Chinese
持问经中说，什么是法的布施呢？笔、墨、经卷的布施是小的。随其根器，为声闻、缘觉、无上（菩提）说法是大的。使入于无上菩提，如虚空般宣说不可思议之法，是极大的。第二，持戒波罗蜜多以“持戒”等来宣说。其中也有本体、略说、略作分别、广说正文三种。第一，持戒的本体是对所有与学处不相符之处严加守护，即是善加防护。第二，若分别而言，有断恶行戒、摄善法戒、饶益有情戒三种。也就是，以身语意三门，防护粗细一切不善业，即是断恶行戒；具足六波罗蜜多，即是摄善法戒；以刚才所说的两种（戒），勇于利益他人，即是饶益有情戒。第三，广说部分，粗略地显示声闻戒和菩萨戒的体相，其中说到“内分”等。内分中，菩萨超胜于声闻别解脱戒，通过四种差别而显得殊胜，即是：声闻别解脱戒仅仅是遮止损害他人的根本，而菩萨戒在此之上，增添了广大利益他人的意愿。声闻戒包括杀生等三种，以及妄语等四种，总共遮止七种（恶业），主要在于身语；而菩萨戒在此之上，加上意业的三种，总共以遮止十种（恶业）为主。不仅如此，还通过“以开遮作差别”等来显示差别。特别是，在别解脱戒的学处中，即使为了他人而广泛行事，也不毁坏有根本的戒律。而菩萨为了他人行事时，对于身语二业所作的七种不善业，为了他人而作，并且知道（这样做）会转变，以及对于自己有缘和无缘的善法不遮蔽且增长的三种情况下，仔细衡量并观察，如果合适，则有开许的情况。
English
The Sutra of Questions by the Holder says, "What is the giving of Dharma? Giving pens, ink, and scriptures is small. According to their capacity, teaching the Dharma to Shravakas, Pratyekabuddhas, and the Unsurpassed (Bodhi) is great. Causing them to enter Unsurpassed Bodhi and teaching the Dharma that is inconceivable like the sky is extremely great." Secondly, the Perfection of Morality is taught by "morality" and so on. Therein, there are also three aspects: the essence, a brief explanation, a slight differentiation, and an extensive explanation of the text. First, the essence of morality is to diligently guard against all that is incompatible with the training, which is to thoroughly restrain. Second, if differentiated separately, there are three types: the vow of abstaining from negative actions, the vow of accumulating virtuous Dharmas, and the vow of benefiting sentient beings. That is, with the three doors of body, speech, and mind, whatever prevents coarse and subtle non-virtuous actions is the vow of abstaining from negative actions; whatever possesses the six perfections is the vow of accumulating virtuous Dharmas; and whatever diligently benefits others with the two (vows) just mentioned is the morality of benefiting sentient beings. Third, in the extensive explanation, roughly showing the characteristics of the Shravaka and Bodhisattva vows, it is said, among other things, "internal divisions." Among the internal divisions, the Bodhisattva is superior to the Shravaka Pratimoksha vow, being distinguished by four differences: the Shravaka Pratimoksha vow merely prevents harming others at the root, while the Bodhisattva vow, on top of that, adds the desire to greatly benefit others. The Shravaka vow includes the three such as killing, and the four such as lying, totaling the seven to be abandoned, mainly concerning body and speech; while the Bodhisattva vow, on top of that, adds the three of mind, mainly focusing on abandoning all ten. Not only that, but the difference is also shown by "differing by allowance and prohibition" and so on. In particular, in the training of the Pratimoksha vow, even if acting extensively for the sake of others, one does not break the vow that includes the basis. But when a Bodhisattva acts for the sake of others, in the case of the seven non-virtuous actions done by body and speech, acting for the sake of others, and knowing that (doing so) will transform, and in the three situations of not obscuring and increasing one's own virtuous accumulations with or without focus, one carefully measures and observes, and if it is appropriate, there is a case of allowance.
