English
Not listening to confessions and rebuking with anger, abandoning the Mahayana and proclaiming what appears to be Dharma, these four root downfalls are considered to be like defeats. Due to attachment to gain and respect, praising oneself and disparaging others, being miserly and not giving wealth and Dharma to those who are suffering and without protection, not listening to others' confessions, rebuking others with anger, abandoning the Mahayana, and proclaiming what appears to be the true Dharma. Thus it is said. Among these, the followers of Master Asanga and his retinue consider these to be the four root downfalls, and the way of receiving them is also considered to arise from a joyful mind. Relying only on offerings and prostrations, the maturation of the mindstream is rare. First, inquire about obstacles, then proclaim the precepts. If any of the four root downfalls occur, the method of remedy is also as stated in the Twenty Vows: The vows should be taken again. Medium transgressions should be confessed to three people. The remaining ones should be confessed in front of one person. They believe this, and the number of times one can take the vows is also said in the Bodhisattva Grounds to be no more than three times. The followers of Master Nagarjuna believe that the way of receiving them should arise from a pure mindstream. Therefore, after performing the seven-branch practice, to a sangha like an ocean, one does not first ask about obstacles, nor does one proclaim the precepts. What is to be protected are the nineteen or twenty root downfalls. The method of remedy is to pray to Akashagarbha and then purify. They believe that one can take the vows as many times as one wants. Therefore, these two traditions are the different views of the Mind-Only school and the Middle Way school. Now, explaining what is in accordance with the auxiliary, that is, what is similar to those downfalls. For example, disrespect, which is similar to wrong view, should be known by all as a minor offense. Furthermore, a virtuous mind that has abandoned wrong view is called without downfall, and what is not tainted by the auxiliary should be known as without fault. All aspects of virtue are to be learned, and in particular, those related to the benefit of others are the actual objects of learning. Eighth, explaining the way to protect the aspiration and engagement vows separately, there are two: the way to protect the aspiration vow and the way to protect the engagement vow. There are also two ways to protect the aspiration vow. The summary is: Now, explaining the way to protect the aspiration and engagement vows separately. Among them, first is the way to protect the aspiration vow.
Chinese
从取舍方面守护：是所有学处方面的次第。总而言之，应舍弃四种黑法，应依止四种白法。如是宣说。广说亦有二，首先是劝诫舍弃四种黑法：依次最初四者是：欺骗应供养者，于不应后悔者生后悔，向圣者宣说不悦耳之语，于众生中以狡诈虚伪行事，是四种黑法，故应舍弃。如是云：在《宝积经》之《光护请问品》中说：光护，具有四法会忘失菩提心，何为四？即欺骗上师和应供养者，于他人不应后悔之处生后悔，以嗔恨心指责发菩提心的菩萨，以及以狡诈虚伪对待众生。劝诫修持四种白法：四种白法是：依止圣者，宣说赞叹功德之语，策励众生行持正善，于诸佛子生起视师之想，以增上意乐饶益有情。应修持此四种殊胜白法。即是说，断除妄语是成为利益安乐众生的基础，于菩萨生起视师之想是成为殊胜的道友，不住于狡诈虚伪而以增上意乐安住，是以依止圣者并宣说赞叹来表示，是随顺一切善法，令一切有情安住于大乘，是策励生起殊胜善法最初的菩提心。如彼经云：光护，具有四法不会忘失菩提心，何为四？即明知故不妄语，于菩萨生起视师之想，不以狡诈虚伪对待众生而以增上意乐安住，以及令一切有情如理安住于大乘。从稳固方面守护：在《圣妙三摩地王经》中说：童子，具有四种忆念，菩提心会变得稳固，何为四？即于真实的善知识处视
English
Protecting through acceptance and rejection: This is the sequence of all aspects of training. In short, the four black dharmas should be abandoned, and the four white dharmas should be cultivated. This is what is taught. The extensive explanation also has two parts. First, the advice to abandon the four black dharmas: The first four in order are: Deceiving those worthy of offerings, generating regret where there is no cause for regret, proclaiming unpleasant things to the holy ones, and behaving with deceit and trickery among beings. These are the four black dharmas, so they should be abandoned. As it is said: In the chapter of the "Questions of Light Protector" in the Heap of Jewels Sutra: Light Protector, possessing four dharmas causes one to forget the mind of enlightenment. What are the four? Deceiving the guru and those worthy of offerings, generating regret where there is no cause for regret, speaking ill of Bodhisattvas who have generated the mind of enlightenment with hatred, and behaving with deceit and trickery towards sentient beings. The advice to cultivate the four white dharmas: The four white dharmas are: Relying on the holy ones and speaking