English
There is no non-refuge. As it is said. Then, in order to hold the mind, with a one-pointed thought, call upon the refuge and request the Buddhas and Bodhisattvas to remember us, and abide in the space in front in the manner of Samaya, and then recite the ritual. It can be understood elsewhere, but here the root is explained. All the aspirations and precepts of the Buddhas and Bodhisattvas and their retinues, I have truly received. If Bodhicitta is generated, even if the suffering of afflictive obscuration diseases is cut off, but due to the attachment of the object of cognitive obscuration, the Shravakas, Pratyekabuddhas, and Arhats have not been liberated from the Mahayana path, let them be liberated from it. All beings from the Brahma and other ordinary people who are tightly entangled by the bondage of the two obscurations, up to the learners and noble ones, let those who are not liberated be liberated, and the three lower realms who cannot breathe from the extremely severe suffering and long sighs have been described in the previous four chapters. Placing them in the happy heavenly realm of obtaining great breath, not only that, in short, all beings who are trapped in the wheel of twelve interdependent originations, place them in the city of great wisdom Nirvana, which does not fall into the extremes of existence and peace, and is inconceivable. The ritual that makes people laugh is the Bodhisattva path, and following the precepts as it indicates, these words are based on the tradition of the sages of the past. After receiving it in this way, it is also very important to always generate the two Bodhicitta three times during the day and night. In order to show the certainty of how to obtain it, it is indicated by "desire" and so on. Obtaining like this, thinking in the heart, at the peak of desire, the merits corresponding to the Dharma will arise due to conditions, so reciting the just said three times, the first time is aspiration, the second time is entry, and the third time is obtaining the stability of both, this is the supreme Dharma praised by Pandit Ocean Cloud. After obtaining Bodhicitta in this way, in order to grow more and more in the future, praise yourself by saying "before" etc. Before, for the benefit of others, let alone hearing, thinking, and meditating on such precepts, for one's own benefit, the excellence of the precious Bodhicitta that I have never even dreamed of appears.
Chinese
获得此殊胜机会，使我这人身血肉之躯，变得胜过三千世界珍宝的价值，真是太稀奇了！以何原由呢？由“种姓”等来显示。世间无论何种低贱种姓之人，如果被授予与种姓相符的王位，就像获得尊贵地位一样。我们这些先前被断定为已从菩萨种姓中堕落的人，从今以后成为了诸佛之子，因此获得了名为“菩萨”的珍贵名称，这都要感谢上师的恩德。为了使自他生起欢喜，宣说了“三有”等。成为地下、地上、地上之上的三有之主，是指诸天之主等。如果仅仅听到“国王”这个响亮的名号，就足以让愚昧之人感到高兴，那么获得远远胜过他们的菩萨地位，更是值得高兴。就像倒下的欢乐之树，在不久之后又重新生长出来一样，如同天神和人们一样欢喜，我们将成为所有众生的良药，因此会受到所有人的爱戴和拥护。因为不会非时而死，所以如同摧毁死主的甘露，如同取之不尽的宝藏，如同消除贫困的如意宝，如同平等安住的茂盛树木，是平息疾病的殊胜良药。因为在轮回的道路上漂泊已久，耗尽了心力，所以是疲惫客人的休息之处。因此，我从今以后将成为所有众生的依靠。以上是《功德宝藏论》第八品的注释。 现在，为了说明教诲之处，首先以“先前”等来说明必须谨慎。也就是说，先前没有好好观察，轻率行事，被八法所迷惑的行为，是无边无际漂泊的原因，但从眼前来看，这
English
Having obtained this excellent opportunity, this physical body of mine has become more valuable than the treasures of three thousand worlds, how wonderful! What is the reason? It is shown by "lineage" and so on. In this world, if any person of low caste is given the power of a king's position that matches his caste, it is like obtaining a noble position. We, who were previously determined to have fallen from the lineage of Bodhisattvas, have become sons of all Buddhas from now on, and therefore have obtained the precious name of "Bodhisattva," which is due to the kindness of the Lama. In order to generate joy for oneself and others, "three existences" and so on are spoken of. Becoming the master of the three existences—underground, above ground, and above ground—refers to the lords of the gods and so on. If merely hearing the loud name of "king" is enough to make ignorant people happy, then obtaining the state of a Bodhisattva, which is far superior to them, is