Chinese
已经很好地观察过了，而且您自己在受戒之前也再三观察，对于发心的学处，有什么可以推卸的呢？没有的。第二方面有三点：堕入恶趣的异熟果报，行为丧失利他，果实解脱受到阻碍。第一方面有三点，第一点是：如果发心的时候，像救度一切众生等等那样立下誓言之后，没有用身语意的行为去成办，那么欺骗了所有这些众生，我的去处会变成什么样呢？不会超出恶趣。第二点是它的理由：对于食物等等微小的东西，也以意乐想给予，如果有人之后不给予，这也是饿鬼的因，如《正法念处经》所说：稍微想了一下而不给予，会转生为饿鬼，立下誓言而不给予，众生会堕入地狱。这样说来，对于无上的佛陀和暂时的安乐，以彻底的想法招待一切众生，如果欺骗了一切有情，会去善趣吗？不会去的。第三点是消除争论：那么圣者舍利子修菩萨行的时候，魔伸出右手，就砍下右手用左手给予，魔说出不高兴的话而灰心，即使舍弃了发心也获得了阿罗汉果，以及《金光经》的前世因缘中，一位菩萨修了四十大劫的菩萨行，刚一舍弃菩萨心就变成了独觉等等，这有相违之处啊。无论谁舍弃了菩提心，他们获得解脱，这种行为是凡夫无法想象的，这是只有一切智者才知道的，我们是不知道的，出自《现观庄严论》和《释论》。善天说：即使以方便舍弃了，但以如理如实的接受也能使众生解脱。无垢友说：即使舍弃了世俗菩提心，也没有舍弃胜义菩提心。这很合理，即使舍弃了利他之心，也没有舍弃证悟无我的智慧，所以不会堕入恶趣，我是这么想的。然而，对于不可思议的事情，用思考的劳累来做什么呢？第二方面是
English
It has been well examined, and you yourself have repeatedly examined before taking vows. Is there anything to shirk in the training of the mind of enlightenment? There is not. The second aspect has three points: falling into the ripening negative destinies, the conduct losing the benefit of others, and the fruit of liberation being hindered. The first aspect has three points, the first of which is: if at the time of generating the mind of enlightenment, one makes a vow such as liberating all sentient beings, but does not accomplish it with the actions of body, speech, and mind, then having deceived all those sentient beings, what will my destination become? It will not be beyond the negative destinies. The second point is the reason for this: even for a small thing like food, if one intends to give it, but then does not give it, that is also a cause for becoming a hungry ghost, as stated in the Sutra on the Establishment of Mindfulness of the Sacred Dharma: if one thinks a little and does not give, one will be born as a hungry ghost; if one makes a vow and does not give, sentient beings will go to hell. Thus, if one wholeheartedly invites all sentient beings to the supreme Buddha and temporary happiness, and then deceives all beings, will one go to a good destination? No, one will not. The third point is to dispel disputes: then, when the noble Shariputra practiced the conduct of a Bodhisattva, when a demon raised his right hand, he cut off his right hand and gave it with his left hand, and the demon spoke displeased words and became discouraged, even though he abandoned the mind of enlightenment, he attained Arhatship, and in the previous connections of the Golden Light Sutra, a Bodhisattva who practiced the conduct of a Bodhisattva for forty kalpas, as soon as he abandoned the mind of enlightenment, became a Pratyekabuddha, and so on, this is contradictory. No matter who abandons the mind of enlightenment, their liberation is an inconceivable act for ordinary people. This is known only by the Omniscient One, we do not know it, from the Ornament for Clear Realization and its commentary. Shanti Deva said: even if one abandons it by means, one can liberate sentient beings by truly accepting it. Vimalamitra said: even if one abandons the conventional Bodhicitta, one has not abandoned the ultimate Bodhicitta. This is reasonable, even if one abandons the mind of benefiting others, one has not abandoned the wisdom of realizing selflessness, so one will not fall into negative destinies, I think so. However, what is the use of tiring oneself by thinking about the inconceivable? The second aspect is
