Chinese
分为四。再以现在和未来的时间划分，分为八。为此，不努力于三种门径，不寻求有益的因缘，不致力于对治方面。这样，以这三种随行成就之门划分，就是二十四。第二，基于不生起微小之物作为对治巨大痛苦和不悦的对治。将这两者以今生和来世的生划分，分为四。以自和他人的相续划分，分为四。又，为了巨大安乐和悦意，基于不舍弃微小之物。如前一样，以生和相续划分，分为八，总共十六。第三，像这样，对于每一个四十，暂时舍弃和永远舍弃，分为两种，就是八十。等等之中，相似的过失在大乘的各种经藏中零散地宣说。十不善业，八世间法，八邪分别念，五邪命，五非行境，恶友，执持恶见等魔业，为见所缚，以及耗尽善根的四种因等都应断除。其他的支分堕罪，也就是不包括根本罪的，身语意的遮止和成办的学处上的过失。例如，无意义的奔跑跳跃等，说轻浮的玩笑话等，不舍弃贪嗔等遮止的学处上的过失。以及，垂眼观看等，说“很好”等，修慈悲心，忆念和正知以及依止谨慎等成办的学处上的过失。据说，所有这些之中，也包括了中等和下等根器的过失。第二，无著的宗派有两种：发愿的学处和进入的学处。第一种，分为共同的和分别宣说黑白八法。第一，关于无著宗派的发愿学处：不舍弃众生和忆念利益，积聚资粮，努力修持菩提心，以及黑白八法取舍是发愿的。如是五种之中，根本的学处是不舍弃愿心。
English
Divided into four. Furthermore, dividing by the times of present and future, it is divided into eight. For this reason, not striving in the three gateways, not seeking beneficial causes and conditions, and not dedicating oneself to the side of remedies. Thus, dividing by these three gateways of subsequent accomplishment, it is twenty-four. Second, based on not generating small things as remedies for great suffering and displeasure. Dividing these two by births in this life and the next, it is divided into four. Dividing by one's own and others' continuums, it is divided into four. Again, for the sake of great happiness and pleasure, based on not abandoning small things. As before, dividing by birth and continuum, it is divided into eight, totaling sixteen. Third, like this, for each of the forty, temporarily abandoning and permanently abandoning, dividing into two kinds, it is eighty. Among others, similar faults are scattered and taught in various Mahayana sutras. The ten non-virtuous actions, the eight worldly dharmas, the eight wrong conceptions, the five wrong livelihoods, the five improper conducts, bad friends, holding wrong views, etc., the works of demons, being bound by views, and the four causes of exhausting merit, etc., should all be abandoned. Other branch downfalls, that is, faults in the trainings of body, speech, and mind's prohibitions and accomplishments that do not include the root sins. For example, meaningless running and jumping, etc., speaking frivolous jokes, etc., not abandoning attachment and aversion, etc., faults in the trainings of prohibition. And, lowering the eyes to look, etc., saying "It is good," etc., cultivating loving-kindness and compassion, mindfulness and awareness, and relying on diligence, etc., faults in the trainings of accomplishment. It is said that all the faults of medium and inferior faculties are also included among these. Second, the system of Asanga has two: the training of aspiration and the training of entering. The first is divided into the general and the specific explanation of the eight white and black dharmas. First, regarding the training of aspiration in the Asanga system: Not abandoning sentient beings and remembering benefits, accumulating merit, striving to train the Bodhicitta, and adopting and abandoning the eight white and black dharmas are the aspiration. Among these five, the fundamental training is not abandoning the aspiration mind.
