Chinese
一切都与五部律仪的行为相关，佛陀对这些律仪的开许和遮止的界限是如何宣说的，不可能超出这些规定。因此，如果如理安住于自己所属的律仪的形态，就能获得对一切律仪的自在，所以务必谨慎守护。不守护的过患是，如《律经》所说：“不会听闻正法，听闻也会迅速遗忘，证悟地道也不会生起。”等等。此外，五部律仪违犯根本堕和支分堕等，会依次堕入从热地狱到复苏地狱的痛苦，这是经部中所说的。守护的利益是，仅仅依靠救护怖畏和良好祝愿的戒律，虽然不能从轮回中解脱，但暂时可以获得为了什么目的而守护的利益。如萨迦天女所说：“最殊胜的财富是圆满，转生为天界的庄严宫殿。”等等。特别是以出离心摄持的具相别解脱戒，守护的利益非常巨大。在《爱重比丘经》中说：“极其善妙的戒律，守护的人具有美丽的形象，靠近调伏，自己相信戒律的学处，这个人即使在一天中，也能积累无量的福德资粮，成就佛果。”等等。学士英雄说：“天界的妙物、令人喜悦的人间受用，以及殊胜的快乐、殊胜的美味、天界的圆满，由戒律产生，有什么可稀奇的呢？看看诸佛的功德都从此产生。”等等。如果从一开始就具有从二边中决定的出离心，并被菩提心所摄持，就会转变为大乘别解脱戒，无需赘言这是大菩提的真实因。即使以小乘的发心来守护，最终也会转变为获得佛果的途径，因为最终会成就一乘。特别是，在教法兴盛的时代，守护圆满的学处，不如现在教法衰落的时代，守护一天的学处功德大。如《三摩地王经》中说：“恒河沙数劫中，以清净的心...
English
Everything is related to the conduct of the five Vinaya divisions, and it is impossible to go beyond the precepts that the Teacher Buddha has taught regarding the limits of what is permitted and prohibited. Therefore, if one properly abides in the form of the precepts of whichever division one belongs to, one will gain mastery over all the precepts, so it is important to guard them diligently. The faults of not guarding them are as follows: As the Vinaya Sutra says, "One will not hear the true Dharma, and if one hears it, one will quickly forget it. The realization of the bhumis and paths will not arise." And so on. Furthermore, the five divisions of vows, such as parajika and sanghavasesa, will cause one to be born in the hot hells up to the reviving hells in sequence, as stated in the Sutra Pitaka. The benefits of guarding them are that, although one will not be liberated from samsara by merely guarding the precepts of fearlessness and good wishes, one will temporarily obtain the benefit for which one is guarding them. As the goddess Saga said, "The most praised wealth is perfection, and one is born in a sacred palace of the gods." And so on. In particular, the benefits of guarding the Pratimoksha vows, which are characterized by the thought of renunciation, are vast. In the Sutra of Great Affection for Monks, it says, "Whoever has excellent discipline, that person has a beautiful form, dwells near discipline, and believes in the training of discipline. That person, even in one day, accumulates immeasurable merit and accomplishes the fruit of Buddhahood." And so on. The Teacher Hero said, "What is so amazing about the delights of the gods, the enjoyments of humans, and the perfections of the gods, such as supreme bliss and supreme taste, arising from discipline? Look at how all the qualities of the Buddhas arise from it." And so on. If, from the beginning, one has the thought of definitely arising from the two extremes and is possessed by the mind of enlightenment, it will turn into the Mahayana Pratimoksha, so it goes without saying that it is the actual cause of great enlightenment. Even if one guards it with the mind of the Hinayana, it will eventually turn into a lineage for attaining Buddhahood, because it will ultimately be accomplished in one vehicle. In particular, it is more beneficial to guard one precept for one day in this time when the teachings are declining than to guard all the precepts completely in the time when the teachings were flourishing. As it says in the Samadhiraja Sutra, "For billions of kalpas, as many as the sands of the Ganges, with a pure mind...
