English
It is said that it will return. Root text: Deceiving those worthy of offerings and others' merits, generating doubt and applying it to the place of regret, denigrating the holy ones and proclaiming unpleasant words, acting with deceit and trickery, misleading others, experiencing any of the four dharmas and losing the aspiration mind, without reaching repentance and antidote, time has passed, at that moment, the bodhicitta is lost. That is, deceiving the lamas worthy of offerings, the acharyas, the khenpos, and those who have the qualities of a benefactor. Causing beings to engage in gatherings, causing those who hold bodhicitta and those who meditate on the profound meaning, to enter into the recitation of the generation and completion stages, causing regret to those who strive for liberation and the karma that is in accordance with the accumulation of merit, denigrating offerings, generosity, circumambulation, etc., praising worldly commerce, agriculture, etc., speaking words of praise, causing doubt to arise. The place of denigration is the place of request, the place of requesting bodhicitta, etc., proclaiming unpleasant words, such as saying that this person engages in this non-virtue, etc. Deceit is concealing one's own faults by means of methods, trickery is pretending to have qualities when one does not have them, the two are related, misleading others, and engaging in deceit in pecks, scales, etc., is the same as that. Any of those four dharmas, once experienced, will cause the aspiration mind to be lost, and there, before repentance and antidote arrive, time has passed, at that moment, immediately, the bodhicitta is lost. Root text: The four white dharmas that are the great antidotes are: even if life is at stake, do not intentionally lie, respect and praise the sons of the buddhas as teachers, without deceit, always care for all sentient beings, and lead all to the path of enlightenment. That is, not to lie knowingly to any sentient being, and for all bodhisattvas, as it is said that one should generate the thought of a buddha, although it is difficult to know, as a sign of awakening the lineage, abiding in the correct view, only diligent in benefiting others, is a sincere person who cannot be transformed by others. Furthermore, butchers, prostitutes, and animals, etc., regardless of the high or low status of the body, because there is a bodhisattva lineage, for the sake of taming in whatever way is appropriate, therefore to beings
Chinese
并且在任何思想和行为方面都没有损害的情况下，也要修习清净的显现，这也是关键中的关键。第三，对众生怀有利益之心，即以正直的思想和行为行事，没有隐藏自己缺点的虚伪，也没有欺骗他人的狡诈。第四，根据自己的能力，对于那些因愚昧而赞美自己利益、忽视他人利益的众生，要增长智慧，鼓励他们发起无上菩提心。与此相违背的有四种情况。二十戒经中说：贪著利养与恭敬，自赞毁谤于他人，痛苦无依无怙者，悭吝不施法与财，他人忏悔亦不听，嗔怒以对恼害他，舍弃大乘之法教，宣说相似之正法。特别是，如果黑法四支全部具备，那就是大缠缚：无论是什么恶行，都持续不断地去做；对此既没有羞耻也没有惭愧；感到满足和高兴，不但不为恶行的过患而后悔，反而视之为功德。如果这四支全部具备，那就是大缠缚。如果生起惭愧和羞耻，可以被他人阻止，那就是中等缠缚。每一支不依赖于他人，自己就能阻止，那就是小缠缚。因此，堕罪和缠缚是一样的。如果以中等程度犯下，则说是类似堕罪或堕罪，因此需要向三人以上忏悔；如果以小程度犯下根本堕罪和其他轻微的过错，则需要在一个人的面前述说罪过并忏悔。如果没有找到忏悔的对象，则观想诸佛菩萨作为对境进行忏悔和约束。根本：以稳固之门守护的四种观念：视善知识为佛，视彼所教之法为道，视修持者为道友，视一切众生为独子。这些是发愿的正确修学之处。这是为了稳固发起菩提心的愿心，从守护之门而说的四种观念：视善知识为佛，视彼所教之法为道，视修持者为道友。
English
Furthermore, it is crucial to cultivate pure perception without causing harm in any thought or action. Third, possessing the altruistic intention to benefit all sentient beings means acting with honest thoughts and deeds, free from deceitfully concealing one's own faults or cunningly misleading others. Fourth, according to one's own capacity, for those sentient beings who, due to ignorance, praise their own benefit and neglect the benefit of others, one should increase their wisdom and encourage them to generate the supreme mind of enlightenment. There are four opposing factors to this. The Twentieth Precept states: Attachment to gain and respect, Praising oneself and disparaging others, To those who are suffering and without protection, Being miserly and not giving Dharma or wealth, Not listening even when others confess, Harming others with anger, Abandoning the Great Vehicle's teachings, And teaching what appears to be the true Dharma. In particular, if all four branches of the black Dharma are complete, it is a great entanglement: Whatever misdeed it may be, to continuously engage in it; To be without shame or embarrassment about it; To be content and happy, and not only not regret the faults of the misdeed, but to view it as a virtue. If these four branches are complete, it is a great entanglement. If shame and embarrassment arise