English
Thinking in this way, he considered that if summarized, it would be categorized into the eight dharmas, and thus he refrained from doing so. In terms of the literal meaning of the words, in short, the four black dharmas should be abandoned, and diligent effort should be made in the four white dharmas. In the connecting passage of the explanation of this phrase, now the methods of guarding vows and entering [the path] will be explained separately. First, regarding the method of guarding vows, it is also guarded from the perspective of abandoning and adopting, which is the order of all those aspects of learning. Although the way of entering is not clearly summarized, even so, in the Treasury of Tenets, after explaining the distinctions of the root downfalls of the two traditions, when explaining how to guard them, one should abandon the four black dharmas by not losing mindfulness and awareness, and one should learn to practice the four white dharmas. He thought that this was what was being indicated, and so he explained it in that way. Secondly, here one should do what is beneficial and brings happiness, and here one should also abandon what is unhelpful and harmful in the future. I say that the two traditions are not without being included in what should be learned. That is to say, here, arising from the loving-kindness that follows sentient beings, whatever one does, all of it should be adopted for the sake of temporarily benefiting oneself and others, and ultimately becoming a skillful means of achieving happiness. Arising from hatred, through anger and strife, the minds of both sides are made worse, so in this life it is not beneficial to either oneself or others, because it is harmful, and in the next life, one is thrown into the most painful hell among the lower realms, so not only should harmful things be abandoned, but even if it seems like happiness here, if it is harmful in the future, one should strive to abandon it. As it says in the Bodhisattvabhumi, the Blessed One said that the faults of a Bodhisattva mostly arise from hatred, and not from desire, and this should be understood. It should be regarded as his intention that a Bodhisattva follows sentient beings and is under the influence of loving-kindness towards sentient beings, and whatever he does, all of that is the action of a Bodhisattva, it is not something that should not be done, and thinking that something should be done does not become a fault. A Bodhisattva hating sentient beings is not acting for the benefit of himself and others, and that is not the action of a Bodhisattva, because
Chinese
像这样去做不应该做的事情，理应成为过失。如是说。 那些如何学习的方法，在之前所说的两种车乘的学处中没有不包含的。 第五，生起的所依： 生起的所依是天、龙、夺命女等。 龙树菩萨认为罪人也能生起。 无著菩萨说，那需要别解脱的所依。 一般来说，如果对佛法有信心， 对无上菩提的果位有信心， 对佛子如海般的行径有信心， 那么，宝积经中说，菩萨就能生起。 意思是说，按照龙树菩萨的观点，如果想要理解词语和明白意义，那么对于一切众生来说，生起的所依之人非常广泛，因为即使是罪人等接受者再怎么低下，也必定会考虑到仅仅是发起愿菩提心就能生起。 宝积经中说：那时，当宣说这个法类时，天、龙、非天、鹏、大腹行等无数众生都发起了无上正等觉之心。 如是说。 按照圣无著菩萨的观点，为了获得未获得的入行仪轨，所依必须是赡部洲的三类人，即男人、女人和能够行使性功能的人，因为据说在具有别解脱七众任何一种的所依上才能生起。 《道次第灯论》中说： 别解脱的七种， 恒常具有其他律仪者， 才有菩萨律仪的， 否则没有。 如是说。 因为在这个菩萨的宗派中，没有宣说与学习的数量和学习的时间长短相联系的短暂的入行仪轨，所以就像律仪狭小一样，所依也显得狭小。 即使那样，两种传统实际上要点相同，无论是否先前已经受过七众的戒律，如果连一种放弃的心都没有，菩萨戒就不会生起，实际上必定需要能够承诺放弃罪行，否则就与发心的学处相违背。 因此，总的来说，如果说发心，那么被接受者的有情所包含的是身体的所依，而这里主要的是思想的所依，即能够真实生起信心等特殊的心念。
English
It is reasonable to become a fault to do things that should not be done in this way. Thus it is said. The methods of how to learn these are all included in the precepts of the two chariot traditions previously explained. Fifth, the basis of arising: The basis of arising is gods, nagas, ogresses, etc. Nagarjuna believes that even sinners can arise. Asanga said that it requires the basis of individual liberation. In general, if one has faith in the Buddha's teachings, and faith in the supreme fruit of enlightenment, and faith in the ocean-like conduct of the bodhisattvas, then the Ratnakuta Sutra says that the bodhisattva can arise. That is to say, according to Nagarjuna's view, if one wants to understand the words and