English
Because one side is Buddha, it is born from the causes and conditions of the Buddha; the sinful side is Mara, so it is born from the causes and conditions of Mara, this is the difference in direction, which is distinguished by nine differences. Third, the distinction of one's own fruit. As it is said in the Treasury of Knowledge: "All are the maturation of similar causes, and the lord's fruit is desired to be produced." As it is said, experiencing the suffering of the lower realms is the maturation fruit of non-virtue. The fruit of similar cause is as it is said in the Compendium of Topics: "The human body and the possessions are not abundant." As it is said, even if one is reborn as a human, the body of the five senses is incomplete and defective; in terms of possessions, one engages in the possessions of karma and killing. The enjoyment of life is short-lived and prone to illness. Not abundant means not good, that is, not good possessions. Similarly, taking what is not given is also like that. The body is bad, the essence and strength of the body are insufficient; the possessions are bad, engaging in the bad possessions of karma, used for stealing; the possessions of equipment are bad, lacking and impoverished in food and wealth, and even if there is, it will be plundered by others, all of which should be inferred. Another way of inferring is that the body is not abundant, such as short life, which is only caused by killing, this is experiencing the fruit of similar cause; the possessions are not abundant, such as taking what is not given, etc., the nine kinds of experiences such as poverty of possessions, this is seen as inferring the fruit of similar cause. The lord's fruit is that external objects become not abundant or bad, such as killing causing the land to have no luster; taking what is not given causing hail and rain to be too heavy, destroying crops and flowers, causing the land to lose its brilliance, all of which should be understood according to the explanation of the Treasury of Knowledge. That is to say, the unpleasant container and contents of the lower realms is the first fruit, and the container and contents of the higher realms from the perspective of unpleasantness are the latter two fruits, which is clearly stated in the Dharma Abhidhamma. The definite number of distinctions is that the main actions of body, speech, and mind striving for non-virtue are definitely ten in total. In terms of body, striving to deprive sentient beings of life and possessions is definitely three. In terms of speech, speaking words that do not conform to reality, completely on the side of affliction
Chinese
讲述安住于意义之中。讲述使众生不和之语。讲述使心烦乱之语，确定为四种努力。以心获得悦意之财物，憎恨不悦意之方。生起对存在之物的诽谤之心，确定为三种，因此是安住于事物之数量确定。顺序确定是：依靠处所三门有粗细，因此依靠它的业安住于粗细之中，粗者先观察，细者后观察而安立，是如是分别的顺序。又，为了区分有色无色，有色七者的重者在前，轻者在后安立。无色三者的轻者在前，重者在后显示。如是普遍知晓后，在正文意义中，对他人作害是：以夺命作害，以夺财作害，以佛陀所呵责之外道行径，使自他之律仪从根本上丧失的缠缚，或者使他人之妻不悦意而作害，以其他两种方式用语言欺骗而作害，以语言使他人不和而作害，对他人说不悦耳之语而作害，以轮回的各种谈论，以及以伪装成佛法的谈论，使他人在三毒中生起过患而作害，即是身语的不善七者。心中的贪婪，想要将他人拥有的财富据为己有，也是作害的想法，因此这八者应遮止。如何遮止它们呢？无论如何，这些不善都应舍弃。如此发誓，安住于舍弃之心，是阻止罪恶的对治力律仪，如《入行论》云：舍弃之心即获得，称为戒度彼岸到。如是，心中的不善，从其他方面来说，是违背皈依正法的学处之害心，如经部云：皈依殊胜之正法，远离损害与害心。所说远离作害，即是刚刚所说之内容。从心中的不善三种中，特别排除害心，是应遮止的。如何遮止呢？以互相舍弃而安住的体性，不共存的相违，是害心的对治力慈爱。
English
Speaking of abiding in meaning. Speaking words that cause disharmony among sentient beings. Speaking words that confuse the mind is definitely four efforts. With the mind, obtaining pleasing wealth, hating the unpleasant side. Generating a mind of slander towards what exists is definitely three, therefore it is the definite number of abiding in things. The definite order is: since the three doors of reliance have coarse and subtle aspects, therefore the actions that rely on them abide in coarse and subtle ways. The coarse ones are examined first, and the subtle ones are examined and established later, which is the order of such discernment. Also, in order to distinguish between what has form and what does not, the heavier of the seven that have form is placed first, and the lighter is placed later. The lighter of the three that do not have form is shown first, and the heavier is shown later. Having understood this generally, in the meaning of the text, harming others is: harming by taking life, harming by taking wealth, harming by the conduct of non-Buddhists that the Buddha has condemned, the entanglement that causes oneself and others to lose their vows from the root, or harming by making another's wife displeasing, harming by deceiving with words in two other ways, harming by causing others to disagree with words, harming by speaking unpleasant words to others, with various discussions of samsara, and with discussions disguised as Dharma, causing others to generate faults in the three poisons, which are the seven non-virtues of body and speech. Greed in the mind, wanting to take the wealth that others possess for oneself, is also the thought of harming, therefore these eight should be prevented. How to prevent them? In any case, these non-virtues should be abandoned. Vowing in this way and abiding in the mind of abandonment is the antidote vow that prevents evil, as it is said in the Bodhicharyavatara: The mind of abandonment is obtained, it is called the perfection of discipline. Similarly, the non-virtue of the mind, from other aspects, is the harmful mind that contradicts the precepts of taking refuge in the Dharma, as it is said in the Sutra: Having taken refuge in the excellent Dharma, one is free from harming and harmful thoughts. The said freedom from harming is what was just said. From the three non-virtues of the mind, especially excluding the harmful mind, is what should be prevented. How to prevent it? With the nature of abandoning each other and abiding, the contradiction of not coexisting, is the antidote to the harmful mind, loving-kindness.