Chinese
发起菩提心是菩萨堕落中最重的。圣者《集经》中说：如果于千百万劫中行持十善业，却生起只为自己证得寂灭果位的想法，那么戒律就会出现过失，戒律就会毁坏。发起菩提心比他胜罪还要重。如是，如果发生这种情况，因为利益一切众生的能力会减弱。不仅如此，如果某些众生对这位菩萨的福德，也就是菩提心的障碍和阻碍，也会使这位菩萨在利益一切众生方面变得薄弱。由于使他无能为力，阻碍者会遭受无尽的恶趣。原因是，即使仅仅破坏一个众生的安乐，自己也会堕落，那么，阻碍菩萨的善行，就像破坏了无余无尽虚空中一切有情众生的安乐一样，更何况会堕入恶趣呢？《寂静决定神变经》中说：如果有人夺取并杀害赡部洲所有众生的财产和生命，不如有人阻碍菩萨的善行，哪怕是布施给畜生一口食物，那人会造下更多的罪业，因为他阻碍了产生佛陀的善行。第三，如果这种强大的堕落和具有力量的菩提心在轮回中交替混合，那么获得初地等果位就会被长久地阻碍。第三，因此，在发起菩提心的时候，必须像发誓一样，恭敬地去实践。如果从现在开始不努力，以后就会越来越堕落，从恶趣堕入更恶的恶趣。如果认为佛会救护，所以不会这样，那么，以前无数使一切众生安乐的佛陀已经逝去，但我因为自己的过错超过了教诲，所以没有成为那些佛陀所调伏的对象。如果认为以后会救护，如果我仍然像以前一样行事，我将一次又一次地遭受痛苦。
English
Indeed, generating the mind of enlightenment is the heaviest of the downfalls for a Bodhisattva. As it is said in the Holy Compilation Sutra: "If one practices the ten virtuous paths for hundreds of millions of eons, but generates the desire for self-liberation as a Pratyekabuddha or Arhat, then the moral discipline is flawed, and the moral discipline is ruined. Generating the mind of enlightenment is heavier than even the pārājika offenses." Thus, if this occurs, the ability to accomplish the benefit of all sentient beings is diminished. Moreover, if some other sentient beings obstruct or hinder the merit of this Bodhisattva, that is, the mind of enlightenment, then that Bodhisattva will also become weakened in benefiting all sentient beings. By rendering him incapable, the one who obstructs will experience endless suffering in the lower realms. The reason for this is that even if one destroys the happiness of just one sentient being, one will degenerate. So, if one obstructs the virtuous actions of a Bodhisattva, it is like destroying the happiness of all beings in the entirety of limitless space. What need is there to mention falling into the lower realms? In the Sutra of the Miraculous Display of Perfect Tranquility, it is said: "If someone were to steal the possessions and take the lives of all sentient beings on Jambudvipa, it would still be less sinful than obstructing the virtuous actions of a Bodhisattva, even if it were just preventing the offering of a single morsel of food to an animal. That person would generate a far greater amount of sin because they are obstructing the virtuous actions that give rise to Buddhas." Thirdly, if such a powerful downfall and a powerful mind of enlightenment are alternately mixed in samsara, then the attainment of the first bhumi and so forth will be obstructed for a long time. Thirdly, therefore, at the time of generating the mind of enlightenment, one must respectfully strive to accomplish what one has vowed. If one does not make effort from now on, one will later fall lower and lower, going from one lower realm to another. If one thinks that the Buddhas will protect one and that it will not be like that, then although countless Buddhas who have brought happiness to all sentient beings in the past have passed away, I have not become an object to be tamed by those Buddhas because I have exceeded their teachings due to my own faults. If one thinks that they will protect one in the future, if I still act as before, I will repeatedly experience suffering in the same way.
