Chinese
如是云。又《怖畏金刚续》云：比丘菩提萨埵与，瑜伽瑜伽大瑜伽。又《胜乐轮续》云：别解脱与菩提心，持明即是彼比丘。如是等经续大海中所说，此论亦欲如是宣说。第四，为易于了解三律仪各自之义，故宣说后三品之义。三律仪各自之纲要与论基，初、未得律仪如何得，中、已得如何守护不失坏之方便，终、失坏如何恢复之四者而总摄。如是，于总说三律仪之体相后，于实义之后三品中，就三律仪各自从何而来之理，而以体性与分类之门径，立定纲要之论基。初、未得律仪者，从仪轨等门径而得之理。中、已得之律仪，以宣说各自所守护之品类，而不失坏守护之方便。终、若生起堕罪，以四门之势力而失坏，则恢复之理，即以四种品类总摄而宣说。第五，品之摄义者。三律仪总说之次第分别，即是第一。如是，善为分别三律仪之体相总说之次第，即是第一品之解说也。现在是总科判第二，从详细开示三律仪各自之自性与学处之门径而广说，共有三者：别解脱、菩提心、秘密真言。第一，开示调伏别解脱之法，第二品之本文有三：导师如何宣说调伏之圣法，如何总摄而以讲说修持而受持，如是受持之所诠而作决定。此处，于共同之意义上，由于知晓吾等内道佛教之教源，导师佛陀之体性与来历极为重要，故特意略说之。彼即吾等之导师，无等释迦王，若就真实义之角度而言，乃无始之
English
Thus it is said. Also, the Hevajra Tantra says: "A monk, a Bodhisattva, and a yogi, a great yogi." And the Chakrasamvara Tantra says: "The Pratimoksha and the Bodhicitta, the Vidyadhara himself is the monk." As it is said in the ocean of tantras such as these, it is intended to explain it in the same way in this treatise as well. Fourth, in order to easily understand the meaning of each of the three vows, the vows of the following three chapters are explained: The outline and basis of the three vows individually, first, how to obtain the vows that have not been obtained, in the middle, the means of protecting what has been obtained without deterioration, and finally, the four ways to restore them if they are deteriorated are summarized. Thus, after briefly explaining the general body of the three vows, in the following three chapters of the actual meaning, the basis of the discussion is established in relation to how the three vows originated, from the perspective of their nature and divisions. First, the way to obtain the vows that have not been obtained through rituals and so on. In the middle, by explaining the categories of what needs to be protected for each of the vows that have been obtained, the means of protecting them without deterioration. Finally, if transgressions occur and they deteriorate due to the power of the four doors, then the way to restore them, that is, the four categories are summarized and explained. Fifth, the collection of chapter topics is: The division of the general explanation of the three vows is the first. Thus, the detailed explanation of the general explanation of the three vows is the explanation of the first chapter. Now, the second general section is divided into three parts: the Pratimoksha, the Bodhicitta, and the Secret Mantra, which are explained in detail from the perspective of showing the nature and precepts of each of the three vows. First, this text of the second chapter, which shows the Dharma of the Vinaya Pratimoksha, has three parts: How the Teacher taught the sacred Dharma of the Vinaya, how it was summarized and held through explanation and practice, and how the subject matter of what was held in this way was determined. Here, in the general sense, it is important to know the characteristics and origins of the Teacher Buddha, who shows the source of our Buddhist teachings, so I will briefly mention it specifically. That is, our teacher, the incomparable Shakya King, if we take the point of view of the definitive meaning, is without beginning.
