supreme vehicles are similar in that they restrain misconduct and devote themselves to virtue. However, in detail, the Pratimoksha vows of the inferior vehicle have two characteristics that distinguish them from the Bodhisattva vows. If the basis of the difference is included, then they are superior through four differences. Thus, the Pratimoksha is based on the vow of restraint that only prevents misconduct in one's own mind-stream, thereby avoiding harm to others and its basis. The Bodhisattva, on the other hand, adds benefiting others to not harming others, that is, possessing all three: restraining misconduct, accumulating virtuous dharmas, and benefiting sentient beings. The Pratimoksha, whichever of the seven classes it may be, is such that after the limits of transgression have been clearly established, the three non-virtues of body and the four non-virtues of speech are condensed into the seven things to be abandoned, and from these, one restrains as appropriate or completely. Thus, all two hundred and fifty-three of the Bhikshu's precepts do not require the intention of the motivating thought and the basis of what is understood there, but if they do not appear in body and speech, they do not become the actual basis of transgression, so only the actions of body and speech are emphasized. The transgressions described in the case of the Bodhisattva, even those that must appear in body and speech, are mainly focused on the mind, such as aiming for one's own benefit rather than wanting to benefit others. In addition, like the fifth of the king's five root downfalls, and abandoning the aspiration mind, even if they do not appear in body and speech, they become transgressions, so all ten abandonments, including the motivating thought, are mainly practiced. As it says in the Compendium of Perfections: It is the path of bliss to higher realms and liberation, do not stray from these ten paths of action. By abiding in this, thinking of benefiting beings, the difference in thought will have a result. Speech, body, and mind should be properly tamed. In brief, the Victorious Ones have said that this is discipline. Therefore, the fact that these two bases of difference exist in the Bodhisattva's mind-stream is more excellent than the mind-stream of a non-Bodhisattva renunciate, so it actually becomes four differences. Even so, the way to learn after knowing what is allowed and what is forbidden is that the difference between Pratimoksha and Bodhisattva is in what is abandoned.
Chinese
关于应该讲述的内容，例如杀生等，在别解脱戒的场合，是考虑到所依之补特伽罗只成办自己的利益，并且对事物有强烈的执着，因此即使是为了他人的利益也不允许做，所以不能违背已经制定的戒律。菩萨则具有广大的利他之心，并且对事物的执着很小，考虑到这一点，如果是为了他人的利益，那么身语二者的七种不善业都允许做。也就是说，为了他人的利益而实际去做，并且自然而然地知道会产生这样的结果，而且在自己的善资粮之上，不会遮蔽更加殊胜的善资粮，并且依靠心力的推动而增长的情况下，如果考察这三种情况都具备，那么对于看起来像是不善的行为，允许去做。在宣说十善业道中说：‘对于那些丝毫没有考虑自己利益，只想做他人的利益，并且在一切时侯都具有慈悲心的人，除了意之三种恶行或者邪见之外，一般来说是允许做的。’因此，应该参考确定菩萨戒的论典。那么，对于什么样的菩萨允许做身语的七种行为呢？例如，慈悲大商主带领五百商人一起行走的时候，知道有个名叫黑人短矛者的人要夺取这些商人的性命，为了让罪恶者从业的异熟中解脱，并且为了让商人们从生命的恐惧中解脱，即使自己堕入恶趣也愿意忍受，生起这样强大的心力，杀死了黑人短矛者，据说由此圆满了八万劫的资粮。又如，富人吝啬不布施，而穷人饥饿濒临死亡，为了这两者的利益，发心从富人那里偷东西，然后布施给穷人。又如，名叫星宿欢喜的婆罗门童子，在森林中清净梵行了四万二千年之后，来到城市中乞食，爱上了商主的女儿，因为贪欲的折磨，即将死去，为了阻止他这样做，即使自己堕入地狱也愿意。