English
"There is a need to attain enlightenment in one lifetime." Thus it is said. Also, in the "Differentiation Chapter," it says: "In this, regarding the aspects of sin and non-virtue, mostly one should protect as in the manner of the Hearers' discipline. Rejoice in transgressions that are separate from desire, one should protect as in the manner of the Bodhisattvas' discipline. In the parts that have not transcended the world, all similarities should be diligently protected. If it becomes a cause for entering the world, then it is permitted in the individual liberation of the Great Vehicle." Thus it is said. All three vows should not be mixed internally, that is, if they are similar, then all places of what should be abandoned and adopted, such as the parts that cause others to lose faith, should be protected completely without mixing them separately. If they are mixed internally, that is, if what is said to be abandoned by one becomes what should be protected by another and becomes contradictory, then one should consider which of the two is complete: the antidote to the afflictions that should be rejected by one's own mind-stream, and the necessity of not being bound. One should practice whichever is complete, so the wise ones think. One should prevent the arising of any non-virtue and fault, and if virtue and qualities can be generated, then one should train in anything. Therefore, it is very important to know the general and special points. Moreover, the three-endowed Vajra Holder should practice conduct that is without fault and related to the time, so one should also know what should be adopted and abandoned in each situation. The beginner should mainly protect the objects to be abandoned of individual liberation, and the root and branch transgressions of the Bodhisattva and Mantra vows. Also, until one has not obtained the warmth of transforming the taste of alcohol with mantra or samadhi, and pacifying poison, etc., one is called a beginner. After gaining stability, according to the order of increasing wisdom, by abiding in the yoga of the generation and completion stages, relying on special substances of commitment, etc., is the common practice of the inner tantra of mantra. The result of being accustomed to the generation and completion stages, when one temporarily obtains accomplishment, is the practice without adoption or abandonment. At the time of the ultimate result, when the wisdom of omniscience is manifested, whatever is solely the practice of benefiting others, all of that should be practiced in relation to the time, as it is said in the Kalachakra. In its great commentary it says: "Therefore, the beginner should not do the actions of the yogi, the yogi should not do the actions of the accomplished one, the accomplished one should not do the actions of the omniscient one." Thus it is said. The three vows
Chinese
以简略显示受持之法的方式作结： 功德之基依别解脱，生起菩提心乃密咒之支分。 获得成熟灌顶，如眼般守护三律仪。 将三处视为本尊之生起次第，修持有相与无相之圆满次第。 以近取之行，次第结合，于此生或临终以及中阴时，于自性化身刹土圆满成佛。 如是说，于声闻乘与共同道中，以对轮回之厌离与出离心策发，受持一切功德之基石，即具足四种或七种之七种别解脱律仪中任何力所能及者，并止息身语之恶行。 在此之上，为利益无边众生，以欲得菩提之心，受持菩提心律仪。 此二者成为密咒律仪之支分。 此外，一切众生本初即清净，然因未证悟此理，故为痛苦之因果所折磨，以能忍受此苦之强烈勇气策发。 依靠成熟灌顶，于相续中获得持明之律仪后，以了知三律仪之学处中应舍应取之要点的方式，如护眼珠般珍重守护。 以认识所净与能净之方式，不离将三处视为本尊之见解，修持甚深生起次第。 并以实际击中脉、气、明点之要害，以道之有相圆满次第，以上下之方便道。 以及作为这一切之印证之无相圆满次第进行修持。 习惯后，以能迅速结合于无漏果位之近取行，次第结合，若根器利者，则于此生证得双运之身，或中等者，于临终光明中生起双运之身，以及下等者，于有中阴时，以法性谛实力之加持，于自性化身刹土中，得见金刚萨埵等五部佛之面容，并获得灌顶及授记，得安慰后，现前圆满成佛。
English
Concluding with a concise presentation of how to practice: The foundation of qualities is the Pratimoksha vows to the best of one's ability, The generation of Bodhicitta is a branch of mantra. Having obtained the ripening empowerment, protect the three vows like your eyes. Practice the generation stage, knowing the three places as deities, And the completion stage with signs and the completion stage without signs. Gradually combine them with the near-cause conduct, In this life, at the time of death, or in the Bardo, May you complete enlightenment in the realm of the Svabhavikakaya. That is to say, in the path common to the Shravakas, being motivated by weariness of Samsara and renunciation, take whatever vows you can of the seven types of Pratimoksha, which are the foundation of all qualities, possessing four or seven aspects, and turn away from the misdeeds of body and speech. On top of that, for the sake of all limitless sentient beings, with the thought of wanting to attain enlightenment, take the Bodhicitta vows. These two become branches of the secret mantra vows. Furthermore, although all sentient beings are primordially pure, they are tormented by the cause and effect of suffering because they do not realize this. Motivated by a strong courage to endure this, rely on the ripening empowerment and obtain the Vidyadhara vows in your being. Protect the precepts of these three vows with care, like the apple of your eye, knowing the essential points of what to abandon and what to adopt. Without separating from the view of knowing the three places as deities, through recognizing what is to be purified and what purifies, meditate on the profound generation stage. And by directly striking the vital points of the channels, winds, and bindus, practice the completion stage with signs, the path of skillful means, the upper and lower gates. And meditate on the completion stage without signs, which becomes the seal of all of that. When you are accustomed to it, gradually combine it with the near-cause conduct that quickly joins with the uncontaminated fruit. If you have sharp faculties, may you accomplish the union body in this life, or if you are of middling faculties, may you arise as the union body from the clear light at the time of death, and if you are of lesser faculties, in the Bardo of Existence, through the blessings of the truth of Dharma-nature, in the realm of the Svabhavikakaya, may you see the faces of the Buddhas of the five families, such as Vajrasattva, receive empowerment and prophecy of enlightenment, and having received comfort, may you manifestly complete enlightenment.
