English
If one does not open the door and does not completely bestow clothes and food, etc., to the poor, it becomes a fault of affliction. If it is due to laziness, etc., then it is not a fault of affliction. Or because one is unable, or because one wants to subdue with that method, or because one is protecting the internal discipline of the Sangha, or because one has entrusted it to someone else, or because one knows that the retinue also possesses great merit, or because one has demonstrated the ability to seek clothes, etc. If one has already done the deeds of instruction and following instruction oneself, and if an outsider has come to steal the Dharma, and that person also does not have the opportunity to be subdued, then there is no fault. Regarding "others," etc., not conforming to the minds of others is a fault like a place of transgression because it is a falling away from conforming to the minds of others. If a Bodhisattva, with a mind of universal torment, does not conform to the minds of others, it becomes a fault of affliction. If it is due to laziness, etc., then it is not a fault of affliction. Or because one is unable, or because one wants to subdue, or because that action is harmful, or because one is protecting the internal discipline of the Sangha, or because one wants to protect the minds of many others, or because one is subduing outsiders, then there is no fault. Regarding "qualities," etc., if one does not speak praise of the qualities of others, it is a fault like a place of transgression because it is a falling away from speaking praise of qualities. If a Bodhisattva, with a mind of universal torment, does not proclaim the true qualities of true discipline, learning, generosity, etc., and does not speak true praise, and does not give approval of "good" to good speech, it becomes a fault of affliction. If it is due to laziness, etc., then it is not an affliction. If one estimates that the other person is inherently content with little, because one fears that this person will be completely defiled by affliction due to the cause of praising qualities, or because the conversation has ended, or because those qualities have been fabricated as qualities but are not true, or because good speech has also been fabricated as good speech but is not true, or because one wants to subdue, or because one wants to protect the minds of others.
Chinese
那麼就沒有罪過。像「因緣適合」等等。對於其他有罪過且有違背的情況，如果沒有按照適合的方式進行懲罰，那就是因為在懲罰的行為上有所缺失，所以就像是屬於罪行之處的法。菩薩對於應該使其信服的眾生，應該以懲罰來調伏的眾生，以及應該驅逐的眾生，難道不應該以煩惱的心來使其信服嗎？難道不應該以懲罰來調伏，使其回心轉意嗎？如果不驅逐，就會變成煩惱的罪過。如果是因為懶惰等等，那就不是煩惱所致。對於那些不可救藥的本性，不值得與之交談，不聽從教誨，而且內心痛苦佔據主導地位的人，就應該拋棄他們，或者給予適當的時機，或者從那個基礎上發生爭鬥，或者揭露瘡疤，或者進行反駁，或者看到會變成爭論，或者因為擔心僧團分裂而拋棄他們，如果那些眾生本性上知道羞恥，並且具有慚愧之心，能夠迅速地自我改正，那麼就沒有罪過。像「神通」等等。對於那些具有各種神通並且應該加以威嚇的人，如果不進行威嚇等等，那就是因為在威嚇等等的行為上有所缺失，所以就像是屬於罪行之處的法。菩薩具有多種神通的力量，對於應該使其恐懼的眾生，如果不以多種神通使其恐懼，以及對於應該調伏的眾生，如果不加以調伏，就會變成煩惱的罪過。如果眾生在某個地方過於執著，誹謗外道聖者，並且具有邪見，即使不加以教導也沒有罪過。像這樣，暫且說明了罪行的詳細分類，那麼如何才能知道不會變成罪過呢？就像經文中所說的「具有慈悲心」等等，這裡通過建立和破除的方式，菩薩的行為只要稍微顯示出來，不超出這些範圍，就不會變成墮落，這就是明確地說明了不會變成墮落。即使是過去的本性，沒有罪過也是一樣的，就像這樣，心是善良的，
English
Then there is no fault. Like "suitable conditions" and so on. For other situations with faults and contradictions, if punishment is not carried out in a suitable manner, it is because there is a deficiency in the act of punishment, so it is like a dharma belonging to the place of offense. For bodhisattvas, for beings who should be convinced, beings who should be tamed by punishment, and beings who should be expelled, shouldn't they be convinced with an afflicted mind? Shouldn't they be tamed by punishment to make them repent? If they are not expelled, it will become an affliction. If it is due to laziness and so on, then it is not caused by affliction. For those of incorrigible nature, not worth talking to, not listening to teachings, and with inner suffering dominating, they should be abandoned, or given appropriate opportunities, or from that basis, fights may occur, or exposing scars, or refuting, or seeing that it will turn into arguments, or abandoning them for fear of the Sangha splitting, if those beings naturally know shame and have a sense of shame, and can quickly correct themselves, then there is no fault. Like "supernatural powers" and so on. For those who have various supernatural powers and should be threatened, if threats and so on are not carried out, it is because there is a deficiency in the act of threatening and so on, so it is like a dharma belonging to the place of offense. Bodhisattvas have the power of many kinds of supernatural powers, and for beings who should be frightened, if they are not frightened by many kinds of supernatural powers, and for beings who should be tamed, if they are not tamed, it will become an affliction. If beings are too attached to something, slander heretical saints, and have wrong views, even if they are not taught, there is no fault. Like this, the detailed classification of offenses is temporarily explained, so how can one know that it will not become an offense? Just like the scriptures say "having compassion" and so on, here, through the methods of establishing and refuting, the actions of the bodhisattva, as long as they are slightly displayed and do not exceed these boundaries, will not become a downfall, this is a clear explanation that it will not become a downfall. Even if it is the nature of the past, there is no fault in the same way, just like this, the mind is virtuous,
