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teachings. Those of inferior faculties, with little merit and extremely difficult to subdue, should gradually learn from the Uposatha vows, the ten training precepts, the four philosophical schools, to the Action Tantra, Performance Tantra, and Yoga Tantra, and then enter the Unsurpassed Yoga, as stated in the "Second Examination." Therefore, those of inferior faculties must also gradually learn from the path of gradual entry, starting from the vows of a lay practitioner. In the Root Tantra of Hevajra, "Second Examination," it says: "First, give the Uposatha vows, then the ten training precepts. Therein, explain the Vaibhashika school, and the Sautrantika school is also the same. Then, the Yoga practice itself, after that, explain the Madhyamaka. Having understood all the stages of mantra, then explain Hevajra." Thus it is. The ten training precepts are: Some new schools, such as Ngari Panchen Tsultrim Ozer, consider them to be abandoning the ten non-virtuous actions; some consider them to be the ten gross offenses prohibited for a novice monk; while the Nyingma school's "Collected Tantras of Wisdom" considers them to be mastering the ten limits of Yoga wisdom, therefore one must also learn this path. What are the ten? Learning to be held by the root vows, learning to be liberated by hearing the tantras, learning to be guided by excellent wisdom, learning to gather from all doors, learning to enter through gradual empowerments, learning to abandon wrong paths through practice, learning to cut off doubts through view, learning to take experience through samadhi, learning to accomplish meaning through oral instructions, learning to summarize the meaning of the sutras into one. Thus it is. This refers to gradually entering all stages of the path, not to learning everything before understanding the paths of the Hearers and Solitary Realizers. The four philosophical schools are: In the "Essence of Wisdom," it says: "The Hearer Vehicle and the Solitary Realizer Vehicle, the third is the Bodhisattva Vehicle, the fourth is the Buddha Vehicle." Therefore, the two vehicles of Hearers and Solitary Realizers, and the two schools of Mind-Only and Middle Way, are the four schools. Third, establishing certainty through one's own system. Among them, generally explaining the nature of the three vows, making special explanations with necessary points, and summarizing with the essential meaning to be explained. First is: Among the three ways of obtaining the three vows, here we explain the way of the medium faculty. Those who hold the vows of a monk, novice monk, and lay practitioner are the superior, medium, and inferior Vajradharas. It is said in the Phurba Tantra and the Kalachakra. However, in wisdom
Chinese
以持有为主要。如是于时轮之根本续第一品中说：所依三者中，比丘为殊胜，沙弥为中等，居家为下等。如是。若尔，于因相乘中，未曾说果金刚乘最为殊胜之理，则入彼之瑜伽士多半所依为居士，故未成殊胜，以是金刚持之下等故。若言：以所依之门，比丘为殊胜，然具有智慧者为主要，以证悟之门，密咒之金刚持最为殊胜，如《地藏十轮经》云：真实义之比丘者，居家，不剃发须，亦不着法衣，虽未受持戒律，然具有圣者之相，是名真实义之比丘。如是《文殊师利游戏经》云：童女，剃除头发，非是菩萨之出家，童女，何者为断除有情之烦恼而精进者，是菩萨之出家。如是。是故，空性大悲之智慧是具有圣者之相，故说为真实义之比丘，若不具足彼，则是世俗名之比丘，非是圣者。导师婆毗于《正理光明论》中引经文云：何者虽着袈裟，然未舍弃心中之过失，虽手持钵盂，然未成功德之器，虽剃除发须，然未入于沙门之行，虽已出家，然未定出离一切事物，彼比丘非是沙门，亦非居士，如无水之井，如图画之灯。如是《法句经》云：沙门头秃有菩提吗？着黄色僧衣有菩提吗？用水洗涤有菩提吗？断绝晚餐有菩提吗？如是说故，对诸有疑惑之眷属开示说：当以智慧之利刃，剃除烦恼之发，当以空性之衣，救脱烦恼之量，当以智慧之水，洗涤无明之垢，当以禅定之食，疗治贪欲之饥