praises of their qualities, urging sentient beings to engage in genuine virtue, generating the perception of the teacher towards the sons of the Buddhas, and benefiting beings with higher intention. Practice these four excellent white dharmas. That is to say, abandoning falsehood is the basis for benefiting and bringing happiness to sentient beings, and generating the perception of the teacher towards Bodhisattvas becomes a special friend on the path. Remaining without deceit and trickery with higher intention is represented by relying on the holy ones and speaking praises, which is to follow all virtues. Placing all sentient beings on the Great Vehicle is to encourage the generation of the first mind of enlightenment, which is a special virtue. From the same source: Light Protector, possessing four dharmas does not cause one to forget the mind of enlightenment. What are the four? Knowingly not speaking falsely, generating the perception of the teacher towards Bodhisattvas, remaining without deceit and trickery towards sentient beings with higher intention, and properly placing all sentient beings on the Great Vehicle. Protecting from the aspect of stability: In the Noble Samadhi King Sutra, it says: Youth, possessing four recognitions makes the mind of enlightenment stable. What are the four? Seeing a true virtuous friend as a
Chinese
视上师为佛，视上师所教之法为道，视修道者为道友，视一切众生为独子。守护入行发心之法：第二，讲述守护入行之次第。相较于自身利益，更重视利他，乃是菩萨们的教诲。若为利他，身语七不善，有开许之时，实则为善。意三业任何时候都没有开许之时。此外，希求自身寂静安乐之善，也是菩萨的堕落。为了他人利益，什么是不善的呢？这也是佛陀所说的良好教诲。其中，以舍弃应舍弃之方式学习，以了解应了解之方式学习，以修持应修持之方式学习，共有三种方式。第一种又分为：了解根本堕落，以及从烦恼和无意义之事所生的罪过中守护心，以及从了解开许和遮止中学习四种。前三种已述，后一种是身语二业的十不善有开许之时，即为了他人利益而转变，知晓会转变，在不遮蔽自身功德的基础上增长这三种情况下，观察之后，对大菩萨开许七不善。为何如此呢？譬如，看到一个手持短矛的黑人随意杀害许多人，船长以大悲心为了使他们从无尽的轮回中解脱而杀了他。有些人富有却吝啬不施舍，饥荒时，某人生命垂危，为了两人的利益，从富人那里不予而取，给予穷人。婆罗门之子喜爱星宿，被他人所欲所困扰，为了避免其死亡，以欲望行邪淫。为了使必死之人解脱而说谎。被罪恶的朋友欺骗而带入恶道，为了阻止这种情况，用离间语分开他们。为了消除悲伤者的悲伤，讲述各种故事或开玩笑等无意义的言语。为了阻止必定会造罪之人，说粗语。
English
Seeing the Guru as the Buddha, seeing the Dharma taught by the Guru as the path, seeing those who practice the path as Dharma friends, and seeing all sentient beings as one's only child. The method of guarding the entering mind: Second, explaining the order of guarding the entering. Prioritizing benefiting others over one's own benefit is the teaching of the Bodhisattvas. If it transforms for the benefit of others, the seven non-virtues of body and speech have a time for permission, but in reality, it is virtuous. The three mental actions never have a time for permission. Furthermore, even the virtue of desiring one's own peace and happiness is a downfall for the Bodhisattva. What is non-virtuous if it benefits others? This is also the good teaching spoken by the Buddha. Among them, learning by abandoning what should be abandoned, learning by understanding what should be understood, and learning by practicing what should be practiced, there are three ways. The first is further divided into: understanding the root downfalls, and guarding the mind from the transgressions arising from afflictions and meaningless things, and learning from understanding what is permitted and prohibited, four types. The first three have been mentioned before, and the latter is that the ten non-virtues of body and speech have a time for permission, that is, transforming for the benefit of others, knowing that it will transform, and increasing on the basis of not obscuring one's own merits, after observing these three situations, the seven non-virtues are permitted for the great Bodhisattva. Why is that? For example, seeing a black man with a short spear killing many people at will, the captain, with great compassion, killed him in order to liberate them from endless samsara. Some are rich but stingy and do not give, and in times of famine, someone's life is in danger, for the benefit of both, taking from the rich without permission and giving to the poor. The Brahmin's son loves the stars and is tormented by the desires of others, and in order to prevent his death, he engages in sexual misconduct with desire. Lying in order to liberate someone who is sure to be killed. Being deceived by evil friends and led into the lower realms, in order to prevent this, separating them with divisive speech. In order to dispel the sorrow of the sorrowful, telling various stories or making jokes, etc., meaningless speech. Speaking harsh words in order to prevent someone who is sure to commit sins.
