Chinese
在正法将要衰落的末法时期，据说仅仅守护一天的学处也具有巨大的利益。如《定解宝王经》中所说：“恒河沙数劫，以清净之心，以食物和饮料，以伞和幡旗，以及灯鬘，供养无数佛陀。如果正法衰败，善逝的教法将要隐没之时，日夜行持一个学处，此功德远胜于前者。”因此，这就是原因。像这样，当所要表达的意义达到终点时，就总结本章的内容：这是对别解脱戒的次第进行划分的第二品。也就是说，这部论著共有五章，所要表达的是调伏、断恶行善的戒律本身。能表达的是，调伏分为根本和支分，即经藏的根本、经藏的上品、经藏的支分。通过四部经藏，对声闻乘共同的教法修持，即别解脱的次第进行划分，这是第二品的阐释。
English
In this degenerate age when the Dharma is about to decline, it is said that keeping even one precept for a single day and night has great benefits. As it says in the Samadhiraja Sutra: "For as many eons as there are grains of sand in the Ganges, with a pure mind, with food and drink, with umbrellas and banners, and with garlands of lamps, one serves countless Buddhas. If, when the sacred Dharma is greatly feared and the Sugata's teachings are about to disappear, one practices a single precept day and night, this merit is far superior to that." That is why. Thus, when the meaning to be expressed has reached its end, the chapter is concluded as follows: This is the second division, which divides the order of the Pratimoksha vows. That is to say, this treatise has five chapters. The subject matter is the discipline of abandoning and adopting conduct. The expression of discipline is divided into root and branch. The basis of the Agamas, the superior Agamas, the minor Agamas, through the four Agamas, the practice of the teachings common to the Shravakas, the division of the order of individual liberation, this is the explanation of the second chapter. ༈ The second [topic] is the explanation of the Bodhisattva vows, which has three parts: how the Teacher taught the Sutra Pitaka of the Paramitas; how these were summarized and practiced; and how the subject matter of these practices was determined. First, how the Teacher taught the Sutra Pitaka of the Paramitas: The Great Sage, the guide of beings in this Fortunate Aeon, taught the immeasurable, vast Sutra Pitaka to those of the Mahayana lineage at Vulture Peak and other places. This means that the compassionate Teacher himself had already become a Buddha named "Power Peak" countless, inconceivable eons ago. However, in this Fortunate Aeon, in order to lead the beings of this realm from the suffering of samsara to the peaceful city of nirvana, he again manifested the attainment of unsurpassed great enlightenment through the twelve acts and so on. As it says in the Uttaratantra: "With great compassion, he knows the world. Having looked upon all the world, without moving from the Dharmakaya, with various forms of emanation, he manifests birth, and transference from the Tushita heaven," and so on, "In impure realms, he shows existence as long as samsara lasts."
Chinese
因此，从成佛到根据所化众生的根器，次第转了三次法轮。其中，初法轮的内容如前所述。此处，关于中、后法轮的甚深密意，特别是如何宣说广大甚深的菩萨藏，具足五种圆满：导师圆满，即第四导师大雄释迦牟尼佛；处所圆满，即鹫峰山等处；眷属圆满，即大乘种姓的天、龙、人、非天、乾闼婆等共同眷属，以及安住于大地之上的无量菩萨等不共眷属；法圆满，即从主要宣说增上心学开始，广大的律藏，菩萨戒的戒条的分别安立；经藏中，宣说甚深广大的等持；论藏中，宣说地道、总持、等持的种种差别。此为中法轮，无相法的法类。此外，于不定的处所，为一切乘的种姓者，法圆满，主要宣说增上慧学，以简易之法调伏烦恼的方便，即论藏的律；宣说趣入甚深空性的道理，即论藏的经；以及广大的蕴、界、处之分别等，特别是确立如来藏，即论藏的论。此为后法轮，宣说了义的法类，善加辨别的法轮。词句和意义极其甚深广大的法藏，无量无边，不可思议。时间圆满，即随所化众生的意乐，次第或同时显现宣说。如《功德庄严王经》所说：我未曾说过任何话，却周遍显现于众生前。何时次第显现意乐，对他们来说就是如此。对同时趣入者，则圆满显现法的种类。这就是满足一切愿望的，语的伟大之处。如是等等。关于三法轮的数目决定之理。
English
Therefore, from the time of enlightenment, the Buddha turned the wheel of Dharma three times in accordance with the minds of those to be tamed. The content of the first turning has already been mentioned above. Here, regarding the profound intentions of the intermediate and final turnings, especially how the vast and profound Bodhisattva Pitaka was taught, it possesses five perfections: the perfection of the teacher, the fourth guide, the great sage Shakyamuni Buddha; the perfection of the place, such as Vulture Peak Mountain; the perfection of the retinue, the common retinue of gods, nagas, humans, asuras, gandharvas, etc., who are of the Great Vehicle lineage, and the uncommon retinue of immeasurable Bodhisattvas residing on the great earth; the perfection of