English
Regarding what should be taught, such as killing, etc., in the context of individual liberation vows (Pratimoksha), it is considering that the individual who relies on them only accomplishes their own benefit and has strong attachment to things. Therefore, even if it is for the benefit of others, it is not allowed to do it, so one cannot deviate from the rules that have already been established. Bodhisattvas, on the other hand, have a vast mind of benefiting others and have little attachment to things. Considering this, if it is for the benefit of others, then all seven non-virtuous actions of body and speech are said to be allowed. That is, actually doing it for the benefit of others, naturally knowing that such a result will occur, and on top of one's own accumulation of merit, not obscuring even more excellent merit, and in a situation where it increases due to the power of the mind's impetus, if these three situations are examined and all are present, then it is permissible to do what appears to be non-virtuous. In the teaching on the ten virtuous paths of action, it says: 'For those who have no regard for their own benefit, who only want to do the benefit of others, and who are always full of compassion, generally, except for the three mental wrongdoings or wrong views, it seems that it is allowed.' Therefore, one should refer to the treatises that establish the Bodhisattva vows. So, for what kind of Bodhisattva is it permissible to do the seven actions of body and speech? For example, when the great compassionate leader was traveling with five hundred merchants, he knew that a person named Black Spear was going to take the lives of these merchants. In order to liberate the sinful one from the ripening of karma and to free the merchants from the fear of death, he generated a great mental strength, willing to endure even falling into the lower realms himself, and killed the Black Spear. It is said that by doing so, he completed the accumulation of eighty thousand eons. Also, for example, a rich person is stingy and does not give, and a poor person is starving and near death. For the benefit of both, one generates the intention to steal from the rich person and then give to the poor person. Also, for example, a Brahmin boy named Starry Delight, after practicing pure conduct in the forest for forty-two thousand years, went to the city for alms. He fell in love with the daughter of a merchant, and because of the torment of desire, he was about to die at that very moment. In order to prevent him from doing so, even if I am born in hell, I am willing.
Chinese
就像以慈悲心放弃梵行，据说圆满了四万劫的资粮一样。为了逐渐将它与善结合，就像对它进行享用一样，以邪淫等为例，还有四种语业。比如，为了救活必死的众生的性命而说谎；又如，为了从被罪恶之友完全迷惑并引入恶趣中解脱出来，用离间语来离间他们；或者，为了消除被忧伤压迫而精神恍惚的状态，或者，看到进入佛法的必要，而说故事和玩笑之类的绮语；以及，为了阻止进入罪恶的行为，用粗暴的语言来斥责等等。菩萨们没有自私的贪恋，具有寻求利他的思想，对于他们来说，无论做什么看起来像是不善的恶行，实际上都是善的，因此允许这样的菩萨这样做。《四百论》中说：“发心菩萨之，善或复非善业，一切皆转为善，何以心为主故。”《二十颂》中说：“具悲悯及慈爱故，善心无有罪过。”《净除心垢》中说：“比丘劝其老父，速行前往，扶持而死，亦非无间罪。”因此，从因上来说，善恶和果上的苦乐，都是由思想的差别所造成的，因此，意之三不善，是自性不善，因此没有允许的时候。那么，在宣说十善业道中，除了邪见之外，允许了前面的两种意业，这是什么意思呢？这是因为，如果善加观察发心，对于积累资粮的能力较弱的人的财物，为了他的利益而贪婪地想进行供养布施，以及对于危害佛法和众生的人的权势等衰败而心生害意，这两种行为不具备两种道的特征，因此可以归纳为允许的情况。但是，对于具备意业特征的两种行为，在任何地方都没有允许的说法。因此，小乘
English
It is like abandoning brahmacharya with a mind of compassion, which is said to complete the accumulation of forty thousand kalpas. In order to gradually combine it with virtue, it is like enjoying it. Taking sexual misconduct and the like as examples, there are also four verbal actions. For example, lying in order to save the lives of sentient beings who are sure to be killed; and, in order to be freed from being completely deceived by evil friends and led into evil destinies, using divisive speech to separate them; or, in order to eliminate the state of being distracted by grief, or, seeing the necessity of entering the Dharma, speaking frivolous words such as stories and jokes; and, in order to prevent engaging in sinful actions, scolding with harsh words, and so on. Bodhisattvas who have no selfish attachment and have the thought of seeking the benefit of others, for them, no matter what they do that seems like an evil deed, in reality it is good, therefore such Bodhisattvas are allowed to do so. The Four Hundred says: "The thought of a Bodhisattva, whether virtuous or non-virtuous, all turns into virtue, because the mind is the main thing." The Twenty Verses says: "Because of compassion and love, there is no fault in a virtuous mind." The Cleansing of Mental Obscurations says: "If a monk urges his old father to go quickly, and he dies while being supported, it is not an immediate sin." Therefore, from the cause, good and evil, and from the result, happiness and suffering, are all caused by the difference in thought, therefore, the