Chinese
其方法是：不舍弃众生。无论哪个众生，由于使自己的心不悦，因此，现在即使有利益你的机会也不给，即使有避免损害的机会也不避免，这样想就是舍弃了那个众生。与此相反，即使自己给予利益，反而受到损害作为回报，仍然以慈悲心回应，这就是不舍弃众生。《不热恼请问经》中说：菩萨具有一种法，就能完全掌握具足一切殊胜功德的佛法。唯一的法是什么呢？就是完全不舍弃众生。如此说。经常忆念菩萨的利益，珍爱菩萨，就是不衰退的方法。《道灯论》中说：如此发愿之心，生起的功德是什么？《华严经》中慈氏菩萨对此有详细的解说。因此，要好好阅读并忆念《华严经》中用两百三十个比喻所做的解说。先发起善愿，行布施等积福之行，并且以不执着三轮的智慧来摄持，积累福慧二资粮，就是增长菩提心的方法。《集经》中说：今天我应当做什么样的福德和智慧资粮，应当做什么样的利益众生的事情？菩萨应当经常这样思考。再三努力修习菩提心，是增长的方法。修习因，即修习慈悲。修习心之本体，即昼夜六时修习发菩提心和受持菩提心。修习菩萨的行为，即将自己的安乐和善根回向给众生，并将众生的罪恶和痛苦取到自己身上的给予和接受的修习。《道灯论》中说：生起希求菩提之心后，应当以诸多努力来增长它。如此说。为了不忘失菩提心，一切智者说：总而言之，应当断除四种黑法，努力行持四种白法。因此，对于黑白八法，应当正确地取舍。这些也是尊者岗波巴所说的：不舍弃众生，忆念菩提心的利益，积累二资粮，并且
English
The method for that is: not abandoning sentient beings. No matter which sentient being, due to causing one's own mind to be displeased, thinking, "Now, even if there is an opportunity to benefit you, I will not give it; even if there is an opportunity to avert harm, I will not avert it," is abandoning that sentient being. Conversely, even if one gives benefit and receives harm in return, responding with compassion is not abandoning sentient beings. In the Sutra Requested by Ma Dros Pa, it says: "If a Bodhisattva possesses one Dharma, they will completely grasp the Buddha's Dharmas that possess all kinds of excellence. What is that one Dharma? It is completely not abandoning sentient beings." Thus it is said. Constantly cherishing the benefits of Bodhisattvas by remembering them is the method of not declining. As the Lamp for the Path says: "The merit of generating such aspiration minds, is extensively explained with love in the Sutra of the Arrayed Tree." Therefore, one should carefully read and remember the explanations made with two hundred and thirty examples in the Sutra of the Arrayed Tree. First, generate the aspiration for virtue, and engage in meritorious activities such as generosity. Furthermore, taking hold of the accumulation of wisdom by not conceptualizing the three spheres, accumulating the two accumulations in union is increasing the strength of that mind. As the Words of Accumulation say: "Today, what merit and wisdom accumulations should I do? What benefit to sentient beings should I do? A Bodhisattva should always think like this." Again, striving to train the mind of enlightenment is the method of increasing. Training the cause is meditating on love and compassion. Training the actual mind is taking up and receiving the generation of the mind of enlightenment in six sessions day and night. Training the conduct of a Bodhisattva is dedicating one's own happiness and virtue to sentient beings, and taking the sins and suffering of others upon oneself, the training of giving and taking. As the Lamp for the Path says: "Having generated the mind aspiring for enlightenment, one should increase it everywhere with much effort." Thus it is said. As a method for not forgetting the mind of enlightenment, the Omniscient Great One said: "In short, the four black Dharmas should be abandoned, and diligence should be applied to the four white Dharmas." Therefore, one should correctly adopt and abandon the eight black and white Dharmas. These are also what the Venerable Gampopa said: Not abandoning sentient beings, remembering the benefits of the mind of enlightenment, accumulating the two accumulations, and also
Chinese
此外，修习菩萨行，采纳和舍弃黑白八法，以五种方式概括发愿的学处。如是说。第二是：欺骗应供者，对不应后悔的事生后悔，诋毁圣者，对众生行欺诈。舍弃四种黑法，反之则是四种白法，故应时时奉行。这是说，以谎言欺骗上师和堪布等，应舍弃四种黑法。在《宝积经·胜幢请问品》中说：胜幢，具足四法会忘失菩提心。何为四法？欺骗上师和应供者，对不应后悔的事生后悔，以嗔恨心诽谤发菩提心的菩萨，以及对众生行欺骗。如是说。与这四者相反，则是四种白法，故应修习。该经中说：胜幢，具足四法不会忘失菩提心。何为四法？有意识地不妄语，对菩萨生起如佛之想，以清净之心对待众生，不怀欺诈，以及使一切众生安立于大乘。如是说。第二，关于入行学处，有宣说根本堕罪，以及将支分罪过推给他人。第一是：贪恋利养恭敬，自赞毁他，吝啬而不施舍财物和佛法，以嗔恨心伤害他人，不以惩罚来制止，因狡诈而以虚伪的动机来宣说佛法，这四者是根本堕罪，是入行学处。这是说，这四种根本堕罪散见于各部经中，是圣者无著在《菩萨地论》中汇集的。该论中说：世尊在各部经中零散宣说的这些内容，都在这部菩萨藏的母论中完整地阐述了。如是说。因此，根据贪着、吝啬、嗔恨和愚痴的差别，有四种根本堕罪。例如，对于利养供品，或恭敬座位等，由于强烈的贪恋，为了获得利养恭敬而自赞，或诋毁具有利养恭敬的他人。