Chinese
从地上现前成佛，在法性光明净土中，以身和智慧不二的状态，与三世诸佛的意趣融为一体安住，却又为了利益众生，显现不可思议的如来之相，以适合所化众生各自的根器而调伏他们。如《金刚萨埵幻化网根本续》中所说：“大悲心相连，六道时处皆显现。”又如《正法白莲经》中所说：“于不可思议之千百万劫中，彼之量度无有穷尽故，我已获得此最胜菩提，我亦恒常善说正法。”又如《父子相会经》中所说：“大雄善巧彼，为令众生成熟故，于百千俱胝劫中，示现为佛陀，然汝仍复引导者，示现众多佛陀。”就像这样。从名言安立的角度来说，按照共同乘的观点，一般认为，无量三世诸佛周遍虚空而住，而我们导师正等觉释迦牟尼佛，最初发起了殊胜菩提心，中间于无数三大阿僧祇劫中积累资粮，最终现前圆满成佛，转动了所有法轮。如《功德庄严经》中所说：“从彼最初发起无上菩提心时起，于无数三大阿僧祇劫中，以大精进积累资粮，于百岁之年，观见引导盲者之众生，于此赡部洲现前成佛，转动不可思议之法轮。”就像这样。据说这位导师以前是陶师之子名为能显的时候，于如来释迦牟尼佛前发起菩提心。在《贤劫经》中也说：“我于往昔为卑劣时，于如来释迦牟尼佛前，献上少许伞盖，最初发起了殊胜菩提心。”从那以后，
Chinese
关于积聚资粮，按照小乘的观点： 毗婆尸佛、尸弃佛、毗舍婆佛，出现在三个无数劫的末尾。 第一位是释迦牟尼佛。 以对一切众生的慈悲心，行布施而圆满布施。 即使肢体被砍断，也不动摇，安忍和持戒。 以赞颂星宿之王而精进。 紧接着就是禅定智慧。 如是说。 在三个无数劫中，依次使七万五千位佛、七万六千位佛和七万七千位佛欢喜。 按照大乘的观点，必须圆满五道十地。 因此，从证得圣位开始，即使每一刹那，也完全使十方无量无边的无数佛陀欢喜，积聚和圆满无边无际的福德和智慧资粮，完全成熟无量无边的众生，完全清净无量无边的刹土，次第行过十地，最终在色究竟天界，以常尽智现证真实的边际，证得佛果。 并且，在不离开彼处的情况下，于净居天之上的大自在天的色究竟天，以及色界的色究竟天，兜率天和赡部洲等地，示现化身。 如《宝性论》所说： “以大悲心知世间，观视一切诸世间，不离法身之本体，以种种化身之自性，示现降生之显现生，以及从兜率天降下，入胎和诞生，于工巧处精通，于妃嫔眷属中欢娱，出离，苦行，趋往菩提树，降伏魔军和圆满，菩提法轮和涅槃，于一切不净刹土中，示现存在直至轮回存在。” 如是所说，以十二行相的方式成办利他之事。 如上所说，从发起菩提心开始，在资粮道的所依上，圆满二资粮，在众生寿命二万岁时，光明佛出世。
English
Regarding the accumulation of merit, according to the Lesser Vehicle: Vipashyin, Sikhin, and Vishvabhu Buddhas appeared at the end of three countless eons. The first was Shakyamuni Buddha. With compassion for all beings, he perfected generosity by giving. Even when limbs were cut off, he did not waver, practicing patience and discipline. By praising the king of stars, he engaged in diligence. Immediately following that is meditative wisdom. Thus it is said. In the three countless eons, he successively pleased seventy-five thousand Buddhas, seventy-six thousand Buddhas, and seventy-seven thousand Buddhas. According to the Great Vehicle, one must completely traverse the five paths and ten bhumis. Therefore, from the moment of attaining the noble bhumi, even in each instant, one completely pleases countless, immeasurable Buddhas in the ten directions, accumulates and perfects limitless merit and wisdom, completely matures countless beings, completely purifies immeasurable realms, and ultimately, having sequentially traversed the ten bhumis, in the Akanishta realm, one manifests the ultimate reality with the wisdom of continuous cessation, attains Buddhahood. And, without moving from there, in the Akanishta above the Pure Abodes of the Great自在天, and in the Akanishta of the Form Realm, Tushita, and Jambudvipa, he manifests emanated bodies. As it says in the Uttaratantra: "With great compassion, he knows the world, and having gazed upon all the worlds, without moving from the Dharmakaya, with various natures of emanation, he manifests birth, and descending from the Tushita heaven, entering the womb and being born, being skilled in crafts, delighting in the company of consorts, renunciation, practicing austerities, going to the Bodhi tree, subduing the armies of Mara, and perfecting, the wheel of Dharma of Bodhi, and passing into Nirvana, in all impure realms, he shows existence as long as samsara exists." As it is said, he accomplishes the benefit of others through the twelve deeds. As mentioned above, starting from the generation of Bodhicitta, on the basis of the Path of Accumulation, he perfects the two accumulations, and when the lifespan of beings is twenty thousand years, the Buddha Light Protector appears.
