English
Afterwards, contemplate permission. Consider what is in accordance with what is neither permitted nor prohibited. This means that, apart from the seventeen, which are the four defeats and the thirteen remaining offenses combined, the blessing of food, drink, clothing, and other enjoyments that are not allowed is as follows: If one needs to partake of food and drink at an inappropriate time, one should enjoy it with a liking for unpleasant sounds. Similarly, when taking a bath, one should like to do so for the sick, and when wearing leftover clothes or those that are not suitable, such as white clothes or leather, if one is in a state of poverty and destitution and needs to protect one's life, one should think that it is being done for permission. If one needs to touch precious objects, one should think that it is for the purpose of offering to the Three Jewels, and one should contemplate permission for the sake of saving sentient beings. For those things that are neither permitted nor prohibited, one should consider what is closer and more in accordance with them. Root text: The Sarvāstivāda, the Mahāsāṃghika, the Sthavira, and the Bahuśruta, in all the disciplines of the four schools, it is impossible for there to be anything not covered by the Teacher's precepts, therefore, one gains mastery over all the disciplines. This means the Sarvāstivāda, the Mahāsāṃghika, the Sthavira, and the Bahuśruta. Of these, the first seven divisions are: the Mūlasarvāstivāda, the Kāśyapīya, the Dharmagupta, the Bahuśrutīya, the Tāmraparṇīya, the Vibhajyavāda, and seven others. The Mahāsāṃghika is the lineage of the great Brahmin Kāśyapa, from which five divisions arose: the Eastern Mountain School, the Western Mountain School, the Snow Mountain School, the Prajñaptivāda, and the Lokottaravāda. The Sthavira is the lineage of Kātyāyana of the bamboo lineage. From this, three divisions arose: the school residing in the Jeta Grove, the school residing on the Fearless Mountain, and the school residing in the Monastery. The lineage of the near ones of the Drākkhamānīya lineage. From this, three divisions arose: the Earth-born lineage school, the Protector school, and the Vātsīputrīya school, which together make up the eight schools of the Śrāvakas. Although they are different in form, they are all related to the conduct of the five renunciations, and it is impossible for there to be anything not covered by the Teacher's precepts. Thus, following the Teacher, if one does not properly protect the Prātimokṣa vows that have been properly taken, it will be like a root downfall, and one should confess without concealment.
Chinese
虽然可以进行修改，但在未获得别解脱的最终果位——阿罗汉果位之前，无法完全断除失败的根本原因，因此获得解脱需要很长时间。律经中说：不会听闻正法，听闻后迅速遗忘，不会生起地道的证悟。守护的利益是，今生能从疾病、国王的惩罚和贫困中解脱等，利益众多。如果为了追求这些利益而受戒，则是为了救护恐惧的戒律；如果为了来世人天安乐的果报而受戒，则是良好的愿望。这二者虽然不能从轮回中解脱，但只能获得暂时的安乐果报。了知轮回的自性是痛苦，以出离心受持戒律，是声闻自宗的宗义。如果以大乘菩提心摄持，那么无论哪一种解脱八种，都会转变为菩萨的别解脱。而且，现在这个时代，教法接近衰落，那些自诩进入教法的人，也是没有调伏和约束，远离出离心，喜欢追随在家人。在这个时代，即使一天之中守护各种戒律的利益，也相当于在教法兴盛时期守护圆满戒律。因此，现在不应轻视近住和八关斋戒等，修持非常重要。根本：以回向寂灭为殊胜之戒，以成办利他为菩萨戒，若得真实灌顶则为密咒戒，三者圆满，所学功德无量。本体一而反体各异，存在于一个补特伽罗的相续中。如果发生内在矛盾，则以上者为主，这是先前智者成就者的传统。下者的形态虽然看似矛盾，但断除损害和增益利益的需求是一致的。如果有什么相违背，是不可能允许的，如果允许，就不可能相违背，这是法性。这就是说，从使心相续远离烦恼和不善的方面以舍弃心来守护，并且以声闻的菩提为目标的是别解脱，持续不断地积累一切善法并且成办利他的是菩萨戒。