the Dharma, the vast collection of teachings beginning with the primary teaching of higher training in mind, the Vinaya Pitaka, the distinct establishment of the precepts of the Bodhisattva vows; in the Sutra Pitaka, the teaching of profound and vast samadhi; in the Abhidharma Pitaka, the teaching of the various distinctions of the grounds and paths, dharanis, and samadhis. This is the intermediate turning of the wheel of Dharma, the category of teachings on the absence of characteristics. Furthermore, in indefinite places, for those of all vehicle lineages, the perfection of the Dharma, primarily teaching the higher training in wisdom, the means of subduing afflictions through easy methods, which is the Vinaya of the Abhidharma; teaching the way to enter the meaning of profound emptiness, which is the Sutra of the Abhidharma; and the vast distinctions of aggregates, elements, and sense bases, etc., especially establishing the essence of the Tathagatagarbha, which is the Abhidharma of the Abhidharma. This is the final turning of the wheel of Dharma, teaching the category of definitive meaning, the wheel of Dharma that distinguishes well. The collections of words and meanings are extremely profound and vast, immeasurable and inconceivable. The perfection of time, appearing to teach gradually or simultaneously according to the inclinations of those to be tamed. As stated in the "King of Arrayed Virtues Sutra": "I have not spoken a single word, yet it appears extensively to sentient beings. Whenever the inclination to appear gradually arises, it is so for them. For those who enter simultaneously, the complete category of Dharma appears. That is the greatness of speech that fulfills all wishes." And so on. Regarding the way of holding the three wheels as a fixed number.
Chinese
所有人都一致认为，第一次法轮主要讲的是世俗谛，所以是不了义。关于第二次和第三次法轮哪个是了义哪个是不了义，有许多不同的观点。但自宗认为，第二次法轮是了义和不了义参半，或者说是暂时性的了义，而第三次法轮才是究竟的了义。如《解深密经》中说：“最初两次法轮的转动，是有所依凭的，有阶段性的，不了义的，是争论的基础。”而在第三次法轮时说：“转了奇妙稀有的法轮，这次法轮的转动是无所依凭的，没有阶段性的，是了义的，不是争论的基础。”因此这样说。第二，总结来说，闻思和实修是如何把握的呢？文殊菩萨整理，龙树等阐释。寂天弘扬，甚深见之宗。弥勒结集，无著兄弟阐释。觉沃仁波切弘扬，广大行之流。莲花生大师的宗派与龙树一致。也就是说，总的来说，结集经典共同之处是如前所说的三个阶段。如果按照大乘不共的观点，在王舍城南方的比玛拉山的森林里，聚集了十万王子，据说由弥勒、文殊、金刚手三位尊者结集了三藏。这里特别要说的是，如果从两大车轨的宗派来说，第一宗派，从大乘的律藏中，甚深空性如是之方面，由至尊文殊菩萨结集，之后由佛陀授记的龙树论师在中转法轮的释义中，将一切法确定为自性空的《中观理聚论》，以及在后转法轮的释义中，将一切法确定为他性空的《赞集》等，开创了甚深见的宗派。从他那里，其宗派的继承者月称、圣天、胜天等也造了许多释义的论典来阐释。而发菩提心的修行仪轨由寂天和杰达日等人广泛弘扬，这就是甚深见的宗派。另外，第二宗派，有多少广大行品的
English
Everyone agrees that the first turning of the wheel primarily taught conventional truth and is therefore provisional. There are many different views on whether the second and third turnings are definitive or provisional. However, our own system holds that the second turning is half definitive and half provisional, or temporarily definitive, while the third turning is considered definitive. As stated in the *Saṃdhinirmocana Sūtra*: "The turning of the wheel in the first two instances was dependent, phased, provisional, and a basis for dispute." In the case of the final turning, it says, "The wheel of Dharma was turned in a wondrous and amazing way. This turning of the wheel is independent, unphased, definitive, and not a basis for dispute." Therefore, it is said. Secondly, how are these teachings grasped through study and practice? Mañjuśrī compiled, and Nāgārjuna and others explained. Śāntideva propagated the profound view. Maitreya compiled, and the brothers Asaṅga and Vasubandhu explained. Jowo Je propagated the vast conduct. The tradition of Padmasambhava is in accordance with Nāgārjuna. In general, the common aspect of the compilations is the three stages as previously explained. According to the uncommon Mahāyāna view, ten thousand princes gathered on Vimalasambhava Mountain in the south of Rājagṛha, and it is said that Maitreya, Mañjuśrī, and Vajrapāṇi compiled the three piṭakas. Here, specifically, if we consider the two great chariot traditions, the first tradition, from the Mahāyāna