Chinese
以饮食诸物，伞盖幢幡明灯鬘，供养无数亿佛陀。若有正法将灭时，善逝教法将隐没，日夜行持一学处，此福胜彼尤为胜。如是。第二、守护三律仪之方式的边际分析有三：详尽安立自宗、摄集他宗之要点的方式、与补特伽罗之根器结合而修持之方式作结尾。初者：所谓“涅槃”即是痛苦，乃果轮回之自性，其因是业及烦恼。超越彼者，乃断绝诸苦之流的寂静殊胜之果位，是声闻缘觉之菩提，为彼而回向，即是为此而受持，故以如是之发心，依止调伏之事业仪轨，而受持别解脱七众之任何一种律仪，以舍弃烦恼与不善之方守护律仪，胜于唯以追求增上生而守护之具相别解脱戒。于其上，自以为仅为自身之解脱而追求之心，较彼增上，为成办利益无边有情之广大事业，欲证得圆满菩提，故依止二种传承之任何一种仪轨，而受持愿心与行心之律仪，恒常摄集一切善法，利益有情乃是菩萨律仪。更于其上，欲以甚深方便迅速成办利益他众之广大事业之发心，从无谬之大密续部之意趣之密咒仪轨中，获得灌顶，乃至对于生圆二次第之甚深意义生起坚定之信解为止，若能获得真实之持明律仪，即是具相之密咒律仪。如是，此三律仪圆满于一个补特伽罗之相续中时，断除与行持之学处，亦须如各自之情况中所说的那样守护，故极众多。守护之利益，亦于下乘与上乘，以及上乘中之显宗与密宗二者中所说之道的功德与果的功德一切皆可获得之故，极其众多。第三、于其间如何安住
English
With food and drink, umbrellas, banners, and garlands of lamps, I served countless billions of Buddhas. If, when the sacred Dharma is about to perish, and the teachings of the Sugata are about to decline, one practices a single precept day and night, this merit is far superior to that. Thus it is said. Secondly, the ultimate analysis of how to maintain the three vows has three aspects: elaborately establishing one's own view, summarizing the key points of other traditions, and concluding with how to practice by combining it with the capacity of the individual. Firstly, "Nirvana" is suffering, the nature of the cycle of results, the cause of which is karma and afflictions. To transcend that is the peaceful and supreme state of cutting off the stream of all sufferings, which is the enlightenment of Hearers and Solitary Realizers, and to dedicate to that is to take it up for that purpose. Therefore, with such a mind, relying on the ritual of subduing, and taking any one of the seven classes of individual liberation vows, guarding the vows with the mind of abandoning afflictions and non-virtue, is a characteristic individual liberation morality that is superior to guarding only for the sake of pursuing higher rebirth. On top of that, the mind that seeks only the temporary liberation for oneself increases, and in order to accomplish the vast task of benefiting limitless other sentient beings, desiring to attain perfect enlightenment, therefore, relying on either of the two traditions' rituals, and taking the vows of aspiration and engagement, constantly gathering all virtuous dharmas, benefiting sentient beings is the Bodhisattva vow. Furthermore, on top of that, with the motivation to quickly accomplish the vast task of benefiting others with profound methods, from the mantra ritual of the unerring great tantra section's intention, receiving empowerment, until a firm belief arises in the profound meaning of the generation and completion stages, if one obtains a genuine knowledge-holder's vow, that is a characteristic mantra vow. Thus, when these three vows are complete in the continuum of one individual, the precepts of abandonment and practice must also be guarded as stated in their respective contexts, so they are extremely numerous. The benefits of guarding are also that all the qualities of the path and the qualities of the result as stated in both the lower and higher vehicles, and in the higher vehicle, both the Sutra and Tantra, can be obtained, so they are extremely numerous. Thirdly, how to abide in between
Chinese