English
Although modifications are possible, until the ultimate fruit of individual liberation, the state of an Arhat, is attained, the fundamental causes of defeat cannot be completely eradicated, thus delaying liberation for a long time. The Vinaya Sutra states: 'One will not hear the true Dharma, and what is heard will be quickly forgotten. Realization of the stages and paths will not arise.' The benefits of guarding are numerous, such as being freed from illness, the king's punishment, and poverty in this life. If vows are taken to pursue these benefits, it is a precept to protect from fear; if vows are taken to seek only the happiness of gods and humans in the next life, it is a good aspiration. Although these two do not liberate from samsara, they only attain temporary happiness. Understanding the nature of samsara as suffering, and taking vows with the thought of renunciation, is the tenet of the Sravaka's own school. If it is embraced by the Mahayana's Bodhicitta, then each of the eight kinds of liberation will transform into the Pratimoksha of a Bodhisattva. Moreover, in this present time when the teachings are nearing decline, even those who boast of entering the teachings are untamed and unrestrained, distant from renunciation, and fond of following householders. In this era, the benefits of guarding various precepts even for a single day are equal to guarding the complete precepts in a flourishing age of the teachings. Therefore, nowadays, one should not despise the Upavasatha and fasting, etc., and practicing them is extremely important. Root: The superior precept is dedicating to nirvana, the Bodhisattva vow is accomplishing benefit for others, and the mantra vow is obtaining genuine empowerment. When the three are complete, the precepts to be learned and the qualities are countless. The essence is one, but the aspects are different, residing in the continuum of a single individual. If internal contradictions arise, the higher one is emphasized, which is the tradition of previous wise and accomplished ones. Although the form of the lower one may seem contradictory, the need to abandon harm and bestow benefit is consistent. If something contradicts, it is impossible to allow it, and if it is allowed, it is impossible to contradict, such is the nature of Dharma. That is to say, guarding the mind-stream from afflictions and negativity with the intention of abandoning, and aiming for the Bodhi of the Sravakas, is Pratimoksha; continuously accumulating all virtuous dharmas and accomplishing benefit for others is the Bodhisattva vow.
Chinese
在此之上，如果未获得真正的密法灌顶，即是密宗戒律。这又是因为发愿脱离痛苦，所以是增上的戒律；因为成办利益他人，所以是菩萨戒，这三者圆满的人，教诫和功德一切都多。这些虽然本体相同，但差别各异，存在于一个人的相续中，各自存在，如果发生内在冲突，则以上面的上面的为主。据说这是先前贤哲大德们的传统。下面的别解脱戒虽然看起来相违，但与上面的相符，因为都需要断除损害和利益，如果与三者都相违，则绝对不可能允许，如果允许了，则不可能不相违，这就是法性。根本：如此声闻堕罪，菩萨相似过，转为迷醉密咒誓物中，享用之士觉受众显现为天，基与发心二者皆转变，非是比丘非菩萨，离方便贪欲烦恼力所胜，一切显现天与坛城及，受用誓物甘露之自性，于何识住转变而允许？别解脱与菩萨之，比丘与僧众所施物，供养本尊会供亦增上，学处分亦以此而解说。如是说，饮用酒对声闻来说是堕罪，对菩萨来说也是相似的过失，但迷醉之物在密咒的情况下，如所说是誓言之物。如是如理享用之士，对于串习二次第者，觉受众显现为天，因此基与发心二者从凡庸转变。既不是别解脱的比丘，也不是菩萨的持律者，同样不是远离方便而被贪欲和烦恼所胜者。一切显现都清晰地显现为天和坛城，享用的迷醉之物也从甘露的自性中，将凡庸的执着分别念的意识转变到任何状态都是允许的。其意义是，别解脱和菩萨的比丘和僧众的