even more worthy of joy. Just as a fallen tree of joy grows again after a short time, like the joy of gods and people, we will become the medicine for all sentient beings, and therefore will be loved and supported by all. Because we will not die untimely, we are like the nectar that destroys the Lord of Death, like an inexhaustible treasure, like a wish-fulfilling jewel that eliminates poverty, and like a lush tree that stands evenly, we are the supreme medicine that pacifies diseases. Because we have wandered for a long time on the path of samsara, exhausting our mental strength, we are a resting place for tired guests. Therefore, from now on, I will become a support for all sentient beings. This is the commentary on the eighth chapter of the Treatise on the Treasury of Qualities. Now, in order to explain the place of instruction, first, it is explained by "previously" and so on that one must be cautious. That is, previously, without careful observation, acting rashly, and being distracted by the eight worldly concerns, is the cause of wandering endlessly, but from the immediate perspective, this
Chinese
如果对于受持誓言后是否应该舍弃，心中存在疑虑，那么凭借诸佛及其佛子的广大智慧力，如果舍弃了那些经过无误地衡量、考察后所说的应取应舍之处，我将欺骗一切众生，将会在无边无际的恶趣深渊中漂泊。因此，即使是为了一个众生的安乐，也不应为了自己的利益而做不合理之事。应怀着这样的决心，立下誓言至关重要。即使受持了菩萨的学处，同时具备了堕罪和菩提心之力，仍然会从有顶天到无间地狱轮番感受痛苦。仅仅获得随信行地也需要很长时间，更何况是极喜地等更高的果位呢？因此，除非是希望舍弃学处的人，否则谁会保持真正的正念呢？因为过失的根源是烦恼，所以要像对待仇人一样对待它。例如，对于微小的损害因果，也无法控制自己的情绪，极其傲慢地立即反击的人。即使敌人投掷箭矢等猛烈的武器，也不放在心上，忍耐下来，在没有实现自己胜利的目标之前，绝不后退。那么，对于时时刻刻都将巨大痛苦的重担转移到我身上，成为我敌人的八万四千烦恼大军，与其交战，在没有消除仇恨之前，依靠三宝的加持，有哪个有心之人会舍弃守护学处的誓言呢？绝不会舍弃的。因此，为了帮助守护学处的誓言，应当珍视人王圣者所应具备的七宝。如导师勇士所说，修持世俗菩提心时，以信心的宝轮，日夜引导行善的道路；以戒律的珍宝女，佩戴极其美丽的装饰；以布施的珍宝大臣，产生巨大的福德智慧；以听闻的珍宝将军，摧毁邪见的敌人。
English
If there is doubt as to whether one should abandon the vows after taking them, then by the power of the great wisdom of the Buddhas and their sons, if one abandons those places of acceptance and rejection that have been spoken after unerringly measuring and examining them, I will deceive all sentient beings and will wander in the boundless abyss of evil destinies. Therefore, even for the sake of the happiness of one sentient being, one should not do unreasonable things for one's own benefit. It is crucial to make a vow with such a determination. Even if one has taken the bodhisattva's precepts and possesses both the power of transgressions and the power of bodhicitta, one will still experience suffering alternately from the peak of existence to the Avici hell. Even attaining the stage of a follower of faith requires a long time, let alone higher stages such as the Joyful One. Therefore, unless it is someone who wishes to abandon the precepts, who would maintain true mindfulness? Because the root of faults is affliction, one should treat it like an enemy. For example, those who cannot control their emotions even for a small cause and effect of harm, and who immediately retaliate with extreme arrogance. Even if the enemy throws arrows and other fierce weapons, they do not take it to heart, but endure and never retreat until they have achieved their goal of victory. Then, for the eighty-four thousand armies of afflictions who constantly transfer the heavy burden of great suffering onto me and become my enemies, engaging in battle with them, until the ritual of animosity is not extinguished, relying on the blessings of the Three Jewels, who with a mind would abandon the vow to protect the precepts? One would never abandon it. Therefore, to help protect the vow of upholding the precepts, one should cherish the seven precious possessions that are appropriate for a noble king. As the teacher Hero said, when cultivating conventional bodhicitta, with the precious wheel of faith, lead the path of virtue day and night; with the precious queen of discipline, adorn yourself with extremely beautiful ornaments; with the precious minister of generosity, generate great merit and wisdom; with the precious general of listening, crush the enemy of wrong views.
