English
If you recognize this, and not only stay at the level of recognition, but actually put it into practice through mindfulness, awareness, and caution, it will be very meaningful. Second, regarding the actual explanation of the transgressions of the Mahayana precepts, there are two parts: a general explanation and a specific explanation. The first part is: For those ordinary people who have all the bonds, who newly generate the mind of enlightenment and study the precepts, the initial practitioners of the bodhisattva path, now is the time to subdue their own afflictions. Knowing the faults of desire, generating longing for the benefits of liberation, in order to prevent one's own mindstream from being defiled by the transgressions generated by afflictions, one must repeatedly practice the methods of counteracting them, just like cleaning cloth with washing or dyeing wool with dye, gradually eliminating the faults such as attachment to desire. By transforming the mind through renunciation and faith, etc., learning and practicing to increase the accumulation of merits more and more is the most important. That is to say, for the superior practitioner, there must be progress every day; for the intermediate practitioner, there must be progress every month; for the inferior practitioner, there must also be progress every year. Therefore, one must constantly examine one's own mindstream, observe whether the Dharma is helpful to one's own mind, and strive to subdue one's own mindstream. Therefore, among the three types of bodhisattva precepts, one must first purify one's own mindstream with the precepts of guarding against transgressions, accumulate virtuous dharmas, and focus on the function of the mind, that is, in addition to the other two precepts, one must mainly focus on guarding against transgressions. For example, by striving to obtain many possessions, building temples and making extensive offerings, thereby generating hope and pride; or gathering many people, preaching the Dharma through distraction and negligence, etc., these all belong to virtuous deeds mixed with sins; and actions such as losing one's own benefit for the sake of others, which most of us consider to be the best, but in reality, virtuous dharmas and the Dharma are only superficially powerful, and benefiting others is difficult to achieve, and it will also bring many obstacles to one's own path to achieving enlightenment—the three trainings. Therefore, the Bengali Pandit said: For the practitioner on the path of accumulation, the precept of guarding is the most important; for the practitioner on the path of preparation, the precept of accumulating virtuous dharmas is the most important; for the path beyond the world
Chinese
是利益有情的主要戒律。如果以一个人相续来说，在资粮道小的时候，要努力学习第一种人的学处。在资粮道中的时候，要努力学习中等人的学处。在资粮道大的时候，要努力学习第三种人的学处。如是说。因此，初学者要防护发愿和趣入的相违品，各自地守护自地的根本和支分的罪堕。而且不要认为别解脱戒是声闻的，所以很微小，要如法地受持守护七种律仪中的任何一种。在这些之中，具有出家戒的菩萨比在家菩萨更殊胜，《经庄严论》中如是说：如是说：出家之品具有无量功德，因此持戒精进之在家菩萨，胜于诸菩萨。同样在《示现大神变经》中也说：依靠应呵责的家，不能获得无上菩提。因为害怕家而从家出家的人，他们不难获得此殊胜菩提。如是说，所以在没有获得圣位之前，出家被赞为是成佛大道的所依，因此初学者受持出家戒后，如理守护，主要应学习遮止恶行的戒律。甚至仅仅是标志的差别，就更容易被天人视为应供养处，因为它是守护心的强大对治，并且是那个所依。因此，生活不困难，难以被恶友所贬低，心中没有后悔和散乱，所以具有禅定的主要因素，虽然最初不具备解脱，但是因为具有戒律，容易消化信财和信食，所以不与罪过为伍等等，具有很多功德。然而，对于菩萨自地的独特律仪，并没有别解脱体性的解释。别解脱是在因上安立果的名字，即指示善妙之道。
English
is the main discipline for benefiting sentient beings. If considered in the continuum of an individual, during the small accumulation path, one should strive to learn the precepts of the first type of person. During the intermediate accumulation path, one should strive to learn the precepts of the intermediate type of person. During the great accumulation path, one should strive to learn the precepts of the third type of person. Thus it is said. Therefore, a beginner should protect against the opposing factors of aspiration and engagement, and individually guard against the root and branch transgressions of their own level. Moreover, one should not think that the Pratimoksha vows are those of the Hearers, and therefore insignificant, but should properly take and guard any of the seven types of vows. Among these, a Bodhisattva who possesses the vows of ordination is more distinguished than a lay Bodhisattva, as stated in the Ornament of the Sutras: As it is said: The ordained state is endowed with immeasurable qualities. Therefore, the diligent lay Bodhisattva who keeps vows is said to be superior to all Bodhisattvas. Similarly, in the Sutra of Displaying Great Miracles, it