Chinese
夺取那的财物，这有如下几种情况。第一，将称为“村”的独户人家，称为“聚落”的四姓杂居之地，称为“城市”的具有十八种手艺的地方，称为“城镇”的商人聚集之处，以及称为“乡村”的如村庄般的处所摧毁，这是第二种情况。从“等等”中，前一种情况已经包含，而后面的三种情况是：凡是舍弃、阻止、抹杀声闻、独觉、大乘这三者的教义，这是第三种情况。凡是追随胜者之后，无论是否受持戒律，接受标志和仪轨，从剥夺袈裟到加害性命，这是第四种情况。凡是犯下五无间罪中的任何一种罪过等等，这是由大臣所引起的五种根本堕罪。此外，对于那些心智尚未成熟或仅略有涉猎的人，首先是向他们宣讲字面意义上的空性。从“等等”中，对于那些进入大乘道的人，赞叹小乘，并引导他们进入小乘，这是第二种情况。有些人由于过去的习气而喜欢小乘，即使宣讲大乘也无法真正转变他们，因此，既不属于前者也不属于后者，这是第三种情况。对于初学者，不向他们宣讲大乘，反而转变他们的心意，赞叹小乘，并让他们舍弃声闻和独觉之道，这是第四种情况。为了获得名利，赞扬自己，并因嫉妒而诽谤他人，这是第五种情况。为了让别人认为自己是好的施主，在没有真正理解深奥之处的情况下，假装已经理解，这是第六种情况。与国王等人结交，然后抢劫殴打其他修行者，抢夺供养三宝的施主，肆无忌惮地享用僧众的财物，这是第七种情况。减少或剥夺那些修行禅定者的资用，然后将之给予诵经者或读者，并让那些如法修行的瑜伽士放弃修行，这是第八种情况。总而言之，加上之前的两种五类，共有十八种情况，但实际上可以归纳为十四种，因为国王的第五种根本堕罪和大臣的第二种根本堕罪是不同的，而其他四种在本质上并没有冲突。即便如此，在这十八种情况之上，加上发愿菩提心和行菩提心这两种，就变成了二十种。因此，必须戒除那些放弃这些学处之处的行为。如果
English
This is the first instance of seizing Na's property. Second, destroying what is called a "village" (a single household), a "settlement" (where four castes reside), a "city" (with eighteen crafts), a "town" (where many merchants gather), and a "rural area" like a village. From "etc.," the first is included, and the latter three are: Abandoning, preventing, and erasing the teachings of the three vehicles of Śrāvakas, Pratyekabuddhas, and Mahāyāna is the third. Following the Victorious One, whether or not upholding vows, taking signs and rituals, from depriving of robes to harming life, is the fourth. Committing any of the five heinous crimes, etc., are the five root downfalls arising from ministers. Furthermore, to those whose minds are not trained or only slightly trained, first, teaching emptiness literally. From "etc.," praising the Lesser Vehicle to those who have entered the Great Vehicle, and leading them there, is the second. Some, due to past habits, enjoy the Lesser Vehicle, and even if the Great Vehicle is taught, they cannot truly transform, thus, being neither the former nor the latter, is the third. For beginners, not teaching the Great Vehicle, but transforming their minds, praising the Lesser Vehicle, and causing them to abandon the path of Śrāvakas and Pratyekabuddhas, is the fourth. Praising oneself for gain and honor, and slandering others out of jealousy, is the fifth. To make others see oneself as a good patron, pretending to understand without truly understanding profound distinctions, is the sixth. Befriending kings, etc., and then robbing and beating other practitioners, robbing patrons of the Three Jewels, and recklessly enjoying the wealth of the Saṅgha, is the seventh. Reducing or depriving the resources of those who practice meditation, and then giving them to reciters or readers, and causing those yogis who practice Dharma to abandon practice, is the eighth. In summary, adding the previous two sets of five, there are eighteen instances, but in reality, they can be summarized into fourteen, because the king's fifth root downfall and the minister's second root downfall are different, while the other four are not inherently contradictory. Even so, on top of these eighteen, adding the two minds of aspiration and engagement, it becomes twenty. Therefore, one must abandon those actions that cause one to abandon these places of training. If
