English
Even when waking up from sleep, constantly meditate with mindfulness, and afterwards rejoice. Offer it to the Buddhas and their sons, and dedicate it together with all sentient beings to perfect enlightenment. In this way, one's own benefit will not decline, and the accumulation of merit will be complete. That is the content above. If such a vow is broken, then the entering vow will also be abandoned, therefore the fault is very serious. In the *Compendium*, it says: If one practices the ten virtuous actions for countless eons, but generates the desire for self-benefit and becoming an Arhat, then at that time the discipline will have faults, and the discipline will be broken. Generating Bodhicitta is even more serious than falling into defeat. That is the content above. Secondly, the faults of the branches are deferred to other (texts): The eighty faults of the branches, etc., because they are subtle, are not discussed here. Please refer to the *Compendium of Trainings*. This means that in order to protect the root, the eighty faults of the branches, etc., because the faults are slightly subtle, are not discussed in this treatise, but they are clearly explained in the *Compendium of Trainings*, please go and look there. This is a deferral. Its summary is: As it is said, not pacifying the suffering and displeasure of others as much as possible, and not giving happiness and pleasure, is the basis of downfall. Divided by the basis of body and mind, there are four types. Divided by the present and future times, there are eight types. For this reason, not striving in the three doors, not seeking the causes and conditions of benefit, and not striving in the aspect of antidotes, in this way, the door of following, divided by three, there are twenty-four types. Abandoning happiness and suffering is a downfall. Not generating small antidotes for suffering and great displeasure is the basis of downfall. Divided by birth in this life and the next, there are four types. Divided by one's own and others' continuums, there are eight types. For the sake of happiness and great pleasure, not allowing small things to decline is the basis of downfall. Divided by birth and continuum, there are eight types. Abandoning the practice is a downfall of sixteen types. Like this, for each of the forty-four, there are two types: temporarily abandoning and permanently abandoning. The branch downfalls with inconceivable benefits and faults are eighty types. Like this. Among others, similar faults include the ten non-virtuous actions, the eight worldly dharmas, the eight wrong conceptions, and wrong livelihood.
Chinese
五种不应行境，五种非行境，以及与罪恶之友和持有邪见等魔业相关的事物，以及被邪见束缚，以及耗尽善根的四种原因等，都应舍弃。此外，肢分堕罪还有：身语意的遮止和成办的学处，从中退失，如无意义的奔跑跳跃等，以及说轻浮之语等，以及不舍弃贪嗔等遮止的学处中退失，以及垂眼观看等，以及说“善来”等，以及修慈悲，忆念、正知和谨慎等成办的学处中退失。据说，所有这些之中，也包括了中等和下等根器的过失。第二，讲述无著的宗规，分为二：发愿的学处和进入的学处。第一，发愿的学处分为二：总的来说，以及分别讲述黑白八法。第一，总的来说：无著宗规的发愿学处是：不舍弃众生并忆念利益，努力积累资粮和修持菩提心，以及发愿取舍黑白八法。也就是说，接下来讲述圣者无著的宗规的发愿学处。根本的学处，不失菩提心的方法是：任何众生，因为使自己心烦意乱，因此即使出现能利益你的时机也不利益，出现能遮止损害的时机也不遮止损害，像这样认为就是舍弃了那个众生，所以要断除这种想法，即使以损害回报利益，也要以慈悲回报，不要舍弃。不退失菩提心的方法是忆念利益：要好好阅读《华严经·树庄严品》中以两百三十种比喻讲述的内容。即使是仅仅忆念从慈爱愿望中产生的偈颂的意义，也要时常珍爱。增长菩提心力量的方法是：先发起善愿，然后布施等积累福德资粮，以及不执著三轮而了知这些是智慧资粮，努力积累福德资粮和智慧资粮二者。
English
