English
To act in accordance with the Dharma, in short, is to adopt and abandon the eight white and black dharmas. This is what is said. Second, recording one's own views: Here, one should do things that are beneficial and bring happiness. Here also, one should abandon things that are not beneficial and harmful in the future. I say that there is nothing that is not included in the two traditions of what should be learned. This is to say that, moreover, no matter what one does with love as the motivation, it should be beneficial to oneself and others in this life, and in the future, even ultimately, it should become the cause of achieving happiness. These should be adopted with skillful means. No matter what one does with hatred as the motivation, such as making each other's minds worse through quarrels, it should be of no benefit to oneself and others in this life, and in the future it should become the cause of falling into the lower realms, etc. All things that ultimately become the cause of harm should be carefully abandoned. Moreover, one should carefully examine all factors that seem to be happiness here but actually become harmful in the future, and abandon them as much as possible. This is also a summary of the key points. Therefore, for the bodhisattvas, how to learn all that is said in the sutras of the Mahayana about what to adopt and abandon, I say that there is nothing that is not included in the two traditions of the chariot, which are the objects of learning mentioned earlier. Third, the basis for the arising of vows: The basis for the arising of vows is gods, nagas, ogresses, etc. Nagarjuna believes that vows can also arise in sinners. Asanga said that it requires the basis of individual liberation. In general, if one has faith in the Buddha's teachings, faith in the fruit of unsurpassed enlightenment, and faith in the ocean-like conduct of the bodhisattvas, then the Ratnakuta Sutra says that the mind of enlightenment will arise. This is to say that, like this Bodhicitta vow, the basis on which it arises is, if one can understand the words, understand the meaning, and want to receive it, then non-humans such as gods, nagas, ogresses, etc., and those who are not suitable as the basis for individual liberation vows, and sinners such as those who have committed the five heinous crimes, etc., the Bodhicitta vow can arise even in these inferior bases. This is the view of the noble Nagarjuna. This also follows what is said in the Ratnakuta Sutra: At that time, when this Dharma discourse was being taught, countless beings such as gods, nagas, asuras, garudas, and mahoragas all generated the mind of unsurpassed perfect enlightenment.
Chinese
此外，这指的是必须生起仅仅是发愿心。按照圣者无著的观点，为了使未得的入行律仪得以获得，需要三洲的能够行使男女职能的补特伽罗作为所依。因为任何一种别解脱的七众律仪都必须作为入行律仪的所依，所以这样说。因此，这两种传统在所依的大小和入门的宽窄等方面有所不同，但实际上关键在于一点：无论七众律仪是否已经存在，如果没有哪怕仅仅是断除杀生等一种罪业的心，菩萨律仪就不会生起，因此必须能够立誓断除任何一种罪行，否则就与发心的学处相违背。因此，总的来说，所取的对境是被有情所摄的身体所依，而主要的是意乐所依，即对导师释迦牟尼佛薄伽梵，以及他的教法正法大乘的经藏等生起信心，并且对所要获得的果位无上菩提生起信心，以及对如海般的佛子菩萨的行持，大乘的经部中所说的一切都想学习的意愿和信心，那么就会生起菩提心，在《宝积经》中这样说到。如是说：对佛和佛的教法生起信心，对无上菩提也生起信心，对佛子们的行持也生起信心，那么具慧者们就会生起（菩提）心。这样说到。安住的所依是生起的所依，如果没有舍弃，那么在未来生于何处，那个所依也仍然存在，因为直到菩提心之间都已受持。因此，在未来的生世中，与善知识相遇后，仅仅是以忆念的方式受持律仪，而不需要重新受持。像这样，所有的学处都应根据上中下三种根器的各自能力来学习。在律仪仪轨中说：同样地，对于学处，应按次第地学习。像这样，用忆念和正知来受持学习。如果由于产生堕罪之因的力量而退失，那么过患是成为众人谴责的对象，以及
English
