Chinese
福德力。无间断的众多福德。如虚空般完全生起。如是说。第五是，宝施所问经中说：菩提心的福德，假若此有形色，则虚空界全部充满，比那还要超胜。如是说。慧海所问经中说：圆满菩提心与法执持，修法与众生慈爱，这四法功德无有边，彼等边际胜者未曾说。如是等等广说。 此外，对于大菩提因果的利益不可思议的菩提心生起，对此欢喜踊跃，请随我复诵：现今我生命有果实，善得人身，今日生于佛陀族，今已成为佛子。现在我无论如何，也要做与种姓相符的事业，于此无垢的尊贵种姓，不令其染污，如是而行。如盲人于垃圾堆中，如是获得珍宝般，同样我观视何物时，菩提心我已获得。如是念诵一遍。 二者，生起他喜悦者：我于诸佛与诸佛子面前，已邀请一切有情至暂时与究竟之安乐，心想请欢喜，请随我复诵：我于今日一切救护者前，已邀请有情至善逝本身与，中间之安乐，天与非天等请欢喜。如是念诵。 二者，奉献感谢者：如是菩提心生起，是上师与三宝的恩德，忆念恩德，对上师与三宝作广大或简略的顶礼与供养，以及布施身体等，之后，献上三种朵玛，第一是上师三宝，第二是护法守护者，第三是处所与地基之主等，献上后对所欲之义祈请。 二者，于中间不衰退而守护之理，以应学处之确认，与彼之守护方式而作总结。 初者，有愿心与行心之共同应学处，与个别之个别
English
The power of merit. Many uninterrupted merits. Arise completely like the sky. Thus it is said. The fifth is, in the Sutra Requested by Glorious Giving: The merit of the mind of enlightenment, if this had form, then the entire realm of space would be filled, and it would be even greater than that. Thus it is said. In the Sutra Requested by Ocean of Intelligence: The perfect mind of enlightenment and the holding of Dharma, practicing Dharma and loving beings, these four dharmas have immeasurable qualities, the Victorious Ones do not speak of their limits. Thus and so forth, it is extensively said. Furthermore, with joy and delight in generating the mind of enlightenment, which has immeasurable benefits of the cause and effect of great enlightenment, please repeat after me: Now my life has fruit, I have well obtained a human existence, today I am born into the Buddha's lineage, now I have become a Buddha's child. Now, in any case, I will undertake actions that are in accordance with the lineage, and in this stainless noble lineage, I will not allow it to be defiled, I will act in that way. Like a blind person finding a treasure in a pile of garbage, similarly, when I look at what, I have found the mind of enlightenment. Recite this once. Secondly, generating joy for others: In the presence of all the Buddhas and their children, I have invited all sentient beings to temporary and ultimate happiness, thinking, please rejoice, please repeat after me: Today, in front of all the protectors, I have invited sentient beings to the happiness of the Sugata himself and in between, gods and demigods, etc., please rejoice. Thus recite. Secondly, offering thanks: Thus, the arising of the mind of enlightenment is due to the kindness of the Lama and the Three Jewels. Remembering their kindness, make extensive or concise prostrations and offerings to the Lama and the Three Jewels, as well as giving away the body, etc. Then, offer the three tormas, the first to the Lama and the Three Jewels, the second to the Dharma protectors and guardians, and the third to the lords of the place and the ground, etc., and after offering, pray for the desired meaning. Secondly, the way to protect it from degenerating in between, is to summarize by identifying the objects of learning and the way to protect them. Firstly, there are the common objects of learning for the aspiring and engaging minds, and the individual objects of learning for each.
