English
From the Middle Mother Sutra: When seeing sentient beings who do not possess happiness, one should contemplate in this way: May these sentient beings possess the happiness and perfection of the gods of the heavenly realms. Thus, one should think. This is the first. Second is compassion: These sentient beings have not escaped suffering and the suffering of change, I will guide them, and from now on, may they be separated from all causes of suffering—non-virtuous actions. One should think in this way. From that very text: When seeing suffering sentient beings, one thinks: May these sentient beings be free from suffering. This is compassion. Third is joy: When seeing sentient beings dwelling in happiness and comfort, one thinks: From now on, these sentient beings, using this cause of happiness, practice the path of liberation, may they enjoy only happiness and joy in all ways, one feels joyful. From the Twenty Thousand Verse Sutra: When seeing any sentient beings possessing their own happiness, one thinks: May they not be separated from this happiness. May they possess the happiness that transcends the happiness of gods and humans, may they possess the happiness of all-knowing. Fourth is equanimity: That is, not being attached to beings who are close, not being hateful to beings who are distant, and not being indifferent to beings who are neutral, but knowing all beings as parents, thinking that I will liberate all of them from samsara. From the Vinaya Sutra: To repay benefit with benefit is the best, it is not reasonable to treat with harm or neutrality. One should act accordingly. The six perfections and the eight white and black dharmas, etc., have been explained above. Second, summarizing the essentials with precious advice: All the precepts that have been explained in this way, if summarized: Do those things that are beneficial and bring happiness, abandon those things that are not beneficial now and harmful in the future. I say, there are no two principles that are not included in these precepts. That is, striving to do actions that are beneficial and bring happiness to all sentient beings is the great path of the Bodhisattva. However, some things may seem pleasant for a while, but will ultimately cause harm; some things may seem beneficial and pleasant in this life, but will cause harm in the next life, these things should not be done, because they are not skillful means. Shantideva said: For the sake of others and myself, even if it is suffering, one should do what is beneficial. One should do things that are beneficial and bring happiness, even if it is happiness, one should not do what is not beneficial. For example,
Chinese
即使给予布施，如酒、毒药、武器和屠宰场的牲畜等，即使暂时满足了一个众生的愿望，也会产生更大的不善。即使给病人提供他们喜欢的食物，如果这些食物不适合他们，也会危及生命。将出家人的财物给予在家之人，将僧众的财物给予个人，来世会遭受不悦意的果报。同样，即使守护自己的戒律，却因此傲慢而轻视他人；明明有能力调伏危害佛法和众生之人，却修忍辱；对邪法精进；创作、讲解与佛陀教言相违背的论典；明明有能力惩罚行为恶劣之人，却不去做等等。这些都可以逐一用教理来证明，但因篇幅所限不赘述。因此，菩萨学处的所有次第，都无不包含在上述深观之流和广行之流这两种学处之中。诸位智者一致如是说。第二，关于生起律仪的所依，分为两种。就中观派的观点而言，生起的所依是天、龙、夺命者等。龙树菩萨说，罪恶之人也能生起律仪。凡是对大乘有信心，希望获得佛果的天、龙等也能生起律仪。《八千颂般若经》中说：“那时，两万天子生起了无上菩提心。”《海龙王请问经》中说：“两千俱胝龙生起了菩提心。”《中品般若经》中说：“那时，无数的天、龙、非天、鹏、紧那罗、大腹行等生起了无上菩提心。”如是宣说。依唯识宗的观点，无著说，在此之上还需要别解脱戒。必须具备别解脱七种戒中的任何一种，才能作为身体的所依。《道灯论》中说：“具有七种别解脱，恒常具有其他律仪者，有生起菩提心之分，其他则不然。”如是宣说。生起（菩提心）的所依是善知识。
