English
From the *Bodhicaryāvatāra*: "What is the use of merely reciting these things? What is accomplished by just saying the words? Will reading medical texts alone benefit the sick?" Therefore, regarding the distinction of how to protect, it can be summarized into two points: first, abandoning the causes of adverse conditions and decline; second, training in the causes of favorable conditions that do not decline and the causes of increase. The first point is further divided into: not liking to listen, being distracted in thinking, and being lax in meditation. These three are the three obstacles to the wisdom of self-benefit. Being too lazy in action, engaging in actions that do not trust others, having no compassion in motivation, and doing things in a reversed manner are the four faults of benefiting others. Therefore, one should strive to abandon these seven factors that cause the decline of self and other's actions. The second point, regarding the method of training in the causes of favorable conditions that do not decline and the causes of increase: first, remembering the benefits of generating bodhicitta, remembering the faults of losing bodhicitta, and repeatedly remembering that bodhicitta is difficult to obtain are the three causes of mindfulness that do not decline in this life. Second, performing the seven-branch practice in the three times, praying to the Buddhas and Bodhisattvas, and abandoning demonic activities that are contrary to the Dharma are the three methods of non-reversed means that do not decline in the future. Third, cherishing sentient beings to be liberated more than oneself, cherishing the Dharma to be practiced more than wealth, cherishing the principal Bodhisattva more than one's heart, cherishing the supporting spiritual friend more than one's parents, and cherishing the Buddhahood to be attained more than enjoyment are the five causes of cherishing that do not decline in both this life and the future. In summary, these twelve are the causes of favorable conditions that do not decline. Second, regarding the method of training in the causes of increase: for example, remembering the impermanence of compounded phenomena, the end of suffering, the benefits of the Dharma, the greatness of the teacher, and the benefits of the Bodhisattva. Do not forget these from your mind, and based on training in these five remembrances, look with the eyes of mindfulness, ride the excellent steed of diligence, urge on with the whip of renunciation, and keep the city of liberation in mind. These are the four actions. In short, the all-knowing great one said: "Always with mindfulness and awareness, carefully guarding all vows, abandon evil and practice virtue, accomplish merit like the ocean." Therefore, do not let mindfulness, carefulness, and awareness decline.
Chinese
生起之后，应当不为所说之根本和支分的堕罪所染污。除了初学者无法做到的以外，所有菩萨的学处，只要是能够做到的范围，都必须学习。如《学集论》中说：总而言之，对于自己能力范围之外的事情，没有堕罪。因为对于无意义的事情，没有规定必须学习的缘故。对于他人来说，则仅仅是视为具有自性的罪过。如果努力于自己能力范围之外的事情，就会堕罪。这不需要考虑，因为通常都包含在忏悔罪恶的范畴中，因此可以从中解脱。这些总而言之是菩萨学处的内容，广而言之，可以在无量无数劫中宣说。如此等等。以上解释了如何守护的含义，已经完成了开场白。现在，要讲解所守护的戒律本身，分为三部分：略说、广说、总结。第一部分是略说：讲述不间断守护的方法。菩萨的戒律有三种：止恶行、集善法、利益有情。也就是说，首先要努力守护在自相续中新获得的戒律，使其不间断地保持。因为如果戒律损坏，就会变成欺骗一切有情等等，过患极大；如果不损坏，就能获得大菩提等等，利益极大。因此，通过讲述如何守护的方法，一般来说，菩萨戒律的分类可以归纳为三大根本誓言：断除与发心学处相违的三门恶行，将六度所包含的一切善法都聚集在自己的相续中，并通过掌握这些善法，以四摄的方式利益有情。如《宝积经》中说：‘光护，菩萨的戒律有三种：律仪戒、摄善法戒、饶益有情戒。’这样说。这三种也是本体相同，但从不同角度区分的。