Chinese
像说话之类的行为是被允许的，因为实际上是有益的。而意念上的三种行为，任何时候都不允许，因为它们纯粹是不善的。有些人说，有些情况是允许的，这是因为他们没有区分戒律。例如，当妙吉祥（文殊菩萨）失去信心，进入外道之中，在折服遍行外道者时，对外道邪见产生堕落的说法，说没有堕落。然而，即使如此，也只是表明了身语对外道产生了邪见。如果内心产生邪见，那么在这些情况下，又如何能说出三宝的功德呢？因此，意念上的行为在任何时候都是不允许的。如果身语做了不善的行为，就会变成过错，就像吃了毒药一样。如果内心被善良的毒咒所控制，就不会有过错。《二十戒律》中说：为了慈悲和爱，善良的心没有过错。如果《念住经》中说，即使杀死一个众生，也要在中间的劫中在地狱中受苦，因此永远不要做恶事。佛陀的教诲是根据众生的心智能力而说的。有时说一，有时说多，有时说确定，有时说不确定，但要知道这并不矛盾。《赞颂语》中说：从允许和禁止中，您的教诲有时是确定的，有时是不确定的，但彼此之间没有矛盾。因此，重要的是要了解直接意义和间接意义，以及有意的和隐喻的四种层次。这些区别将在下面详细解释。以了解的方式学习知识，如《经庄严论》中所说：王子们没有不学习的，那是什么地方也没有的。因此，对于世间的学术和处所，以及超越世间的任何事物，都必须通过听闻、思考和学习来努力，因为必须获得一切智智。总而言之，要学习工巧明、医方明、因明、外明和内明这五明。正如其中所说：如果不努力学习这五种智慧，即使是圣者也不能
English
Actions like speaking are permitted because they are actually beneficial. The three actions of mind are never permitted because they are purely unwholesome. Some say that there are cases where it is permitted, but this is because they do not distinguish the precepts. For example, when Manjushri lost faith and entered the Tirthikas, when subduing the Parivrajakas, it is said that there is no downfall for generating wrong views towards the Tirthikas. However, even so, it only indicates that the body and speech generated wrong views towards the Parivrajakas. If the mind generates wrong views, then how can one speak of the qualities of the Three Jewels in those instances? Therefore, actions of mind are never permitted. If one commits unwholesome actions with body and speech, it becomes a fault, like eating poison. If the mind is controlled by a virtuous poison-mantra, there is no fault. The Twenty Verses on Vows says: For the sake of compassion and love, there is no fault in a virtuous mind. If the Mindfulness Sutra says that even killing one sentient being, one will be boiled in hell for one intermediate kalpa, therefore one should never do evil. The Buddha's teachings are spoken according to the mental capacity of sentient beings. Sometimes he says one, sometimes many, sometimes definite, sometimes indefinite, but know that this is not contradictory. The Praise of Speech says: From permission and prohibition, your teachings are sometimes definite, sometimes indefinite, but there is no contradiction between them. Therefore, it is important to understand the levels of direct and indirect meaning, and the four levels of intentional and metaphorical meaning. These distinctions will be explained in detail below. Learning knowledge in the way of knowing, as the Ornament of the Sutras says: There is no place where the princes do not learn. Therefore, one must diligently engage in hearing, thinking, and learning about worldly arts and sciences, and whatever is beyond the world, because one must attain omniscience. In short, one must study the five sciences: crafts, medicine, logic, outer knowledge, and inner knowledge. As it says there: If one does not strive in these five sciences, even the noble ones cannot