Furthermore, this refers to the necessity of generating merely the aspiration mind. According to the view of the noble Asanga, in order to obtain the Bodhisattva vows that have not yet been obtained, it is necessary to have a person from the three continents who is capable of performing the functions of male and female as the basis. Because any of the seven classes of Pratimoksha vows must serve as the basis for entering the vows, hence it is said. Therefore, these two traditions differ in terms of the size of the basis and the breadth of the entrance, but in reality, the key lies in one point: regardless of whether the seven classes of vows have already been taken or not, if there is not even the mere intention to abandon one of the negative actions such as killing, the Bodhisattva vows will not arise. Therefore, it is necessary to be able to vow to abandon any negative action, otherwise it would contradict the precepts of generating the mind of enlightenment. Therefore, generally speaking, the object to be taken is the physical basis encompassed by sentient beings, and the main thing is the mental basis, that is, to have faith in the teacher, the Bhagavan Buddha Shakyamuni, and in his teachings, the Dharma, the great vehicle's collections of scriptures, and to have faith in the fruit to be obtained, the unsurpassed enlightenment, and to have the desire and faith to learn all that is said in the sutras of the Great Vehicle, such as the ocean-like conduct of the sons of the Buddhas, the Bodhisattvas, then the mind of enlightenment will arise, as stated in the "Heap of Jewels Sutra." As it is said: Having faith in the Buddha and the Buddha's teachings, and also having faith in the unsurpassed enlightenment, and also having faith in the conduct of the sons of the Buddhas, then the wise ones will generate the (mind of) enlightenment. Thus it is said. The basis of abiding is the basis in which it arises, and if it is not abandoned, then wherever it is born in the future, that basis will still exist, because it has been taken until the essence of enlightenment. Therefore, in future lives, after meeting a spiritual friend, one only receives the vows in the manner of recollection, and there is no need to take them anew. In this way, all the trainings should be practiced according to the respective abilities of the three faculties, superior, medium, and inferior. In the ritual of vows, it says: Similarly, for the trainings, one should practice them in order. In this way, even if one practices by holding them with mindfulness and awareness, if one degenerates due to the power of the cause of arising transgressions, then the fault is that one becomes an object of condemnation by all, and
Chinese
令诸位不悦，令众生不喜，自利受损，名声扫地等等，不仅今生会发生，来世还会成为堕入大地狱的因。如《学集论》所说：“善根堕落者，乃众生地狱因。”特别是，如果违背了菩萨戒，罪过极其严重。如《入行论》所说：“于无上安乐，以至诚心作招待，若欺骗一切有情，何能得生安乐道？”因此（罪过极其严重）。第四，如果（戒律）损坏，补救的方法有二：略说和广说。首先是略说：“最后，讲述补救损坏的方法。”意思是：首先，没有获得菩萨戒的要努力获得；其次，已经获得的要努力守护，不要让它损坏；最后，如果万一损坏了，那么讲述重新补救的方法，就像这样。第二，广说有三点：揭示堕落的四种类别；为了他人的利益，允许身语的七种不善行的场合；实际讲述补救的方法。首先，揭示堕落的四种类别：无论对何人，不辨别其是否适合，造作或不做，或者置之不理都可以。所有超越适当范围的行为，都属于堕落之列。为了成就大事而放弃小事，是堕落的影子。所有无能为力之事，都不属于堕落。努力去做无能为力之事，是堕落的影子。意思是说，对于任何人的应舍应取之处，首先必须以自己的智慧和能力来辨别什么是应该做的，什么是不应该做的。如果不辨别，对于应该不做的事情去造作，或者对于应该做的事情不做，或者对于应做不应做的事情置之不理，总之，所有超越取舍范围的行为，都属于堕落之列。这也有四种类别。对此，《宝积经》中说：“若人以欢喜心，百年布施，不如一日持戒之功德，此乃殊胜。”就像为了守护和成就重大意义的戒律，而推迟或放弃相对较小的布施，这只是堕落的影子，实际上并没有堕落。对于初学者
English