Chinese
这是应学习的。首先，关于共同应学之处，有应修的三法和应知的四法。第一，依止善知识并对其生起渴求，不中断三宝的传承，不舍弃众生。不仅如此，发起菩提心后，守护其不衰退，阅读菩萨藏，恒常依止谨慎。第二，应了知堕罪、无堕罪、堕罪的影像和无堕罪的影像。总而言之，菩萨应修的学处不可思议，但若归纳则有三：圆满佛法，成熟众生，清净佛土。第二，关于个别应学之处，有发愿和行入的应学之处两种。第一种，学习殊胜士夫的三种发愿、应断的四种黑法和应修的四种白法。第一，心想为了众生的利益而获得圆满菩提，这是对果的发愿；心想应学一切道，这是对方便的发愿；心想应满足一切众生的期望，这是对事业的发愿。第二，欺骗上师和施主，对大乘者说不赞美之语，对众生行欺骗，对非应后悔之处生起后悔，务必努力断除这四种黑法。第三，即使为了生命也不明知故犯地说谎，对菩萨们生起视师之想，并赞颂他们的功德，断除欺骗，以增上意乐而安住，引导一切应调伏的众生安住于大乘的善法中。如是，通过修习这四种白法，那四种黑法也会自然而然地被遮止。第二，关于行入的应学之处，有应断和应修两种。第一种，有根本堕罪和支分堕罪。第一，菩萨国王有五种近于产生的堕罪，菩萨大臣有五种近于产生的堕罪，初学者有八种近于产生的堕罪。
English
These are the trainings. First, regarding the common trainings, there are three things to be practiced and four things to be known. First, rely on a virtuous friend and generate longing for them, do not cut off the lineage of the Three Jewels, and do not abandon sentient beings. Moreover, having generated the mind of enlightenment, protect it from degenerating, read the Bodhisattva Pitaka, and constantly rely on mindfulness. Second, one should properly know the transgressions, the non-transgressions, the image of transgressions, and the image of non-transgressions. In short, the trainings to be practiced by a Bodhisattva are inconceivable, but if summarized, there are three: to perfect the Buddha's teachings, to ripen sentient beings, and to purify the Buddha's field. Second, regarding the individual trainings, there are two types of trainings: aspiration and engagement. The first involves training in the three aspirations of a noble person, the four black dharmas to be abandoned, and the four white dharmas to be practiced. First, thinking, 'I shall attain perfect enlightenment for the sake of sentient beings,' is aspiration for the result. Thinking, 'I shall train in all paths,' is aspiration for the means. Thinking, 'I shall fulfill the hopes of all sentient beings,' is aspiration for the activity. Second, deceiving one's guru and benefactors, speaking disparagingly of those in the Great Vehicle, deceiving sentient beings, and generating regret for things that are not grounds for regret—one should diligently strive to abandon these four black dharmas. Third, even for the sake of one's life, not knowingly telling lies, generating the perception of the teacher towards Bodhisattvas and praising their qualities, abandoning deceit and abiding with higher intention, and establishing all sentient beings to be tamed in the virtue of the Great Vehicle. Thus, by training in these four white dharmas, those four black dharmas will also be naturally prevented. Second, regarding the trainings of engagement, there are two: what to abandon and what to practice. The first has root transgressions and branch transgressions. First, there are five near-arising transgressions for a Bodhisattva king, five near-arising transgressions for a Bodhisattva minister, and eight near-arising transgressions for a beginner.
Chinese
共同发愿心已发。这些堕罪产生的所依是具有菩萨戒者。需要不是疯癫、心烦意乱和被感觉折磨等，因为疯癫等的所依上不会产生任何根本堕罪。这些不需要动机烦恼，因为从应做和不应做的错误取舍中会堕罪。其中首先国王容易产生的五种堕罪是：盗取或偷盗三宝的财物；舍弃或使人舍弃正法；以夺取比丘受具足戒者的资具等方式进行损害；造作五无间罪中的任何一种；邪见自己行持十不善业，并且也劝他人行持，这是五种。如《虚空藏经》中所说，出自《学集》：盗取三宝的财物，被认为是失败的堕罪。舍弃正法，是佛陀所说的第二种。对于破戒的比丘，夺取袈裟、殴打，投入监狱，使其脱离出家，断其性命，这是第三种。造作五无间罪，持有邪见。如是说。从僧团中夺取（僧人），包括在第一根本堕罪中，因此第三种特别说是比丘。大臣容易产生的五种堕罪是：前四种是共同的，以取代持有邪见，摧毁村庄或城市等，这些如前一样算作一种，所以是五种。摧毁村庄等，佛陀说是根本堕罪。如是说。对于初学者容易产生的八种堕罪是：第一，没有次第地修习大乘，就宣说空性，使人恐惧，从而使其菩提心退失；第二，使从致力于成办圆满菩提的意乐和加行中退转；第三，对于声闻种姓学习别解脱者，没有特殊必要就舍弃别解脱而使其修习大乘；第四，以声闻乘不能断除烦恼而自以为是，并且也使他人这样认为，从而阻止其讲说听闻；第五，为了利养恭敬而利养恭敬。