如果是这样，因为本体以转变的方式成为一体，所以没有不同的实体。由于以获得和不丧失对境的方式存在，因此在未出现各自的舍弃之前，不混杂地在同一个人的相续中各自存在。因此，由于对境以不同的方式存在，所以必须分别守护而不混杂。如果别解脱中像杀生一样被说成是失败的应断之法，菩萨却被允许这样做，并且在无上瑜伽续部中，像接受金刚部的誓言一样被说成是应该接受的，那么对于出现这种内部矛盾的情况应该怎么办呢？对于那些已经生起殊胜利他之心，并且具有生圆次第把握的人，应该考虑到上层的菩萨和密咒的规矩应该被主要提出，这是过去出现的智者和成就者们的传统。其要点是，即使下层的别解脱的学处形式，看起来像是与杀生等相违背，但在别解脱时，仅仅是不害生命等就能避免对他人造成伤害，并且成办利益的必要。而菩萨如果杀死了某些罪人，那么他们的恶业就会断绝，痛苦的时间也会缩短，从而避免了伤害，并将他们安置在善趣，种下了解脱的种子等，成办了广大的利益。因此，两者不仅必要相同，而且上层（菩萨戒）的必要更加重大。理由是，行事者菩萨不会因此而产生罪过，反而会圆满资粮。因此，一切善恶都不能只看表面现象，而要以思想的差别来决定。因为菩萨是由于远离了伤害他人的想法，并且受到大悲心的支配才这样做的。如同《入行论》中所说：‘具有悲心之圣者，以长远目光观之，开许（别解脱）所遮之事。’因此，导师以善巧方便，为了调伏根性和意乐各异的众生，如果所说的学处从意义上来说是矛盾的，那是不可能允许的。对于初学者来说，自利的想法还没有转变，并且处于贪欲和烦恼任其自在的状态。
English
If so, because the essence becomes one through the manner of transformation, there are no different entities. Since it exists in a manner of obtaining and not losing the object, it exists separately without mixing in the continuum of one person until the respective giving up arises. Therefore, because the objects exist in different ways, they must be protected separately without mixing. If something that is to be abandoned, like killing, is said to be a defeat in individual liberation (Pratimoksha), but Bodhisattvas are allowed to do so, and in the context of Highest Yoga Tantra, it is said that one should accept it as a Vajra family vow, then what should be done about these kinds of internal contradictions? Considering those who have developed a special altruistic intention and have confidence in the generation and completion stages, the higher Bodhisattva and Mantra systems should be mainly emphasized. This is the tradition of the scholars and accomplished ones of the past. The key point is that even if the lower individual liberation's form of training seems to contradict things like killing, in the context of individual liberation, merely not harming life and so on avoids harming others and accomplishes the necessity of benefiting them. However, if a Bodhisattva kills certain evil people, their bad karma will be cut off, and the duration of suffering will be shortened, thereby avoiding harm, placing them in happy realms, and planting the seeds of liberation, etc., accomplishing vast benefits. Therefore, not only are the necessities of both the same, but the necessity of the higher (Bodhisattva vow) is even greater. The reason is that the acting Bodhisattva will not incur any fault, but will instead complete the accumulation of merit. Therefore, all good and evil should not be judged merely by appearances, but should be determined by the distinction of thought. Because the Bodhisattva does this because they have turned away from the thought of harming others and are driven by great compassion. As it is said in the *Bodhicharyavatara*: 'Those with compassion, seeing far ahead, allow even what is forbidden (by individual liberation).' Therefore, the teacher, skillful in means, in order to tame beings of various dispositions and inclinations, if the basis of training that is spoken of is contradictory in meaning, it is impossible to allow it. For beginners, the thought of self-interest has not yet been transformed, and they are in a state where desire and affliction are left to their own devices.
Chinese
如果借口密咒而行合修等事，则会成为束缚，像这样是不允许的。对于殊胜之人，如果允许他们做出看似身语不善的行为，那也只是表面现象，实际上不会有冲突，正如刚才所说。因此，证悟了一切所知，具有现量智慧的如来，所宣说的各种正法和不了义法，其所有的意趣都归于一味真如，这是应当证悟的重大之处。如《三摩地王经》云：“迦旃延曾说色之真如唯一，有人听闻说色为空，有人听闻说色非空，有人听闻说色为乐，有人听闻说色为苦。”等等。特别是与殊胜的密咒见修行相关的行为是这样的：以一个方面的学处为例，如果某事对于声闻来说是堕罪，对于菩萨来说是与之相应的恶作，那么这种令人陶醉的酒，在密咒中却被说成是不可或缺的誓言物。如密续云：“嘛哈嘛amsa甘露伴，不可或缺成就物，饮食谷精树果等，一切欲妙皆是也。”又云：“特别是肉酒不可缺。”对此，享用者的次第是：凡是具有密咒律仪者，即使是初学的出家人，在会供等时候，如果因为过于执着实物，而执着于下乘的善行，轻视并舍弃酒等誓言物，就会成为第十三条根本堕的因，因此必须稍微依止对上乘的修法有信心的道用。然而，如果以轻视下乘学处的想法，也会成为第二条根本堕。据说，按照字面意思，在任何时候都没有取舍地行事的补特伽罗的自性，是通过生圆次第的方便，使一切分别念都显现为本尊，从而能够压倒相的分别念。