is also said: Relying on a blameworthy home, one will not obtain the supreme, unsurpassed Bodhi. Those who, fearing home, have gone forth from home, will not find it difficult to attain this supreme Bodhi. Thus it is said, so until one attains the noble levels, ordination is praised as the basis for the path to great Bodhi. Therefore, a beginner, having taken the vows of ordination, should properly guard them, and mainly train in the discipline of abstaining from misconduct. Even the mere difference in appearance makes it easier to be recognized as an object of offering for gods and humans, because it is a powerful antidote to guarding the mind and is that basis. Therefore, one does not struggle with livelihood, it is difficult for evil friends to degrade one, and one is free from regret and distraction in the mind, so one possesses the main cause of Samadhi. Although one does not initially possess liberation, one easily digests offerings and food given in faith due to the cause of possessing discipline, so one is not associated with faults, and so on, possessing many qualities. However, there is no explanation of the nature of Pratimoksha for the unique vows of a Bodhisattva's own level. Pratimoksha is the establishment of the name of the result on the cause, that is, indicating the path of goodness.
Chinese
因此，这条道路通往别解脱，所以称为别解脱。例如，通往城市的道路被称为城市之路，就像这样。如是说，为了从自身因业和烦恼而流转轮回中解脱出来，而宣说守护罪行，因此得名。因此，应当理解，具有菩萨戒律者，以别解脱戒律所束缚，仅仅是被称为菩萨的别解脱而已。因为这个原因，通过仪轨接受和守护别解脱等方式，在大乘的经藏中并没有明确地阐述。虽然在西藏翻译了一部名为《别解脱法四法经》的经部，但并没有像律藏那样，详细地阐述身语的罪行之守护的分类和仪轨的差别。因此，菩萨的戒律也可以在不适合作为别解脱之所依的龙、天、夜叉等种姓中产生。其原因在于，积累二资粮的修行已经先行，并且能够将如虚空般广大而深奥的大乘佛法之义融入于修行之中，具有强大心力者，无论是居家者还是出家者，心意之所依最为重要。就像乌仗那国王因陀罗部底，在没有舍弃一切欲妙的情况下，仅仅通过接受灌顶，就以三戒一体的方式获得了戒律一样。第二，详细解释分为两部分：简略地说明和详细地解释。第一部分是：任何菩萨，如果受持了与声闻共同的别解脱戒律，并且守护它。一般来说，获得别解脱的仪轨有两种：以较小的努力就能圆满的前期仪轨，是佛陀和独觉佛的自然生起的比丘，以及在导师圆满成佛后不久的时期，所调伏的众生，智慧、根器和能力大多成熟，业、烦恼和异熟的障碍三种较少。如五贤善部通过“以智慧领悟”，舍利子等通过“过来吧”，大迦叶通过“承诺为导师”，乔达弥通过“承诺八重法”等。
English
Therefore, this path leads to individual liberation, hence it is called individual liberation. For example, the road to a city is called the city road, just like that. As it is said, it is named so because it is taught to abstain from misdeeds as a means of liberation from wandering in samsara due to one's own karma and afflictions. Therefore, it should be understood that a Bodhisattva who possesses vows, bound by the vows of individual liberation, is merely designated as a Bodhisattva's individual liberation. For that reason, the methods of taking and keeping the individual liberation vows through rituals, etc., are not clearly explained in the Mahayana scriptures. Although a sutra section called "The Sutra of the Four Teachings of Individual Liberation" has been translated into Tibetan, it does not, like the Vinaya commentary, separately explain the divisions of abstaining from physical and verbal misconduct and the differences in rituals. Therefore, it is said that the Bodhisattva's vows can arise even in the classes of gods, nagas, and yakshas, who are not suitable as a basis for individual liberation. The reason for this is that the practice of accumulating the two accumulations has already preceded, and those with great mental strength who can integrate the meaning of the vast and profound Mahayana teachings, which are like the sky, into their practice, whether they are householders or renunciates, the basis of their mind is most important. Just like King Indrabuti of Oddiyana, without abandoning all desirable qualities, merely by receiving empowerment, he obtained all three vows in the manner of being of one essence. Secondly, the detailed explanation is divided into two parts: a brief explanation and a detailed explanation. The first is: Any Bodhisattva who has taken the individual liberation vows common to the Hearers and protects them. In general, there are two rituals for obtaining individual liberation: the preliminary ritual that is completed with little effort, which is for the naturally arising monks of the Buddhas and Pratyekabuddhas, and in the time shortly after the Teacher attained complete enlightenment, the beings to be tamed had mostly matured in wisdom, faculties, and abilities, and the three obscurations of karma, afflictions, and fruition were less. Such as the Five Excellent Ones through "understanding with wisdom," Shariputra and others through "come here," Mahakashyapa through "promising to be the teacher," and Pajapati through "promising the eight heavy dharmas," etc.