English
The common aspiration mind has been generated. The basis for the occurrence of these downfalls is someone who holds the bodhisattva vows. It needs to be someone who is not mad, mentally disturbed, or tormented by feelings, etc., because no root downfalls occur on the basis of madness, etc. These do not require afflictive motivation, because downfalls occur from wrong acceptance and rejection of what should and should not be done. Among them, the five downfalls that are likely to occur for a king are: stealing or robbing the property of the Three Jewels; abandoning or causing others to abandon the sacred Dharma; harming ordained monks by seizing their belongings, etc.; committing any of the five inexpiable sins; holding wrong views, engaging in the ten non-virtuous actions oneself, and also encouraging others to do so, these are the five. As stated in the Sutra of the Essence of Space, from the Compendium of Trainings: Stealing the property of the Three Jewels is considered a downfall of defeat. Abandoning the sacred Dharma is said by the Victorious One to be the second. For monks who have broken their vows, seizing their robes, beating them, imprisoning them, causing them to leave ordination, and taking their lives is the third. Committing the five inexpiable sins, and holding wrong views. Thus it is said. Taking away (monks) from the Sangha is included in the first root downfall, therefore the third is specifically said to be monks. The five downfalls that are likely to occur for a minister are: the previous four are common, and instead of holding wrong views, destroying villages or cities, etc., these are counted as one as before, so there are five. Destroying villages, etc., the Victorious One said is a root downfall. Thus it is said. The eight downfalls that are likely to occur for a beginner are: first, without gradually training the mind in the Great Vehicle, teaching emptiness, causing fear, thereby causing their bodhicitta to decline; second, causing them to turn away from engaging in the intention and effort to accomplish complete enlightenment; third, for those of the Hearer lineage who are learning individual liberation, without special need, abandoning individual liberation and causing them to practice the Great Vehicle; fourth, thinking that the Hearer Vehicle cannot abandon afflictions and being self-righteous, and also causing others to think so, thereby preventing their teaching and listening; fifth, for the sake of gain and respect, gain and respect.
Chinese
再者，因嫉妒他人而赞美自己、诽谤他人；第六，未证悟空性却谎称已证悟，说不符合佛法的谎言；第七，区分僧人和国王，让僧人来判决财产的惩罚，与此相关的堕落；第八，有权势者制定压迫僧人的恶法，从而使以寂止为特征的瑜伽被放弃；夺取如法安住僧人的财物，而给予诵经者等等。如《摄颂》中所说：“对于未经调伏的众生，宣说空性。”从“这些是根本堕落，是众生堕入大地狱的因”之间的五颂两句所阐述的内容。这样，从所依的角度来说，虽然说了十八种，但从实物的角度来说，确定为十四种。共同的是，舍弃愿菩提心是堕落中最重的，因为生起了为自己利益而寻求寂静的念头。《摄集论》中说：“纵然于无数劫，行持十善业道，若欲求自得寂灭，生起独觉罗汉想，尔时戒律生毁损，戒律即时便失坏，较之他胜此心重。”因此是十九种。在此之上，《宝积经》中说：“舍弃入菩提心，不用于善，是二十种。”也有这样说的。第二，支分堕落是除了根本堕落之外，身语意的学处中产生的过失。第一是，应做之事如眼向下看等，以及应不做之事如无意义的奔跑跳跃等。第二是，应做之事如说“善来”等，以及应不做之事如说轻浮之语等。第三是，应做之事如依止慈悲和正念、谨慎等，以及应不做之事如不舍弃贪嗔等学处中产生的过失，据说中等和下等根器的支分过失也包含在这些之中。此外，对于根本堕落，虽然没有动机、烦恼的强烈程度等的区分，但是如果做了这些根本堕落，并且超过了一段时间，那么入菩提心的誓言就会舍弃，而愿菩提心的誓言，只要没有从圆满菩提中退转，就不会舍弃。