The five improper objects of conduct, the five non-objects of conduct, and the activities of demons such as holding evil friends and wrong views, as well as being bound by wrong views, and the four causes of exhausting virtue, etc., should all be abandoned. Furthermore, other branch transgressions include: failing in the precepts of prohibitions and accomplishments of body, speech, and mind, such as meaningless running and jumping, speaking frivolous words, and not abandoning attachment and aversion, etc., failing in the precepts of prohibitions, as well as looking down with lowered eyes, saying "Welcome," etc., and failing in the precepts of accomplishments such as cultivating loving-kindness and compassion, mindfulness, awareness, and diligence. It is said that all the faults of those with middling and dull faculties are included within these. Second, explaining the system of Asanga, there are two: the precepts of aspiration and the precepts of engagement. First, the precepts of aspiration are divided into two: general and specific explanations of the eight white and black dharmas. First, the general: the precepts of aspiration in the system of Asanga are: not abandoning sentient beings and remembering benefits, striving to accumulate merit and train in bodhicitta, and aspiring to adopt and abandon the eight white and black dharmas. That is to say, next, the precepts of aspiration in the system of the noble Asanga are explained. The fundamental precept, the method for not losing the mind of aspiration, is: any sentient being, because they have disturbed your mind, even if an opportunity arises to benefit you, you do not benefit them; even if an opportunity arises to avert harm, you do not avert harm. Thinking like this is abandoning that sentient being, so abandon this thought. Even if harm is returned for benefit, repay it with compassion and do not abandon them. The method for not losing the mind of enlightenment is remembering the benefits: carefully examine the explanations in the Gandavyuha Sutra with two hundred and thirty similes. Even just remembering the meaning of the verses arising from loving aspiration, always cherish them. The method for increasing the power of the mind of enlightenment is: first generate the aspiration for virtue, then accumulate the accumulation of merit such as generosity, and knowing that these are the accumulation of wisdom without conceptualizing the three spheres, strive to accumulate both the accumulation of merit and the accumulation of wisdom in union.
Chinese
生起的方法是：在因上修习慈爱和悲心；在实际的心上修习日夜六时受持发心；在行为上修习将自己的安乐善根回向给众生，并取受他众的罪恶痛苦的施受法。通过这三者，要恒常精进于修习菩提心。不忘失菩提心的方法是：如以下所说，对于四种白法和四种黑法这八者，不错误地取舍，这是愿心的学处。第二，分别解说八种黑白法： 欺骗应供者，以及生起无悔之悔； 诋毁圣者，以及对众生行欺诈； 应舍弃这四种黑法，反之则是： 四种白法，因此应当恒常修习。 这是说，以虚假欺骗应供养的对境，如上师和堪布等；对于他人本不应后悔之事，如修善等，虽无悔意却以恶心生起后悔；以嗔恨心对已发菩提心的圣者说其过失并加以诋毁；以及以欺骗的动机对其他众生施行欺骗的行为。这些是四种黑法，应当舍弃。与此相反，《宝积经·无尽藏会》中说：善男子，若具足四法，则不忘失菩提心。何谓四法？谓知而不妄语，于诸菩萨生如来想，于诸众生无有欺诳，住质直心，安置一切众生于大乘中。这被称为四种白法，因此应当恒常修习。第二，讲述行心的学处，分为两部分：宣说根本堕罪，以及将支分罪行推延到其他地方。首先，宣说根本堕罪： 贪恋利敬，自赞毁他； 悭吝财物，受取不施法； 嗔怒害他，不以忏悔止息； 以狡诈伪装，如法宣说四种。 这四种是根本堕罪，是行心的学处。这是说，与行心相违背的根本堕罪，散见于各部经中，无著菩萨将其汇集于《菩萨地持经》中，即是
English