causing displeasure to all, causing unhappiness to sentient beings, harming one's own benefit, losing one's reputation, and so on, not only will occur in this life, but also will become the cause of being born in the great hell in the future. As stated in the Compendium of Trainings: "The root of virtue that falls, is the cause of the great hell for sentient beings." In particular, if the Bodhisattva vows are violated, the offense is extremely serious. As stated in the Engaging in Bodhisattva Deeds: "If one wholeheartedly invites guests to the unsurpassed bliss, and then deceives all sentient beings, how can one go to the path of bliss?" Therefore (the offense is extremely serious). Fourth, if (the precepts) are broken, there are two ways to remedy them: a brief explanation and a detailed explanation. First, the brief explanation: "Finally, explaining the method of remedying the broken precepts." This means: first, those who have not obtained the Bodhisattva vows should strive to obtain them; second, those who have already obtained them should strive to protect them and not let them be broken; finally, if they happen to be broken, then explaining the method of restoring them, like this. Second, the detailed explanation has three points: revealing the four categories of transgressions; the occasions when the seven non-virtuous actions of body and speech are permitted for the benefit of others; and actually explaining the method of remedy. First, revealing the four categories of transgressions: Regardless of who it is, without examining whether it is appropriate or not, whether to create or not, or to remain indifferent, all actions that exceed the appropriate range belong to the category of transgressions. Giving up small things to accomplish great things is a shadow of transgression. All things that are impossible to do are not transgressions. Striving to do what is impossible is a shadow of transgression. This means that for anyone's place of acceptance and rejection, one must first discern with one's own wisdom and ability what should be done and what should not be done. If one does not discern, and creates what should not be done, or does not do what should be done, or remains indifferent to what should or should not be done, in short, all actions that exceed the range of acceptance and rejection belong to the category of transgressions. This also has four categories. In this regard, the Heap of Jewels Sutra states: "If one gives alms with a joyful mind for a hundred years, it is not as excellent as keeping the precepts for one day; this is superior." Just like postponing or giving up relatively small alms in order to protect and accomplish the precepts of great significance, this is only a shadow of transgression, and there is actually no transgression. For beginners
Chinese
像献祭头颅等，因为不是自己能力范围之内的事情，所以不去做，或者对于出入不混淆而精进的所有行为，都没有堕落。像各自的智慧力量不能做到，而献出手足等，对于难以做到的境地精进，或者以恶劣的发心做白业等，虽然没有堕落，但只是堕落的影子，实际上是堕落。第二，如果为了他人的利益，身体和语言的七种不善行是被允许的，这表明：为了他人利益而有益，身体和语言的不善行，有被允许的情况，实际上是善的。意思是说，如果确定是为了其他众生的利益，那么身体和语言所做的七种不善行是被允许的。如何允许呢？为了救护众多有情众生的生命，以及为了杀害危害佛教和众生的刽子手等杀生行为；对于贫困潦倒的众生，因为饥寒交迫而濒临死亡，从富人那里偷取食物和衣服来布施等不予取与的行为；对于因欲望而痛苦，濒临死亡的妇女，为了暂时解除痛苦，以及为了最终逐步引导她们走向善，对她们行邪淫的行为；为了救护必定被杀的人的生命，颠倒事实而说谎的行为；为了使具有佛法的人不被恶友欺骗而引入恶道，用离间语进行挑拨的行为；为了使人从不善的行为中解脱出来，说粗暴恶语进行呵斥的行为；为了消除被悲伤压迫的疲惫，并引导他们走上佛法之路，说很多故事等绮语的行为，这些在当时看起来是不善的，但实际上完全是善的，因为善恶不是由心之外的事物决定的。《四百论》中说：菩萨的意念，无论是善还是不善，一切都会变成善，因为心是主要的。《二十戒论》中说：具有慈悲心和爱心，善良的心没有过错。第三，如何进行补救的实际方法有两种：龙树的宗派和无著的宗派。第一，龙树的宗派是：如果禅定时过失，则在黎明时向圣者虚空藏祈祷。