English
Even if giving alms, such as alcohol, poison, weapons, and livestock for slaughter, even if temporarily fulfilling the wishes of one sentient being, it will produce greater negativity. Even if providing patients with the food they like, if these foods are not suitable for them, it will endanger their lives. Giving the possessions of renunciants to laypeople, and giving the property of the Sangha to individuals, will result in unpleasant consequences in the future. Similarly, even if one guards one's own precepts, but becomes arrogant and looks down on others because of it; while having the ability to subdue those who harm the Dharma and sentient beings, one practices patience; being diligent in wrong Dharma; composing and explaining treatises that contradict the Buddha's teachings; while having the ability to punish those who behave badly, one does not do it, and so on. Each of these can be proven by scripture and reason, but I will not elaborate due to the length. Therefore, all the stages of the Bodhisattva's training are included in the two streams of training mentioned above, the profound view and the vast conduct. All wise people say so unanimously. Second, regarding the basis for generating vows, there are two views. According to the Madhyamaka school, the basis for generation is gods, nagas, those who take life, etc. Nagarjuna said that even sinful people can generate vows. Those gods, nagas, etc. who have faith in the Mahayana and wish to attain Buddhahood can also generate vows. The Ashtasahasrika Prajnaparamita Sutra says, "At that time, twenty thousand sons of gods generated unsurpassed Bodhicitta." The Sagaramati Sutra says, "Two thousand kotis of nagas generated Bodhicitta." The Madhyama Prajnaparamita Sutra says, "At that time, countless gods, nagas, asuras, garudas, kinnaras, mahoragas, etc. generated unsurpassed Bodhicitta." Thus it is said. According to the Yogacara school, Asanga said that on top of that, one needs individual liberation vows. One must have any of the seven types of individual liberation vows in order to be the basis of the body. The Lamp for the Path says, "Those who have the seven types of individual liberation, who constantly have other vows, have the potential to generate Bodhicitta, otherwise not." Thus it is said. The basis for generating (Bodhicitta) is a virtuous friend.
Chinese
善知识的力量， 种姓的力量， 善根增长的力量， 听闻大乘佛法的力量。 此生听闻、受持、讲解等善行串习的力量，这五种力量。《宝性论》中说： 友力、种力、根本力， 听力、善习力， 从不稳固和稳固生， 宣说他人所教的发心。 这样说来，前四种是不稳固的，后一种是稳固的。 这些是两种传承的观点。 一般来说，如果对佛法僧三宝有信心， 对无上菩提的果位有信心， 对菩萨的如海行径有信心， 那么，观世音在《宝鬘经》中说，将会生起菩提心。 那部经中说： 应当信奉佛和佛的教法， 应当信奉究竟无上的果位， 如果信奉菩萨们的行径， 那么，具足智慧的人们将会生起菩提心。 如是宣说。 第四个总义，讲述了如果戒律衰损，恢复的方法， 其中有四点： 认识到堕落， 确定开许和遮止， 讲述忏悔的方法， 讲述利益。 第一点是： 讲述了如果最后的戒律衰损，恢复的方法。 无论以何种方式，不观察种姓和非种姓， 造作、遮止或者舍弃， 凡是超越了适宜范围的行为，都是堕落之类。 为了成办大事而舍弃小事，是形象； 凡不是能力范围内的，都没有堕落。 无能却努力，是它的形象。 也就是对于应取应舍之处，不加以辨别，努力于不应理的部分，遮止应理的部分，或者对这两者不作区分而舍弃，这就像是堕落之类。 也就是对于某件事，不观察自己能够做到还是不能做到，就不要轻易地发起行为，也不要轻易地停止行为，因为我要发起菩提心。 《入菩萨行论》中说： 以金刚幢仪轨， 发起后应修习我慢。 首先观察自己的能力， 发起或者不发起， 发起后不要停止。 这样说的。 堕落的四句分类是： 萨迦派的《三律仪论》中说： 以清净的发心所作的布施等， 在任何情况下都没有堕落。 以恶劣的发心所作的杀生等， 在任何情况下都会导致堕落。 以善心杀
English