The method of arising is: to cultivate loving-kindness and compassion on the cause; to cultivate the actual mind by taking and receiving the mind of enlightenment in six sessions day and night; to cultivate the practice by dedicating one's own happiness and virtue to sentient beings and taking on the sins and sufferings of others, practicing giving and taking. Through these three, one should always strive to cultivate the mind of enlightenment. The method of not forgetting the mind of enlightenment is: as will be explained below, to correctly adopt and abandon the eight, which are the four white dharmas and the four black dharmas. This is the precept of aspiration. Second, the eight black and white dharmas are explained in detail: Deceiving those worthy of offerings, and generating regret for what is not regrettable; Slandering the holy, and engaging in deceitful behavior towards beings; These four black dharmas should be abandoned, and the opposite is: The four white dharmas, therefore they should always be practiced. This means deceiving those who are worthy of offerings, such as lamas and khenpos, with falsehood; generating regret with an evil mind for things that should not be regretted, such as practicing virtue; speaking ill of and slandering holy bodhisattvas who have generated the mind of enlightenment with hatred; and engaging in deceptive behavior towards other beings with a deceitful motivation. These are the four black dharmas, which should be abandoned. Conversely, in the "Inexhaustible Treasury" chapter of the *Ratnakuta Sutra*, it says: "O Kashyapa, if you possess four qualities, you will not forget the mind of enlightenment. What are the four? They are not speaking falsehoods knowingly, generating the perception of the Teacher in bodhisattvas, abiding with a sincere mind without deceit towards sentient beings, and firmly establishing all sentient beings in the Great Vehicle." These are called the four white dharmas, therefore they should always be practiced. Second, explaining the precepts of engaging, there are two parts: explaining the root downfalls, and postponing the branch offenses to other places. First, explaining the root downfalls: Attachment to gain and respect, praising oneself and disparaging others; Being stingy with wealth, taking but not giving dharma; Harming others with anger, not stopping with repentance; With deceitful pretense, teaching as if it were dharma. These four are the root downfalls, the precepts of engaging. This means that the root downfalls that are contrary to the mind of engaging, scattered in various sutras, were collected by Asanga in the *Bodhisattva-bhumi*, which is
Chinese
对于利养特别贪执，为了获得利养而赞叹自己或诽谤其他有利养者；由于悭吝而痛苦，吝啬，对于无依无靠的乞讨者不施舍食物等财物，或者对于堪为法器且菩萨自己有能力布施的求法者，不给予财物和佛法；被猛烈的嗔恨所驱使，仅仅说粗恶语还不满足，还对他人进行殴打等伤害，并且即使通过忏悔也无法挽回，怀恨在心；被愚痴所驱使，诽谤舍弃大乘的经典，说“这不是佛语”，或者对于自己或他人欺骗性的或者自创的非法之物，认为像是真正的佛法一样，而显现相似的假佛法，这四种如果以极大的烦恼来行持，就会从根本上舍弃菩萨的戒律，因此是根本堕罪。也就是从动机方面有四种，从行为方面有八种，舍弃这些是入行论的学处。那么这两种传承的观点哪个更重要呢？对于像钝根菩萨和在家众来说，唯一需要努力的就是不舍弃众生。就像没有墙壁，壁画就无法存在一样。如果没有这个，就根本没有办法守护其他的菩萨戒。那么这是舍弃一个众生呢？还是舍弃所有众生呢？舍弃所有众生，即使对于声闻缘觉二乘来说，除了老鹰和狼等，也是不可能的，所以是舍弃一个众生。对于像中等根器的菩萨和出家众来说，在之前的基础上，需要舍弃菩萨的四种舍弃。对于利根者来说，以不舍弃众生为基础，需要守护如虚空藏经中所说的十八根本堕罪，所以不要认为这些是互相矛盾的。第二，支分罪行推延到其他地方，即“四十六种细罪于他知”。也就是说，还有四十六种其他的细罪，因为这里没有时间讲述，所以要到其他地方去了解，这是推延到其他地方。也就是在二十种戒律中，有三十四种与积聚善法相违背，以及