Chinese
偷盗财物，以及指使他人抢夺财物，用咒语引诱。不净行，在不退失的三门中的任何一门中，行淫。妄语说自己是人法上师，并且被他人亲耳听到。最终断绝生命，以及在未断绝生命之前，杀心持续不退。不予而取，生起获取之心。行不净行，体验到精液流失的快乐。妄语被他人理解，这些都是最终的。如果基础、意乐、行为和最终结果都具备，就会像比丘的堕罪一样，成为一种罪过，即使四条根本罪中的任何一条被违犯，戒律也会破灭。那些不具备所有支分的堕落，仅仅是粗罪，因此戒律会受到损害，但不会破灭。在基础、意乐、行为和最终结果这四者中，如果动机不完整，因为意乐不是烦恼性的，所以罪过较轻。即使仅仅是认知错误，但其他条件都具备，因为大部分条件都具备，只有一部分不完整，所以罪过较重。如果基础、行为和最终结果这三者都具备，那么罪过的大小和种类必然会产生。比丘和沙弥，即出家众，如果违犯了四条根本戒律，并且生起了隐瞒之心和杀害之心，那么就不能再次受戒，如果沙弥没有生起杀害之心，据说可以受戒三次。据说不能超过这个次数，这是因为担心出家众会太过分。对于居士和近住，即使生起了隐瞒之心，也允许再次受戒。即使多次违犯，也允许再次受戒。守护具有八支的近住戒的利益是：在今生今世，会被护持白法的神和护法众守护和救护。特别是，帝释天和四大天王等对白法非常欢喜，并且守护佛法的那些大神会在美好的时节巡游瞻部洲，因此他们非常喜欢那些安住于近住戒的人，会守护他们，并且长久地停留在那些地方，因此那些神的力量和
English
Stealing property, and instructing others to rob property, enticing with mantras. Engaging in impure conduct, engaging in sexual activity relying on any of the three doors that do not degenerate. Falsely claiming to be a human dharma master, and being heard directly by others. Ultimately severing life, and before severing life, the intention to kill continuously not receding. Taking what is not given, generating the intention to obtain. Engaging in impure conduct, experiencing the pleasure of semen emission. False speech being understood by others, these are the ultimate. If the basis, intention, action, and ultimate result are all complete, it becomes a transgression similar to the defeat of a bhikshu, so even if any one of the four root vows is violated, the vows will be destroyed. Those downfalls that do not possess all the limbs are merely gross offenses, therefore the vows will be damaged, but will not be destroyed. Among the four of basis, intention, action, and ultimate result, if the motivation is incomplete, because the intention is not afflicted, the offense is lighter. Even if it is merely a cognitive error, but the other conditions are complete, because most of the conditions are complete, only a part is incomplete, so the offense is heavier. If the three of basis, action, and ultimate result are complete, then the magnitude and types of offenses will necessarily arise. Bhikshus and shramaneras, that is, the ordained, if they violate the four root precepts, and generate the intention to conceal and the intention to kill, then they cannot take the vows again, and if the shramanera does not generate the intention to kill, it is said that they can take the vows three times. It is said that it is not permissible to take them more than this, this is because it is feared that the ordained will become too extreme. For lay practitioners and those observing the upavasa vows, even if they generate the intention to conceal, it is said that they are allowed to take the vows again. Even if they violate them many times, it is permissible to take the vows again. The benefits of guarding the upavasa vows with eight limbs are: in this very life, they will be guarded and protected by the gods who uphold the white dharma and the assembly of protectors. In particular, Indra and the Four Great Kings, etc., are very pleased with the white dharma, and those great gods who protect the teachings travel around Jambudvipa during auspicious times, therefore they are very pleased with those who abide correctly in the upavasa vows, they will protect them, and they will remain in those places for a long time, therefore the power of those gods and
Chinese
光辉使得凶暴的鬼神四处逃散的地方，也会变得吉祥安乐。如果想要获得来世的利益，就能得到圆满的天人身体。而且，如果对三宝怀有极大的信心，并反复修习，就能在天人中与帝释天相等，或者转生到欲界六天之上的天界。如果还有业的残余，也会转生为人。以安住于十善业的功德，无论转生到哪里，都能长寿、相貌端庄、财富丰饶等等，变得圆满。究竟的利益是，无论以哪个菩提为目标，就能获得那个菩提。特别是，如果在大乘的教法中守护近住戒，不仅会成为圆满菩提的因，即使在小乘的教法中受持，因为以皈依为先导，以圆满的佛陀为目标，最终也会成为获得圆满佛陀的资粮。如此这般，在信仰的法类之后，讲述谨慎的法类，其中五个要点中的第一个是，以谨慎之心努力守护自己的心。教诲说：悭吝、虚伪、谄诳和懈怠，以及，傲慢自大、贪欲和嗔恨，还有，因种姓、美貌、博学和青春，以及，因权势强大而产生的骄傲，要像对待敌人一样看待。应当从九种烦恼的损害中守护自己的心，即：悭吝，是对先前拥有的财物和用具贪恋不舍，不愿布施给他人；虚伪，是自己没有功德却装作有功德的样子，以此欺骗他人；谄诳，是隐藏自己的缺点，以此欺骗他人；贪执，即所谓的“罗巴”，是不知满足，是对享乐不知满足的强烈欲望，贪恋执着于享乐；懈怠，即懒惰，是对佛法最初的进入感到懒惰，即使进入后也不努力修持到最终完成的懈怠；傲慢自大，是没有功德却自以为有功德的傲慢；贪欲，是三界的贪欲，特别是欲界的贪欲，而且，对自己的蕴身产生贪执，以及,
English
