English
is the nature of discipline. Classified, the vow of abstaining from misconduct is generally to abandon the ten non-virtues, and specifically to abandon the seven actions of body and speech. The vow of accumulating virtuous dharmas is to practice virtuous actions such as the six perfections, endowed with four characteristics of training. These four are: being free from their respective opposing factors, being grasped by the wisdom that does not conceptualize the three spheres, fulfilling the wishes of others, and causing sentient beings to mature into the three enlightenments through the result. The discipline of accumulating virtuous dharmas abides in the nature of all six perfections, so that all that has not arisen in one's own mindstream arises, and that which has arisen increases from higher to higher. The discipline of benefiting sentient beings is to engage in all ways in the benefit of others, directly or indirectly, together with the mind of compassion. First, by means of material generosity, beings are well gathered, and then by means of pleasing speech, the minds of those to be tamed are drawn and caused to practice the Dharma. Thus, one must also abide in the common goal of leading others to the path by whatever means. Furthermore, the vow of restraint protects the mind from non-virtue, the accumulation of virtuous dharmas manifestly accomplishes the root of virtue, and the discipline of benefiting sentient beings is devoted to benefiting others. Root: From individual liberation within, to the mind of enlightenment, it is superior through the four distinctions. Individual liberation is merely to turn away from harming others and its basis. The mind of enlightenment adds benefiting on top of that. Individual liberation includes the seven vows, mainly body and speech. The mind of enlightenment mainly focuses on all ten vows. That is to say, the precepts of individual liberation are included in one aspect of the training of those who possess the vows of the mind of enlightenment, but for non-Bodhisattvas, the ordained are accomplished as superior Dharma by way of adding training. Thus, individual liberation is merely turning away from harming others and its basis by restraining the misconduct of one's own mindstream, while the mind of enlightenment adds benefiting on top of not harming others, that is, it possesses the three disciplines of abstaining from misconduct, accumulating virtuous dharmas, and benefiting sentient beings. Individual liberation mainly focuses on the three of body and the four of speech, that is, the seven vows, while the mind of enlightenment mainly focuses on all ten vows, including motivation.
English
Root text: Especially, the place of learning is at the time of individual liberation (Pratimoksha). The precepts established for the sake of others cannot be transgressed. When a Bodhisattva transforms for the sake of others, the seven non-virtuous actions of body and speech, knowing that they transform for the sake of others, and that one's own accumulation of merit is not obscured and increases, there are times when these three situations can be examined and permitted. With great mental strength, like the black man with a short spear, and the Brahmin boy Star as examples, the apparent faults are actually virtuous in meaning, because they are done with the thought of having the power of cause and effect. There is no time when the three of mind are permitted. That is to say, even if the Pratimoksha transforms for the sake of others, the established precepts cannot be transgressed. When a Bodhisattva transforms for the sake of others, knows that they transform, and that one's own merit increases, after examining these three, there are times when it is permitted, but among the seven non-virtuous actions of body and speech, the three of mind are never said to be permissible. How are the seven non-virtuous actions of body and speech permitted? For the sake of saving the lives of many merchants, the captain, with great compassion, killed the black man with a short spear, which was entirely accepted for the benefit of others. Although enjoying abundant wealth, he was unwilling to make offerings and give alms, so he stole and plundered and gave it to those who were starving and suffering. The Brahmin boy liked the star, and after practicing pure conduct in the forest for eighty-two thousand years, he finally went to the city to beg for alms. A merchant's daughter was suffering from desire and urged the Brahmin to engage in impure conduct, but he did not listen and was about to die at that moment. Driven by compassion, he engaged in impure conduct, and as a result, he was born in the realm of Brahma. To lie in order to avoid certain death, such as a ruler making offerings and giving alms. To use divisive speech to sow discord in order to prevent being led to evil destinies by bad friends. To use frivolous speech to entice in order to save from sorrow or to introduce into the Dharma. To speak harsh words to turn away from sin, and so on, all of which show that non-virtuous actions are performed entirely for the benefit of others. Therefore, what is prohibited in the Hinayana Vinaya, and what is permitted in the Mahayana, should be understood as being in accordance with the capacity and abilities of beings. Root text: Even so, in the vows of the Bodhisattva, abandoning the pursuit of peace for oneself and difficult actions, whatever does not accomplish benefit for others is a downfall.
