English
In the distinction of time, until enlightenment, the distinction of what is to be abandoned is learning either the aspiration or the engagement of abandoning the stream of immoral conduct of a Bodhisattva. The mantra vow is: With the intention of accomplishing great deeds for others, seized by special skillful means and wisdom, relying on the distinction of rituals, that is, any of the four tantras' empowerments, in the distinction of time, until unsurpassed enlightenment, the distinction of what is to be abandoned is whatever discipline that guards against the immoral conduct of one's own share, depending on the outer and inner mantras respectively. It is named as a statement of avowal, and its characteristic is obtained from the actual basis of the empowerment. Therefore, if one holds separately according to the meaning taught in one's own collection of scriptures, then individual liberation is for hearers, mind generation is for Bodhisattvas, and those who have obtained empowerment are known as vidyadharas, which is renowned among the wise. However, it is not entirely determined by the distinction of intention. As the "Distinction" chapter says: "With the thought seized by mind generation, the ritual is like the Hearers' system, the eight kinds of individual liberation, become the Bodhisattva's individual liberation." Thus, the characteristic of the Bodhisattva's individual liberation is explicitly stated. From this, the individual liberation of mantra is also indirectly implied, for example, if someone who has the mantra vow newly takes the vows of a novice monk, then that becomes the unique individual liberation vow of secret mantra. Enough with the elaboration. The third is: Thus, the two lower common vows, here are limbs of the unsurpassed empowerment, as explained in the ocean of tantras, here it is explained. That is to say, as just explained, the two lower vows, individual liberation and Bodhisattva vows, which are common to the two vehicles of inferior and superior causes, here serve as limbs of the unsurpassed empowerment. When someone who has the vows of individual liberation and Bodhisattva takes the mantra vow, the individual liberation becomes the vow to guard against misdeeds of mantra, and the Bodhisattva vow becomes the samaya of Vairochana. In unsurpassed mantra, because it possesses general, special, and surpassing samayas, it is a general samaya. It contains all the vows of individual liberation, Bodhisattva, and outer tantras. Moreover, for the Vajra-holder's lineage that has not previously undergone individual liberation and Bodhisattva vows, the individual liberation of guarding against misdeeds of holding only the three refuges or holding the five precepts, which are obtained solely through empowerment, and in the tantra as a preliminary to empowerment,
Chinese
因为通过所说的发心仪轨，已经受取和获得了愿行发心。因此，此处所说的三律仪的体性，因为在因的三个藏中没有宣说，所以是果的藏，即续部所有的特点。如《根本续心要》中说：于无上胜妙之誓言，以调伏之威仪而持戒，所有律仪不可思议，全部总集清净地。又如《怖畏电光》中说：比丘菩提萨埵与，瑜伽瑜伽大瑜伽。又如《胜乐轮续》中说：别解脱与菩提心，持明即是彼比丘。又如《金刚顶》中说：断命盗淫与妄语，以及酒等皆断除，居家律仪善安住，善作密咒之王。若彼等成为出家者，则与三律仪完全具足，别解脱与菩提心，即是持明自性也。如是宣说，故于此处宣说。第四，三律仪各自建立框架、立宗和论题，第一，未得律仪如何得，中间，已得如何不失坏守护之方便，最后，失坏如何恢复之四者依次而摄持。如是身体的体性的这个偈颂，因为将在分别确定三律仪的第二品、第三品和第四品中广说，所以此处不广说。如是宣说完毕后，收摄品的内容是：三律仪共同的宣说之基础次第分判，即是第一。也就是说，此论典有五品，基果的界限，所有道的要点都摄集于三律仪中，以总的关联显示的方式，将所说之基础次第分判，即是第一品的解释。于此说：自性任运圆满光明菩提心，与离障四身之果相连接，清净贤妙之胜道三律仪，以善妙解释四说次第之力，以调伏身语恶行之方便而调伏，以利他之铁钩调伏心象，以成熟解脱之法清净不净显现执着，愿一切有情享用解脱之吉祥！ ༈ 纳嘛萨瓦嘉雅。 何者具足相好的