understand the meaning, then for all sentient beings, the person who is the basis of arising is very broad, because even if the recipients such as sinners are so lowly, they will definitely consider that just generating the aspiration bodhicitta can arise. In the Ratnakuta Sutra it says: At that time, when this Dharma category was proclaimed, countless beings such as gods, nagas, non-humans, garudas, and mahoragas generated the mind of unsurpassed perfect and complete enlightenment. Thus it is said. According to the view of the noble Asanga, in order to obtain the initiation vows that have not been obtained, the basis must be the three types of people in Jambudvipa, namely men, women, and those who can perform sexual functions, because it is said that it arises on the basis of having any of the seven classes of individual liberation. The Lamp for the Path says: Of the seven classes of individual liberation, those who always have other vows, have the fortune of the bodhisattva vows, otherwise not. Thus it is said. Because in this bodhisattva's tradition, the short initiation vows associated with the number of studies and the length of the study period are not proclaimed, so just as the vows are narrow, the basis also appears to be narrow. Even so, the two traditions are actually the same in essence, whether or not the seven classes of vows have been taken before, if there is not even a single mind of renunciation, the bodhisattva vow will not arise, and in fact it is necessary to be able to promise to abandon misdeeds, otherwise it contradicts the precepts of generating the mind. Therefore, in general, if one speaks of generating the mind, then what is included in the sentient beings of the recipient is the basis of the body, but here the main thing is the basis of the mind, that is, the ability to actually generate special thoughts such as faith.
Chinese
在至尊达赖经中说：应对佛和佛法生起信心！也应对无上菩提生起信心！如果对菩萨们的行为生起信心，那么具足智慧的人们的心就会生起。因此，安住的所依是：无论在何处生起的所依，或者转世的其它所依，只要没有舍弃的因，那么无论转世到何处，都不会舍弃菩萨戒。因此，凭借它的力量，自然会避免恶行，并且自然会喜欢善行。即使因为转世而忘记，也能以微小的努力与善知识相遇，以回忆起以前存在的方式来接受戒律。但不是重新正确地接受，因为如果没有舍弃的因，直到证得菩提之间都不会舍弃。第六，关于恢复破戒的方法，有经文和解释两种。简略地说明是：最后如果破戒，就讲述恢复的方法。意思是说：要知道所有愿行方面的学处，并且守护而不破戒。如果破戒，就要努力恢复。第二，详细解释有三点：讲述堕罪的四种分类，了解允许和禁止后学习的方法，实际讲述补救的方法。第一点是：无论谁，不考察合理与不合理。造作或者违背，或者置之不理都可以。所有超越适宜的行为都是堕罪之类。为了成办大事而舍弃小事是影像，所有无能为力的境地都没有堕罪。如果对无能为力的境地努力，那就是它的影像。意思是说：无论谁，对于任何行为，都必须以自己的智慧能力来考察可行与否。不考察是否符合道理，对于应该违背的事情去造作，或者对于应该造作的事情去违背，或者对于应该做和不应该做的事情置之不理，都是有堕罪的。也就是四种
English
In the Supreme Dalai Sutra, it says: One should have faith in the Buddha and the Buddha's teachings! One should also have faith in the unsurpassed Bodhi! If one has faith in the conduct of the Bodhisattvas, then the minds of those with wisdom will arise. Therefore, the basis of abiding is: wherever the basis of arising is, or another basis of rebirth, as long as there is no cause for abandonment, then no matter where one is reborn, one will not abandon the Bodhisattva vows. Therefore, by its power, one will naturally avoid misdeeds and naturally enjoy virtuous deeds. Even if one forgets due to rebirth, one can meet a virtuous friend with little effort and receive the vows in the manner of recalling what was previously there. But it is not necessary to take them anew correctly, because if there is no cause for abandonment, one will not abandon them until one attains complete enlightenment. Sixth, regarding the method of restoring broken vows, there are two aspects: the sutra and the explanation. The brief explanation is: Finally, if one breaks the vows, then the method of restoring them is explained. It means: One must know all the precepts of aspiration and practice, and protect them without breaking them. If one breaks them, one must strive to restore them. Second, the detailed explanation has three points: explaining the four categories of transgressions, learning the methods of practice after knowing what is permitted and prohibited, and actually explaining the remedy. The first point is: Whoever does not examine what is reasonable