and one can be stopped by others, it is a medium entanglement. Each branch, without relying on others, one can stop oneself, it is a small entanglement. Therefore, downfall and entanglement are the same. If committed to a medium degree, it is said to be similar to a downfall or a downfall, therefore it is necessary to confess to three or more people; if committed to a small degree, the root downfalls and other minor transgressions need to be confessed by stating the transgression in front of one person. If one cannot find an object of confession, then visualize the Buddhas and Bodhisattvas as the object and confess and restrain oneself. Root: Four perceptions to be protected through the door of stability: Seeing the virtuous friend as the Buddha, Seeing the Dharma taught by him as the path, Seeing those who practice it as spiritual friends, And seeing all sentient beings as one's only child. These are the correct trainings for aspiration. This is to stabilize the aspiration for the mind of enlightenment, the four perceptions spoken of from the door of protection: Seeing the virtuous friend as the Buddha, Seeing the Dharma taught by him as the path, Seeing those who practice it as spiritual friends.
Chinese
爱，以及视一切众生如独子之想，此四者乃是发愿的正确修学之处。根本：进入的修学是六度波罗蜜，最初的五个是积累福德的殊胜之聚，最后一个是智慧的大聚，不依靠这两者，成佛是不可能的。加上方便、力量、愿望、智慧，就是十度。也就是说，这六度是积累善法，在家修行人要忍耐、布施、持戒。持戒是近事男，是断除罪恶的意思。积累善法的主要就是律仪和由此而生的三摩地等增上意乐。观待于所断除的障碍的对治，分为十种：悭吝、破戒、嗔恚、懈怠、散乱、恶慧，以及以方便愚昧而障碍力量，愿望不能实现，以及智慧的障碍等十种。如果按照六度来说，布施等五度是福德，智慧是智慧之聚。因此，大乘行者所要成办的就是以证悟真如的智慧不住于轮回，以及以与大悲相联的方便不住于涅槃，这就是不住涅槃。根本：以智慧、力量之威力成办的三种菩萨，首先为自己而欲度脱众生者，如国王般的大愿发心；欲同时度脱自己与众生者，如船夫般的殊胜智慧之心；首先度脱众生，之后欲求寂灭者，如牧童般的无与伦比的发心。钝根者需三十三个阿僧祇劫，中根者需七劫，利根者需三劫才能解脱。也就是说，以智慧、力量小、中、大三种各自的力量所要成办的三种菩萨是：根器迟钝者，先为自己，之后才想度脱众生，这是如国王般的大愿发心；自己和众生同时度脱，也就是想要成佛，如同船夫和客人一同到达彼岸，这叫做殊胜智慧之心；先度脱众生，也就是在没有将一切众生安置于佛地之前，不为自己谋求利益，之后自己才想要寂灭，如同牧童一般。
English
Love, and the thought of regarding all sentient beings as one's only child, these four are the correct places for learning aspiration. Root text: The practice of entering is the six perfections. The first five are the supreme accumulation of merit, and the last one is the great accumulation of wisdom. Without relying on these two, it is impossible to become a Buddha. Adding skillful means, power, aspiration, and wisdom, there are ten. That is to say, these six perfections are the accumulation of virtue and dharma. For householders, it is patience, generosity, and ethics. Ethics is a lay devotee, which means turning away from evil. The main thing in accumulating virtue is discipline and the resulting samadhi, etc., which are superior intentions. Depending on the antidotes to the obscurations to be abandoned, they are divided into ten: stinginess, immorality, anger, laziness, distraction, bad wisdom, and obscuring power with ignorant means, the failure of aspirations, and the obscuration of wisdom, etc., are ten. According to the six perfections, the five perfections such as generosity are merit, and wisdom is the accumulation of wisdom. Therefore, what the Mahayana practitioner wants to accomplish is to not abide in samsara with the wisdom of realizing suchness, and to not abide in nirvana with the means associated with great compassion, which is called non-abiding nirvana. Root text: The three types of Bodhisattvas who accomplish with the power of wisdom and strength: those who first work for their own benefit and then desire to liberate beings, like a king with great aspiration; those who desire to liberate themselves and beings simultaneously, like a boatman with supreme wisdom; those who first liberate beings and then desire peace for themselves, like a shepherd with unparalleled aspiration. Dull individuals are liberated in thirty-three countless eons, intermediate individuals in seven eons, and sharp individuals in three eons. That is to say, the three types of Bodhisattvas who accomplish with the power of small, medium, and great wisdom and strength are: those with dull faculties who first work for their own benefit and then desire to liberate beings, like a king with great aspiration; those who liberate themselves and beings simultaneously, that is, who want to become Buddhas, like a boatman and a guest reaching the other shore together, this is called the heart of supreme wisdom; those who first liberate beings, that is, who do not seek their own benefit until all sentient beings are placed on the ground of Buddhahood, and then desire peace for themselves, like a shepherd.