The place where the splendor causes the fierce spirits to scatter will also become auspicious and happy. If you want to obtain the benefits of the next life, you will obtain a perfect body of a god. Moreover, if you have great faith in the Three Jewels and practice it repeatedly, you will be equal to Indra among the gods, or be born in the heavens above the six desire realms. If there is still a residue of karma, you will also be born as a human. With the merit of abiding in the ten virtues, wherever you are born, you will be long-lived, beautiful, wealthy, etc., and become perfect. The ultimate benefit is that whichever Bodhi you aim for, you will obtain that Bodhi. In particular, if you keep the vows of Nyen-gnas in the Mahayana tradition, it will not only become the cause of perfect Bodhi, but even if you take it in the Hinayana tradition, because refuge is taken first and the perfect Buddha is the goal, it will eventually become a collection for obtaining perfect Buddhahood. Thus, after the Dharma of faith, the Dharma of mindfulness is explained, the first of the five points is to strive to protect your mind with mindfulness. The teaching says: Stinginess, hypocrisy, deceit, and laziness, as well as, arrogance, desire, and hatred, and also, pride due to lineage, beauty, learning, and youth, and, pride due to great power, look upon them as enemies. One should protect one's mind from the harm of the nine afflictions, namely: stinginess, which is the attachment to previously possessed wealth and utensils, unwilling to give to others; hypocrisy, which is pretending to have virtues when one does not, thereby deceiving others; deceit, which is hiding one's faults, thereby deceiving others; attachment, which is called "Lobha", is not knowing satisfaction, is the intense desire for enjoyment without knowing satisfaction, clinging to and being attached to enjoyment; laziness, which is laziness, is laziness in initially entering the Dharma, and even after entering, not striving to practice to the end; arrogance, which is arrogance in thinking one has virtues when one does not; desire, which is the desire of the three realms, especially the desire of the desire realm, and also, attachment to one's own aggregates, and,
Chinese
对于处在房屋和贪恋欲妙中的人来说，立刻产生一切罪过的根源就是贪恋欲妙。嗔恨是与害心相关的愤怒。因种姓高贵而傲慢，与此相关的是，认为他人低贱而自己高贵的傲慢之心。同样，因容貌美丽等而骄傲，因博学多闻和青春年少，以及权力强大而心生骄傲，变得非常自满，这就是骄慢。这九种烦恼总是会伤害自己，所以和敌人一样，就像防备敌人并将其摧毁一样，这些烦恼也应该像敌人一样看待，不要留在心中，而是在产生的当下就用对治法彻底摧毁。通过了解利益和过患来劝诫谨慎修行：佛陀教导说，谨慎是甘露之处，放逸是死亡之处。因此，为了增长善法，您应恭敬地恒常保持谨慎。有些人先前放逸，后来变得谨慎，就像无云之月，如天上的冰块般美丽，如同欢喜、指鬘、具见、安乐行者一样。谨慎是甘露或不死之处，因为精进于佛法，以谨慎为核心修行，能使心从烦恼中解脱，获得解脱不死之果位。因为不死的果位是从谨慎中产生的，所以谨慎被称为不死之处。只要有放逸存在，就无法获得解脱不死的果位。因为放逸产生烦恼，烦恼产生生死轮回，所以放逸是死亡之处。这是世尊释迦牟尼佛的教导。如经部中说：谨慎是不死之处，放逸是死亡之处。谨慎者不会死亡，放逸者恒常死亡。通过理性认识到这些差异，智者应保持谨慎。对谨慎极度欢喜，这是圣者的行为领域。如经文所示，通过了解取舍并谨慎修行，一切善法都会大大增长。因此，
English
For those who dwell in houses and are attached to sensual pleasures, the root of immediately generating all faults is attachment to sensual pleasures. Hatred is anger associated with harmful intent. Being arrogant due to high lineage, associated with this is the arrogance of considering others inferior and oneself superior. Similarly, being proud due to beautiful appearance, etc., being arrogant due to extensive learning and youth, and becoming very complacent due to great power, this is pride. These nine afflictions always harm oneself, so they are like enemies. Just as one guards against enemies and destroys them, these afflictions should also be regarded as enemies, not kept in the mind, but completely destroyed with antidotes as soon as they arise. The advice to practice diligently through knowing the benefits and drawbacks is: The Buddha taught that diligence is the place of nectar, and negligence is the place of death. Therefore, in order to increase virtuous Dharma, you should respectfully and constantly maintain diligence. Some who were previously negligent, later became diligent, like the moon without