Chinese
关于如果违犯誓言需要补救，经文中以“简而言之”等语句进行了阐述。简而言之，不要说实际上没有违犯誓言，即使在梦中看到自己做了恶业，也要立即以忏悔之心，通过念诵三蕴经进行忏悔。菩提心的根本是愿菩提心退失，以及与此相违背的根本堕罪产生，还有舍弃学处感到厌烦而放弃这三种情况。如果昼夜分为六个时段的任何一个时段中发生堕罪，那么立即或之后，如果堕罪已经发生，也要以强烈的后悔之心，在黎明时进行五支净身，并在面前向圣者虚空藏以虔诚之心祈祷，念诵七支供以从堕罪中解脱。如果没有超过忏悔的限度，就可以补救，如果超过了，就叫做“堕落”。仅仅通过补救是无法恢复的，必须先进行忏悔，然后按照仪轨重新受戒。一般来说，对于根器极好的人来说，仅仅是看到一些现象并不会导致堕罪，因为从一开始，无自性的分别念就像在水中画画，或者鸟儿在空中飞过不留痕迹一样。正如《大解脱经》中所说：“如果有人想要忏悔，就正直地坐着，如实地观察。如实地观察真实，如实地见到后就能解脱。这被称为最好的忏悔。”菩萨戒的所依是根本在于《律经》，也就是在别解脱戒七众的任何一种基础上，具有愿行菩提心的出家菩萨，正如《经庄严论》中所赞叹的那样。跟随慈氏菩萨结集，无著兄弟阐释的广行派，是唯识宗的观点。将成佛的种子播撒在众多众生心中，并且能够施予巨大利益的是中观派的口诀。按照极广大的经藏的观点，文殊菩萨结集，龙树心要阐释的那样，三洲的依众，以及龙族、夜叉等能够理解语言意义的众生，都可以作为菩萨戒的法器，甚至可以受持一日断杀生的戒律。
English
Regarding the need for restoration if vows are broken, it is explained in the scriptures with phrases such as "In short." In short, not to mention actually not breaking vows, even if one sees oneself committing evil deeds in a dream, one should immediately confess with repentance by reciting the Sutra of the Three Heaps. The basis for the Bodhicitta is the loss of the aspiration Bodhicitta, the occurrence of root downfalls that contradict it, and the abandonment of the training due to weariness, giving up the vows. If a downfall occurs in any one of the six periods into which the day and night are divided, then immediately or afterward, if the downfall has occurred, one should, with intense remorse, perform the five-limb cleansing at dawn, and in front of the noble Akashagarbha, invoke with fervent devotion and recite the seven-branch offering to rise from the downfall. If it has not exceeded the limit of confession, it can be remedied, but if it has exceeded, it is called "fallen." Restoration alone is not sufficient to recover; confession must precede, and then the vows must be taken again according to the ritual. Generally, for those of superior faculties, there is no downfall from mere appearances, because from the beginning, the confused conceptualizations that are without inherent existence are like drawing lines on water or the pathless trace of birds flying in the sky. As it is said in the Great Liberation Sutra: "If one wishes to purify misdeeds, sit upright and look correctly. Look correctly at reality, and having seen correctly, one is liberated. This is called the supreme purification of misdeeds." The basis of the Bodhisattva vows is based on the Vinaya, that is, a monastic Bodhisattva with aspiration and practice Bodhicitta on top of any of the seven classes of individual liberation vows, as praised by the Ornament of the Sutras. Following the Extensive Practice lineage compiled by Maitreya and explained by the Unexcelled Brothers, is the view of the Mind-Only school. Planting the seeds of Buddhahood in many beings and being able to bestow great benefit is the instruction of the Madhyamaka school. According to the view of the extremely vast collections of scriptures, as compiled by Manjushri and explained by Nagarjuna's heart essence, beings of the three continents, as well as nagas, yakshas, and others who understand language and meaning, can be placed as vessels for the Bodhisattva vows, and even take the vow to abstain from killing for one day.
