Chinese
十一，做善事时被愚痴控制而贪睡；十二，被世间俗事分散精力而不做善事；十三，心怀愤怒，以身语粗暴的行为造作嗔恨的罪业；十四，无论做什么事，事先不思考好坏、优缺点，即使别人劝告也不听从；十五，违背上师和朋友的教诲；十六，不追求佛法，只追求今生的利益，亲近渔夫、猎人等不善的罪恶之友；十七，扰乱上位者的心绪，伤害中间者的感情，直接损害下位者，做出不谨慎的行为；十八，不履行承诺去行善，反而放弃；十九，即使自己拥有丰富的享受，也不知满足，总是想着增加，导致轮回越来越大；二十，通过世间的利益，炫耀自己的佛法和行为，喜欢向他人炫耀；二十一。第二部分是展示与此相反的功德。与上面提到的二十一种应舍弃的行为相反，舍弃这些行为是瑜伽士自身利益的最大化。空行母、护法等世间神人都将自己视为顶戴并敬奉。第二部分是为利他，首先是从慈悲的角度修持利他。超越轮回和涅槃的方法是：布施，持戒，忍辱，精进，禅定，生起智慧，这六种；书写文字，供养三宝，布施众生，听闻佛法，阅读，持诵，为他人讲解，自己口诵，从内心思考其意义，禅修，这十种善行。那么，有人会问，这六度波罗蜜和十种善行是否应该为自己和他人而修持呢？如果被菩提心所摄持，那么自利也是利他；如果没有被菩提心所摄持，即使表面上看起来是在利他，实际上也是在自利。以物质布施引导他人进入佛法，
English
Eleventh, being controlled by ignorance and indulging in sleep while doing virtuous deeds; twelfth, being distracted by worldly affairs and not doing virtuous deeds; thirteenth, harboring anger and committing sinful acts of hatred through harsh physical and verbal actions; fourteenth, not considering the merits and demerits, advantages and disadvantages of any action beforehand, and not listening to others' advice even when they try to correct you; fifteenth, disobeying the instructions of the guru and friends; sixteenth, not seeking Dharma but only pursuing the interests of this life, relying on unwholesome and sinful friends such as fishermen and hunters; seventeenth, disturbing the minds of superiors, hurting the feelings of those in between, and directly harming inferiors, engaging in reckless behavior; eighteenth, not fulfilling vows to perform virtuous deeds and abandoning them; nineteenth, even with abundant possessions, not knowing contentment and always seeking more, causing samsara to grow ever larger; twentieth, boasting to others about one's Dharma and conduct through worldly gains, enjoying showing off to others; twenty-first. The second part is to show the merits that are the opposite of these. Abandoning the twenty-one things to be abandoned mentioned above is the yogi's own ultimate benefit. Dakinis, Dharma protectors, and all worldly gods and humans will regard and honor you as their crown jewel. The second part is for the benefit of others, the first of which is to practice benefiting others from the perspective of compassion. The methods for going beyond samsara and nirvana are: giving, keeping morality, patience, diligence, meditation, generating wisdom, these six; writing letters, making offerings to the Three Jewels, giving to sentient beings, listening to the Dharma, reading, reciting, explaining to others, reciting oneself, thinking about its meaning from the heart, meditating, these ten virtuous practices. So, one might ask, should these six perfections and ten virtuous practices be practiced for the benefit of both oneself and others? If it is grasped by bodhicitta, then self-interest is also the interest of others; if it is not grasped by bodhicitta, even if it appears to be benefiting others, it is actually benefiting oneself. Guiding others to the Dharma through material giving,
Chinese
善于言辞者能很好地阐释佛法，通过实践能使人修习佛法。与正理相符，能使自己和他人皆与佛法相应。四摄事业的行为，或者也称为四种事业。使所化众生各自与正理相符的方便行为是：以九乘来调伏，随应根器上中下各自的意乐，宣说声闻、缘觉、菩萨三乘；事部、行部、瑜伽部三部；生起次第、圆满次第、大圆满次第这九种。调伏外道时，顺世外道和数论外道这两种是声闻乘的外道，为一。唯识一分者是缘觉乘的外道，为二。小乘是实有宗，深奥的是假有宗，广大的是中观宗，这三种是菩萨乘的外道，为三。吠陀论者、吠陀行者、吠陀结合者这三种是外密三续部的外道，为六。苦行大行者、国王之法、国王占卜者这三种是内道三部的外道，这九种外道随应各自的宗派，最终引入内道，利益六道众生时，需要通过与各自行为相符的方式来利益。这些行为不应执着于自相，也不应堕入其中，而应无有遗漏地实践，并修习一切显现的意义转变。调伏猎人时，自己也做猎人；调伏妓女时，自己也做妓女等，应做随应所调伏者的行为。第二，从分类的角度劝诫不要舍弃所化众生：六度、十法行、四摄、九乘、九外道、六道等，四十四种利他等，应对任何所化众生做随应调伏的行为，不应舍弃。第二，以守护的诀窍及利益来摄持眷属：以上根本和支分的应守护之处，守护的方式是：例如，如同牧羊人守护羊群，守护齐全的，补充不齐全的一样。设立三百六十种戒条，日夜六时以正念和正知来监视，初学者数白色和黑色的石子，三