Chinese
据说，这是指在任何允许或禁止的情况下，都根据各自的智慧能力，不加区分地进行否定或肯定，就像接受菩萨戒一样，只追求自己的和平安宁，放弃难以做到的事情，而不为他人利益提供帮助，无论是什么，都会成为堕落的原因。因此，关于戒律，如果因嗔恨而杀害他人，就是堕落；如果是出于善意，则是堕落的影子；如果因慈悲而不杀害，则没有堕落；即使利益他人也不杀害，则是没有堕落的影子。在积累善法方面，吝啬而不施舍是堕落；出于善意而不施舍是堕落的影子；以纯洁的意念施舍则没有堕落；为了伤害他人而施舍则是没有堕落的影子。在利益众生方面，不帮助病人是堕落；为了成就大事而背离则是堕落的影子；以慈爱之心照顾病人则没有堕落；即使有照顾病人的人，也停止自己的善行而投入到照顾病人中，则是没有堕落的影子。与善行无关地挖掘土地、砍伐草木等做无意义的事情是恶作；如果是善的方面，则没有堕落；在没有忆念的情况下绘画等是相似的；以忆念和正知来做的事情是应学处；忆念应学处后进行改正和返回，改正后共有五种。根本：最初的业者菩萨们，智慧越来越高，行为是主要的。最初戒律不纯净，如果主要追求其他二者，则障碍多。出家的菩萨，在《经庄严论》中被认为是特殊的。这是因为即使是凡夫，也认识到烦恼的过患和缺点，因此舍弃家庭而出家，在比丘的所依处清净戒律。为什么呢？因为最初的业者难以像字面意思那样有力地积累善法和利益众生，所以守护自己的烦恼非常重要。这三种戒律中，最初的业者菩萨们首先要稳固戒律。
English
It is said that this refers to any situation of permission or prohibition where, based on one's own intellectual capacity, one engages in negation or affirmation without discrimination, just like taking the vows of a Bodhisattva, only seeking one's own peace and tranquility, abandoning difficult tasks, and not providing assistance for the benefit of others. Whatever the case may be, it is said that it becomes a cause for downfall. Thus, regarding the discipline of vows, killing another out of hatred is a downfall; if it is out of good intention, it is a shadow of downfall; if one does not kill out of compassion, there is no downfall; even if one benefits others but does not kill, it is a shadow of no downfall. In accumulating virtuous Dharma, being stingy and not giving is a downfall; not giving out of good intention is a shadow of downfall; giving with pure intention is not a downfall; giving for the sake of harming others is a shadow of no downfall. In benefiting sentient beings, not helping the sick is a downfall; turning away from it in order to accomplish great things is a shadow of downfall; taking care of the sick with loving-kindness is not a downfall; even if there is someone to take care of the sick, abandoning one's own virtuous practice and engaging in taking care of the sick is a shadow of no downfall. Digging the earth, cutting grass, etc., doing meaningless work unrelated to virtuous deeds is a misdeed; if it is on the side of virtue, there is no downfall; drawing pictures, etc., while not being mindful is similar; actions done with mindfulness and awareness are what should be learned; remembering what should be learned and correcting and returning, after correcting, there are five in total. Root text: Those Bodhisattvas who are beginners in action, their wisdom is increasingly higher, and their conduct is the main thing. If the discipline of vows is not pure at the beginning, and if one mainly pursues the other two, there will be many obstacles. The ordained Bodhisattva is said to be special in the Ornament of the Sutras. This is because even ordinary beings, knowing the faults and shortcomings of afflictions, renounce their homes and become ordained, purifying the discipline of vows in the basis of a Bhikshu. Why? Because it is difficult for beginners in action to powerfully accumulate virtuous Dharma and benefit sentient beings as literally as it sounds, so protecting one's own afflictions is very important. Among these three types of discipline, those Bodhisattvas who are beginners in action must first stabilize the discipline of vows.