Chinese
诺。章节总结是：将三律仪普遍考察的次第分为五。因此，将三种律仪的守护之处如何修持之要点普遍考察的次第分为第五章的详细解说。根本第三部分讲述完毕的事务有五。第一，著书的因由，慈悲大爱如何在心中生起的状况是：如今未学习而胡说八道者众，对自己的智慧连微尘都不了解，以自制的仪式让愚昧者满足之时，思及那救护处，从心中流下眼泪。这是说，如今对于包括经论和注释在内的圣典，没有通过听闻和思考好好学习，愚蠢而自以为是的人，成百上千地对他人胡说八道。不通过禅修实修，对自己本性的智慧连微小的一部分都不了解，以自己编造的掺杂之仪式，让同类的愚昧者感到高兴和满足的此时，想到依赖这种会毁掉自己和他人的救护处，末法时代的这些人啊，可怜啊可怜，思及此，高尚的人们理应从心中流下悲伤的眼泪。第二，如此写作的理由是：显密道次第无边众生故，此圆满无谬之道由胜者说，然雪域此地彼等执于一隅，纵一心亦三律仪仅余名。这是说，显密道次第是为了无边无际的众生，为了使他们与各自的根器和能力相符，从而引导他们走向解脱和一切智智的果位。虽然胜者已经宣说了使一个人成佛的完整无误之道，然而，雪域此地的愚蠢而厚颜无耻之徒却认为显宗和密宗是相互矛盾的，像水火一样，将它们视为相互对立的两个部分。即使是那些有学识和辨别力，想要将二者合二为一的人，也只是在口头上说说而已，三律仪的学习内容，哪些是必须了解的上下不矛盾之处，也仅仅是剩下了一个名称而已。第三，如何写作的情况是：此乃众多智者成就者的善说中，以精进之心汇集于一处。
English
No. The summary of the chapter is: The order of generally examining the three vows is divided into five. Therefore, the essentials of how to practice the objects of protection of the three vows are generally examined in the order divided into the detailed explanation of the fifth chapter. There are five tasks in which the third part of the root is finished. First, the reason for writing is how great compassion arises in the mind: Nowadays, hundreds of people who speak nonsense without studying, without realizing even a speck of their own wisdom, at a time when the ignorant are satisfied with self-made rituals, thinking of that refuge, tears flow from the heart. This is to say that nowadays, regarding the scriptures including commentaries, without studying well through hearing and thinking, foolish and conceited people, hundreds and thousands of them, speak nonsense to others. Without realizing even a small part of the wisdom of one's own nature through meditation and practice, with self-made and adulterated rituals, at this time when the ignorant of the same kind are made happy and satisfied, thinking of relying on such a refuge that will destroy oneself and others, these beings of the degenerate age, alas, alas, thinking of this, noble people should shed tears of sorrow from their hearts. Second, the reason for writing like this is: Sutra and Tantra paths for limitless beings, this complete and unerring path was spoken by the Victorious One, but in this land of snows, they hold to one side, even if thinking as one, the three vows remain only in name. This is to say that the order of the Sutra and Tantra paths is for limitless beings, in order to make them compatible with their respective faculties and abilities, thereby guiding them to liberation and the state of omniscience. Although the Victorious One has already proclaimed the complete and unerring path for one person to attain Buddhahood, however, the foolish and shameless people in this land of snows think that the Sutra and Tantra are contradictory, like fire and water, and regard them as two opposing parts. Even those who are learned and discerning, who want to unite the two, are only talking about it, and the content of the three vows, which are the upper and lower non-contradictory points that must be understood, only a name remains. Third, how it was written: This is from the good sayings of many wise and accomplished ones, gathered in one place with diligent mind.
Chinese
哦。因此，自以为没有过失的污垢。这是说，见到这样的情况后，这部论著中，舍弃了自造和偏袒，如实地确定经续的意义，从众多大学者和大成就者的善说中，如所说的那样，以严谨的智慧进行考察和研究，与经续和诀窍不相违背地汇集在一个方面，因为这个原因，自以为没有因为不理解和错误理解而导致错误解释等的过失污垢，因此，劝请追随这条殊胜道路的有缘调伏者们，从内心深处将它视为信心的财富。第四，回向由此获得的善根：愿以此善速得普贤位。这是说，这部圆满无误地包含了显密教法的海洋，成为了有缘者皆大欢喜的唯一入口，明确了三戒的殊胜论著，从撰写这部论著所产生的功德聚积如虚空般的善资粮，愿以此善根，使遍布虚空的众生都与五身五智无二无别，迅速获得自生原始佛普贤王如来的果位。最后，叙述了论著是如何撰写的署名：以“三戒分别”之词依次分科的这部论著，是由雪山环绕的地域南方出现的具有必定生起之心的阿里班智达莲花自在王所著。愿此论在一切时处都能成办自性大圆满的教法事业。这是说，如是“三戒分别”这部论著，关于作者的名称的安立，如同雪域导师吞米·桑布扎所说：“文字生出名字，名字生出词语，词语显示诸义。”一样，从文字集合产生名字，从名字集合产生词语，从词语集合显示意义的类别，这里是从词语的角度来显示，这部论著的集合，是具有五个章节的优良论著，词句简略而意义精要。