The power of a spiritual friend, the power of lineage, the power of increasing virtuous roots, the power of hearing the Dharma of the Great Vehicle. The power of familiarizing oneself with virtue such as listening, holding, and explaining in this life, these are the five powers. The Ornament of Sutras says: The power of a friend, the power of cause, the power of the root, the power of hearing, from the power of familiarizing with virtue, the unstable and stable arise, explaining the generation of mind taught by others. Thus, the first four are unstable, and the latter is stable. These are the views of the two traditions. In general, if one has faith in the Buddha, Dharma, and Sangha, and faith in the unsurpassed fruit of enlightenment, and faith in the ocean-like conduct of the Bodhisattvas, then Avalokiteshvara says in the Jewel Garland Sutra that the Bodhicitta will arise. That same sutra says: Have faith in the Buddha and the Buddha's teachings, have faith in the ultimate unsurpassed, if you have faith in the conduct of the Bodhisattvas, then the minds of those who possess intelligence will arise. As it is said. The fourth general topic, explaining the methods of restoring if vows are broken, includes four points: Recognizing the downfall, determining what is allowed and prohibited, explaining the method of confession, and explaining the benefits. The first point is: Explaining the method of restoring if the last vow is broken. In whatever way, without examining lineage and non-lineage, whether one initiates, prevents, or abandons, all actions that exceed what is appropriate are a category of downfall. Abandoning the small to accomplish the great is an image; all that is not within one's capacity is without downfall. Striving where one is incapable is its image. That is, without discriminating between what should be taken and what should be abandoned, striving for what is inappropriate, preventing what is appropriate, or abandoning without distinguishing between the two, this is like a category of downfall. That is, without examining whether one is capable or incapable of accomplishing a certain task, one should not easily initiate action, nor should one easily stop action, because I am generating the mind of enlightenment. The Bodhisattva's Way of Life says: With the Vajra Banner ritual, having initiated, one should cultivate pride. First examining one's own capacity, initiate or do not initiate, having initiated, do not stop. Thus it is said. The fourfold classification of downfalls is: Sakya's Treatise on the Three Vows says: Giving with a pure intention, etc., in all ways there is no downfall. Killing with an evil intention, etc., in all ways it will lead to downfall. Killing with a virtuous mind
Chinese
等等。据说那是堕落的影像。如果对他人有害，即使不是谎言，也是没有堕落的影像。应该像这样理解。第二，关于允许和禁止的确定：如果为了他人有益，那么身语的不善七事，在允许的情况下，实际上是善的。意的三种行为任何时候都没有允许的情况。又听到这样说：身语的不善七事有允许的情况，即为了他人的利益而转变，知道会转变，以及自己的善比那更大，不遮蔽而增长的三种情况下进行观察。对于伟大的菩萨，允许不善七事。是这样说的。因此，在菩萨藏中说：为了保护潮湿的恐惧，以清净的意念将两只鞋子放在佛陀的头上，那是清除了其他东西，据说两人都获得了王位。因此，从意念的差别来看，福德和罪恶才得以成立。以及，在菩萨的修心中，比起行为，意念更为重要。例如，一个手持短矛的黑人看到许多人随意被杀，船夫以大悲心为了将他们从轮回中解脱而杀生；有些人即使富有，也吝啬而不布施；饥荒时，如果有人濒临死亡，为了两人的利益，从富人那里不给予而拿走，给予穷人；婆罗门的孩子喜欢星星，因为他人想要而痛苦，为了阻止注定死亡，行邪淫；为了使注定被杀的人得到解脱而说谎；被罪恶的朋友欺骗，为了阻止堕入恶趣，用离间语分开他们两人；为了消除悲伤者的悲伤，讲述故事或说笑话等无意义的言语；为了阻止注定要陷入罪恶，说粗暴的话等，这些都是允许的情况，因为实际上是善的。意的三种行为任何时候都没有允许的情况，因为那完全是不善的。《宝云经》中说：善或不善的业，都是由心积累的。以及，在《净化心障经》中说：敲击法器时，比丘迅速走向自己的老父亲。