Chinese
玛！知耻骏马，将烦恼我执藏匿于囊中。具惭大力之象，舍弃一切颠倒之业。以智慧如意宝，满足自他之期望。无边功德圣者之财，其他庸俗之财乃痛苦之因。如是说。所谓的“在此各自的众生状态中”等等所开示的是，此世间被束缚于烦恼牢笼中的人们，连自己的业果将如何都无法知晓，又怎能拥有从一切众生的痛苦中解脱和救度的坚定不移的力量呢？因此，极其需要谨慎，如“务必谨慎”等所开示的那样，长远地舍弃未经观察的随意行为，谨慎且知晓一切应学之处，应修之仪轨也与此相应的良好基础上，菩提心的苗芽容易生长。因此，对于丝毫也不减弱地守护这一点，要不懈怠地努力，这既是净化无始以来污垢的方法，也是增长善行的途径。务必这样做，这是总结之词。现在开始讲述菩萨的戒律，首先为了展示遮止恶行的戒律及其组成部分，所以宣说了“特别”等。其中，堕罪的二十种分类是：盗取供养三宝之物、佛塔之物以及僧众之物，无论是直接还是间接，这是堕罪的第一个根本。以及从其中，无论是声闻乘还是大乘的教义，凡是舍弃并阻止其传讲的，是第二个。无论何人，受持出家之相和仪轨圆满后，无论是还俗与否，夺取其法衣乃至断其性命，此为第三个。任何王族之人，杀害父母以及声闻阿罗汉等三人，以及破坏僧团的和合，以及以恶念使佛陀流血，这五者是第四个。任何以邪见使自己和他人正确地进入不善的十业道，这是由国王而生的五种堕罪。同样，任何大臣盗取佛塔之物和四方僧众之
English
Ma! The noble steed of knowing shame conceals the afflictive ego in its pouch. The elephant with the strength of modesty abandons all inverted actions. With the wish-fulfilling jewel of wisdom, fulfill the hopes of oneself and others. The boundless qualities of the noble's wealth, other mundane wealth is the cause of suffering. Thus it is said. What is indicated by "in this state of individual beings" and so on, is that beings bound in the prison of afflictions in this world cannot even know what the end of their actions will be, how can they have the steadfast and unwavering power to liberate and save all beings from suffering? Therefore, it is extremely necessary to be careful, as indicated by "be sure to be careful" and so on, to abandon reckless behavior without examination for a long time, and to be careful and know all the places of learning. The rituals to be practiced are also easy to cultivate the sprout of bodhicitta on a good foundation corresponding to this. Therefore, to guard this without diminishing it in the slightest, one must strive diligently without懈怠, which is both a method of purifying the defilements from beginningless time and a way of increasing good deeds. Be sure to do this, this is the concluding word. Now, beginning to explain the vows of the Bodhisattva, first, in order to show the precepts that prevent evil deeds and their components, "special" and so on are proclaimed. Among them, the twenty categories of downfall are: stealing offerings to the Three Jewels, objects of stupas, and offerings to the Sangha, whether directly or indirectly, this is the first root of downfall. And from among them, whichever abandons and prevents the teachings of either the Hearer Vehicle or the Great Vehicle from being taught, is the second. Whoever, having fully taken the appearance and rituals of ordination, whether or not they disrobe, takes away their Dharma robes or even takes their life, this is the third. Any member of the royal family who kills their parents and the three, such as the Hearer Arhat, and disrupts the harmony of the Sangha, and causes the Buddha to bleed with evil intentions, these five are the fourth. Anyone who, with wrong views, correctly leads themselves and others into the ten paths of unwholesome actions, these are the five downfalls arising from the king. Similarly, any minister who steals the objects of stupas and the Sangha of the four directions,