Chinese
以乐善好施的回答感到高兴，六十贤众承诺皈依三宝，以及通过布施佛法等许多简易方法，无需堪布和阿阇黎，由僧众通过四羯磨法同时完成出家和比丘戒等，其中通过四羯磨法完成的是古代仪轨的特点。对于通过繁琐的现代仪轨来完成，由于后世之人福薄障重，远离五种决定性的违缘，戒律的生起、安住和增上，以及庄严的障碍皆无，且具备五种圆满的顺缘，所调伏者，由具备稳固和智慧两种功德的堪布，以及根据地域中心或边地的差别，由十人僧团或五人僧团，通过依次授予三种学处的方式来完成。所获得的戒律的差别是，依于菩萨在家众方面的人，可以受持居士戒的差别，如以下将要阐述的任何一种，或者受持八关斋戒。虽然一般说来，由于它是时分戒，不能作为更高戒律的基础，但如果发誓守护其中的八条戒律直至生命终结，则被称为有意义的居士。或者，例如发誓在一天中戒杀并生起菩提心，在初八、十五等日子里承诺守护八支斋戒，并时常受持，则也会变成大乘布萨，因此，从这两种固定戒和时分戒中，选取任何一种，并在其基础上，发起愿行菩提心，并始终守护这二者共同和不共的断证学处。依于出家众方面的人，可以受持比丘戒，或沙弥戒，或式叉摩那戒中的任何一种，并在如法守护的基础上，守护愿行二种不共学处，这就是菩萨戒的自性戒。这些的
English
Being pleased with the answer to the question of good fortune, and with the sixty virtuous people promising to take refuge in the Three Jewels, and through many easy methods such as giving Dharma, without a Khenpo and Acharya, the Sangha simultaneously accomplishes ordination and Bhikshu vows through the four karmas, among which the accomplishment through the four karmas is the characteristic of the ancient ritual. For accomplishing it through the cumbersome modern ritual, since later people have little merit and heavy obscurations, being free from the five definitive adversities, the arising, abiding, and increasing of vows, and the absence of obstacles to adornment, and possessing the five complete favorable conditions, the one to be tamed, with a Khenpo possessing the two qualities of stability and wisdom, and a Sangha of ten or five people according to the difference between the central or border region, is accomplished by gradually bestowing the three trainings. The distinction of the vows to be obtained is that those who rely on the layperson's side of the Bodhisattva can take any of the distinctions of the lay vows, such as those to be explained below, or take the vows of the eight precepts. Although it is generally said that since it is a time-bound vow, it cannot be the basis for a higher vow, if one vows to protect the eight precepts until the end of life, it is called a meaningful lay vow. Or, for example, vowing to abstain from killing and generate Bodhicitta for one day, promising to keep the eight-branch precepts on the eighth and fifteenth days, etc., and taking them from time to time, it will also become Mahayana Uposatha, so from these two fixed vows and time-bound vows, choose any one, and on that basis, generate the aspiration and action Bodhicitta, and always protect the common and uncommon practices of abandonment and realization of these two. Those who rely on the monastic side can take any of the Bhikshu vows, or Shramanera vows, or Shikshamana vows, and on the basis of protecting them according to the Dharma, protect the two uncommon practices of aspiration and action, which is the self-nature vow of the Bodhisattva vow. These