Chinese
当我们的至尊怙主化身为导师时，作为船长的他变得非常勇敢，他珍视五百名商人的生命，并以成熟的智慧杀死了手持短矛的黑人。还有，喜欢星星的婆罗门之子，在森林中清净修行了八万二千年后，来到城市乞食。他爱上了商人的女儿，因欲望而痛苦，当时他几乎要死去，为了阻止他，他放弃了清净行，结果转生到梵天世界等等。这些例子表明，从形式上看似乎是过错，但实际上是善行。因为任何依赖和关联的因果，都是仅仅通过认为它具有力量而产生的。因此，对于意乐的三种情况，丝毫没有允许的余地。因此，针对大乘行者，才说了“即使那样”等等。虽然一说完就能明白，但“也”这个词是必须把握的。简而言之，对于菩萨的戒律来说，为了自己的利益而追求寂静的果位，以及即使有必要，也放弃难以做到的舍弃身体和生命，以及不为他人利益而努力，这些都是堕落的因素，人天导师净饭王的儿子这样说过。稍微解释一下，像这样堕落，以及堕落的影像，不堕落，以及不堕落的影像这四种人，如果与三种戒律结合起来，就是：律仪戒，因嗔恨而杀生是堕落，以利他心杀生是堕落的影像，以慈悲心不杀生是不堕落，即使利益他人也不杀生是不堕落的影像。积累善法中说：因吝啬而不给予是堕落，以利他心不给予是堕落的影像，以清净的意念给予是不堕落，为了伤害他人而给予是不堕落的影像。利益有情中说：不照顾病人是堕落，为了成就大事而放弃照顾病人是堕落的影像，以慈爱心照顾病人是不堕落，即使有照顾病人的条件，也放弃自己的善行大事而去照顾病人是不堕落的影像。别解脱戒和菩萨戒都一样。
English
When our supreme protector incarnated as a teacher, as a captain he became very brave, he cherished the lives of five hundred merchants, and with mature wisdom killed the black man with a short spear. Also, the Brahmin boy who loved stars, after practicing pure conduct in the forest for eighty-two thousand years, came to the city to beg for alms. He fell in love with the merchant's daughter, and suffered from desire, at which time he almost died, but in order to stop him, he abandoned pure conduct, and as a result was reborn in the Brahma world, and so on. These examples show that from the point of view of form, it seems to be a fault, but in reality it is a virtue. Because any cause and effect that is dependent and related is produced simply by thinking that it has power. Therefore, there is no room for allowance in the three situations of intention. Therefore, it is said to be aimed at the Mahayana practitioner, "even so," and so on. Although it can be understood as soon as it is said, the word "also" must be grasped. In short, for the vows of a Bodhisattva, seeking the state of peace for one's own benefit, and even if necessary, abandoning the difficult task of giving up body and life, and not striving for the benefit of others, these are all factors of downfall, as said by the teacher of gods and humans, the son of Śuddhodana. To explain a little, like this, falling, and the image of falling, not falling, and the image of not falling, these four kinds of people, if combined with the three kinds of discipline, are: the discipline of vows, killing out of hatred is falling, killing with altruistic intention is the image of falling, not killing with compassion is not falling, and not killing even if it benefits others is the image of not falling. In Accumulating Virtuous Dharma it says: not giving out of stinginess is falling, not giving with altruistic intention is the image of falling, giving with pure intention is not falling, and giving in order to harm others is the image of not falling. In Benefiting Sentient Beings it says: not taking care of the sick is falling, abandoning taking care of the sick in order to accomplish great things is the image of falling, taking care of the sick with love is not falling, and even if there are conditions for taking care of the sick, abandoning one's own virtuous deeds and great affairs to take care of the sick is the image of not falling. The Pratimoksha vows and the Bodhisattva vows are the same.
