English
It is like the rising of the new moon. Regarding its afflictive obscurations, the Protector Maitreya says: "Whatever thoughts of miserliness, etc., are considered afflictive obscurations." This refers to all the coarse opposing factors to the six perfections. In order to completely eradicate from the minds of beings the subtle obscurations of knowledge, the dimness that prevents the knowledge of reality, which primarily obstructs the attainment of omniscience, this very mind of enlightenment is like the great sun that dispels the darkness of the three thousandfold universe in an instant. Regarding the obscurations of knowledge, it also says: "Whatever conceptualization of the three spheres is considered an obscuration of knowledge." If one clings to the three spheres as real, focusing on one object, one becomes attached to it, and is unable to see all other objects of knowledge simultaneously, hence it is considered so. The essence of the three turnings of the wheel of Dharma, the sacred teachings of the Buddha, the very essence of the mind of enlightenment, is like the essence of butter extracted from churning a large amount of milk, and the essence of butter, the purest essence extracted from melted butter, is supremely excellent. For the infinite beings of the six realms, these travelers on the path of samsara, wandering from the highest peak of existence to the lowest hell of Avici, suffering from misery, wishing to enjoy temporary and ultimate happiness, this Bodhisattva, through the power of the mind of enlightenment, manifests in samsara for the sake of attaining the supreme bliss as mentioned above, such as immortality and peace, and abides here, just like holding onto the Dharma robe of Tsari. Beings do not stay for even a moment, constantly approaching death, and eventually reaching the shore of permanence. Because there is no permanence, they are great travelers, and the mind of enlightenment satisfies them with whatever happiness they desire. This is the condensed meaning. The second part is: here, first stating the basis of what is being said, which is inviting guests. Who invites? I invite. When to invite? Starting from today. How to invite? In the presence of the protector, the Buddha Bhagavan, and all the assembly of Bodhisattvas, that is, in front of those who are witnesses. Who to invite? Invite those who are like the sky.
Chinese
如云：“安住闻思具慧者，当勤修习于禅定。”如是说，一切功德之根本或基础是戒律。为了如实守护戒律，如云：“不知所守妄自守，诚为可笑。”如是说，首先要清楚了解包括十八根本堕在内的应舍应取的学处，并且对于取舍或进退之处，要极其谨慎，这是精进的体性，也要了解这一点，然后在自相续中生起，努力于取舍。如《三摩地王经》云：“戒律闻思及布施，忍辱等诸善法聚，一切根本即精进，如来宣说如获宝。”如是说，依靠精进才能获得这些，因此必须如是了解，诸佛之子菩萨们，如上所说的那样，以具足发菩提心的加行、正行、后行的三种方式，即使为了生命也不舍弃，在自相续中牢固地受持。不为懈怠和拖延所动摇，时时刻刻都要想着，菩萨的二十根本堕等应舍应取的学处，无论如何也要努力做到不违越或不衰损。对此必须努力思惟。所谓佛子，一般说来，不是以生为主，而是以发殊胜心为主。然而，仅仅对众生有慈悲心，其他人也称之为菩萨，但实际上并不会变成菩萨。最主要的是，以具足二利或二边的圆满菩提的希求心，通过广大的意乐，以如法的仪轨，如理如实地在自相续中受持菩萨戒之后，才能被称为佛子菩萨，除此之外，不能如此称呼。所谓“牢固受持”，即以不退转之心，如云：“此心若能善受持。”即发起菩提心时，从现在开始，无论发生什么，都不能舍弃此菩提心，要以这样的意愿牢固地受持，如若意愿坚定，则梦中也能实现，因此意愿坚定非常重要。所谓“不违越学处”，即菩萨的学处
English
As it is said, "Those who abide in learning and contemplation, should diligently practice meditation." As it is said, the root or foundation of all virtues is discipline. To properly protect that discipline, as it is said, "It is ridiculous to presume to protect without knowing what to protect." As it is said, first, one must clearly understand the precepts of what to abandon and what to adopt, including the eighteen root downfalls, and be extremely cautious about what to take and what to reject, or where to advance and retreat. This is the nature of diligence, and one must also understand this, then generate it in one's own mind and strive for what to adopt and what to reject. As it is said in the "Samadhiraja Sutra": "Discipline, learning, generosity, and