English
One should practice the eight black and white dharmas by way of acceptance and rejection. Second, the detailed explanation: Deceive those worthy of offerings, cause regret to those without regret. Slander the holy ones, treat beings with deceit and cunning. Abandon the four black dharmas, and conversely, practice the four white dharmas. The four black dharmas to be abandoned are: From the "Heap of Jewels Sutra": 'O Protector, if one possesses four qualities, one will forget the mind of enlightenment. What are the four? Deceiving the lama and those worthy of offerings, causing regret to those who have no reason to regret, criticizing bodhisattvas who have generated the mind of enlightenment with hatred, and treating sentient beings with deceit and cunning.' Thus it is said. The four white dharmas to be practiced are also from the same source: 'O Protector, if a bodhisattva possesses four qualities, in all lifetimes, immediately upon birth, the mind of enlightenment will manifest, and until one sits at the seat of enlightenment, one will not forget it in the bardo. What are the four? Never speaking falsely, even for the sake of one's life or even for a joke, abiding without deceit before all sentient beings, praising bodhisattvas with the perception of a teacher, proclaiming them in the ten directions, and establishing and causing all sentient beings to uphold the Great Vehicle.' Thus it is said. Furthermore, from the "Samadhiraja Sutra": 'Youth, if one possesses four perceptions, the mind of enlightenment will become firm. What are the four? Having the perception of a Buddha towards a true spiritual friend, having the perception of the path towards the dharma taught by them, having the perception of fellow practitioners on the path towards those who practice it, and having the perception of a single child towards all sentient beings.' Thus it is said. Second, the trainings for entering [the bodhisattva path] are two: the root downfalls and the branch offenses. First: Attachment to gain and honor, self-praise and disparagement of others, stinginess in not giving material goods and dharma, harming others with anger, not reversing [negative actions] with confession, and teaching with a false pretense of dharma. These are the four root downfalls, the trainings for entering [the bodhisattva path]. As it is said, in the "Twenty Verses": Due to attachment to gain and honor, self-praise and disparagement of others, to those who are suffering and without protection, stinginess in not giving material goods and dharma, to the confession of others,
Chinese
不听劝告，因愤怒而攻击他人，舍弃大乘，宣扬相似正法。这被称为根本堕罪中的四种相似堕罪。第二，支分罪行四十六种是：四十六种细微罪行应在别处了解。从何处了解呢？就是从第二十条戒律中了解。利益有情相违的共有三十四种。第一，与布施相违的有七种：不供养三宝，随顺欲望之心，不尊敬年长者，不回答提问，不款待客人，不接受黄金等物，不布施给求法者。与戒律相违的有九种：舍弃破戒者，不为他人信心而教导，为众生利益所做甚少，若具悲心则无不善，接受邪命，扬举而极度傲慢等，思念一同轮回，不舍弃恶名，即使有烦恼也不改正。与忍辱相违的有四种：以辱骂还辱骂等，舍弃愤怒者，以鞭打行淫，随顺愤怒之心。与精进相违的有三种：为了利养恭敬而聚集眷属，不消除懈怠等，依赖贪欲的戏论。与禅定相违的有三种：不寻求禅定的意义，不舍弃禅定的障碍，视禅定之味为功德。与智慧相违的有八种：扶持声闻乘，明明有自宗却仍努力于此，不努力于内而努力于外道论典，即使努力也乐在其中，舍弃大乘，赞 खुद 毁他，不为佛法而行，诽谤意义而宣讲文字。与利益有情相违的有十二种：不去做需要的帮助，舍弃看护病人之事，不解除痛苦，不教导放逸者，不报答恩情，不消除他人的忧伤，不布施给求财者，不为眷属谋利，不随顺他人的心意，不说称赞功德之语，不阻止不合时宜之事。
English
Not listening to advice, attacking others out of anger, abandoning the Great Vehicle, and proclaiming something that appears to be the true Dharma. These are called the four similar defeats among the root downfalls. Secondly, the forty-six branch offenses are: Forty-six minor offenses should be understood elsewhere. From where? From the twentieth precept itself. There are thirty-four actions that contradict benefiting sentient beings. First, there are seven that contradict generosity: Not making offerings to the Three Jewels, following the mind of desire, not respecting elders, not answering questions, not treating guests as one's own, not taking gold and the like, not giving to those who desire the Dharma. There are nine that contradict ethical discipline: Abandoning those who are immoral, not teaching for the sake of others' faith, doing little for the benefit of sentient beings, if one has compassion, there is no non-virtue, accepting a wrong livelihood, becoming extremely arrogant after being elevated, thinking of going through samsara together, not abandoning a bad reputation, not correcting oneself even with afflictions. There are four that contradict patience: Retaliating with insults, etc., abandoning those who are angry, engaging in sexual activity with whipping, following the mind of anger. There are three that contradict diligence: Gathering retinues for the sake of gain and honor, not eliminating laziness, etc., relying on the idle talk of attachment. There are three that contradict meditative concentration: Not seeking the meaning of meditative concentration, not abandoning the obscurations of meditative concentration, viewing the taste of meditative concentration as a quality. There are eight that contradict wisdom: Promoting the Hearer Vehicle, striving for it even though one has one's own tradition, striving for external treatises instead of striving internally, being happy even after striving for it, abandoning the Great Vehicle, praising oneself and disparaging others, not going for the sake of the Dharma, denigrating the meaning and teaching the words. There are twelve that contradict benefiting sentient beings: Not going as a needed friend, abandoning the task of attending to the sick, not relieving suffering, not showing awareness to the heedless, not returning favors, not relieving the sorrow of others, not giving to those who desire wealth, not working for the benefit of one's retinue, not conforming to the minds of others, not speaking praise of qualities, not stopping inappropriate occasions.