Chinese
因此，逐渐地，智慧越来越增长，最重要的是，在一切的开始，如果戒律不清净，主要致力于积累善法和利益众生，会产生很多障碍。因此，《庄严经论》中说，出家的菩萨比在家人更殊胜。因此，初学者认为别解脱戒是声闻的，觉得是小乘，想要学习菩萨的学处，这是没有抓住要点。因此，如果菩萨的戒律破了，所有的戒律都破了。因此，考虑到初学者的菩萨们容易犯错和远离，所以说出家的菩萨特别殊胜。 根本颂：菩萨自地的律仪，没有别解脱的特征仪轨，久已串习心力强大者，如意乐为主的因陀罗部底。 意思是说，对于菩萨自地的律仪，只有大乘的论典中，没有像别解脱那样具有特征的调伏仪轨。久已串习是指从多生以前就习惯了大乘，心力强大者，是以意乐为主，即使身语的行为与别解脱相违，也不能成为过失，就像因陀罗部底一样。 根本颂：何者依于在家之品者，居士以及近住戒之上，发心入行菩提心二者常守护，出家众比丘比丘尼，沙弥沙弥尼之律仪任何之上，发心入行二者守护自地之律。 意思是说，何者依于在家之品，是指不是沙弥和比丘尼的，依靠较低的品类者，即居士五种中的任何一种，以及在初八、十五等日子受持八关斋戒的近住戒之上，发愿菩提心和入行菩提心这二者不是偶尔，而是经常守护。对于出家众，无论是比丘、沙弥还是沙弥尼的任何律仪之上，如法守护发愿和入行二者的学处，就是自地的律仪。
English
Therefore, gradually, wisdom increases more and more. Most importantly, at the very beginning, if the discipline of vows is not pure, focusing mainly on accumulating merit and benefiting sentient beings will create many obstacles. Therefore, it is said in the Ornament of the Sutras that an ordained Bodhisattva is more excellent than a householder. Thus, beginners who think that the Pratimoksha vows are for Shravakas, considering them to be Hinayana, and want to study the Bodhisattva's precepts, have not grasped the key point. Therefore, if a Bodhisattva's discipline is broken, all vows are broken. Therefore, considering that beginner Bodhisattvas are prone to mistakes and straying, it is said that ordained Bodhisattvas are particularly excellent. Root verse: For a Bodhisattva's own ground of vows, there is no clear Pratimoksha characteristic ritual. Those with great mental strength from previous training, like Indrabhuti, are the main support of intention. This means that for a Bodhisattva's own ground of vows, only in the Mahayana treatises, there is no Vinaya ritual with characteristics like the Pratimoksha. 'Previous training' means being accustomed to the Mahayana from many lifetimes ago. 'Those with great mental strength' are those who prioritize intention, and even if their bodily and verbal actions contradict the Pratimoksha, it cannot become a fault, just like Indrabhuti. Root verse: Those who rely on the side of householders, above the vows of upasaka and upasika and the keeping of precepts, constantly protect the two Bodhicittas of aspiration and engagement. Ordained ones, whether bhikshu, shramanera, or shramanerika, above whatever vows they hold, protect the two, aspiration and engagement; this is the discipline of their own ground. This means that 'those who rely on the side of householders' refers to those who are not shramaneras or bhikshunis, relying on the lower category, i.e., any of the five types of upasakas, and above the Upavasa vows of keeping the eight precepts on the eighth, fifteenth, and other days, constantly protect the two Bodhicittas of aspiration and engagement, not just occasionally. For the ordained, whether bhikshus, shramaneras, or shramanerikas, above whatever vows they hold, protecting the precepts of aspiration and engagement as they are, is the discipline of their own ground.