Chinese
慈爱的想法和，想法不减退和，以一个果的威力随顺的果，从那和这如是所说的不减退，具有慈爱，具有悲悯，对有情众生具有慈心，即利益的想法和，调伏的想法和，想调伏而度越，则不成为过失之义。语气的“ངང་”字，是心极度扰乱和，猛烈感受所逼迫和，睡眠和，非庸常和，想舍弃也，被猛烈烦恼所缠绕等等，再次进入等等所度越，则没有过失，是总摄之义。心极度烦恼和，痛苦感受所逼迫和，睡眠和昏厥等，发生也没有过失。这是其他的偈颂。意思是这样显示的，贪著和，嗔恚和，嫉妒和，愤怒和，怀恨和，我慢和，骄慢等等所度越则成为过失之义。因此，像这样菩萨们的学处，真实显现的这些是简略的，其他菩萨们的行为是不可思议且无有边际的缘故，在那之中所说的随行，成为过失和不成为过失应当了知。这样一来，进入自己调伏学处的这位菩萨，将以三种圆满而安住于安乐，即加行圆满和，想法圆满和，往昔之因圆满。其中加行圆满是，菩萨的戒律不舍离，身语意的行为完全清净和，恒常不作罪过和，积聚罪恶。想法圆满是，此乃以法的想法而出家，不是以生活的想法，是为了追求大菩提，不是为了追求利益，是为了追求沙门的行仪和寂灭，不是为了不追求利益，以及那
English
The thought of loving-kindness, and the thought of not diminishing, and by the power of a single fruit, the fruit that accords accordingly, from that and this, as it is said, without diminishing, possessing affection, possessing compassion, having loving-kindness towards sentient beings, that is, the thought of benefiting, and the thought of taming, and the thought of taming and transcending, then it will not become a fault. The word "ངང་" (ngang) in the tone, is the mind extremely disturbed, and afflicted by intense feelings, and sleep, and non-ordinary, and wanting to abandon, but being completely entangled by intense afflictions, and again entering, etc., transcending, then there is no fault, it is the meaning of summarizing. The mind is extremely afflicted, and afflicted by painful feelings, and sleep and fainting, etc., even if they occur, there is no fault. This is another verse. The meaning is shown like this: attachment, and anger, and jealousy, and rage, and resentment, and pride, and arrogance, etc., transcending, then it becomes the meaning of fault. Therefore, like this, the grounds of learning for Bodhisattvas, these that actually appear are abbreviated, because the actions of other Bodhisattvas are inconceivable and limitless, following what is said in them, becoming a fault and not becoming a fault should be known. In this way, this Bodhisattva who enters his own training discipline will abide in happiness with three kinds of perfection, namely, the perfection of application, and the perfection of thought, and the perfection of past causes. Among them, the perfection of application is that the Bodhisattva's precepts are not abandoned, the actions of body, speech, and mind are completely pure, and constantly not committing sins, and accumulating sins. The perfection of thought is that this is ordained with the thought of Dharma, not with the thought of livelihood, it is to pursue great Bodhi, not to pursue benefits, it is to pursue the conduct of a renunciate and Nirvana, not to not pursue benefits, and that.
Chinese
如是精勤不以懈怠而住。不耽著精进，以及一切烦恼，和再发生，以及时疫等，和异熟痛苦，和未来生及转为饿鬼的罪恶不善之法不相混杂。先前 之因圆满是这样，菩萨于先前其他世中行布施作善业，因此现在自己不为衣服、食物、卧具、坐垫、病药及资具等所困乏，也能分施予他人。具有此三种圆满的菩萨，将安住于触乐。圆满佛子众之律仪二十品。以所说之福德金刚，从根本摧毁遮蔽之山群，与胜者一同清净，愿以无垢之眼得见事物之实性。如此，以此乃是孩童心性自性动摇不定者，超越种种幻化烦恼，执持殊胜菩提，善于断除难以断除之二行二执，愿我成为寂灭此世贫乏之贤善菩提。菩萨律仪二十品之难解，导师菩提贤所造完毕。印度堪布班智达舍摩伽伽那，以及译师芒俄比丘菩提智翻译、校订并确定。
English
Thus, striving diligently, one does not abide in laziness. Not clinging to diligence, and all afflictions, and recurrence, and epidemics, and ripening suffering, and future births and sins that turn into pretas, not mixed with non-virtuous dharmas. The previous cause of perfection is like this: the Bodhisattva in previous other lives has given alms and done good deeds, so that now he himself will not be impoverished by clothes, food, bedding, cushions, medicine for the sick, and utensils, and he can also distribute them to others. A Bodhisattva who possesses these three perfections will abide in touching happiness. The twenty precepts of the perfect Buddha's noble sons. May the merit of the explanation, like a diamond, shatter the mountain of obscurations from its core, purify it together with the Victorious One, and may I see the reality of things with a stainless eye. Thus, this is the nature of the mind of a child, which is inherently wavering. Having transcended various illusory afflictions and grasped the supreme Bodhi, skillfully cutting off the difficult-to-cut two practices and two attachments, may I become the good Bodhi that pacifies the poverty of this world. The difficult commentary on the twenty precepts of the Bodhisattva, completed by the master Bodhibhadra. Translated, edited, and finalized by the Indian Abbot Pandit Shemagagana and the translator Mang-or Gelong Bodhi Sherab.