Chinese
像这样，堕入恶道会遭受痛苦，即使获得了天界，也会经历疾病、束缚、肢体切割和剖解等痛苦。第二，对于暇满人身要谨慎对待，有三点：难以获得，未获得的过患，以及获得后不努力修持要断除。第一点是：如来出世，对正法生起信心，获得人身，能够行善。总之，像这样具足十八种暇满的身体非常稀有，否则什么时候才能再次获得呢？不可能再获得了。即使在获得人身的这个时候，也有无病的时光，像这样好的时机，具备顺缘食物，没有违缘损害，但是，寿命短暂，不可靠，是虚假的，这个身体就像水泡一样，没有自主。第二点分为正文和论证。第一点分为两部分：在恶道无法成就善法。我的现在的行为这样，以后连人身也无法获得，会堕入恶道。如果无法获得人身，堕入恶道，只会造作恶业，没有能力行善。当现在有行善的机会时，如果我不行善，那么以后被恶道的痛苦所迷惑时，我又能做什么呢？没有行善的机会了。第二点是：因此，无法获得善趣。在那里，如果不行善，反而积累恶业，那么即使经过亿万劫，连善趣的声音也听不到，更何况是获得善趣呢？第二点分为两部分：以教证来论证。因为这个原因，世尊说，如同大海中漂浮的轭木孔，盲龟伸颈一样，人身非常难以获得。在具足正见的经文中说：比丘们，假设这个大地变成了大海，其中有一个独孔的轭木，被风吹动，从这边漂到那边。还有一只盲龟，每隔一百年才伸出头一次，比丘们，你们怎么想？盲龟的脖子进入大海中的轭木孔，是容易的吗？世尊
English
Thus, suffering in the lower realms is such, and even if one attains the higher realms, one will experience sickness, bondage, the cutting and dissecting of limbs, and so forth. Secondly, there are three aspects to being mindful of the leisure and endowments: the difficulty of obtaining them, the faults of not obtaining them, and abandoning non-exertion after obtaining them. The first is: the coming of the Tathagata, having faith in the Dharma, obtaining a human body, and being able to cultivate virtue. In short, such a state of leisure and endowment, complete with the eighteen qualities, is so rare that when else will one obtain it? It will not be obtained again. Even at this time of obtaining it, there are days of being without illness, such a good time, possessing favorable conditions such as food, and being without harmful adverse conditions, but life is momentary, unreliable, and deceptive; this body is like a bubble, without autonomy. The second point has two parts: the actual point and its proof. The first point has two parts: in the lower realms, virtue cannot be accomplished. With my current behavior like this, I will not even be able to obtain a human body in the future, and I will fall into the lower realms. If I do not obtain a human body and go to the lower realms, I will only commit evil deeds and have no ability to do good. When I have the opportunity to do good now, if I do not do good, then what can I do when I am later confused by the suffering of the lower realms? There is no opportunity to do good. The second point is: therefore, one cannot obtain a good rebirth. There, if one does not do good and instead accumulates evil deeds, then even after hundreds of millions of kalpas, one will not even hear the sound of a good rebirth, let alone obtain it. The second point has two parts: proof by scripture. For that very reason, the Bhagavan said that obtaining a human body is as difficult as a blind turtle inserting its neck into a yoke floating on the great ocean. In the sutra that possesses correct views, it says: Monks, suppose this great earth became a great ocean, and there was a yoke with a single hole, blown by the wind, drifting from here to there. And there was a blind turtle that only raised its head once every hundred years. Monks, what do you think? Is it easy for the turtle's neck to enter the hole in the yoke in the great ocean? The Bhagavan
Chinese
逝者已矣。世尊开示说：诸比丘，如是人身实难获得。如是。以理成立者：所谓“一刹那所作罪业”，如释文中说，如无间罪等，乃是行为圆满之刹那。于特殊对境生起恶念，如是而作，乃至临终之时亦然。即便如此，亦将于劫中处于无间地狱，何况无始以来于轮回中所积之罪业，岂不更应堕恶趣而非善趣？仅受先前罪业之果报，亦不能从痛苦中解脱，如是受报之时，反更增长痛苦之因，造作其他罪业。第三，分教与释二者。初者：如是获得闲暇，若我未修善，则无有比此更大之欺骗，亦无有比此更甚之愚昧。如是说。二者有三：思虑愚昧之果报，呵责其自性，以及考察其因。初者：若我了知超越学处之过患，然仍因愚昧而懈怠，不勤于学，则临死之时，将生起后悔与极大之悲伤。死后，地狱之火难以忍受，长久焚烧我身之时，无法忍受之后悔之火将燃起，焚烧我心，此乃必然。二者：极其难得且能成办利益之闲暇圆满，如何偶然获得之后，自身明明具有了知善恶功过之智慧，却仍造作罪业，复又将自己带往地狱，如被咒语迷惑一般，我于此处岂非毫无心智？如是说。三者：以何因缘而受愚昧之欺骗，我先前亦未曾知晓，若考察我心中有何如是转变之因，则唯有烦恼。是故，如今当宣说第三，即于应断之烦恼谨慎提防。于此有三：考察烦恼为应断之法，以及断除之意乐。