Chinese
能容许和不能容许的界限在于隐瞒，即在于是否生起隐藏违犯的心。因此，应当用心了解已制和未制的戒律。显示未能完全领会视戒律和苦行为最胜等对治法的过患，如经中所说“守护”等。如今这些人，连十条左右的守护都不懂，却自诩为佛陀的追随者和守护戒律者，真是可笑。如果不能守护，仅仅知道又有什么用呢？即使如此，一般来说，流转轮回的原因就在于无知。在此，仅仅知道因果和堕落的果报，就能防止违犯，即使违犯也能轻易恢复和忏悔。然而，通达这些的所知障，连堕落产生的四门之首也不了解，这是无著菩萨的观点。四门是：不了解是堕落还是非堕落的区别；不恭敬学处；放逸；具有强烈的烦恼。在修持的学处根本论中，宣说了作为三学基础的十七事，其中，为了清净戒律的精髓，有布萨、安居、解制，这三个根本仪轨，是堪布达摩室利从经中精选出来，如同驶向解脱洲的大船。其主要支分，十二种修习的功德是：住在寂静处，住在冢间，行乞食，一坐食，常蹲踞，食后不复取，持有三法衣，穿毛毡衣，随处而住，住坟墓间，住树下，住无覆处。现在，为了显示顺带暗示的容许，所以说了“此地”等。此论中，除了十七种他胜罪和僧残罪之外，如果需要享用其他不容许之物，则应加持。如果需要在非时食用食物，则应在自己居住的地方，观想在北俱卢洲食用。为什么呢？一般来说，自性、法性、律仪和舍弃
English
The boundary between what is permissible and what is not lies in concealment, that is, whether or not the mind of concealing transgressions arises. Therefore, one should understand the precepts that have been established and those that have not with the mind. Showing the faults of not fully understanding the antidotes such as holding the precepts and asceticism as supreme, as it is said in the scriptures, "guarding," etc. Nowadays, these people, without even knowing about ten or so guards, boast of being followers of the Buddha and guardians of the precepts, which is truly laughable. If one cannot guard, what is the use of merely knowing? Even so, in general, the cause of wandering in samsara lies in ignorance. Here, merely knowing the cause and effect and the ripening of downfalls can prevent transgressions, and even if one transgresses, it is easy to restore and confess. However, the obscuration to knowing these, even the first of the four doors from which downfalls arise, is not understood, which is the view of Asanga. The four doors are: not understanding the distinction between what is a downfall and what is not; not respecting the training; negligence; and having strong afflictions. In the root text of the trainings for practice, seventeen bases are taught as the foundation of the three trainings, among which, for purifying the essence of the precepts, there are the Uposatha, the Rainy Season Retreat, and the Pravāraṇā, these three root rituals, which were selected from the scriptures by Abbot Dharmashri, are like a great ship sailing to the continent of liberation. Its main branches, the twelve qualities of practice, are: dwelling in a solitary place, dwelling in a charnel ground, begging for alms, eating one meal, constantly squatting, not taking food again after eating, holding three robes, wearing felt clothes, dwelling wherever one is, dwelling in a cemetery, dwelling under a tree, and dwelling in a place without cover. Now, in order to show the permissible that is incidentally implied, therefore it is said "in this place," etc. In this treatise, apart from the seventeen Parajikas and Sanghavaseshas, if one needs to enjoy other impermissible things, then one should bless them. If one needs to eat food at an improper time, then one should imagine eating it in the northern Kuru continent in the place where one lives. Why? Generally, nature, dharma nature, discipline, and renunciation
Chinese