English
Holding it as primary. As it is said in the first chapter of the Kalachakra Root Tantra: Among the three supports, the bhikshu is supreme, the shramanera is considered intermediate, and the householder is the lowest. Thus it is. If so, in the Causal Vehicle, the reason why the Resultant Secret Mantra is not said to be the most excellent, is that the yogis who enter it are mostly householders, so they have not become excellent, because they are the lowest of the Vajra Holders. If it is said: From the point of view of the support, the bhikshu is supreme, but having wisdom is the most important, from the point of view of realization, the Vajra Holder of mantra is the most excellent, as it is said in the Sutra of the Ten Wheels of Ksitigarbha: The bhikshu of true meaning is one who lives at home, does not shave his hair and beard, does not wear monastic robes, and although he has not taken vows, he has the characteristics of a noble one, and is called a bhikshu of true meaning. Similarly, the Manjushri Play Sutra says: Daughter, shaving the head is not the going forth of the Bodhisattvas, Daughter, whoever strives to cut off the afflictions of sentient beings is the going forth of the Bodhisattvas. Thus it is. Therefore, the wisdom of emptiness and compassion has the characteristics of a noble one, so it is said to be a bhikshu of true meaning, and if it does not have that, it is a bhikshu of conventional name, not a noble one. The teacher Bhavya, in his Blaze of Reasoning, quotes the sutra: Whoever wears the ochre robe, but has not abandoned the faults of the mind, whoever holds the alms bowl in his hand, but has not become a vessel of qualities, whoever shaves his hair and beard, but has not entered the conduct of a shramana, whoever has gone forth, but has not definitely renounced all things, that bhikshu is not a shramana, nor a householder, like a well without water, like a painted lamp. Similarly, the Collection of Special Sayings says: Does a shramana with a bald head have enlightenment? Does one wearing yellow robes have enlightenment? Does one who washes with water have enlightenment? Does one who breaks the evening meal have enlightenment? Thus it is said, and to the assembly who were in doubt, he said: One should cut off the hair of afflictions with the sharp razor of wisdom. One should protect oneself from the measure of afflictions with the garment of emptiness. One should wash away the dirt of ignorance with the water of wisdom. One should heal the hunger of desire with the food of meditation.
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说。然后，文殊菩萨对金顶光辉女说道：即使身体出家也不能从恐惧中解脱，要让心出家。说完。此外，在古老的宁玛派密续根本《总集经》中说：大大宣说了自他利益，即是别解脱、发菩提心和灌顶。如果分别执着，就在智者中被称为声闻、菩萨和持明者。而且，在阿努瑜伽五部经的总集智慧中说：这样三种律仪，自他利益大。因为想要为了自己而证得菩提，所以断除包括根本在内的危害他人的行为，是声闻的别解脱律仪。在此基础上，尽力利益他人是菩萨的学处。而且，将自他二者都安置于菩提的广大方便是持明者的密咒誓言，即是三种律仪。瑜伽金刚顶续中说：别解脱和菩提心，持明是自己的体性。说完。第二，这样共同的下二种律仪，在此是无上灌顶的支分。如续部大海中所说，在此宣说。将三种律仪汇集在一起的体系，在其他地方是没有的。因为在声闻的律藏中没有上两种律仪，菩萨律仪中没有密咒律仪的缘故。为了成就无上菩提，主要需要密咒律仪，但作为它的基础，必须要有菩萨心和别解脱。即使在最初进入成熟解脱时，也说：皈依三宝。并且，对于别解脱律仪也说：次第修学。并且，无上愿行菩提心，我将发起。等等。以及，根本支分一切誓言，全部由我受持。因为已经承诺，并且在守护密咒誓言时，也必须持有下二者。从守护善逝教言的根本堕罪的方式中可以得知。第三，下面将要宣说的三种律仪各自的要点、基础和论题，以及最初未得律仪如何获得，中间如何守护已得不失坏的方法，最后失坏后如何恢复的方法，各有四种归纳。这样，别解脱、菩提心、密咒律仪这三种各自都有四种律仪。
