Chinese
邬坚上师以前也这样说过，后来一切都需要佛法僧三宝的所依，不需要人。在所依的前面也要陈设新鲜的供品，顶礼供养之后，像比丘忏悔罪过一样忏悔。然后也要做简略的发心仪轨。面前尊者说，听闻声闻的发心也是舍弃的六个原因。因此，舍弃是出自大密方便善巧的经部中所说，它属于舍弃有情众生的范畴。如果没有生起，那么一切有情众生都是同时舍弃的，因为没有所依，所以没有定时。以前格西敦巴对我说，这五个会使发心退失，而不是舍弃，如果这样说，那么所有祈请的人都会说，不舍弃反而会成为增长的原因。如果这样认为，也没有妨碍。如果这五个不存在，并且超过了定时，那么以前生起的一切都不会在以后生起，这就是它们的力量。如果菩萨戒像金银融化一样，后来又说恢复了，这样说难道不矛盾吗？也不矛盾，因为从根本上通过四力忏悔罪业，积累资粮，如果想法恢复了，那么就和别解脱戒不一样，有生起的时机。如果刚失去就重新获得，就不会生起。为了对治这五个，要时常修持对众生的慈悲心。十方虚空边际处，有情从烦恼中解脱，如果立誓自己，没有从烦恼中解脱，不知道自己的能力，说话岂不是疯子？像这样修持惭愧和羞耻。如果没有陷入违犯誓言的境地，也要修持堕入恶趣等过患。仅仅发誓是不够的，内心需要生起（誓言）。有些人说，做一次发心，功德很大，而且没有需要守护的，功德大固然好，但不是没有需要守护的，需要学习这五个学处。寂天菩萨仅仅说了想要利益众生，像这样学习就是进入了道。因此，这个包含愿文的部分，就是阿底峡尊者的不共窍诀，对我们来说非常重要，并且要知道如何去做。戒律品中进入的
English
The master of Oddiyana also said this before. Later, everything needs the support of the Triple Gem, not people. Fresh offerings should also be arranged in front of the support. After prostrating and making offerings, confess like a monk confessing transgressions. Then, a concise ceremony of generating the mind of enlightenment should also be performed. The venerable one said that listening to the generation of the mind of a Shravaka is also the six causes of abandonment. Therefore, abandonment is said in the Sutra of Great Secret Skillful Means, which belongs to the category of abandoning sentient beings. If it has not arisen, then all sentient beings are abandoned at the same time, because there is no support, so there is no fixed time. Previously, Geshe Tonpa told me that these five cause the mind of enlightenment to degenerate, not abandonment. If you say so, then all those who pray will say that not abandoning will become a cause of increase. If you think so, there is no obstacle. If these five do not exist and exceed the fixed time, then everything that has arisen before will not arise in the future, that is their power. If the Bodhisattva vow is like melting gold and silver, and later it is said to be restored, is this not contradictory? It is not contradictory, because from the root, by purifying sins and accumulating merits through the four powers, if the mind is restored, then it is different from individual liberation vows, there is an opportunity to arise. If you regain it immediately after losing it, it will not arise. To counteract these five, always cultivate love and compassion for sentient beings. In the ten directions, at the edge of the sky, may sentient beings be liberated from afflictions. If I vow that I myself have not been liberated from afflictions, and do not know my own ability, how can speaking not be madness? Like this, cultivate shame and embarrassment. If you have not fallen into the situation of breaking vows, you should also cultivate the faults of falling into the lower realms. It is not enough to just make vows, something needs to arise in the mind. Some people say, do it once to generate the mind of enlightenment, the merit is great, and there is nothing to protect. It is good to have great merit, but it is not that there is nothing to protect, you need to learn these five precepts. Shantideva only said that he wanted to benefit sentient beings, like this, learning is entering the path. Therefore, this part containing the aspiration prayers is the uncommon instruction of Atisha, which is very important to us, and we need to know how to do it. Entering from the chapter on ethics