patience, as many virtuous qualities as are spoken of, the root of all is diligence, the Sugata taught that it is like finding a treasure." As it is said, these are obtained by relying on diligence, so one must understand this definitely, and the sons of the Buddhas, the Bodhisattvas, as mentioned above, through the three ways of applying the mind of enlightenment—preliminary, actual, and subsequent—should not abandon it even for the sake of their lives, but hold it firmly in their minds. Without being swayed by laziness and procrastination, one should always think that one must strive in every way not to transgress or diminish the precepts of what to abandon and what to adopt, such as the twenty root downfalls of a Bodhisattva. One must strive to think about this. Generally speaking, a Buddha's son is not mainly about birth, but mainly about generating an excellent mind. However, even if one only has loving-kindness towards sentient beings, others may call them Bodhisattvas, but in reality, they will not become Bodhisattvas. The most important thing is that, with a mind of seeking complete enlightenment that possesses the two benefits or two aspects, through a vast intention, and with a proper ritual, one can be called a Buddha's son Bodhisattva after properly taking the Bodhisattva vows in one's own mind, but not otherwise. "Firmly holding" means with an unwavering mind, as it is said, "If this mind is well held." That is, when generating the mind of enlightenment, from this time onwards, no matter what happens, one should not abandon this mind of enlightenment, but hold it firmly with such an intention. If the intention is firm, it can be achieved even in a dream, so it is said that having a firm intention is very important. "Not transgressing the precepts" means the precepts of a Bodhisattva.
Chinese
仅仅是像大海一样地比喻，说些漂亮动听的话是没用的。要知道菩萨的学处，特别是学处中最主要的是什么。首先，在舍取二者中，第一是舍弃的，有十八根本堕和愿入的根本堕两种。第一种是，如《虚空藏经》中所说，十八根本堕在《学集论》中被总结为偈颂：抢夺三宝的财物，被称为失败者的堕落。舍弃圣法，这是第二种，由能仁所说。对于破戒的比丘，夺取袈裟、殴打，使其进入劳役，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，以及摧毁城镇等，能仁说这也是根本堕。对于未经调伏的众生，讲述空性，对于趋入佛位者，阻止其圆满菩提，完全舍弃别解脱，而与大乘结合，认为不应舍弃学习的宗派等，执持这些。也劝他人执持，宣扬自己的功德，为了利养和恭敬，以偈颂为理由诽谤他人，以及说“我是甚深忍辱”，说这些虚妄之语，断绝僧众的供养，以及施舍和接受三宝的供养，舍弃止观，以及将如理作意的受用，施舍给诵经者。这些是根本堕，是众生堕入大地狱之因。应在梦中圣者虚空藏面前，坐着忏悔。如是依次开示了国王易犯的五种，大臣易犯的五种，以及普通百姓易犯的八种，总共十八种堕落以及忏悔的方法。第二种是，如《大秘密善巧方便经》中所说：种姓之子，菩萨以声闻和独觉为念而安住，这是菩萨的根本重罪。意思是生起小乘之心而舍弃众生，这是愿心的根本堕。以及《宝积经》
English
It is useless to just make beautiful and eloquent comparisons like the ocean. One must know the trainings of a Bodhisattva, and especially what is most important among the trainings. First, among the two, abandoning and adopting, the first is what should be abandoned, which includes the eighteen root downfalls and the root downfalls of aspiration and engagement. The first is, as stated in the Sutra of Akashagarbha's Essence, the eighteen root downfalls are summarized in verses in the Compendium of Trainings: Stealing the wealth of the Three Jewels is considered a downfall of the defeated. Abandoning the sacred Dharma is the second, spoken by the Sage. To a monk with broken vows, taking away his robes, beating him, forcing him into labor, removing him from ordination, and taking his life, this is the third. Committing the five heinous crimes, holding wrong views, and destroying towns, etc., the Sage said these are also root downfalls. To beings whose minds have not been trained, speaking of emptiness, and to those who have entered Buddhahood, preventing their perfect enlightenment, completely abandoning individual liberation and joining the Great Vehicle, holding that one should not abandon the schools of learning, etc. Also encouraging others to hold these, proclaiming one's own qualities, for