English
Those who are skilled in speech explain the Dharma well. Through practice, they enable others to cultivate the Dharma. Being in accordance with reason, they make both themselves and others accord with the Dharma. The activities of the four means of gathering, or also called the four activities. The skillful means of engaging disciples in accordance with their individual needs are: to tame with the nine vehicles, according to the inclinations of the superior, middling, and inferior faculties, teaching the three vehicles of Hearers, Solitary Realizers, and Bodhisattvas; the three sections of Action, Performance, and Yoga; and the nine of Generation Stage, Completion Stage, and Great Perfection. When taming non-Buddhists, the two, the Vaisheshika and the Samkhya, are the non-Buddhists of the Hearer vehicle, as one. Those who adhere to a single aspect of self-appearance are the non-Buddhists of the Solitary Realizer vehicle, as two. The subtle are the truly existent, the profound are the falsely existent, and the vast are the Madhyamaka, these three are the non-Buddhists of the Bodhisattva vehicle, as three. The Vedic ritualists, the Vedic practitioners, and the Vedic combiners are the non-Buddhists of the three outer tantras, as six. Those who practice great asceticism, the royal laws, and the royal astrologers are the non-Buddhists of the three inner sections, these nine non-Buddhists are brought into the inner path according to their respective tenets, and when benefiting the six realms of beings, it is necessary to benefit them through means that accord with their respective behaviors. These behaviors should not be clung to as self-nature, nor should one fall into them, but should be practiced without omission, and the meaning of whatever appears should be cultivated. When taming a hunter, one becomes a hunter; when taming a prostitute, one becomes a prostitute, and so on, doing whatever is necessary to tame them. Second, from the perspective of categories, the advice not to abandon disciples: the six perfections, the ten practices of Dharma, the four means of gathering, the nine vehicles, the nine non-Buddhists, the six realms, etc., the forty-four kinds of benefiting others, etc., one should do whatever is necessary to tame any disciple, and should not abandon them. Second, gathering retinues through the secret instructions of protection along with their benefits: the ways to protect those things to be protected, the root and branches above, are: for example, just as a shepherd protects a flock of sheep, protecting those that are complete and supplementing those that are incomplete. Establishing three hundred and sixty precepts, sending out guards with mindfulness and awareness during the six periods of day and night, and beginners counting white and black pebbles, three
Chinese
守护六百种戒律的全部类别，若有不全，则进行忏悔和恢复。首先，守护共同支分使其具有效力，然后以意乐守护特殊支分，最后，为了他人的利益而守护共同誓言，而守护特殊誓言使其具有效力的修行功德是：对于显空无别的真实意义，自证的智慧得以发展，并且一切行为都显现为智慧的伟大自在，如是胜者普贤王如是说。第四个总义是宣说誓言衰损之因，其中第一个是略说：详细阐述并清楚地说明了上述誓言衰损的诸因，如下所示。第二个是广说衰损之因的类别：类似于世间法的，如国王大臣般的行为，努力使他方失败而使己方获胜的方法，因散乱而导致一切衰损，尤其是身体誓言衰损之因，这是第一。隐藏自己的过失，用言语装饰所有的功德并赞扬，这是第二。隐藏他人的一切功德，用言语装饰所有的过失并诽谤，这是第三。无论说什么话，都从嫉妒的角度出发，以讽刺的方式，用巧妙的方法进行赞扬式的诽谤，这是第四。这些是身体誓言衰损之因。为了贪图食物和财富的利益，以及为了贪图世间的名声，以执着于聚集眷属和食物财富的方法，赛马、供养等多种方式来炫耀，这是第五。这是导致一切衰损之因。由于对财物的贪恋，口头上装作虚伪，心里却像猫爪一样紧抓不放，这是第六。无论做什么事，都只顾自己，而舍弃他人，这是第七。这二者是身体誓言衰损之因，而其他的只占很小一部分，但过于相信酒精也是导致一切衰损之因，这是第八。自认为种姓高贵，门第良好，功德广大，而自视甚高，这是身体誓言衰损之因，这是第九。将见、修、行三者置之不顾而遗忘，这是菩萨身语意特殊支分衰损之因，这是第十。对佛法产生偏见。