piṭakas, the profound emptiness as it is, was compiled by the venerable Mañjuśrī. Following that, the master Nāgārjuna, who was prophesied by the Buddha, in his commentary on the middle turning of the wheel, composed the *Mūlamadhyamakakārikā* which establishes all phenomena as self-empty, and the *Stutisaṃgraha*, which establishes all phenomena as other-empty, in his commentary on the final turning of the wheel, thus opening the tradition of the profound view. From him, followers of that tradition such as Candrakīrti, Āryadeva, and Buddhapālita also composed many commentaries to explain it. The practice of generating bodhicitta was widely propagated by Śāntideva and Jetāri, and this is the tradition of the profound view. Furthermore, the second tradition, the vast conduct of as many as there are,
Chinese
各方的经部，由弥勒菩萨作王的代表进行结集，并以他空的方式确定，造了《慈氏五论》。佛陀授记，传给圣者无著，他造了《瑜伽师地论》等论著。大学者世亲造了《论事》八品等。如此，两兄弟很好地阐释的传统，被方象、法称、旃陀罗瞿弥等所继承。菩提心的修行，由至尊阿底峡尊者在藏地弘扬，依次相传，是广行派的传统。我们这些追随莲花生大师的宁玛派人士，从密宗的续部中所说的菩萨戒的获得方式和它的学处条目，大部分与圣者龙树的宗派相符，而见解则与两种传统都相符。第三，如此受持的所诠进行确定，分为两部分：所要获得的戒律的体性和分类总说，获得戒律的行持分别解说。第一，总说也分为两部分：戒律的体性和戒律的分类。第一，戒律的体性是：体性慈悲润泽相续，为利他而欲得菩提，舍弃三门过失之心。意思是说，所诠的精髓菩提心的体性是，视一切有情如母之独子般悦意， желая их счастья，以慈爱润泽相续， желая их страдания и причины страдания от их избавления，以慈悲润泽相续，唯为利他而发起，想要获得究竟圆满的菩提，以方便智慧双运之心，以愿行菩提心所摄，成为六度之体的修行，特别是舍弃违背安乐的方面，障碍利他的因素和自己圆满菩提的障碍，以三门的过失而舍弃的心，是持续不断的。如是《现观庄严论》中说：发心为利他，欲得正等觉。如是，圣狮子贤二者以心为主。
English
The Sutras of various directions were collected by Maitreya, the regent, and established as Other-Emptiness, composing the Five Treatises of Maitreya. The Victorious One prophesied and taught the noble Asanga, who composed treatises such as the Five Divisions of the [Yoga]ground. The great scholar Vasubandhu composed the Eight Prakarana Sections, and so forth. Thus, the tradition well explained by the two brothers was upheld by Dignāga, Dharmakīrti, Candragomin, and others. The practice of generating bodhicitta was propagated in this land of Tibet by Lord Atiśa, and its successive transmission is the tradition of the Extensive Practice. We, the followers of the Great Teacher Padmasambhava, the Ancient Translation School of Secret Mantra, mostly agree with the system of the noble Nāgārjuna regarding the way to obtain the vows of the Bodhisattva as taught in the Tantra sections of the Secret Mantra, and the number of precepts thereof. However, the view agrees with both traditions. Third, establishing the object to be expressed that is thus held is twofold: generally explaining the nature and divisions of the vows to be obtained, and specifically explaining the practice of the vows to be obtained. First, the general explanation is also twofold: the nature of the vows and the divisions of the vows. First, the nature of the vows is: Its nature is a mind moistened by love and compassion, Desiring to attain enlightenment for the sake of others, Abandoning the faults of the three doors. That is to say, the essence of what is to be expressed, the nature of bodhicitta, is to see all sentient beings as pleasing, like an only child to a mother, and to moisten the mind with love, wishing them to have happiness; and to moisten the mind with compassion, wishing them to be free from suffering and the causes of suffering; and to be motivated solely for the sake of others, wishing to attain perfect and complete enlightenment; and to continuously have the mind that abandons the faults of the three doors, which are the obstacles to benefiting others and the obstacles to one's own perfect enlightenment, which are the opposite of the special bliss of the practice that has become the nature of the six perfections, gathered by the aspiration and application of the mind that unites skillful means and wisdom. As it is said in the Ornament of Clear Realization: "The generation of the mind is for the sake of others, desiring perfect and complete enlightenment." Also, the two, noble Simha and Senge, emphasize the mind.