English
Being particularly attached to gain and respect, praising oneself or slandering others who have gain and respect in order to obtain them; suffering due to stinginess, being miserly, not giving food and other material things to helpless beggars, or not giving wealth and Dharma to those who are suitable vessels and who are seeking Dharma, even though the Bodhisattva himself has the ability to give; being driven by intense anger, not being satisfied with merely speaking harsh words, but also harming others by beating them, etc., and holding grudges that cannot be undone even through confession; being driven by ignorance, slandering and abandoning the Mahayana scriptures, saying, "These are not the words of the Buddha," or believing that one's own or others' deceptive or self-created non-Dharma is like the true Dharma, and displaying similar false Dharmas. If these four are practiced with great afflictions, one will abandon the Bodhisattva's precepts from the root, therefore they are root downfalls. That is, there are four from the aspect of motivation, and eight from the aspect of action. Abandoning these is the training of the Engaging in Bodhisattva Deeds. So, which of these two lineages' views is more important? For those like dull-witted Bodhisattvas and householders, the only thing that needs to be diligently practiced is not abandoning sentient beings. Just as murals cannot exist without walls, without this, there is absolutely no way to protect other Bodhisattva precepts. So, is this abandoning one sentient being? Or abandoning all sentient beings? Abandoning all sentient beings is impossible even for the Shravakas and Pratyekabuddhas, let alone eagles and wolves, etc., so it is abandoning one sentient being. For those like Bodhisattvas of medium capacity and monastics, on top of the former, it is necessary to abandon the four abandonments of a Bodhisattva. For those of sharp capacity, based on not abandoning sentient beings, it is necessary to protect the eighteen root downfalls as stated in the Essence of Space Sutra, so do not think that these are mutually contradictory. Second, the branch offenses are postponed to other places, that is, "Forty-six minor offenses are known elsewhere." That is to say, there are forty-six other minor offenses, but because there is no time to explain them here, they should be learned elsewhere, this is postponing to other places. That is, in the twenty precepts, there are thirty-four that contradict the accumulation of virtue, and
Chinese
据所说，有十二种与利益有情相违背的行为。首先，其中有六个子类别。与布施相违背的有七种：不对三宝作供养；随顺贪欲之心；不尊敬年长者；不回答问题；不以主人身份招待客人；不接受黄金等物；不对希求佛法者作布施。如是说。与戒律相违背的有九种：舍弃破戒之人；不为使他人产生信心而教导；为利益有情所做之事甚少；若具悲心则无不善；接受邪命的供养；放荡且极度傲慢等；认为独自一人即可解脱轮回；不舍弃恶名；即使有烦恼也不加以改正。如是说。与忍辱相违背的有四种：以辱骂还辱骂等；舍弃愤怒之人；拒绝以鞭打来责罚他人；随顺愤怒之心。如是说。与精进相违背的有三种：为了获得利养恭敬而聚集眷属；不消除懈怠等；因贪执而依赖戏笑之语。如是说。与禅定相违背的有三种：不寻求禅定的意义；不去除禅定的障碍；视禅定的滋味为功德。如是说。与智慧相违背的有八种：舍弃声闻乘；明明有自宗却仍努力于他宗；努力于外道论典而非自宗；即使努力了也乐在其中；舍弃大乘；赞 खुद 毁他；不为佛法之义而行；诋毁佛法而依赖文字。如是说。第二，与利益有情相违背的十二种行为有三个子类别。首先，有四种从利他之事中退失的过患：不去做需要的帮助；舍弃服侍病人之事；不解除痛苦；不对放逸者开示正道。如是说。其次，有六种不利益他人的过患：不对所做之事给予回报；不解除他人的忧伤；不对希求财物者作布施；不为眷属谋福利；不使他人心意相合；不说称赞功德之语。如是说。第三，有两种不制裁恶人的过患：
English
It is said that there are twelve actions that are contrary to benefiting sentient beings. First, there are six subcategories. The seven actions contrary to generosity are: 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 accepting gold and other things; not giving to those who desire the Dharma. Thus it is said. The nine actions contrary to ethics are: abandoning those who break their vows; not teaching to inspire faith in others; doing little for the benefit of sentient beings; if one has compassion, there is no non-virtue; accepting a wrong livelihood; being licentious and extremely arrogant, etc.; thinking that one can traverse samsara alone; not abandoning a bad reputation; not correcting oneself even with afflictions. Thus it is said. The four actions contrary to patience are: responding to abuse with abuse, etc.; abandoning those who are angry; refusing to discipline others with a whip; following the mind of anger. Thus it is said. The three actions contrary to diligence are: gathering retinues in order to gain profit and respect; not eliminating laziness, etc.; relying on frivolous talk due to attachment. Thus it is said. The three actions contrary to meditation are: not seeking the meaning of samadhi; not removing the obstacles to meditation; viewing the taste of meditation as a quality. Thus it is said. The eight actions contrary to wisdom are: abandoning the Hearer Vehicle; striving for other doctrines while having one's own tradition; striving for external treatises rather than one's own; being pleased even after striving; abandoning