English
It is said. Then, Manjushri said to the daughter Golden Supreme Radiance: Even if the body is ordained, it cannot protect from fear; the mind should be ordained. It is said. Furthermore, in the root of the early Nyingma tantras, the Kun Dus (All-Gathering Tantra): Greatly explaining the benefit of self and others, is none other than Pratimoksha, Bodhicitta, and Empowerment. If one clings separately, one is known among the wise as a Shravaka, a Bodhisattva, and a Vidyadhara. Moreover, in the Kun Dus Rigpa of the five Anu Yoga scriptures: Thus, these three vows are also said to be of great benefit to oneself and others. Because one desires enlightenment for oneself, abandoning the basis of harming others, including the root, is the Pratimoksha vow of the Shravakas. On top of that, striving to benefit others is the training of a Bodhisattva. Moreover, the vast method of establishing both oneself and others in enlightenment is the Vajrayana Samaya of the Vidyadhara, which is the three vows. In the Yoga Vajrasekhara it says: Pratimoksha and Bodhicitta, Vidyadhara is one's own nature. It is said. Secondly, thus the two lower common vows, here are a branch of the unsurpassed empowerment. As explained in the ocean of tantras, it is explained here. The system of arranging the three vows in one direction is not found elsewhere other than in Secret Mantra. Because the Vinaya Pitaka of the Shravakas does not have the two higher vows, and the Bodhisattva vow does not have the Mantra vow. Although the Mantra vow is mainly needed to accomplish unsurpassed enlightenment, Bodhicitta and Pratimoksha are definitely needed as its basis. Even at the time of initially entering maturation and liberation, it is said: I take refuge in the Three Jewels. And for the Pratimoksha vow, it is also said: I will train in the order. And, the unsurpassed aspiration and practice Bodhicitta, I will generate. And so on. And, all the root and branch Samayas, I will completely uphold without exception. Because one has promised, and when protecting the Mantra Samaya, one must also hold the lower two. It can be known from the way to protect the root downfalls of the Sugata's teachings. Thirdly, the points, basis, and topics of the three vows to be explained below, and how to obtain the vows when they have not been obtained initially, the method of protecting what has been obtained without deterioration in the middle, and the method of restoring them if they have deteriorated in the end, each has four summaries. Thus, each of the three, Pratimoksha, Bodhicitta, and Mantra vows, has four vows.
Chinese
因此，它通过约束来展示所说之义。七种别解脱如意树，菩提心妙高枝遍布虚空。觉悟持明之果实累累成熟，愿吉祥鸟群欢喜栖息。三藏之胜利宫殿中，为利他之伟大自在金刚持，仅以秘密心髓之百顶，愿能彻底摧毁罪恶之阿修罗战场。在肥沃的佛法田地上，愿三具上师之幼苗遍布，以善说甘露之雨水清凉，愿能彻底摧毁邪见不定之名相。从自性大圆满道之支分，三律仪之明确解释解脱妙道中，别解脱律仪总说之次第已分，第一之解释已阐述完毕。 现在，将要依次阐述第二部分，即关于别解脱律仪的解释，这也有四个方面：律仪的开端、获得律仪的方式、不失坏的守护方法以及失坏后的恢复方法。首先，开端也有四个方面：导师所说的律仪三藏以及结集的方式、持有此律仪的上师传承、别解脱的体性及其分类。首先是：律仪的开端，导师在瓦拉纳西，主要宣讲增上戒律的四谛法，对五比丘宣说，由饮光等结集。分别解脱经等由圣者所著，功德光和释迦光弘扬。也就是说，我们导师释迦牟尼佛，按照小乘共同的说法，从无数劫之前就积累了广大的善根，但由于业力的残余，当他变成地狱的运送木柴的狱卒时，他以大慈悲心请求代替朋友承担痛苦，地狱守护者阿旺生气地用燃烧的铁锤击打他的头顶，导致他当世死亡，转生到天界，然后去世。在南方，他转世为陶匠之子，名为能作，在报恩经中如此说道。他向释迦牟尼佛献上了一把伞、一双鞋、一个陶罐和五个海螺，并发起了菩提心，从而在三个无数劫中积累了资粮。