English
And, to speak ill of a Bodhisattva who has generated the mind of enlightenment with hatred, and to engage in deceitful and hypocritical behavior towards sentient beings. It is as stated above. In general, the way the Panditas of the noble land of India classified and summarized the precepts of the Bodhisattva was mainly based on the meaning of the Tripitaka, and by focusing on the difference between initially generating the mind and entering into practice, and so on, it is not definite that there is only one way. Although there are cases where there is no distinction between the eight white and black dharmas, and the number is uncertain, in Tibet, only the traditions of the two founders are widely followed. Among them, the eight white and black dharmas are in accordance with the precepts of aspirational Bodhicitta, but the four black dharmas are considered to be the cause of abandoning this life, and the cause of Bodhicitta not manifesting in future lives, and there are two views on this. However, if the root of aspirational Bodhicitta, which is abandoning sentient beings, is abandoned, then engaging Bodhicitta will also disappear accordingly, so both will be abandoned. If the aspirational mind is not abandoned, even if one black dharma does not immediately completely abandon Bodhicitta, if any one of the four dharmas occurs and is repeatedly experienced, it will become a cause for the decline of the aspirational mind and be lost. Because thoughts that contradict the mind of benefit and things will defile the continuum, just as the moon in the sky diminishes due to its own power, and the fifteenth moon is obscured by external forces, the two are the same in that their radiance is not visible. In whichever session it occurs, at any of the three stages of beginning, middle, or end, with strong remorse, apply the antidote and confess, and if it is not successful, then at the moment when the session time has passed, it will immediately become a cause for abandoning Bodhicitta. Because that bad habit has been accustomed to for a long time, the good thought of benefiting others will be forgotten in this life, and therefore it will not manifest in future lives either. In particular, deceiving those who are worthy of offerings, and speaking evil words out of hatred for Bodhisattvas, are said to sever the root of Bodhicitta. If, relying on deception and hypocrisy, even just the thought of abandoning a single sentient being arises, just as when a knot is untied, a string of things will fall apart, because compassion, which focuses on benefiting others, will decline, it will lead to the loss of Bodhicitta. Therefore, the most effective antidote for these is the white dharma.
Chinese
这四种法是：即使面临生命危险，也要有意识地对所有能理解的众生不说谎，这是第一条。这也能成为防止在特殊的、容易被谎言欺骗的地方受骗的对治法。通过它，也能理解其他三条的相似之处。同样，对于诸佛之子菩萨们，要像对待导师一样，恭敬并赞颂他们，这是第二条。菩萨不能通过种姓、血统、身体或标志等来识别。因此，要对显现的菩萨生起恭敬心。因为菩萨也可能存在于屠夫、妓女和畜生的转世中。正如《入行论》中所说：“恒常作为众生的学生。”因此，对一切众生修习清净观是关键。此外，恒常没有虚伪，以清净的增上意乐，努力为一切众生带来利益的意乐和行为，这是第三条。从劝请自己能够成熟的一切众生发起最初的发心，到逐渐将他们从内心深处引导到圆满菩提之道，这是第四条。正如《请问宝积经》中所说：“宝积，如果具备四法，就不会忘记菩提心。是哪四法呢？有意识地不说谎，对菩萨生起导师的观念，对众生没有虚伪，以增上意乐安住，以及将一切众生安置于大乘。”因此，要努力修持，因为据说它是黑法的对治法，今生不会忘记发心，并且是所有其他生世中菩提心显现的因。第四，解释四种观念：为了通过不退失和稳固发心的方式来守护，应当依止四种观念。大乘的善知识会为我正确地指示通往大菩提的道路，因此要将他视为真正的佛陀。他所指示的深奥而广大的法，是我成就菩提的殊胜方法，因此要将其视为道路。修持大乘的道路的
English