Chinese
发起无有之发心：钝根者首先欲自身成佛，之后利益众生，需三十三个无数劫；中根者欲自他一同成佛，修持正法也需七个无数劫；大根者不将一切众生安置于佛地，则不顾自身利益，需三个无数劫方能成佛。如是发菩提心，学习学处，尽己所能，纵然圆满，然以十地菩萨之行利益众生，乃至轮回未空亦不成佛，如三族姓尊主。此处律藏与密咒之道，先受戒律，方可一同修习学处，然菩提萨埵之道，先应知晓学处，生起信心且能修持之时，方可如法受持学处。如是宣说布施波罗蜜多之体性。根本：布施之自性为无执着，分类有法布施、财布施、无畏布施三种。财布施亦有三种，即施舍、大施舍、极施舍。所谓施舍，即是饮食、衣物、车乘、象马、国土给予他人。大施舍即是施舍子女与家眷。极施舍乃是难行之处，即施舍头颅与肢体。如是，布施之自性即是无有执着，是为对治自身受用之贪执。分类而言，有法布施、财布施与无畏布施。往昔，有寻求与给孤独长者之布施相匹敌者，然无人能及，遂舍弃所有饮食资财而出家，导师亦授记其胜于给孤独长者。憍萨罗国王以一团热饭布施于四位沙门，遂得王位。商人受挫，乞丐乞讨时，不能说没有。自家的东西被他人偷走也修安忍。自己变得贫穷时，将卖草的钱财用于布施。尸毗王建造永不间断之布施房屋，如是进入供养布施，应当如是学习。根本上虽先说佛法，然此处其他二者在前。
English
Generating the mind of non-existence: The dull one first wishes to become a Buddha himself and then benefit sentient beings, which requires thirty-three countless eons. The middling one wishes to become a Buddha together with himself and others, and practicing the sacred Dharma also requires seven countless eons. The great one does not place all sentient beings on the ground of Buddhahood and does not seek his own benefit, which requires three countless eons to become a Buddha. Thus, generating the supreme Bodhicitta, learning the precepts, and perfecting one's abilities, yet engaging in benefiting beings with the conduct of a tenth-ground Bodhisattva, not becoming a Buddha as long as samsara is not empty, is like the three-family protectors. Here, the path of the Vinaya and the Mantras, one must first take vows and then practice the precepts together. However, the path of the Bodhisattva, one should first know the precepts, and when faith arises and one is able to practice, then one should properly take the precepts. Thus, the nature of the Perfection of Giving is taught. Root: The nature of giving is without attachment. The divisions are three: Dharma giving, material giving, and fearlessness giving. Material giving also has three aspects: giving, great giving, and extreme giving. Giving is giving food, clothing, vehicles, elephants, horses, land, and realms to others. Great giving is giving children and family. Extreme giving is a difficult act, giving one's head and limbs. Thus, the nature of giving is without attachment, which is the antidote to clinging to one's own possessions. In terms of divisions, there are Dharma giving, material giving, and fearlessness giving. In the past, someone sought to compete with Anathapindika's giving, but no one could match him. He then abandoned all food and wealth and became a renunciate, and the Teacher prophesied that he was superior to Anathapindika. King Kosala obtained the kingdom by giving a warm meal to four ascetics. A merchant who cannot be subdued, when a beggar begs, cannot say no. Even if one's own things are stolen by others, one should cultivate patience. When one becomes poor, one should use the money from selling grass for giving. King Shibi built a house of continuous giving, and thus entered into offering giving, one should learn in this way. Although the Dharma is mentioned first in the root text, here the other two come first.