English
Protecting the complete categories of the six hundred precepts, if there are deficiencies, confess and restore them. First, protect the common branches to make them effective, then protect the special branches with intention, and finally, protect the common vows for the benefit of others, while the benefit of practicing to protect the special vows to make them effective is: For the true meaning of the inseparability of appearance and emptiness, the wisdom of self-awareness develops, and all actions manifest as the great sovereignty of wisdom, as said by the Victorious Samantabhadra. The fourth general meaning is to explain the causes of the deterioration of vows, the first of which is a brief explanation: The causes of the deterioration of the aforementioned vows are explained in detail and clearly, as follows. The second is a detailed explanation of the categories of causes of deterioration: Similar to worldly affairs, such as the actions of ministers of kings, striving for methods to defeat others and make oneself victorious, being distracted leads to all deterioration, especially the cause of the deterioration of the body vow, this is the first. Hiding one's own faults, adorning all virtues with words and praising, this is the second. Hiding all the virtues of others, adorning all the faults with words and slandering, this is the third. No matter what is said, it is from the perspective of jealousy, in a sarcastic way, using skillful methods to slander in the guise of praise, this is the fourth. These are the causes of the deterioration of the body vow. Desiring the benefits of food and wealth, and desiring worldly fame, clinging to methods of gathering retinues and food and wealth, showing off in various ways such as horse racing and offerings, this is the fifth. This is the cause of all deterioration. Due to great attachment to material objects, pretending to be hypocritical in speech, but grasping tightly in the heart like a cat's paw, this is the sixth. No matter what is done, only considering oneself and abandoning others, this is the seventh. These two are the causes of the deterioration of the body vow, while the others are only a small part, but excessive belief in alcohol is also a cause of all deterioration, this is the eighth. Considering oneself to be of noble lineage, good family, and great virtue, and being arrogant, this is the cause of the deterioration of the body vow, this is the ninth. Neglecting and forgetting the three of view, meditation, and action, this is the cause of the deterioration of the special branches of the body, speech, and mind of the Bodhisattva, this is the tenth. Being biased towards the Dharma.
Chinese
十一、强烈的贪恋和嗔恨是菩提心誓言衰败的原因。 十二、轻易向他人炫耀佛法和世俗的功德，是心之誓言衰败的原因。 十三、对秘密的建议等，无论好坏都保密不足，是心之誓言衰败的原因。 十四、精进微弱而懒惰强烈，接近于使语、身菩提心衰败的原因。 十五、过分注重洁净和污秽，是自愿行为衰败的原因。 十六、对上师和道友等，没有过失却捏造说有过失，有功德却否认说没有，这是身之誓言接近衰败。 十七、以手段窥探道友们的行为，宣扬他们如何修行以及有什么过失，这是身衰败的原因。 十八、希望轮回中自己的家族、子孙、财富增多，并为此努力，是使一切衰败的原因。 十九、独自一人不住在寂静处，是使一切衰败的原因。 二十、喜欢聚集人数众多的地方，是使一切衰败的原因。 第三，不舍弃则会衰败： 如果不舍弃以上二十条，就会成为根本和支分誓言全部衰败的原因。 第五，衰败的先兆，分二，第一是简略说明： 誓言衰败的先兆，今生会提前出现，如下所示。 详细解释分三，第一，衰败的过失今生出现，是来世堕入恶道的先兆： 身衰败的先兆是，身体上出现他人厌恶的疾病，如麻风、眼疾、脓疱等。 语衰败的先兆是，用语言为敌人和魔障辩护，导致事情无法成功，敌人没有力量，魔障没有加持，与令人满意的眷属和受用分离。即使自己没有过错，也会受到他人恶语的诽谤。 心衰败的先兆是，开始做的事情没有结果，无法成功，而且会发生各种不如意的事情。 第二，即使衰败也没有征兆，来世的堕落会更加严重，痛苦会更加漫长。