Chinese
律仪之戒有三种，即：断恶行、集善法、饶益有情。初者，从盗取三宝财物及舍弃正法等事，如法者、破戒者，处以断法、降伏学处等刑罚；造作五无间罪业、持邪见之国王，以及摧毁村庄、田园、城镇、牧地、国土等，必须认定此五种人是（当诛杀的）大臣；未修习空性，却以空性为口头禅，希求成为声闻；退转圆满菩提，发起小乘之心；舍弃别解脱戒，而修学大乘法；以声闻乘之贪执等烦恼无法对治，若对治则会使其失去果报；因嫉妒而自赞毁他；为了利养恭敬而出卖自己；以戒律处罚而断绝僧众，施以杖罚、鞭打；将应舍弃之利养给予诵经者；强迫他人舍弃止观，此八者必定会发生于凡夫身上。以上所说之过失，皆会发生在彼等身上。名义上有十八种，实质上有十四种，即：愿心、行心、舍心，以上皆是根本堕罪。支分恶作有八十种等，因过于细微，故不在此宣说，当参阅《学集论》。无著论师所说之愿心学处：不舍弃有情及忆念其利益；积聚资粮，精勤修持菩提心；受持及断除黑白八法，即是愿心。欺骗应供者，以及不生起无悔之后悔心；于上师前谄媚，以虚伪狡诈对待众生。应断除此四种黑法，反之，应恒常行持四种白法。贪恋利养恭敬，自赞毁他；吝啬而不布施财物及正法；以嗔恨心损害他人，却不以鞭杖等调伏。以虚伪之心，装模作样地宣说正法，以上四者是根本堕罪，即是行心之学处。四十六种微细恶作，当于其他论典中了知。集善法即是修学六度：为了消除贫困，而布施财物、正法及无畏；以出离心行持三种律仪；应安忍极深之嗔恨及痛苦；披上积聚善根及饶益他人的精进盔甲；修持世间及出世间之禅定；修学听闻、思维、修持之甚深智慧。饶益有情之律仪，即四摄法：首先以布施摄受应调伏之众生，然后以爱语
English
The discipline of moral conduct is threefold: abstaining from misdeeds, accumulating virtues, and benefiting sentient beings. The first of these involves punishing those who steal from the Three Jewels or abandon the Dharma, whether they are virtuous or immoral, with measures such as cutting off their rights or reducing their status. It also includes identifying and dealing with kings who commit the five heinous crimes, hold wrong views, and destroy villages, fields, towns, pastures, and lands, recognizing these five as ministers who must be eliminated. Those who speak of emptiness without having cultivated it, who aspire to be Shravakas, who turn away from perfect Bodhi, who generate the mind of the Lesser Vehicle, who abandon individual liberation vows to study the Mahayana, and who cannot reverse the attachments of the Shravaka Vehicle—reversing these will negate their fruits. Praising oneself and disparaging others out of jealousy, selling oneself for gain and respect, punishing monks with disciplinary actions such as flogging, giving away what should be renounced to reciters, and forcing others to abandon Shamatha-Vipassana—these eight inevitably occur in ordinary beings. The faults mentioned above all occur in them. There are eighteen in name but fourteen in substance: the mind of aspiration, the mind of engagement, and the mind of abandonment—all these are root downfalls. The branch offenses, such as the eighty minor transgressions, are not discussed here due to their subtlety; refer to the Compendium of Trainings. According to the system of Asanga, the precepts of the aspiring mind include not abandoning sentient beings and remembering their benefits, accumulating merit, diligently cultivating Bodhicitta, and adopting and abandoning the eight black and white dharmas. Deceiving those worthy of offerings and not generating remorse for what should be regretted, flattering gurus and acting deceitfully towards beings—these four black dharmas should be abandoned, and the four white dharmas should always be practiced. Excessive attachment to gain and respect, praising oneself and disparaging others, being miserly and not giving wealth or Dharma, harming others with anger without subduing it with discipline—these four, along with pretending to teach the Dharma with a false heart, are the four root downfalls, which are the precepts of the engaging mind. The forty-six subtle transgressions should be understood from other texts. Accumulating virtues involves studying the six perfections: giving wealth, Dharma, and fearlessness to eliminate poverty, practicing the three types of moral conduct with a mind of renunciation, enduring deep anger and suffering, donning the armor of diligence to accumulate merit and benefit others, meditating on worldly and transcendental Samadhi, and practicing the profound wisdom of hearing, contemplating, and meditating. The discipline of benefiting sentient beings is the four means of attraction: first, gathering those to be tamed through generosity, then through pleasing speech.