关于行为的四种戒律中，不悦耳的声音是因为与第一种有关。同样，如果需要进行剩余的沐浴，则应具有生病的想法；穿着剩余的衣服或不合适的白色衣服等；如果需要切割不合适的皮革等，因为贫穷而感到沮丧时，应认为是为了保护生命而允许的。如果需要触摸和拥有珍宝，则应冥想是为了供养三宝和救助众生而允许的。除此之外，对于那些既没有允许也没有禁止的事物，应被视为符合双方的观点。《三戒分别》中说：“总而言之，本来就没有允许和禁止。如果可以做和不应该接近的事情相反，那就做那些事情，不应该做和应该接近的事情相反，那就完全放弃。”就像这样。为了总结，说了“一切”等等。一切有部、大众部、上座部、正量部这四部中，第一部是刹帝利种姓持地（梵文：Dharmanandin）的传承。从中分出的七部是：说一切有部、说出世部、法护部、多闻部、说假部、赤衣部、分别说部这七部。第二部是婆罗门种姓大迦叶波的传承。从中分出的五部是：东山部、西山部、雪山部、说假部、出世部。第三部是甘蔗种姓迦旃延的传承。从中分出的三部是：贤护部、正藏部、密林山部。第四部是屠夫种姓近圆的传承。从中分出的三部是：弥沙塞部、法上部、饮光部。总共十八部声闻部。在藏地弘扬的是说一切有部。虽然四部的学处形式不同，但都与五种出家部的行为有关。由于不可能超出导师所制定的范围，因此类似于克里吉的梦兆一样被整理出来，因此，获得了所有学处的权力后，应认真守护。
English
Among the four types of behavioral discipline, unpleasant sounds are due to being associated with the first. Similarly, if there is a need to perform the remaining bathing, one should have the thought of being sick; wearing leftover clothes or unsuitable white clothes, etc.; if there is a need to cut unsuitable leather, etc., feeling distressed due to poverty, one should think that it is allowed for the sake of protecting life. If there is a need to touch and possess precious jewels, one should meditate that it is allowed for the sake of offering to the Three Jewels and saving sentient beings. Apart from that, those things that are neither allowed nor prohibited should be regarded as conforming to the views of both sides. The 'Distinction of the Three Vows' says: 'In short, there is originally neither allowance nor prohibition. If what can be done and what should not be approached are reversed, then do those things; if what should not be done and what should be approached are reversed, then completely abandon them.' Like that. To summarize, it is said 'all' and so on. Among the four schools of Sarvastivada, Mahasanghika, Sthavira, and Sammitiya, the first is the lineage of the Kshatriya caste Dharmanandin. The seven schools that branched out from it are: Sarvastivada, Dharmaguptaka, Dharmarakshita, Bahusrutiya, Prajnaptivada, Kasyapiya, and Sautrantika. The second is the lineage of the Brahmin caste Mahakasyapa. The five schools that branched out from it are: Purvasaila, Aparasaila, Haimavata, Prajnaptivada, and Lokottaravada. The third is the lineage of the sugarcane caste Katyayana. The three schools that branched out from it are: Mahisasaka, Dharmottariya, and Bhadrayaniya. The fourth is the lineage of the butcher caste Upali. The three schools that branched out from it are: Mahisasaka, Dharmaguptaka, and Vatsiputriya. In total, there are eighteen Sravaka schools. What is propagated in Tibet is the Sarvastivada. Although the forms of the precepts of the four schools are different, they are all related to the conduct of the five monastic communities. Since it is impossible to go beyond what the Teacher has established, it is compiled like the dream omen of Krki, therefore, having obtained the authority over all the precepts, one should diligently protect them.
Chinese
这样做非常重要。那么，如何获得守护戒律的利益呢？ 导师勇士说：天物喜悦是人的享受，殊胜妙味是天人的圆满。 戒律所生的功德有什么稀奇？ 看，诸佛法都由此而生。 就像这样。 尤其是在教法兴盛的时代，完全守护所有学处，比在那样的时代里，一天之中守护一个学处的利益更大。《定解宝王经》中说： 在恒河沙数俱胝劫中，以最初发心供养饮食等物，伞盖、幡幢、灯鬘，供养无数俱胝佛。 如果有人在正法极度衰败，善逝教法将要隐没之时，日夜行持一学处，其福德胜过前者。 在这里，我认识到众生唯一的明灯的恩德不可估量，最初的境界被气息充满，同时，这样的念头突然涌现，为了表达所说的话有意义，我说了以下的话： 顶礼薄伽梵一切智者释迦顶。 无数劫中发心的风力轮，推动的善妙日轮白莲足，如天界自在的善行白莲，被遮盖而光芒消失一般。 十方诸佛喉咙的妙音歌，献给幻化天女的诞生地，当三十二相八十随好的莲花千瓣绽放时，如成为众生蜜蜂的食粮一般。 以青春的骄傲，释迦族的青年，以六十四种技艺的束缚，战胜一切，名声的夏季鼓声，如在不死道的帷幕中飘扬一般。 被出离四缘的猎人所逼迫，如世间圆满如意宝般的王政，用铁钩也无法稳固你的心，就像梦中的山野少女一样。 无数三类苦行的重担，连大海的腰带也能震动，而你却在誓言中疲惫不堪，如池塘边燃烧的精进之心一般。 从最初的善愿成熟之时起，在菩提树下吉祥草的座垫上，要害