English
Because through the said ceremony of generating the mind, the aspiration and engagement mind of enlightenment have been taken and obtained. Therefore, the nature of the three vows taught here is a special characteristic of the tantras, the collections of results, since it is not known in the three collections of causes. As it says in the Root Tantra Essence: In the supreme, unsurpassed samaya, with the power of discipline, morality, and as many vows as are inconceivable, all are completely gathered and purified. And as it says in Fierce Lightning: Bhikshu, Bodhisattva, and yogi, great yogi. And as it says in the Wheel-Decree Tantra: Individual liberation and Bodhicitta, the vidyadhara himself is the bhikshu. And as it says in the Vajra Peak: Killing, stealing, sexual misconduct, lying, and alcohol are completely abandoned. From the well-established vows of a householder, perfectly accomplish the king of secret mantras. If those become renunciates, they are perfectly endowed with the three vows. Individual liberation and Bodhicitta, are the very nature of the vidyadhara. As it is said, it is explained here. Fourth, the framework, establishment, and topic of discussion for each of the three vows, first, how to obtain the vows that have not been obtained, in the middle, the means of protecting what has been obtained from not being lost, and finally, how to restore them if they are lost, are summarized in four ways each. As this verse of the nature of the body, because it will be explained in detail in the second, third, and fourth chapters that separately establish the three vows, it is not elaborated here. Having explained it in that way, the summary of the chapter is: The general basis for explaining the three vows is divided into stages, which is the first. That is to say, this treatise has five chapters. The boundary between the basis and the result, all the key points of the path are collected in the three vows, and the basis to be explained is divided into stages in the manner of showing the general connection, which is the explanation of the first chapter. Here it is said: The self-existing, spontaneously perfect, clear light Bodhicitta, is connected to the result of the four bodies free from obscurations. By the power of the pure and excellent path, the three vows, and the excellent explanation of the four stages of explanation, may I tame the misconduct of body and speech with the means of taming. May I subdue the elephant of the mind with the iron hook of benefiting others. May I purify the impure appearance clinging with the Dharma of ripening and liberation. May all beings enjoy the glory of liberation! ༈ Nama Sarva Jnaya. Whoever possesses the marks and
Chinese
色身寂静之界，虽入于平等，然于持戒精进之众中，立禁立放之律法为身，导师与教法二者，乃敬礼之处。以经论之甘露而陶醉之蜂，于律法百瓣盛开之园林中，善说种种解释之妙音，今日取为具慧者之耳食。第二，分别宣说三律仪之自性与学处，共有三：别解脱，菩萨，真言之律仪之宣说。此三者，于先前之身相建立时，虽以纲要、开端、未得令得、已得令不失坏、失坏则还净之方式，以四种律仪而摄持，然于此处，为令新学者易于领会，将摄为三个根本科判而宣说。༈。其中，第一，宣说别解脱律仪，共有三：导师宣说调伏之正法之方式，彼如何摄为讲修而受持之方式，如是受持之调伏所诠定立之方式。第一为：开端，导师于瓦拉纳西，主要宣说增上戒律之四谛，为五比丘众所说。即导师正等觉释迦牟尼佛，从前发菩提心开始，于三无数劫中圆满二资粮后，于人寿二万岁之时，光明佛出世，成为婆罗门童子之上师。其后于兜率天，受生为圣善白幢，其后于人寿百岁之时，从兜率天降临等，于此刹土以十二事业成办利他之事，其中，于何之时，于二十九岁前住于王宫后出家，苦行六年，于三十五岁时，于金刚座于萨迦月之十五之夜晚降伏魔众，于第一座之时，即入于等持，依于极高之禅定，而成就神变之现量与天耳。于中午之时，成就他心通、宿命通、天眼等。于最后之座，于黎明之时，成就漏尽之现量，获得无上之智慧。