Chinese
以善言劝导，使人心悦诚服，将九乘次第展开，是为有意义的行为。 为了引导他们，自己也实践这些意义。 亲近所有志同道合者，远离一切相悖之处。 恒常保持正念与觉知，谨慎行事。 在行、住、坐、卧四种威仪中，如经部般，所行之处皆清净。 无论做什么，都以相应的语言祈愿。 智慧自在的无垠龙钦饶绛巴，修持四无量心的发愿学处，实践六度波罗蜜多的入行学处。 总而言之，据说包含黑白八法。 在此，应行利益与安乐之事，并在此舍弃无益及来世有害之事。 我言，没有不包含在这两种规范中的学处。 转生的所依是天、龙、夺命女等。 龙树菩萨认为，罪恶之人也能转生。 无著菩萨说，其所依需要别解脱戒。 总的来说，如果对佛法生起信心，对无上菩提的果位生起信心，对如海般的菩萨行产生信心，那么贡却达拉说，就能生起菩提心。 最后讲述了如果戒律衰损，如何恢复的方法。 无论对种姓或非种姓，不作考察，造作、阻止或保持中庸都可以。 所有超出界限的行为，都是堕罪之类。 为了成就大事，舍弃小事是影像，对于无能为力之事，都不算堕罪。 对无能为力之事努力，那是它的影像。 为了他人，如果身语不善，在开许的情况下，其本质是善。 如果过了时限而衰损，就向圣观自在祈祷，清晨祈愿，梦中忏悔堕罪。 剩余的三蕴经，日夜三次念诵，可以摧毁罪业，这是龙树菩萨的观点。 发愿心应行持四黑法。 从内心舍弃众生，就会舍弃它。 持续不断地行持无惭无愧，并以此为满足和喜悦，视其为功德。 所有见解的大缠结，都会摧毁誓言。 所谓的他胜罪，不是指小罪和中罪。 如果犯了他胜罪，可以重新受戒，中罪则忏悔三次。 下品罪则在一人面前，陈述实情忏悔。 如果没有志同道合的人，就用心忏悔。 广大行派的宗风是无与伦比的。 如果像这样菩提心已确定，即使在睡眠等无意中，也有福德的力量。 持续不断。
English
Advising with kind words, making people's hearts rejoice and submit, unfolding the nine vehicles in order, is a meaningful action. To guide them, one also practices these meanings oneself. Be close to all like-minded people, and stay away from all conflicting things. Constantly maintain mindfulness and awareness, and act with caution. In the four postures of walking, staying, sitting, and lying down, like the Sutra Pitaka, the places where one goes are all pure. Whatever you do, make aspirations with corresponding words. The wisdom-endowed, all-encompassing Longchen Rabjam, cultivates the four immeasurable aspirations as the discipline, and practices the six perfections as the entering discipline. In short, it is said to include the eight black and white dharmas. Here, one should do things that benefit and bring happiness, and here also abandon things that are useless and harmful in the future. I say that there is no discipline that is not included in these two norms. The basis of rebirth is gods, nagas, life-snatching women, etc. Nagarjuna believes that even sinful people can be reborn. Asanga said that its basis requires individual liberation vows. In general, if one has faith in the Buddha's teachings, faith in the fruit of unsurpassed Bodhi, and faith in the ocean-like conduct of the Bodhisattvas, then Kunkhyen Dala said that Bodhicitta can arise. Finally, it explains how to restore the vows if they are weakened. Whether it is a person of caste or not, without examination, it is okay to create, prevent, or maintain neutrality. All actions that exceed the limit are a category of downfall. To accomplish great things, abandoning small things is an image, and for things that one cannot do, it is not a downfall. Striving for things that one cannot do is its image. For the sake of others, if body and speech are unwholesome, in the case of permission, its essence is good. If it is weakened after the time limit, pray to Arya Avalokiteśvara, pray in the morning, and confess downfalls in dreams. Reciting the remaining Three Skandha Sutras three times day and night can destroy sins, which is Nagarjuna's view. The aspiring mind should practice the four black dharmas. Abandoning sentient beings from the heart will abandon it. Continuously practicing shamelessness and immodesty, and being satisfied and happy with it, regarding it as a virtue. The great entanglement of all views will destroy the vows. The so-called defeat (parajika) does not refer to minor and intermediate offenses. If a defeat is committed, one can retake the vows, and intermediate offenses are confessed three times. For lower-grade offenses, one confesses by stating the facts in front of one person. If there is no like-minded person, one confesses with the mind. The tradition of the vast conduct school is unparalleled. If Bodhicitta is determined like this, even in unintentional states such as sleep, there is the power of merit. Continuously.