three non-virtuous actions of the mind are inherently non-virtuous, therefore there is no time when they are allowed. Then, in the teaching of the ten virtuous paths of action, what does it mean that the first two mental actions are allowed, except for wrong view? This is because, if the motivation is well examined, for the wealth of a person who is less capable of accumulating merit, greedily wanting to make offerings and donations for his benefit, and wishing for the power and authority of a person who harms the Dharma and sentient beings to decline, these two actions do not have the characteristics of the two paths, therefore they can be summarized as allowed situations. However, there is no saying anywhere that the two actions that possess the characteristics of mental action are allowed. Therefore, the Lesser Vehicle
Chinese
那些被禁止的事项，却在大乘中被允许，这是考虑到众生的智慧层次和能力。因此，以各种正直和确定的方式所宣说的经典，虽然在表达意义上看似不同，但实际上不可能存在矛盾。如赞颂中所说： 允许和禁止， 您的教诲在某些情况下是确定的， 在某些情况下是不确定的， 但彼此之间没有矛盾。 就像这样。 因此，一般来说，对于作为所依的补特伽罗，小乘所禁止的，大乘却允许，即使是这样，大乘行者安住于菩萨戒，以及初学者们，对于允许和禁止的任何情况，也不衡量各自的智慧和经验，不考察应作和不应作的道理，即使看到自己能够做到并且肯定能利益他人的事情，却只追求自己的寂静安乐而加以阻止；或者看到应该阻止的事情是有过患的，却因为害怕学习下位的困难而放弃守护，轻率地行持上位；或者对于进入和返回两个方面都保持中立，总之，无论是直接还是间接，凡是不为他人着想，不修持断除染污自相续过患的方法，无论是什么样的，都被说成是堕落之因。 就像这样，将堕落和它的影像，无堕落和它的影像这四句，与三种律仪相结合。 在别解脱律仪方面，以嗔恨杀生是堕落，以利他心杀生是堕落的影像，以慈悲心不杀生是无堕落，即使利益他人也不杀生是无堕落的影像。 在摄善法方面，以吝啬不布施是堕落，以利他心不布施是堕落的影像，以清净心布施是无堕落，为了损害他人而布施是无堕落的影像。 在饶益有情方面，不照顾病人是堕落，为了成办大事而放弃照顾病人是堕落的影像，以慈爱心照顾病人是无堕落，明明有照顾者却放弃自己的重大善业而去照顾病人是无堕落的影像。 像这样，允许和禁止的这些道理最初
English
The things that are prohibited but allowed in the Mahayana are based on the level of intelligence and abilities of sentient beings. Therefore, the scriptures taught in various straightforward and definitive ways, although seemingly different in their expressed meanings, are actually impossible to contradict. As it says in the praise: In allowance and prohibition, Your teachings are certain in some cases, And uncertain in others, But there is no contradiction between them. Like that. Therefore, in general, what is prohibited for the individual who is the basis of the Lesser Vehicle is allowed for the Greater Vehicle. Even so, those who abide in the vows of the Bodhisattva of the Great Vehicle, and even beginners, in any situation of allowance and prohibition, without measuring their own intelligence and experience, without examining the reasons for what should and should not be done, even if they see something that they are capable of doing and that will surely benefit others, they only seek their own peace and happiness and prevent it; or seeing that what should be prevented is faulty, they abandon guarding it for fear of the difficulty of learning the lower levels, and recklessly practice the higher levels; or they remain neutral in both entering and returning. In short, whether directly or indirectly, whatever does not think of benefiting others and does not practice the means of abandoning the faults that stain one's own mindstream, whatever it may be, is said to be the cause of downfall. Like this, combining the four categories of downfall and its image, non-downfall and its image, with the three trainings in ethics: In terms of the discipline of individual liberation, killing with hatred is a downfall, killing with altruism is an image of downfall, not killing with compassion is non-downfall, and not killing even when benefiting others is an image of non-downfall. In terms of gathering virtuous qualities, not giving due to stinginess is a downfall, not giving with altruism is an image of downfall, giving with pure intention is non-downfall, and giving to harm others is an image of non-downfall. In terms of benefiting sentient beings, not caring for the sick is a downfall, abandoning caring for the sick in order to accomplish great things is an image of downfall, caring for the sick with love is non-downfall, and abandoning one's own great virtuous deeds to care for the sick when there is already someone caring for them is an image of non-downfall. Like that, these principles of allowance and prohibition initially
Chinese
如果认识到这一点，不仅仅停留在认识的层面，而是通过正念、觉知和谨慎实际付诸实践，那将非常有意义。第二，关于宣说大乘的违品戒，分为两部分： общей 讲述和 विशेष 讲述。第一部分是：对于那些具有所有束缚的普通人，新发菩提心并学习戒律的最初行者菩萨们来说，现在是调伏自己烦恼的时候。认识到欲望的过患，对解脱的利益生起渴望，通过烦恼所生的违品行为，为了不让自相续被染污，要反复修习对治之法，就像用清洗布料来清洁或用染料煮羊毛一样，逐渐消除对欲望的执着等过失。通过出离心和信心等方式转变心念，学习和实践使功德之聚越来越增长，这才是最重要的。也就是说，对于上等修行人来说，每天都要有进步；对于中等修行人来说，每月都要有进步；对于下等修行人来说，也要每年都有进步。因此，要经常检查自己的相续，观察佛法是否对自己的心有帮助，并努力调伏自己的相续。因此，在菩萨的三种戒律中，首先要通过防护违品的戒律来清净自相续，积累善法，并专注于心的作用，也就是说，除了其他两种戒律外，主要要专注于防护违品的戒律。例如，通过努力获得许多财物，建造寺庙和广做供养，从而产生希望和骄傲；或者聚集许多人，通过散乱和放逸来宣讲佛法等，这些都属于与罪恶混合的善行；以及为了他人而失去自己的利益等行为，我们大多数人都认为这是最好的，但实际上，善法和佛法只是表面上的强大，而利益他人却很难实现，而且还会给自己成就菩提的道路——三学带来许多障碍。因此，孟加拉的班智达说：对于资粮道的行者来说，防护戒是最重要的；对于加行道的行者来说，积累善法的戒律是最重要的；对于超越世间的道来说