English
Doing so is very important. So, how does one obtain the benefits of guarding the precepts? The teacher Hero says: Divine objects of joy are human enjoyments, supreme bliss and taste are the perfections of the gods. What is more wondrous than that which arises from the cause of discipline? Look, all the Buddhas and Dharma arise from that. It is like that. Especially in times when the teachings are flourishing, guarding all the precepts completely is more beneficial than guarding a single precept for a single day during that time. From the Samadhiraja Sutra: For as many billions of kalpas as there are grains of sand in the Ganges, with the initial mind, one makes offerings of food and drink, umbrellas and banners, garlands of lamps, and serves billions of Buddhas. If someone, when the sacred Dharma is greatly feared and the Sugata's teachings are about to decline, practices one precept day and night, that merit is far superior to the former. Here, recognizing that the kindness of the one and only lamp for sentient beings is immeasurable, and that the initial state is filled with breath, and at the same time, such thoughts suddenly arise, in order to express that what is said is meaningful, I spoke the following words: Homage to the Bhagavan, the all-knowing Shakya Top. The wheel of wind power of the aspiration from countless eons, the noble sun of the white lotus feet that were propelled, like the good deeds of the lord of the heavens, the white lotus, being covered and its light disappearing. The melodious song of the throats of all the victors of the ten directions, offered to the birthplace of the illusory goddess, when the lotus of the marks and signs blooms with a thousand petals, like becoming nourishment for the bees of sentient beings. With the pride of youth, the youth of the Shakya clan boasts, with the bonds of the sixty-four arts, defeating all, the summer drum sound of fame, like fluttering in the curtain of the immortal path. Oppressed by the hunter of the four causes of renunciation, like the kingdom of the wish-fulfilling jewel of existence, even an iron hook could not secure your mind, like a mountain girl in a dream. The countless burdens of the three types of asceticism, even the girdle of the ocean could tremble, and you became exhausted in your vows, like the burning strength of effort by the pond. From the time when the initial good wishes ripened, on the cushion of kusha grass under the Bodhi tree, the key
Chinese
于誓言所系之稳固处，如五峰环绕之须弥山。彼时眉间毫毛之光芒照耀百万，驱逐魔众之后，如虚空般清净之法界得以觉醒，如十八不共法之功德圆满。于无边无际之深渊中奔流之众生，依三乘法轮之舟而得依怙，到达普光之黄金洲，如赐予遍知宝珠之传承。因颠倒见之慢心而沉醉，愚昧无知、不堪造就之黑暗恶舌，于舍卫城显现神变之百刃金刚所斩断之际，如入于悲伤之洞穴。诸法皆空之见，以胜义谛劫火，纵然已焚干生等流转之大海，然因常常见解之迷途羔羊铠甲破裂，如名相之花朵、权势之弓矢消逝。为救度贫乏福德之众生，将如意宝珠舍利分为八份，安放后于不滞之法界中入眠之际，三地如因悲伤而昏厥。唉玛，此等不可思议之事，思之亦不知如何是好。无明盗贼无法阻止分别念，因失去觉知而如痴呆之物。呜呼，三世诸佛之总集庄严您，于何处逝去？愿我能不久证得圆满、寂静、调伏三者，成就四身，成为众生之怙主！现在以寂灭等说明三律仪存在于一个补特伽罗之相续中。发愿自己从寂灭中解脱出来，是殊胜的持守别解脱戒；成办利益他人之事，是菩萨律仪；从大续部获得如实的灌顶，从而获得密咒律仪。如是三种律仪全部圆满之时，教理的学处和证悟的功德都会越来越增上。本体未曾超出心性，但从反体上来说是各不相同的。存在于一个补特伽罗的相续中。如果这些律仪之间发生相违，以下面的律仪为主，上面的律仪为辅，这是以前的智者成就者们所公认的。下面的别解脱戒的行相虽然看起来是相违的，但是断除损害和成办利益这两点是相同的。