English
Having generated it, one should ensure not to be tainted by the downfalls of the root and branches that will be explained. Except for what cannot be accomplished by a beginner, all the Bodhisattva's precepts that fall within the scope of one's ability must be practiced. As stated in the Compendium of Trainings: "In short, there is no downfall for actions that are beyond one's capacity, because there is no prescription to practice what is meaningless. For others, it is only regarded as naturally blameworthy. If one strives for what is beyond one's capacity, it becomes a downfall, which, without needing to be considered, is generally included in the category of confessing sins, and thus one will be liberated from it. These, in short, are the essence of the Bodhisattva's training, which can be extensively explained over countless eons." Thus, by explaining the meaning of how to protect them, the introduction has been completed. Now, there are three parts to explaining the precepts themselves that are to be protected: a brief explanation, a detailed explanation, and a summary of the meaning. The first part is the brief explanation: Explaining the method of protecting without interruption. The Bodhisattva's precepts are threefold: abstaining from misdeeds, gathering virtuous dharmas, and benefiting sentient beings. That is, one must first strive to protect the vows newly obtained in one's own mindstream without interruption, because if the vows are broken, it will become deceiving all sentient beings, etc., which has extremely great faults; if they are not broken, one will attain great enlightenment, etc., which has extremely great benefits. Therefore, by explaining the method of how to protect them, generally, the classification of the Bodhisattva's precepts can be summarized into three great fundamental vows: abstaining from all misdeeds of the three doors that are contrary to the precepts of generating the mind of enlightenment, gathering all the virtuous dharmas contained in the six perfections into one's own mindstream, and benefiting sentient beings through the four ways of gathering by mastering these. As stated in the Jewel Heap Sutra: 'Light Protector, the Bodhisattva's precepts are of three kinds: the precept of discipline, the precept of gathering all virtuous dharmas, and the precept of benefiting sentient beings.' Thus it is said. These three are also the same in essence but distinguished from different perspectives.
Chinese
仅仅如此。譬如一颗如意宝珠，能消除黑暗，聚集所需之财，有益于治疗传染病等。同样，如果能很好地修学三种戒律，那么在何时成佛之际，前两种戒律将成为获得断证圆满的因，后一种戒律将成为获得事业圆满的因。第二，详细解释：三者中的第一个是：意思是说，菩萨的戒律有：遮止恶行，摄集善法，饶益有情三种。现在解释第一个遮止恶行的戒律。这方面有两种传承：一是追随《宝积经》和《善巧方便经》，由龙树的宗派，寂天在《学集论》中开出的；二是追随《瑜伽师地论》，由无著的宗派，旃扎果弥在《二十颂戒律》中开出的。首先，龙树的宗派有两种：解释根本堕和将支分罪放在其他地方忏悔。首先，解释根本堕又分三种：解释根本堕本身，基和堕的区分归纳，将共同的愿和行愿放弃也作为根本堕来显示。首先，解释根本堕本身又分三种：解释国王容易犯的五种，大臣容易犯的五种，普通人容易犯的八种。首先，国王容易犯的五种是：『侵吞三宝财物，舍弃正法，以持戒或破戒者断罪，废除学处等，造作五无间罪，以及持邪见，这五种是国王容易犯的。』意思是说，无论是佛像或佛塔的用具，还是正法的经书和说法者的资具，僧众集会的田地等等，总之，凡是供养三宝的财物，无论价值多少，如果以强烈的动机去侵占或让别人去偷盗等，这些都属于第一条根本堕。无论是属于三乘中的哪一乘，属于教法的经律论三藏和证法的戒定慧三学的任何一种善法，都说这不是能显示解脱之道的教言，自己舍弃或让别人舍弃，这是第二条根本堕舍弃正法。对于受戒或未受戒的出家众，无论是持戒还是破戒的比丘
English