clouds, beautiful as heavenly ice, like Ananda, Angulimala, Srona Kotikarna, and Sukhavati. Diligence is the place of nectar or immortality, because by diligently practicing the Dharma, with diligence as the core, one can liberate the mind from afflictions and attain the state of liberation and immortality. Because the state of immortality arises from diligence, diligence is called the place of immortality. As long as negligence exists, one cannot attain the state of liberation and immortality. Because negligence gives rise to afflictions, and afflictions give rise to the cycle of birth and death, negligence is the place of death. This is the teaching of the Bhagavan Shakyamuni Buddha. As it is said in the Sutra Pitaka: Diligence is the place of immortality, negligence is the place of death. The diligent do not die, the negligent always die. By rationally recognizing these differences, the wise should maintain diligence. Rejoicing greatly in diligence, this is the realm of the noble ones. As the scriptures show, by understanding what to adopt and abandon and practicing diligently, all virtuous Dharmas will greatly increase. Therefore,
Chinese
国王啊，您为了增长自己的善法，对于佛和圣者们，不是轻蔑和舍弃，而是以崇高和主要的方式来持守他们，听闻了这样的例子，要以极大的恭敬心，恒常对法保持谨慎，也就是要谨慎行事！如果说，因为先前已经造作了不谨慎的过失，现在即使谨慎行事也没有用处，那么，如果从一开始就完全谨慎行事，那当然是非常稀奇的。但如果不是这样，无论先前曾经造作过不谨慎的行为，之后变得谨慎，也要从变得谨慎的那一刻开始算起。这样自己就能获得利益和安乐，行为举止也不会让别人羡慕，而且还会受到赞扬，就像月亮最初被云遮蔽，但之后一旦脱离云层，就会毫无衰减地明亮，光芒四射，非常美丽一样。例如，先前不谨慎行事，后来变得谨慎的人有贪欲很重的世尊的兄弟阿难陀，嗔恨心极重的指鬘，以及有见识的杀父的国王阿阇世，和杀母的造作五无间罪的提婆达多。他们后来都以忏悔之心谨慎行事，从而获得了自己所需的圆满利益。特别是，对于舍弃愤怒要谨慎行事，因为： 忍辱无等苦行无， 汝勿开启嗔恚门。 舍弃嗔恚不退转， 如来亲口如是说。 愤怒是嗔恨的对治，没有与忍辱相等的苦行，因为即使是能够忍受身体痛苦的苦行，如依赖五火、禁食和裸体等，那些忍耐的仙人也无法忍受他人的伤害，会发出诅咒等，所以对于伤害毫不介意的忍耐是最困难的。而身体上的痛苦的苦行是没有利益的，不会成为净化罪业和获得解脱的方法。忍耐能够使道的功德增长，因此是应该依止的法。
English
O king, in order to increase your own virtuous Dharma, you should not despise or abandon the Buddhas and the Noble Ones, but uphold them in a supreme and principal manner. Having heard such examples, you should always be mindful of the Dharma with great reverence, that is, act with mindfulness! If you say that even if you act mindfully now, it will be of no use because you have already committed the faults of acting without mindfulness in the past, then it would be very wonderful if you were to act only with mindfulness from the very beginning. But if that is not the case, even if you have previously acted without mindfulness, you should start from the moment you become mindful. In this way, you will gain benefit and happiness for yourself, and your conduct will not be envied by others, but will be praised. It is like the moon, which is initially obscured by clouds, but once it is free from clouds, it shines brightly without diminishing, radiating light in all directions, and is very beautiful. For example, those who acted without mindfulness in the past but later became mindful include Ananda, the brother of the Bhagavan who had great desire, Angulimala, who had extreme hatred, and Ajatashatru, the wise king who killed his father, and Devadatta, who killed his mother and committed the five heinous crimes. Later, they all acted mindfully with a repentant heart, and thus obtained the complete benefit they needed. In particular, it is advised to be mindful of abandoning anger, because: There is no austerity equal to patience, Do not open the door of anger. By abandoning anger, one does not regress, Thus has the Tathagata spoken. Anger is the antidote to hatred, and there is no austerity equal to patience, because even the ascetics who can endure physical suffering, such as relying on five fires, fasting, and going naked, cannot endure the harm of others, and will utter curses, etc. Therefore, patience that does not mind harm is the most difficult. And austerity that causes physical suffering is not beneficial, and will not become a method for purifying sins and attaining liberation. Patience can increase the qualities of the path, so it is a Dharma to be relied upon.