and unreasonable. Whether one engages, or refrains, or remains indifferent, it is all the same. All actions that exceed what is appropriate are categories of transgressions. Abandoning small things to accomplish great things is an image, and all situations where one is incapable are without transgression. Striving in a situation where one is incapable is an image of that. It means: Whoever, for any action, must examine whether it is feasible or not with one's own intellectual capacity. Without examining whether it conforms to reason, to engage in what should be refrained from, or to refrain from what should be engaged in, or to remain indifferent to what should be done and what should not be done, all are with transgression. That is, the four
Chinese
布施百次，不如一日持戒殊胜。如是说，布施胜于持戒。彼时，布施之事，如置于中庸之道，或小苦小恼能为大敌之对治，如母击打堕入悬崖之幼童等，乃是堕罪之影像，实则无有堕罪。初学者，如不舍头目等，以非己能力所及而不为，或于能力所及之处，行止不误而为，皆无堕罪。初学者，如舍头等，虽非己能力所及，然勤于此，或动机染污，行为清净，亦是无堕罪之影像，实则有堕罪。彼等亦可比照三律仪：于别解脱律仪，嗔恨而杀生是堕罪，以利他心而杀是堕罪之影像，以慈悲心不杀是不堕罪，利益他人亦不杀是不堕罪之影像。于摄善法戒，悭吝不布施是堕罪，以利他心不施是堕罪之影像，以清净心施舍是不堕罪，为害他人而施舍是不堕罪之影像。于饶益有情戒，不作病者之侍者是堕罪，为成办大事而不作病者之侍者是堕罪之影像，以慈爱心作病者之侍者是不堕罪，明明有其他侍者，自己却舍弃阅读等大事而作侍者是无堕罪之影像。第二，为利他故，身语七不善，有开许之时，实乃善法。如是说，若能转为利益他人之方便，则于自之十不善业中，身语之七者，有开许之时，如为救多数人性命而杀刽子手等是杀生，为救饥饿所逼之人命，从富人处盗取而施予等是不予取，为救因欲望所困而濒临死亡之妇女，与之行淫等是邪淫，为救必定被杀之人而藏匿等是妄语，从被恶友欺骗而引入恶趣中扭转
English
Better to give charity a hundred times, than to keep the precepts for one day. As it is said, keeping precepts is superior to giving. At that time, the act of giving charity is like placing it in the middle way, or small sufferings and minor annoyances can be the antidote to great enemies, such as a mother hitting a child who has fallen off a cliff, etc., these are images of transgressions, but in reality, there are no transgressions. For beginners, such as not giving up one's head or eyes, etc., because it is not within one's ability, one does not do it, or in areas where one's ability is sufficient, one acts without error, all of which are without transgression. For beginners, such as giving one's head, etc., although it is not within one's ability, one strives for it, or if the motivation is impure, even if the action is pure, it is an image of non-transgression, but in reality, it is a transgression. These can also be compared to the three vows: In the Pratimoksha vow, killing out of hatred is a transgression, killing with altruistic intent is an image of transgression, not killing with compassion is not a transgression, and benefiting others without killing is an image of non-transgression. In the vow of accumulating virtuous dharmas, being stingy and not giving is a transgression, not giving with altruistic intent is an image of transgression, giving with pure intention is not a transgression, and giving to harm others is an image of non-transgression. In the vow of benefiting sentient beings, not serving the sick is a transgression, not serving the sick in order to accomplish great things is an image of transgression, serving the sick with love is not a transgression, and if there are other attendants, but one abandons important matters such as reading and becomes an attendant, it is an image of non-transgression. Secondly, for the sake of others, the seven non-virtuous actions of body and speech, there are times when they are permitted, and in reality, they are virtuous. As it is said, if it can be transformed into a means of benefiting others, then among one's own ten non-virtuous actions, the seven of body and speech have times when they are permitted, such as killing an executioner to save the lives of many, etc., which is killing; stealing from the wealthy and giving to save the lives of those threatened by hunger, etc., which is taking what is not given; having sexual relations with a woman tormented by desire and on the verge of death to save her, etc., which is sexual misconduct; hiding someone to save them from certain death, etc., which is lying; and reversing the situation from being deceived by evil friends and led into the lower realms.