Chinese
断行。 不行神通等恶事。 如是说。 二、于摄善法之律仪中，有总义略示，及各别之义广说。 初者，当学摄善法六度。 也就是说，这六波罗蜜多是诸佛子的解脱大道，故必须修持。 全知大士云： 诸佛子当学一切， 主要学六度。 又《亲友书》云： 布施、持戒、忍辱、精进、禅定， 如是无量智慧到彼岸， 成就此等能度有海之， 佛陀权位汝应作。 如是。 六度之体性，《大车释》云： 不缘三轮，以自之财物施予他人之心，具善种子，是布施波罗蜜多。 其作用是消除他人之贫困。 不缘三轮，舍弃有寂过患之心，具足种子之戒律。 作用是远离损害。 不缘三轮，忍受损害与疲劳，不怖畏法性，是忍辱。 其作用是无嗔。 不缘三轮，于善法欢喜是精进。 作用是增长善法。 不缘三轮，心一境性是禅定。 作用是寂灭烦恼。 不缘三轮，证悟法性自性是智慧。 作用是证悟所知，从轮回中解脱。 如是。 彼等波罗蜜多之功德有四：以利他菩提为所缘故广大，成就增上生决定胜故意义重大，超越世间故无杂染，善法增上故无尽。 《经庄严论》云： 广大且无杂染， 意义重大且无尽， 布施等一切之， 四种功德当知晓。 如是。 于数量决定中有三，初者，观待成就增上生及断除烦恼，决定为六。 亦于彼论云： 以受用及身圆满， 眷属事业圆满故增上生， 恒常烦恼
English
Cutting. Do not commit sins such as performing miracles. Thus it is said. Secondly, regarding the discipline of gathering virtuous dharmas, there is a general meaning briefly stated, and a detailed explanation of the individual meanings. The first is: one should train in the six perfections of gathering virtuous dharmas. That is, these six perfections are the great path of liberation for the sons of the Buddhas, so they must be practiced. The Omniscient Great One said: The sons of the Buddhas should train in everything, mainly training in the six perfections. Also, from the 'Friendly Letter': Giving, discipline, patience, diligence, meditation, Likewise, immeasurable wisdom goes beyond. Accomplishing these can cross the ocean of existence, You should make the power of the Buddhas. Thus it is. The nature of the six perfections, according to the Great Vehicle Commentary: Without conceptualizing the three spheres, the mind of giving one's own possessions to others, together with the seeds of virtue, is the perfection of giving. Its function is to eliminate the poverty of others. Without conceptualizing the three spheres, the mind that abandons the faults of existence and peace, the discipline with seeds. Its function is to turn away from harm. Without conceptualizing the three spheres, enduring harm and fatigue, and not fearing the nature of reality, is patience. Its function is to be without anger. Without conceptualizing the three spheres, joy in virtue is diligence. Its function is to increase virtue. Without conceptualizing the three spheres, one-pointedness of mind is meditation. Its function is to pacify afflictions. Without conceptualizing the three spheres, realizing the nature of reality is wisdom. Its function is to realize what is to be known and to liberate from samsara. Thus it is. The qualities of those perfections are four: being vast because they aim at benefiting others and enlightenment; being meaningful because they accomplish higher realms and definite goodness; being without entanglement because they transcend the world; and being inexhaustible because virtue increases. From the Ornament of the Sutras: Vast and without entanglement, Meaningful and inexhaustible, Of all things such as giving, The four qualities should be known. Thus it is. Regarding the fixed number, there are three. First, in relation to accomplishing higher realms and abandoning afflictions, it is definitely six. Also, from the same text: With enjoyment and a fully endowed body, And a fully endowed retinue and activity, there is higher status, Always afflictions
Chinese
地基本身不会移动，对于所有行为都不会颠倒错乱。这是这样说的。第二，因为做了利他之事而成就自利，取决于六个方面。正如那里面所说：不使人贫困，不进行任何伤害，忍耐各种伤害，做事不灰心，使人欢喜，好好称赞，为了这些，利他就是利己。这是这样说的。第三，从三学角度来说，正如那里面所说：以三学为主，胜者宣说了六度，前三个，后两个分为两种，一个也属于全部三个。这样说来，前三个是戒律，禅定是心，智慧是智慧的学，精进是所有三个的助手。顺序的确定是，正如那里面所说：依赖于前一个，后一个产生，因为处于低劣和殊胜，因为粗大和微细，所以这些显示了顺序。这样说来，因为从前一个产生后一个，所以是因果的顺序，因为布施比戒律好，所以是殊胜和低劣，因为前一个早且容易理解，后一个困难，所以是粗细的顺序，取决于这三个方面来确定。修持的方法是，正如那里面所说：没有期望的布施，不希望再生的戒律，对一切都忍耐，功德全部聚集的精进，同样禅定不是无色界，智慧具有方便，对于这六度，是依靠者们的正确修行。这是这样说的。词义的确定是，正如那里面所说：为了消除贫困，为了获得清凉和忍耐愤怒，为了与殊胜结合和心专注，为了了解究竟意义而宣说。这是这些的意义。第二，详细解释各自的自性，也有六个方面，第一个是布施的波罗蜜多：为了消除众生的贫困，布施佛法、财物和无畏。其中有佛法的布施，物质财物的布施，无畏救护的布施三种。如《圣持世经》所说：什么是佛法的布施呢？布施幼苗、墨水和经卷是小的。根据各自的根器，为声闻、缘觉和无上法进行开示是大的。