Chinese
当他降生为依怙主时，婆罗门之子成了上师。他的来世转生于兜率天，受生为圣洁的天子白幢，使诸天众在佛法上成熟。他知晓瞻部洲的众生在寿命百岁之时，是调伏的机缘成熟之时。以五种观察——种姓、洲、父亲、母亲和时间进行观察后，为诸天众宣说了彻底清净死亡和转生的法类，最终以六牙白象的形象从兜率天降下。在那里，在土阴羊年水上月的月末，释迦族的国王净饭王的王后摩耶夫人安住于斋戒之时，从右胁进入，加持了胎宫，安住于其中，为无数千万的天人和人类眷属宣说了彻底清净生处的法。在那里，象征着十地之决定，圆满了十个月的身体，在铁猴年萨嘎月的第七天，摩耶夫人前往蓝毗尼花园散步，当她抓住无忧树的树枝时，无损地从右肋的空隙中，连同衣服一起，无需接住地降落到地上，向四个方向各走了七步，说道：“我是世间最尊贵的。”那时，空中之神赞颂等等，伴随着许多奇妙的征兆，诞生了。之后，由生主母等等三十二位母亲养育长大，从文字教师等各位老师那里学习了文字、算术、艺术等，精通所有工巧之处，示现了力量和艺术的卓越，使释迦族人失败。之后，为了与世俗之人相合，迎娶了释迦族的女儿地护女、名闻女和野鹿生女等六万眷属，示现了欢娱享乐之相，直到二十九岁都在王宫中居住，治理国政。之后，二十九岁时，受到净居天人的劝请，以看到生老病死四河和出家人的形象为缘，立誓一定要出离。那时，净饭王的眷属们担心王子出家，
English
When he came as the refuge, the Brahmin boy became the lama. In his next life, he took birth in the Tushita heaven as the holy son White Banner, and ripened the gods in the Dharma. Knowing that the time for taming the people of Jambudvipa had come when they had a lifespan of one hundred years, he observed the five observations—lineage, continent, father, mother, and time—and then taught the gods the categories of Dharma that completely purify death and transference. Finally, he descended from the Tushita heaven in the form of a white elephant with six tusks. There, on the last day of the Water Upper Month in the Earth Female Sheep year, Queen Maya, the consort of King Śuddhodana of the Shakya clan, while dwelling in retreat, entered through her right side, blessed the womb palace, and resided there, teaching the Dharma of completely purifying the place of birth to hundreds of thousands of millions of gods and humans. There, symbolizing the certainty of the ten bhumis, the accumulation of ten months was completed. On the seventh day of the Saga month in the Iron Monkey year, Queen Maya went for a walk in the Lumbini garden. When she grasped the branch of the Ashoka tree, she emerged without harm from the space of her right rib, together with her garments, and without being caught, descended to the ground, took seven steps in each of the four directions, and said, "I am the most supreme in this world." At that time, the gods of the sky praised him, and with many wondrous signs, he was born. Then, he was raised by thirty-two mothers, including the Lady of the Multitude, and learned letters, arithmetic, and arts from various teachers, including the scribe's friend. He became skilled in all crafts, demonstrating excellence in strength and art, and defeated the Shakyas. Then, in order to conform to the ways of the world, he took as his consorts the Shakya daughters Earth Protector, Fame Holder, and Deer-born, along with a retinue of sixty thousand, and displayed the appearance of enjoying pleasure. He remained in the palace until the age of twenty-nine, ruling the kingdom. Then, at the age of twenty-nine, urged by the gods of the Pure Abode, and motivated by seeing the four rivers of birth, old age, sickness, and death, and the form of a renunciate, he vowed to renounce. At that time, the assembly of Śuddhodana feared that the young man would renounce,
Chinese
即使在环境优美的梅尔采被保护的情况下，四大天王也带着侍奉，升入天空，降落在清净的佛塔前，自己剃掉了头发，彻底出家。之后，从被称为大窍诀的瑜伽士长飞和胜行二者那里，示现了获得世间禅定的方式，与五贤部一起，在尼连禅河边苦修六年，安住于遍布虚空的禅定。何时诸天劝请，从禅定中起身，在行进的道路上，为了遮止世间认为仅仅依靠苦行就能解脱的观点，接受了婆罗门之女善生女用五百头母牛的乳汁熬制的乳糜，食用后身体的相好特征非常明显，如同擦拭过的金柱。在路上，从吉祥草商那里拿走了柔软的吉祥草，带到了金刚座。之后，三十五岁时，在木马年萨嘎月的月圆之日，于金刚座菩提树的心脏处，在草垫上结跏趺坐，发誓说：『即使我在这座垫子上身体枯萎，皮肤、骨骼的集合都坏掉，如果不能获得 বহু劫难遇的菩提，我也不会从这座垫子上移动身体。』在那里，傍晚时分，魔王用诱惑的语言，七个魔女用贪爱的姿态进行诱惑，但没有找到动摇的机会。魔军百亿也被慈爱的禅定所降伏。初夜时分，安住于甚深的禅定，依靠极端的禅定，获得了神变神通和天耳通。中夜时分，获得了他心通、宿命通、天眼通等。黎明时分，证得了漏尽通，获得了无上智慧，证得了圆满正等觉的菩提，那时大地也剧烈震动，出现了无量的光明，诸天赞叹。那时，世间出现了一位阿罗汉。之后，甘露