Chinese
仅仅是发心也作为发菩提心，这是深观之规。有些人认为“戒律”仅仅是指持有出家人的标志，但这并不一定。为什么呢？因为据说菩萨法胜与六万八千名妇女一同享受五欲。那么，你认为他没有戒律吗？如果这样认为，那么其余的五度波罗蜜多也将不存在。为什么呢？因为龙王说：“戒如能生与不能生的地，是所有功德的基础。”因为基础不成立，所以依于此的法是不可能的。如果这样认为，那么菩萨法胜就不是菩萨了，因为没有进入的学处。但绝对不能这样认为，因为他是安住在大地上的圣者。那么，如何消除疑惑呢？《宝积经》中说：“律仪戒使菩萨的心安住。摄善法戒使佛法圆满。饶益有情戒使有情成熟。”以及《摄颂》中说：“如果菩萨享受五欲，但皈依佛法僧，心想成就佛果，以全知为意，智者的戒律应知安住于波罗蜜多。”由此可知。之后，将自己的快乐以真实的心给予他人，以及以能够承担他人痛苦的心来接受，像这样将施与受的非凡勇气自在地运用，并发愿直至菩提精华为止，这种思想和行为都不会分离，并且像后后增上的水一样地增长。像这样在增长修习中安住于四无量心的体性，而四者的最初也从知恩报恩中产生，并从那之中像先后因果一样成就的道理，由“发愿”等来显示。发愿的学处，慈等四无量心，也是首先从知恩报恩中产生慈爱，从慈爱中产生悲心，从悲心中产生菩提心。
English
Even just generating the intention is considered as generating Bodhicitta, which is the way of profound view. Some consider "discipline" to mean only holding the signs of a renunciate, but that is not necessarily the case. Why? Because it is said that the Bodhisattva Dharma Superior enjoyed the five desirable qualities together with sixty-eight thousand women. So, do you think he had no discipline? If you think so, then the remaining five perfections would also not exist. Why? Because the Lord of Nagas said, "Discipline, like the earth for what can and cannot grow, is said to be the foundation of all qualities." Because the foundation is not established, the Dharma that relies on it is impossible. If you think so, then the Bodhisattva Dharma Superior would not be a Bodhisattva, because there is no training to enter. But it is absolutely impossible to think so, because he is a noble being abiding on the great earth. So, how to dispel doubts? In the Ratnakuta Sutra, it says, "The discipline of vows makes the mind of the Bodhisattva abide. The discipline of gathering virtuous Dharmas perfects the Buddhadharma. The discipline of benefiting sentient beings ripens sentient beings." And in the Compendium Sutra, it says, "If a Bodhisattva enjoys the five desirable qualities, but takes refuge in the Buddha, Dharma, and Sangha, thinking to achieve Buddhahood, with omniscience in mind, the discipline of the wise should be known to abide in the perfections." It will be known from this. Then, giving one's own happiness to others with a true mind, and taking on the suffering of others with a mind that can bear it, like this, the extraordinary courage of giving and taking is freely used, and it is wished that until the essence of Bodhi, this thought and action will not be separated, and will increase like water that is repeatedly applied. Thus, abiding in the nature of the four immeasurables in increasing practice, and the beginning of the four also arises from gratitude, and the way in which they are accomplished like cause and effect, earlier and later, is shown by "aspiration" and so on. The training of aspiration, the four immeasurables such as loving-kindness, also first arise from gratitude, from gratitude loving-kindness arises, from loving-kindness compassion, and from compassion, Bodhicitta.
Chinese
那么，菩提心的生起是通过量论的依据在何处确立的呢？孟加拉的班智达认为，认识母亲、忆念恩德、报答恩德、令人愉悦的慈爱、纯洁的利他心、慈悲的怜悯以及无上的自利果，这七者是具足因果诀窍的。 因此，首先要认识到一切众生都是自己的母亲，然后忆念恩德的方式，如经中所说的“初生”等等。刚出生的婴儿，形貌丑陋，身体柔软，无法动弹，母亲会把他抱在怀里，像对待浴室一样照顾他。具体怎么做呢？用手触摸所有不洁之物，然后清理干净。用乳汁喂养，用身体温暖他。孩子稍微生病，母亲宁愿自己死去。为了孩子，甘愿忍受罪恶、痛苦和一切恶语。对于如此无法估量的恩德和侍奉，如果不知感恩，那么还有什么比这更颠倒错乱的呢？没有了。 因此，为了显示这种颠倒的思维和行为是极其恶劣的，经中说了“此地”等等。即使将此地连同山和海洋都压在我的肩上，也没有那么沉重。但如果抛弃了比这更沉重的、对所施恩德不知报答的重担，那么就像误食毒药的人一样，必定会遭受损害。因此，经中用“因此”等语句来阐述报恩的方式。因此，对于无边无际的一切众生，没有一个不曾做过自己的母亲，而且在做母亲期间，没有不给予利益的，这就是圣洁的恩德。通过反复忆念，慈爱等四无量心会不断增长和发展。为什么呢？因为对于知恩报恩的人，圣者的七财等自然会降临。 即使明白了这些，为了显示其对立面，经中说了“发愿心”等等。发愿心就像秋季新生的上弦月，而比罗睺星的毒气还要厉害的违逆之品是黑色的。