English
Furthermore, practicing the bodhisattva path, adopting and abandoning the eight black and white dharmas, summarizing the precepts of aspiration with five aspects. As it is said. The second is: Deceiving those worthy of offerings, generating regret for things that should not be regretted, slandering the holy, and engaging in deceit towards beings. Abandoning the four black dharmas, and the opposite are the four white dharmas, so they should always be practiced. This means that one should abandon the four black dharmas, such as deceiving the guru and khenpos with lies. In the chapter of the "Ratnakuta Sutra, Questions of Kashyapa," it says: Kashyapa, possessing four dharmas, one will forget the mind of enlightenment. What are the four? Deceiving the guru and those worthy of offerings, generating regret for things that should not be regretted, speaking ill of bodhisattvas who have generated the mind of enlightenment with hatred, and engaging in deceit towards sentient beings. As it is said. The opposite of these four are the four white dharmas, so they should be practiced. In the same sutra, it says: Kashyapa, possessing four dharmas, one will not forget the mind of enlightenment. What are the four? Consciously not speaking falsely, generating the perception of the teacher as a Buddha for bodhisattvas, abiding with a pure mind towards sentient beings without deceit, and firmly establishing all sentient beings in the Great Vehicle. As it is said. Secondly, regarding the precepts of entering the path, there is the explanation of the root downfalls, and shifting the blame of branch offenses to others. The first is: Excessive attachment to gain and respect, praising oneself and disparaging others, being miserly and not giving wealth and Dharma, harming others with anger, not stopping with punishment, and teaching the Dharma with false motives out of deceit. These four are the root downfalls, which are the precepts of entering the path. This means that these four root downfalls are scattered in various sutras, and were collected by the noble Asanga in the "Bodhisattva-bhumi." In that treatise, it says: The Blessed One has spoken of these things scattered in various sutras, and they are all fully explained in this mother text of the bodhisattva collection. As it is said. Therefore, according to the distinctions of attachment, miserliness, hatred, and ignorance, there are four root downfalls. For example, due to strong attachment to gains and offerings, or respectful seats, etc., in order to obtain gains and respect, one praises oneself or disparages others who have gains and respect.
Chinese
帕。无论任何人听到，都是菩萨的堕罪处，如第一条。对于痛苦者、贫穷者和无依无靠的乞讨者，由于强烈的吝啬习气，对于物质上的需求，即使只有少许财物，或者即使有能力也不给予正法，这是第二条。他人做了不适当的行为，即使已经用鞭子惩罚，仍然怀恨在心，由于强烈的习气而不悔改，或者仅仅因为愤怒说了粗暴的言语还不满足，还殴打和伤害他人，这是第三条。由于愚痴的强烈习气，诽谤菩萨的法藏，例如说“这不是佛语”，或者相信自己或他人以欺骗手段伪装成佛法，将非正法伪装成正法来宣说，这是第四条。如《二十戒经》所说：由烦恼猛烈而生起，无论谁毁坏了戒律，这四种罪过，被认为是类似堕罪。贪恋利养和恭敬供养，自我赞扬而诽谤他人，对于痛苦和无依无靠者，吝啬而不给予佛法和财物，即使他人忏悔也不听，愤怒地殴打他人，舍弃大乘，宣说相似的正法。如此等等。这里所说的“类似堕罪”，并不是指菩萨的堕罪，而是指这四种罪过对于菩萨来说，就像声闻比丘的重罪一样，是严重的根本堕罪。如是，从贪恋等生起的，从意乐的角度来说是四种根本堕罪，但从行为的角度来说，将这四种罪过一一分为二，就变成了八种，阿底峡尊者是这样认为的：自我赞扬和诽谤他人两种，不给予佛法和财物两种，即使已经鞭打惩罚也不听和殴打他人两种，舍弃大乘和宣说相似正法两种，共八种。《菩萨地》中也说：愤怒地殴打众生，即使他人忏悔也不听，这样将根本堕罪一一分开来说。第二，细微的恶作有四十六种，在其他地方可以了解。如《二十戒经》中所说，有四十六种细微的恶作，与积聚善法相违的有三十四种，与利益众生相违的有十二种。