English
The realm of the peaceful form body, although entering into equanimity, yet amidst the assembly of those diligent in vows, establishing the Vinaya, the Dharma, as the body, the teacher and the teachings, both, are the place of reverence. The bee intoxicated by the nectar of scripture and reasoning, in the garden where the hundred petals of the Vinaya bloom, the melodious sound of various explanations of the good speech, today we take as nourishment for the ears of the discerning. Secondly, separately explaining the nature and precepts of the three vows, there are three: Pratimoksha, Bodhisattva, and the explanation of the vows of Mantra. All three of these, in the previous section on the establishment of the body, although summarized by four vows in the manner of outline, beginning, causing the unattained to be attained, protecting the attained from being lost, and restoring what is lost, here, in order to make it easy for new learners to understand, we will explain by summarizing into three root divisions. ༈. Among these, first, explaining the Pratimoksha vow, there are three: the way the Teacher spoke the sacred Dharma of discipline, how it was summarized and held through teaching and practice, and how the subject matter of the discipline held in this way is established. The first is: the introduction, the Teacher in Varanasi, mainly taught the Four Noble Truths, which mainly show the superior discipline, to the five disciples. That is, the Teacher, the perfectly enlightened Buddha Shakyamuni, from the beginning of generating the mind of supreme enlightenment, after perfecting the two accumulations in three countless kalpas, when the lifespan of people was twenty thousand years, Buddha Light Protection appeared in the world and became the guru of the Brahmin boy. After that, in Tushita, he took birth as the Holy White Banner, and then when the lifespan was a hundred years, from Tushita descending and so on, in this realm he accomplished the benefit of others with twelve deeds, among which, when he stayed in the palace until the age of twenty-nine and then renounced, practiced austerities for six years, when he reached the age of thirty-five, at Vajrasana on the fifteenth night of the Saga month, he subdued the demons, and in the first session, he immediately entered into samadhi, relying on the ultimate meditation, and accomplished the direct perception of miraculous powers and the divine ear. At noon, he accomplished knowledge of others' minds, recollection of past lives, and divine eyes. In the last session, at dawn, he accomplished the direct perception of the exhaustion of defilements, and obtained the unsurpassed wisdom.
Chinese
证得后，现证圆满正等觉。那时，世间有一位阿罗汉。之后，经过七个七日，从水星月（藏历四月）初四开始，宣说律藏正法的开端是：在瓦拉纳西的仙人堕处鹿野苑，导师释迦牟尼佛，对包括八万天众在内的五贤部眷属，从宣说增上戒律学为主要内容开始，略述律藏的律仪和自性，以及律藏的经部，即禅定和梵行的瑜伽次第，以及律藏的论部，广说这些的分类等，以断证的次第修持的方法，宣说了四谛法的名相，五贤部获得了阿罗汉果位，八万天众见到了真谛。那时，世间有六位阿罗汉。之后，调伏了近事五人等直到善贤，八十岁时，在俱尸那揭罗的草地，示现进入无余涅槃。此外，以四律藏汇集的律藏，是为了宣说导师成佛到涅槃之间所发生的一切，虽然不一定是第一个法轮的名称，但为了显示轮回的体性是舍弃之处，以及从轮回中解脱的道路，所以着重强调，这里作为初转法轮的名称。第二是，由迦叶等汇集，由世亲等圣者著作，功德光和释迦光弘扬。前译戒律传承由寂护，后译由释迦师利兴盛。这是说，在三次结集中，第一次是，舍利子和八万阿罗汉，目犍连子和七万阿罗汉，世尊和一万八千阿罗汉涅槃，当时诸天说：有权势的比丘们也涅槃了，正法就像烟雾一样，比丘们连三藏的声音也不说了。为了消除这种讥讽，在王舍城的榕树