The four dharmas are: Even if it costs your life, do not knowingly lie to any sentient being who can understand; this is the first. This can also become an antidote to being deceived in special places where one is easily deceived by lies. Through it, one can also understand the similarities of the other three. Similarly, for the sons of the buddhas, the bodhisattvas, regard them as equal to the teacher, and respectfully praise them; this is the second. Bodhisattvas cannot be identified by lineage, descent, body, or signs. Therefore, generate respect for those who appear. Because bodhisattvas may also exist in the rebirths of butchers, prostitutes, and animals. As it is said in the Bodhisattvacaryāvatāra, "Always be a student of all beings." Therefore, cultivating pure perception towards all beings is key. Furthermore, always be without deceit, and with pure higher intention, strive to benefit all sentient beings with intention and action; this is the third. From encouraging all sentient beings whom you can ripen to generate the initial mind of enlightenment, to gradually guiding them from the depths of their hearts to the path of complete enlightenment, this is the fourth. As it is said in the Udayana-vatsaraja-pariprccha-sutra, "Udayana, if you possess four qualities, you will not forget the mind of enlightenment. What are the four? Not knowingly lying, generating the perception of a teacher towards bodhisattvas, abiding without deceit towards sentient beings with higher intention, and firmly establishing all sentient beings in the Great Vehicle." Therefore, one should strive to practice, because it is said to be the antidote to the four black dharmas, one will not forget the mind of enlightenment in this life, and it is the cause for the manifestation of the mind of enlightenment in all other lifetimes. Fourth, explaining the four perceptions: In order to protect by way of not losing and stabilizing the mind of enlightenment, one should rely on the four perceptions. The spiritual friend of the Great Vehicle will correctly show me the path to great enlightenment, therefore regard him as the actual Buddha. The profound and vast dharma that he teaches is the supreme method for me to accomplish enlightenment, therefore regard it as the path. Practicing the path of the Great Vehicle
Chinese
其他的菩萨们，应该与自己见解和行为一致，并且在证得菩提之前不分离地交往和依止，因此对他们要有友伴的观念。无边无际的所有众生，都是发菩提心和修持学处的对象，因此成为积累功德的福田。对他们行善能产生巨大的果报，并且使诸佛欢喜的正确方法，也唯有令众生满意，除此之外别无他法，因此必须极其珍视他们。所以，必须对所有众生都持有独子的观念。这些是出自《三摩地王经》的教言。像这样，从施受乐苦直到四种观念，如理如实地修学这些，是从大乘经藏中辑录的殊胜愿行学处。 第二，宣说入行学处，分为两部分：简略地指示和详细地解释。 首先是简略地指示：受持入行律仪后，所应修学的对境是：总的来说，大乘经藏中宣说的如海般广大的菩萨行持，全部都包含在六度之中。而六度的定义是，如《经庄严论》所说： “布施能克服悭吝， 具足不分别的智慧， 圆满一切希求， 成熟众生有三种。” 如是从布施到智慧所说的那样，各自远离不相违背的方面，具备不分别三轮的智慧，作用是圆满他人的愿望，并通过这种方式，使所化众生根据根器成熟于三种菩提。总而言之，是具备四种特点。那么，为什么称之为“波罗蜜多”呢？从“波罗蜜多”这个词来说，“波罗玛”是“彼岸”，“伊达”是“到达”，因为胜过世间和声闻缘觉的一切善行而到达彼岸，所以称之为“波罗蜜多”。如果进行分类，如《现观庄严论》所说： “彼等一一布施等， 以六种相而摄持， 是何披甲之修行， 以六六组如实说。” 像这样，每一度又分为六种，总共有三十六种。六种
English
Other Bodhisattvas should be regarded as companions with whom one shares similar views and practices, and with whom one should associate and rely on without separation until enlightenment. Therefore, one should have the perception of them as friends. All limitless sentient beings are the objects of generating Bodhicitta and practicing the trainings, thus they become fields of merit. Benefiting them brings great results, and the true method of pleasing the Buddhas is none other than satisfying sentient beings, so they must be held very dear. Therefore, one must cultivate the perception of all beings as one's only child. These are teachings from the Samadhiraja Sutra. Thus, properly training in these from the exchange of happiness and suffering up to the four perceptions is a collection of excellent aspiration and practice trainings gathered from the Great Vehicle scriptures. Secondly, explaining the practice trainings, there are two parts: a brief indication and a detailed explanation. First, the brief indication: Having taken the vows of entering the path, the objects to be trained in are: generally, all the vast ocean-like practices of the Bodhisattvas spoken of in the Great Vehicle scriptures are included in the six perfections. The definition of these is, as stated in the Ornament of the Sutras: "Generosity overcomes miserliness, Possesses non-discriminating wisdom, Completely fulfills all desires, Matures beings in three ways." As stated from generosity to wisdom, each is free from