Chinese
是慈悲。四无量心中，通常在《菩提资粮论》中说的是慈爱。实际上，要舍弃希望他人痛苦、希望他人失去安乐的害心，要让希望他人脱离痛苦、希望他人拥有安乐的慈爱恒常在心中生起。邪见不属于各自的学处，因为是舍弃一切皈依誓言之因。全知法王说：“舍弃布施之物是逾越，具有相者，因生起邪见而舍弃。”如是说，如果认为佛等圣者，或者世俗谛的法，因果，或者胜义谛的无我与如来藏等任何一个不存在，那么一切皈依誓言都会从根本上舍弃。如《宝性论》所说：“若人心中憎恨佛法，何来解脱？”这是就舍弃甚深之法而说的，没有解脱却有皈依誓言，是谁也不应允许的。如果想知道如果出现各自学处的相违品，会如何成为舍弃之因呢？许多智者说，例如，向其他神灵顶礼也会舍弃一切皈依誓言。但在此处，我们不这样认为。全知者说：“因学处衰损而堕落。”如是说，即使一瞬间生起像害心一样的念头，也会从根本上舍弃皈依佛的誓言，要知道另外两个不会舍弃。在皈依自己的佛的基础上，即使皈依了其他神灵，也会舍弃皈依佛的誓言，其余不舍弃的，都可以类推。像这样舍弃不善，行持十善，是获得人天果位和解脱之因，因此非常重要。如经中所说：“断除有之诸苦，欲得无上菩提者，于十善业轮精进，莫作懈怠当勤修。”因此这样说。皈依僧众宝的根本学处是，三宝中的僧宝，皈依僧众的遮止学处也有三种方式。所依之基是什么而遮止呢？是自己或者自己的派别，与内道佛教徒的行境相同，或者与其他外道徒的行境相同，这两种情况都是。所遮止的是什么呢？
English
is compassion. Among the four immeasurables, it is generally said in the Bodhisattva-samgraha that it is love. In reality, one must abandon the harmful intention of wishing others to suffer and wishing them to be separated from happiness, and one must always cultivate the love of wishing others to be free from suffering and wishing them to have happiness in one's mind. Wrong view is not included in the individual precepts, because it is the cause of abandoning all vows of refuge. The Omniscient Dharma Lord said, "Giving up what is given is transgression, and the characteristic one abandons because of the arising of wrong view." As it is said, if one thinks that the Buddhas and other noble beings, or the conventional truth of Dharma, cause and effect, or the ultimate truth of selflessness and the Tathagatagarbha, etc., do not exist, then all vows of refuge are abandoned from the root. As it is said in the Uttaratantra, "For one whose mind hates the Dharma, how can there be liberation?" This is said in the context of abandoning the profound Dharma, and no one should allow that there is no liberation but there are vows of refuge. If one wonders how the opposite of the individual precepts can become the cause of abandonment, many scholars say that, for example, prostrating to other gods also abandons all vows of refuge. But here, we do not agree with that. The Omniscient One said, "Because of the deterioration of the precepts, one falls into inferiority." As it is said, even if a thought like harmful intention arises for a moment, one abandons the vow of taking refuge in the Dharma from the root, but one should know that the other two are not abandoned. On top of taking refuge in one's own Buddha, even if one takes refuge in other gods, one abandons that, and all the others that are not abandoned can be applied accordingly. Abandoning such non-virtue and practicing the ten virtues is important because it is the cause of higher realms and liberation. As it is said in the Sutra, "Cutting off all the sufferings of existence, desiring to attain unsurpassed enlightenment, diligently practice the wheel of the ten virtues, do not be lazy, but strive." Therefore, it is said. The root precept of taking refuge in the Sangha Jewel is that the Sangha Jewel among the Three Jewels, and there are also three ways of prohibiting precepts of taking refuge in the Sangha. What is the basis for prohibiting? It is either oneself or one's own group, being in the same realm as the inner Buddhist, or being in the same realm as all the outer non-Buddhists, these two situations. What is prohibited?
Chinese
是行恶业之人。这有二种，即自方内声称是佛教徒的作恶者，以及他方外道的作恶者。首先讲述第一种，一般来说，不进入宗派就无法获得解脱和一切智智，而且也必须要有将包含二谛的善视为功德，将恶业不善视为过失的清净宗派。如果是不懂区分善恶功过的，希求解脱之人，其善恶混杂的行为，无论做什么都会变成恶业，这种愚痴的宗派是不可忍受的，无论今生来世都会对自他造成损害的大魔所控制。必须了解这一点，如理自在法称所说：众生长久地生长，对于功德过失视而不见，唉呀，这种不可忍受的宗派，是被谁所控制的呢？如是说。也就是将佛教转化为恶业，将非佛法伪装成佛法，以及行持非佛法之人，这有二种作恶者。第一种是，如世亲论师在《俱舍论》的注释中所说：当人们的寿命为十岁时，会因贪欲而特别执着于非法，被对可怕之法的执着所征服，并被邪法所缠绕。如是所说，这些被认为是发生疾病、战争和饥荒之劫的原因，现在很多人都在行持这些的因和自性。以贪欲来调伏，颠倒地行持别解脱戒是第一种。以嗔恨颠倒地行持经部和菩萨藏是第二种。以愚痴颠倒地行持密咒和对法是第三种，这些的因和自性没有错乱地存在着。其中，第一种邪行的本体是，佛陀世尊见到无量过患后，像唾弃唾沫的灰尘一样地舍弃，并且对于佛教极度诽谤的外道青年或自在天派，在依靠梵行时，就像受用女性的七种性行为一样。依靠男性也同样会产生七种性行为，这没有差别。这是轮回的根本，是极度增长贪欲的