the Great Vehicle; praising oneself and disparaging others; not going for the sake of the Dharma; denigrating the Dharma and relying on the letter. Thus it is said. Second, the twelve actions contrary to benefiting sentient beings have three subcategories. First, there are four faults of falling away from altruistic activities: not going as a needed friend; abandoning the service of the sick; not relieving suffering; not showing the right path to the heedless. Thus it is said. Second, there are six faults of not benefiting others: not giving a return for what has been done; not relieving the sorrow of others; not giving to those who desire wealth; not working for the benefit of one's retinue; not bringing others into harmony with one's mind; not speaking words of praise for qualities. Thus it is said. Third, there are two faults of not subduing the wicked:
Chinese
不应以棍棒等制裁，应与（对方的）根器相适应。不应使用神通恐吓等手段。如是说。这些（内容）根据各种解释，分成三类进行阐述。如果因为不恭敬、懈怠或懒惰而犯错，则会变成烦恼性的过失。如果因为遗忘而犯错，则会变成非烦恼性的过失。对于心烦意乱，则没有过失。如是说。违背恶行禁戒无需赘述，如果所依是出家人，那么别解脱的四根本堕罪在这里也是根本堕，而其他的堕罪则会变成菩萨支分的恶作。即使不是出家人，与自己戒律的根本堕罪相类似的小过失也会变成恶作。第二，讲述积聚善法之律仪，分为二：略说和广说。首先是略说，即“积善法，学六度”。意思是，对于自他一切众生，如意地积聚善妙福德之法，就是要如理如实地修学六波罗蜜多。这是略说。第二是广说，分为六个部分。首先是布施波罗蜜多，“为除贫，施法财无畏”。意思是，布施的自性是具备四种特征的舍心，以及善的种子。词义方面，从“达那”一词而来，为了消除他人的贫困而称为布施。分类的话，法布施是观察根器，以大悲心，根据（众生的）根器而施予善说的盛宴。财物布施是施舍食物、衣服、房屋、马车等等。大布施是施舍儿女、妻子、王位等等。难行之布施是施舍自己的头、手脚等等。然而，不应布施父母，出家人不应布施三法衣，如果发心不清净，则不应布施自己的身体。此外，据说在家菩萨主要行财物布施，出家菩萨主要行法布施。无畏布施方面，暂时可以从疾病、邪魔、盗贼、野兽、国王等的恐惧中解救，究竟则可以从轮回和恶趣的恐惧中解救。
English
One should not punish with sticks, etc., but should adapt to the (other person's) disposition. One should not use supernatural intimidation or other means. Thus it is said. These (contents) are explained in three categories according to various interpretations. If a fault occurs due to disrespect, negligence, or laziness, it becomes an affliction-related fault. If a fault occurs due to forgetfulness, it becomes a non-affliction-related fault. For mental confusion, there is no fault. Thus it is said. Violating the prohibition of misconduct need not be elaborated, because if the basis is a monastic, then the four root downfalls of individual liberation are also root downfalls here, and other downfalls become faults of the Bodhisattva's limbs. Even if not a monastic, small faults similar to the root downfalls of one's own vows become faults. Second, explaining the discipline of accumulating virtuous dharmas, there are two parts: concise explanation and detailed explanation. First, the concise explanation is: "Accumulate virtuous dharmas, study the six perfections." This means that for oneself and all others, accumulating profound and wish-fulfilling collections of virtuous and meritorious dharmas is to properly study the six perfections. This is the concise explanation. Second, the detailed explanation is divided into six parts. First, regarding the perfection of generosity: "To eliminate poverty, give dharma, wealth, and fearlessness." This means that the nature of generosity is the mind of giving, possessing four characteristics, along with the seeds of virtue. In terms of meaning, it comes from the word "dana," and is called generosity because it eliminates the poverty of others. In terms of classification, dharma giving is to examine the vessel, and with great compassion, bestow a feast of good teachings according to (beings') capacity. Material giving is giving food, clothing, houses, horses, chariots, and so on. Great giving is giving children, wives, kingdoms, and so on. Difficult giving is giving one's own head, hands, feet, and so on. However, one should not give parents, monastics should not give the three dharma robes, and if the intention is impure, one should not give one's own body. Furthermore, it is said that lay Bodhisattvas mainly give material things, and monastic Bodhisattvas mainly give dharma. In terms of fearlessness giving, temporarily, one can protect from the fear of diseases, evil spirits, thieves, wild animals, kings, and so on, and ultimately, one can protect from the fear of samsara and the lower realms.
Chinese
第二，关于戒律的波罗蜜多，以舍弃之心行持三种戒律。也就是说，戒律的体性是具备四种特征的舍弃之心，以及守护罪恶的意愿和善的种子。词义是，从“尸罗”的声音中，因为不被境的痛苦所压迫，而获得清凉，所以是戒律。分类是，第一，为了使菩提心得以安住，断绝恶行的戒律；第二，为了成熟自相续的法，积累善法的戒律；第三，为了成熟众生，利益有情的戒律。因此，对于这三种戒律，要以不混淆取舍，以及清净的意乐和行为，为了他利而行持。这些的意义是，断绝恶行的戒律，共同的是自己以前所受的七种别解脱戒的学处，以及不共同的根本和支分的堕罪都要不使其衰损；积累善法的戒律是，生起自己相续中未生起的闻思修等二资粮和六度所摄的善法，增长已生起的，并且断绝一切与其不相顺的方面；利益有情的戒律是，从一切以意乐和行为为了他利而行持的方便善巧的直接和间接方面，成办他人的利益，并且对此信奉，为了自己不衰损，舍弃三门的一切不净的造作，修持三种清净。第三，关于安忍的波罗蜜多，要忍受深刻的嗔恨和痛苦。也就是说，安忍的体性是具备四种特征的不动摇之心，以及善的种子。词义是，从“ ક્ષान्ति (kṣānti, kshanti, 安忍)”的声音中，对于痛苦等不适意不喜悦的境，心不生动摇而能够忍耐，所以是安忍。分类是，对于损害者不放在心上的安忍，安受痛苦的安忍，以及对于法生起决定的安忍三种。第一种是，对于自己和自己喜欢的朋友，他人进行打骂、呵斥、揭短等不悦意的行为，以及对于阻碍欲求的行为，要安忍。如何安忍呢？要思维嗔恨的过患。