its opposing aspects, possesses the wisdom of non-discrimination of the three spheres, its function is to fulfill the wishes of others, and through this, to mature disciples according to their capacity into the three enlightenments. In short, it possesses four characteristics. So, why is it called "Paramita"? From the word "Paramita," "Parama" means "the other shore," and "Ita" means "gone to," because it surpasses all the virtues of worldly beings and Hearers and Solitary Realizers and goes to the other shore, it is called "Paramita." If classified, as stated in the Ornament of Clear Realization: "Those individual generosity, etc., Are gathered into six aspects, Whatever is the armor-like practice, Is explained as six sets of six." Thus, each perfection is divided into six, making thirty-six in total. The six
Chinese
在这些中，数量是确定的。这六种摄持能摄集菩萨的三种戒律，四种摄事，三种学，以及方便和智慧或二种资粮等等。因为摄集了很多，所以是菩萨道的大总持，因此不需要更多。也就是说，一切恶行都包含在从悭吝到邪慧的愚痴自性中，断除这些就是断恶行戒。一切善法都包含在六度之中，修持这些就是集善法。通过这些，无论直接还是间接，做利他之事就是利益有情，这摄集了三种戒律。此外，通过布施将所化之众摄集为眷属，对他们宣说六度的正确而悦耳之语，使他们生起欢喜，从而了解修持之法，让他们行持这些意义，并且为了使他们信服，自己也安住于与这些意义相符的状态，这就是四摄事。此外，《经庄严论》中说：“掌握三学后，胜者如实宣说六度，前三者，后二者各有两种，一者也属于三部分。”如是，通过布施而远离对受用的贪执，从而使戒律圆满，由此具足修习的四法，即是安忍。这三者从因、体性和差别的角度来说，是增上戒学。禅定是增上定学，智慧是增上慧学，精进是三者的助伴，因此是三学。此外，在这六者中，前二者是方便福德资粮，后二者是智慧智慧资粮，中间三者中，对于忍受痛苦和加害无所谓的安忍二者是福德，对于法的决定信解的安忍是智慧，有对境的禅定是福德，无对境的禅定是智慧，精进是二者的助伴，因此这三者也属于二者。如果被智慧所摄持，则五者都将成为智慧资粮。《经庄严论》中说：布
English
In these, the number is definite. These six means of gathering collect the three types of bodhisattva's discipline, the four objects of gathering, the three trainings, and the two types of means and wisdom or accumulations, etc. Because it gathers many things, it is the great summary of the bodhisattva's path, so more is not needed. That is, all misconduct is included in the nature of ignorance from stinginess to corrupt wisdom, and abandoning these is the discipline of abandoning misconduct. All virtuous dharmas are also included in the essence of the six perfections, and practicing these is the collection of virtuous dharmas. Through these, doing benefit for others in any way, directly or indirectly, is benefiting sentient beings, which collects the three disciplines. Furthermore, by gathering those to be tamed into a retinue through generosity, and speaking to them the correct and pleasant words of the six perfections, generating joy so that they understand the method of practice, and causing them to practice these meanings, and for the sake of their faith, oneself also abides in accordance with these meanings, these are the four objects of gathering. Furthermore, the Ornament of the Sutras says: Having mastered the three trainings, the Victorious Ones truly explain the six perfections, the first three, the last two each have two aspects, and one also belongs to three parts. Thus, through generosity, being separated from attachment to enjoyment, discipline becomes perfect, and from that, one becomes endowed with the four dharmas of practicing asceticism, which is patience. These three, from the perspective of cause, essence, and distinction, are the higher training in discipline. Meditation is the higher training in concentration, and wisdom is the higher training in wisdom, and diligence is the helper of all three, therefore it is the three trainings. Furthermore, among these six, the first two are the accumulation of skillful means and merit, the last two are the accumulation of wisdom and knowledge, and among the middle three, the two patiences of not caring about accepting suffering and harming are merit, the patience of definite conviction in the Dharma is wisdom, meditation with an object is merit, meditation without an object is wisdom, and diligence is the helper of both, therefore these three also belong to both. If it is grasped by wisdom, then all five will become the accumulation of wisdom. The Ornament of the Sutras says: Generosity