English
Moreover, if one does not receive a genuine mantra initiation, it is a mantra vow. Furthermore, because it is dedicated to transcending suffering, it is a superior discipline; because it accomplishes benefiting others, it is the Bodhisattva vow. Those who have perfected all three have many instructions and qualities. Although these are the same in essence, they have different aspects and exist separately in the continuum of one person. If internal conflicts arise, the higher of the higher is given priority. It is said that this is the tradition of the wise and accomplished ones of the past. Although the lower Pratimoksha seems contradictory, it is in accordance with the higher, because both require abandoning harm and benefiting. If something contradicts all three, it is absolutely impossible to allow it, and if it is allowed, it is impossible not to contradict it, that is the nature of Dharma. Root text: Thus, for a Shravaka, it is a downfall, and for a Bodhisattva, a similar offense. The intoxicant that transforms into a samaya substance in mantra, the assembly of thoughts of the person who uses it appears as a deity, both the basis and the intention are transformed. It is neither a Bhikshu nor a Bodhisattva, nor is it devoid of skillful means, overcome by the power of attachment and afflictions. All appearances are clear as deities and mandalas, and the samaya substance to be used is the nature of nectar. To whom is the transformation of consciousness allowed? The Bhikshu and the Sangha of Pratimoksha and Bodhisattva, the offerings to the Yidam also increase the assembly. The parts of the precepts are also explained by this. It is said that drinking alcohol is a downfall for a Shravaka, and a similar offense for a Bodhisattva, but the intoxicant is said to be a samaya substance in the case of mantra. Thus, for those who properly practice the two stages, the assembly of thoughts appears as a deity, therefore, both the basis and the intention are transformed from the ordinary. It is neither a Bhikshu of Pratimoksha nor a holder of the Bodhisattva's discipline, nor is it devoid of skillful means and overcome by attachment and afflictions. All appearances clearly appear as deities and mandalas, and the intoxicant to be used also transforms the ordinary clinging and conceptual consciousness from the nature of nectar to any state. Its meaning is that the Bhikshu and the Sangha of Pratimoksha and Bodhisattva
Chinese
相比于将供品给予未转化的普通会众，不如献给本尊，这样会众也会变得更加圆满，其他学习的部分也应通过这种方式来理解。以上。根本偈：然而自相不混，需断除所需皆具足，本体转变，功德更增上，不违关键，主要于时机运用。这是说，所谓自相不混，即受持三种律仪的所缘境、受持的发心、受持的仪轨等，各自的自相不混杂，必须在不同的时间确定，因此各自的自相并非基础相同，而是分别执持各自的体性，所以是自相不混。断除所需皆具足，所断除的是烦恼，所需的是不被其束缚，各自的道路是唯一的，以别解脱的方式断除，转化为菩萨道，在密法中作为道用。也就是说，声闻乘认为外在所取的粗大境，以及内在能执的具有相续的识，通过了悟其无自性而必定从轮回中解脱，但由于认为所取境的极微和能执识的刹那在胜义谛中存在，所以像对待敌人一样断除烦恼；菩萨乘认为内在能执的识只是由因缘所生的错觉显现，在实义上并非真实成立，而外在所执著的境是遍计所执和依他起，因此，通过证悟圆成实的智慧，了知境和识二者无生，从而将烦恼和分别念调伏转化为法性；金刚乘是不迷惑于将烦恼分别念转化为本尊和智慧，特别是通过如实见到法性的真实意义，从而了悟超越取舍的意义。简而言之，声闻乘将二谛视为实有，因此通过别解脱来断除；菩萨乘将世俗谛视为实有，通过空性和悲心来调伏；密乘则清净解脱为五种智慧的自性，因此这三者都是同一相续，其不善的誓言是相同的。此外，初学者不应做瑜伽士的行为，瑜伽士不应做成就者的行为，成就者不应做一切智者的行为。这些话非常重要。根本偈：对于已入成就者之境的进行观察的那些人，本体转变为一