gain and respect, slandering others with verses as a reason, and saying "I am deeply patient," speaking these false words, cutting off the Sangha's offerings, and giving and receiving offerings to the Three Jewels, abandoning calm abiding, and giving the enjoyments of proper attention to those who recite scriptures. These are the root downfalls, the cause of beings falling into the great hell. One should sit and confess in the presence of the dreamlike noble Akashagarbha. Thus, it is shown in order the five that kings are prone to commit, the five that ministers are prone to commit, and the eight that ordinary people are prone to commit, a total of eighteen downfalls and the method of confession. The second is, as stated in the Sutra of Great Secret Skillful Means: Son of lineage, a Bodhisattva abiding with the thought of Shravakas and Pratyekabuddhas, this is a heavy root downfall of a Bodhisattva. It means generating a Hinayana mind and abandoning beings, this is the root downfall of the aspiration mind. And the Ratnakuta Sutra
Chinese
如《入行论》所说，违犯入行学处的根本堕罪有二。也就是，从发誓行持布施等善行中退失，生起“即使尽自己的能力也不行持”的想法，以舍弃入行心的懈怠等不用于善法，仅仅这样并不会从根本上舍弃。总之是舍弃恶行。第二是，修学六度，成办利益有情之事。第二，因为必须特别了解学处的主要内容，如《教诫国王经》所说：“大国王，您的事务多且所作多，如果不能修学一切之中的一切、所有方式的一切布施波罗蜜多乃至智慧波罗蜜多，那么，大国王，像这样对圆满菩提生起希求、信心、精进和愿望，无论行走也好，站立也好，坐着也好，躺卧也好，清醒也好，吃饭也好，饮用也好，都要恒常不断地忆念，作意，禅修佛陀和菩萨、声闻和缘觉，以及所有异生，以及我的过去、未来和现在所产生的一切善根，全部汇集起来，以最殊胜的随喜来随喜。随喜之后，也要向佛陀和菩萨，以及缘觉和声闻们供养。供养之后，也要与一切有情共同分享。然后，为了使一切有情获得一切智智的果位，以及为了圆满一切佛法，像一天一样在三时中回向于无上正等觉。大国王，您就这样进入并成为国王吧！国王的政权也不会衰败，菩提的资粮也会圆满。”因此，发愿菩提，随喜善根，并将之供养佛陀及其眷属，回向大菩提。以及，善手请问经中说：“不要放弃为了所有众生的利益而获得圆满菩提的愿望。
English
As stated in the 'Entering the Bodhisattva Path,' there are two root downfalls of abandoning the practice of entering the path. That is, falling away from the vow to accomplish generosity and other virtues, and generating the thought, 'Even if I exert my ability, I will not accomplish it.' Merely not applying oneself to virtue through laziness, which abandons the mind of entering, does not fundamentally abandon it. In short, it is abandoning misdeeds. The second is to train in the six perfections and accomplish the benefit of sentient beings. Secondly, because it is necessary to know the main points of the practice especially, as stated in the 'Advice to the King Sutra': 'Great King, you have many affairs and many actions. If you cannot train in all of all, in all ways of all, from the perfection of generosity to the perfection of wisdom, then, Great King, like this, generate aspiration, faith, diligence, and wishes for complete enlightenment. Whether walking, standing, sitting, lying down, awake, eating, or drinking, always remember it continuously. Keep it in mind. Meditate on the Buddhas and Bodhisattvas, Shravakas and Pratyekabuddhas, and all ordinary beings, and all the roots of virtue of my past, future, and present, gather them all together, and rejoice with the supreme rejoicing. After rejoicing, also make offerings to the Buddhas and Bodhisattvas, as well as the Pratyekabuddhas and Shravakas. After making offerings, also share it with all sentient beings. Then, in order for all sentient beings to attain the state of omniscience, and in order to perfect all the Buddha's teachings, dedicate it to unsurpassed perfect enlightenment three times a day, like one day. Great King, enter in this way and be a king! The kingdom of the king will not decline, and the accumulation of enlightenment will be perfected.' Therefore, aspiring to enlightenment, rejoicing in virtue, offering it to the Buddhas and their retinues, and dedicating it to great enlightenment are taught. And, in the question of Good Hand, it says, 'Do not abandon the aspiration to attain complete enlightenment for the benefit of all sentient beings.'