Chinese
生为胜者之子，无数三七三十三，获得菩提。菩提萨埵发心之学处，讲述次第分三，此为第三。 全贤金刚持自在导师，于殊胜之色究竟天，宣说续部之海。后于哲蚌寺等地复述而开示，由金刚手及请问之眷属集结。八大成就者等藏印智者阐释。然旧译宁玛派之教敕伏藏传承，与新派之宗风虽浩如烟海，然于此宣说续部总集之誓言。本体为三门以方便智慧所摄持，依所守护之律仪各自之宗风。分类为事部、行部、瑜伽部、无上瑜伽部四种。根本堕罪十四条各自有确定之数目，时轮中所说见于他处。无上瑜伽部中有二十五种行为规范，五部之律仪、根本堕罪十四条，以及粗罪与大圆满之传统。首先宣说未得令得之理，坛城以及如是莲花，世俗胜义菩提心坛城四种。宝瓶、秘密、智慧第四灌顶，次第授予具相之弟子。醒、梦、熟睡、入定四种状态，清净生起次第三门所知之垢染。生起次第拙火，比喻意义二智慧，修持并能获得四身。首先生起三处三金刚，最终圆满四灌顶之时，获得持明律仪，此后努力学习所承诺之律仪与誓言。中间宣说不衰损守护之方法，最初之行为规范出自时轮金刚，杀盗淫妄酒，所断当断，宣说五学处当断。寿命未至不可食用之食物，恶语、鬼神、非天之教法，此五种为非行五事。牛、童子、男子、女人，以及损毁佛塔、杀生被称为五种罪行。对善友、君主、佛、僧、以及上师生嗔恨，此五种为争端。色声香味触五境，眼耳鼻舌身五根，不执着是二十五种行为规范。共同之五部律仪
English
Becoming the son of the Victorious One, countless three sevens and thirty-three, attain enlightenment. The precepts for generating the mind of a Bodhisattva, explained in order, divided into three, this is the third. The all-good Vajradhara, the sovereign teacher, in the great Akanishta heaven, spoke the ocean of tantras. Later, in Drepung and other places, he repeated and taught them, gathered by Vajrapani and the retinue of questioners. The eight great siddhas and other Tibetan and Indian scholars explained them. Although the old translation Nyingma school's teachings and treasure traditions, and the new schools' tenets are as vast as the ocean, here I will explain the vows of the general collection of tantras. The essence is the three doors held by skillful means and wisdom, according to the respective traditions of the vows that are guarded. The divisions are the four: Kriya, Charya, Yoga, and Anuttarayoga. The fourteen root downfalls each have a definite number. What is explained in the Kalachakra should be looked at elsewhere. In the Anuttarayoga system, there are twenty-five modes of conduct, the vows of the five families, the fourteen root downfalls, and the traditions of the coarse and the Great Perfection. First, explaining the way to gain what has not been gained, the mandala and the lotus, the four kinds of relative and ultimate Bodhicitta mandalas. The vase, secret, wisdom, and fourth empowerments are bestowed in order upon qualified students. The four states of waking, dreaming, deep sleep, and absorption, purify the defilements of knowable objects through the three doors of the generation stage. The generation stage tummo, the two wisdoms of example and meaning, cultivate and make it possible to attain the four kayas. First, generating the three vajras in the three places, when the four empowerments are completely fulfilled at the end, one obtains the vidyadhara vows, and after that, one strives to learn the promised vows and commitments. In the middle, explaining the method of guarding against decline, the initial modes of conduct come from the Kalachakra. Killing, lying, stealing, sexual misconduct, and drinking alcohol, what should be abandoned should be abandoned, it is said that the five bases of training should be abandoned. Eating food that is not allowed before the end of one's lifespan, evil words, teaching the Dharma to spirits and asuras, these five are the five non-actions. Cows, children, men, women, and destroying stupas, killing, are known as the five sins. Being angry with virtuous friends, rulers, Buddhas, the Sangha, and lamas, these five are conflicts. The five objects of form, sound, smell, taste, and touch, the five faculties of eye, ear, nose, tongue, and body, not being attached to them are the twenty-five modes of conduct. The common vows of the five families.