Just so. For example, a single wish-fulfilling jewel can dispel darkness, gather desired wealth, and be beneficial for treating epidemics. Likewise, if one trains well in the three disciplines, then when one attains enlightenment, the first two disciplines will be the cause for obtaining the perfection of abandonment and realization, and the latter will be the cause for obtaining the perfection of activity. Second, the detailed explanation: The first of the three is: This means that the bodhisattva's discipline has three aspects: restraining from negative actions, gathering virtuous dharmas, and benefiting sentient beings. Now, the explanation of the first, the discipline of restraining from negative actions. There are two traditions in this regard: one is the tradition of Nagarjuna, following the Sutra of the Essence of the Jewel and the Sutra of Skillful Means, which Shantideva divided in the Compendium of Trainings; the other is the tradition of Asanga, following the Yogacarabhumi, which Chandragomin divided in the Twenty Verses on Discipline. First, the Nagarjuna tradition has two aspects: explaining the root downfalls and placing the branch offenses elsewhere for confession. First, explaining the root downfalls is further divided into three: explaining the root downfalls themselves, distinguishing and categorizing the bases and downfalls, and showing that abandoning common aspirations and practices is also a root downfall. First, explaining the root downfalls themselves is divided into three: explaining the five that are likely to occur to kings, the five that are likely to occur to ministers, and the eight that are likely to occur to ordinary people. First, the five that are likely to occur to kings are: "Confiscating the wealth of the Three Jewels, abandoning the Dharma, judging those who uphold or break vows, abolishing the trainings, committing the five inexpiable sins, and holding wrong views, these five are likely to occur to kings." This means that whether it is an image of the Buddha or the implements of a stupa, or the scriptures of the sacred Dharma and the requisites of the Dharma speaker, the fields for the sangha to gather, etc., in short, whatever is dedicated to the Three Jewels, no matter how much it is worth, if one confiscates it with a strong motivation or has others steal it, etc., these are the first root downfall. Whether it belongs to any of the three vehicles, to any of the three pitakas of the scriptural Dharma and the three trainings of the realized Dharma, saying that these are not the teachings that can show the path to liberation, abandoning it oneself or having others abandon it, this is the second root downfall of abandoning the Dharma. For ordained people who have taken vows or not, whether they are monks who uphold or break their vows.
Chinese
无论如何，对于持有出家相者，以嗔恨心，夺取其袈裟，或殴打，或监禁而施以刑罚，或使其还俗等，任何一种行为如果多次做或教唆他人做，则犯根本堕罪第三条，即以惩罚剥夺出家资格；杀害父母阿罗汉三者；制造僧团分裂；以恶意使佛陀出血，像这样，做任何一种五无间罪，则犯根本堕罪第四条，即造五无间罪；以邪见认为善恶业没有苦乐果报，从而做或教唆他人做十不善业中的任何一种，则犯根本堕罪第五条，即具有邪见。总之，即使是轻微的不善业，如果亲自去做，罪过也会变得非常严重。这五种情况，因为国王们权力极大，所以容易发生，因此被列为国王的堕罪。第二，大臣容易发生的五种情况是：乡村、地域、城市、城镇、地方，摧毁这些地方，大臣必定会参与这五种情况。也就是说，包括只有一户人家等的乡村；四种姓居住的地域；具有十八种手艺的地方城市；众多商人聚集的地方城镇；像瞻波迦这样的大片土地地方。无论摧毁其中的哪一个，都是以嗔恨心用火等来摧毁。这里的“也”字是 جمع词，将舍弃邪见的前面四种情况加在一起，是因为大臣们要处理国王的事务，必须亲自参与各地的法律事务，所以必定会发生这五种情况。第三，普通人容易发生的八种情况是：未修习空性，赞扬小乘，为了圆满菩提而退转发心，舍弃别解脱戒而学习大乘，执着于小乘等无法挽回，阻止他人修习并说没有果报，因嫉妒而自赞毁他，为了获得利养恭敬而贩卖自己，让受惩罚的比丘接受惩罚，给予口头念诵者应舍弃的受用，舍弃或教唆他人舍弃止观，这八种情况是普通人容易发生的。也就是说，没有修习智慧。