Chinese
由于依赖于舍弃，首先以名为“最初的戒律清净之法”等来阐述。刚刚进入大乘的最初业者菩萨们的心，是逐渐向上修持为主，因此首先以别解脱来守护不净的恶行戒律。如果主要致力于积累佛法和利益众生，时机未到会导致诸多障碍。正如孟加拉的班智达所说：在资粮道上，戒律是主要的。在加行道上，积累善法是主要的戒律。在超世间道上，利益众生的戒律是主要的。如果以一个人的相续来计算，在资粮道小的时候，应当努力修持最初的学处。在资粮道中的时候，应当努力修持中等的学处。第三者应当努力修持第三者的学处。因此，出家的菩萨是特别的。如《经庄严论》中所说：出家之品，具足无量功德。如此持戒精进的在家菩萨，胜过一切菩萨。然而，仅凭菩萨戒本身，别解脱的差别尚未成立，如“菩提”等所说。其中，《菩萨别解脱四法经》在西藏没有翻译出差别，因此没有像以律藏为基础来解释那样，详细阐述身语恶行的守护差别和仪轨的差别。因此，在菩萨自宗的论典中，对于戒律，没有以仪轨明确说明别解脱的具相戒条。一般来说，别解脱的词义解释在《善道之教》中说：此道是走向别解脱的，因此是别解脱。等等，这是以因来命名果。已经事先修习了三戒等的强大心力者，以思想的所依为主，如法王因陀罗菩提。菩萨的所依简要地阐述为广大行持之理。分别阐述别解脱的差别，首先是
English
Because it depends on abandonment, it is first explained by things like "the first method of purifying the discipline of vows." The minds of Bodhisattvas who have just entered the Mahayana and are beginners are mainly focused on gradually practicing upwards, so at first, the discipline of vows that restrains misconduct through individual liberation is not pure. If one mainly focuses on accumulating Dharma and benefiting beings, it will lead to many obstacles because the time is not ripe. As the Pandit of Bengal said: On the path of accumulation, the discipline of vows is the main thing. On the path of application, the discipline of accumulating virtuous Dharma is the main thing. On the transcendental path, the discipline of benefiting sentient beings is the main thing. If calculated in terms of one person's continuum, one should strive to practice the first precepts when the path of accumulation is small. One should strive to practice the intermediate precepts when the path of accumulation is intermediate. The third person should strive to practice the third precepts. Therefore, the ordained Bodhisattva is special. As explained in the Ornament of the Sutras: The qualities of the ordained side are endowed with immeasurable qualities. Such a householder Bodhisattva who strives in vows is said to be superior to all Bodhisattvas. However, the distinction of individual liberation is not established by the Bodhisattva's vows alone, as explained by "Bodhi" and others. Among them, the Sutra called "The Bodhisattva's Individual Liberation Explaining Four Dharmas," a single section, has not been translated into Tibetan with its distinctions established. Therefore, it does not separately explain the differences in guarding against misconduct of body and speech and the differences in rituals, as it is explained based on the Vinaya. Therefore, in the Bodhisattva's own treatises, there is no clear explanation of the characteristics of individual liberation vows through rituals. Generally, the etymology of individual liberation is explained in "Teaching of the Good Path": This path goes to individual liberation, therefore it is individual liberation. And so on, this is naming the result by the cause. Those with great mental strength who have previously practiced the three vows, etc., mainly rely on thought, like Dharma King Indrabhuti. The Bodhisattva's reliance is briefly explained as the principle of vast practice. Separately explaining the differences of individual liberation, the first is
Chinese
由“何者”等词语所指示，凡是依靠在家方面的人，即居士父母二人以及斋戒，在这三种戒律的任何一种之上，恒常守护发愿和趣入菩提心这二者，被称为居士菩萨，对于出家的人来说，比丘父母二人、沙弥父母二人，以及式叉摩那和五种戒律的任何一种，在此之上守护发愿和趣入二者，是菩萨自地的戒律。像这样，如果将八种类别归纳为实体，那么居士、沙弥、比丘这三者是成双成对的，斋戒归纳为第一种，式叉摩那单独计算，因此认为有四种实体，如《俱舍论》中所说：“别解脱名为八，实体种类有四种，名称由名而转变，故此差别无相违。”第二，在分别解说中，居士的类别由“如果区分”等词语所指示，如果从内部进行区分，那么居士也有两种，一种是守护一种，以不杀生为例，代表放弃四根本中的任何一个，在此之上，放弃不予取，具备一个方面，在此之上，放弃妄语，算是大部分守护。在此之上，放弃因欲望而邪淫，是四分之三的根本，如果连酒也放弃，就被认为是完全守护的居士。之前的四分之一个不净行加在一起，放弃四根本和酒这五者，被称为行持梵行的居士。在出家方面的十种学处中，为了养活子女，允许居士接受金银。歌舞和花鬘这两者因为过失小，所以合为一个，被称为八支斋戒，无论何时何地，只要在有生之年恒常守护，那就是像旃陀罗·瞿弥一样的居士。沙弥要断除杀生、偷盗他人财物、行不净行、妄语、以及掺假的酒等五种，在此之上，还有歌舞等，装饰花鬘等，因为贪图他人的福德而炫耀，以及不是讲法的场合，睡卧高广