English
A downfall, meaning that which destroys vows, is therefore called a defeat. If any branch generates great shame for this, and without relying on other factors, quickly turns away from it, this is a minor accumulation of offenses; if any branch is complete, generating slight shame and embarrassment, and turns away when urged by others, this is called a medium accumulation of offenses. However, these two do not abandon the vows. Secondly, the method of remedying downfalls is: if a root downfall occurs, then retake the vows; if a medium downfall occurs, then confess to three people; if a minor downfall occurs, then confess by stating the offense in front of one person. If there are no like-minded individuals, then restrain with the mind. The doctrine of the Extensive Conduct school is unparalleled. This means that the method of confessing is to abandon the aspiration mind, and like a major accumulation of offenses, to abandon the root downfall. If these occur, one should diligently engage in confession and accumulation of merit and purification of obscurations in the presence of four or more holders of the Great Vehicle vows, and retake the vows, saying that there is no repetition beyond three times. Similar offenses caused by a medium accumulation of offenses should be confessed to three or more people. For the root downfall committed by a minor accumulation of offenses, and the other forty-six offenses, depending on the motivation, some may become afflicted or non-afflicted, and some may become non-offenses. Whatever occurs, if one states the essence of the offense in front of one or more people and confesses and restrains, it will become purified. As it says in the "Twenty Vows": One should take the vows again, confess the medium offenses to three, and the remaining ones in front of one person, like one's own mind if there are not many afflictions. For all of these, if there are no like-minded Great Vehicle vow holders to confess to, then one should visualize the Buddhas and Bodhisattvas and confess and restrain in their presence. Furthermore, in the commentary on the "Lamp for the Path," it says: The first part is well remedied, it is a superior person, the medium is to two, the last part of the remedy is inferior. In general, dividing the six times, and especially each time into three parts, and then dividing the remedies into superior, medium, and inferior persons according to the situation. Therefore, this doctrine of the Extensive Conduct school, in terms of the boundaries of protection and the methods of remedy, etc., is made very strict, considering beginners, so the Bodhicitta...
Chinese
对于保护和恢复不朽智慧的口诀，其精湛之处是他人无法比拟的，无与伦比的胜者之子将此作为未来众生积累福德的资粮而赐予，对此表示赞叹。第五，如法守护菩提心戒的利益有三：福德持续不断产生，成为佛子，获得无上菩提的利益。第一，福德持续不断产生的利益是：像这样的菩提心一旦确定，即使在睡眠等放逸的状态下，福德的力量也会持续不断地产生。也就是说，暂时以发愿菩提心为例，即使在轮回中多次体验转轮王和天王等高尚的果报，也会不断增长。如《入行论》中说：其他善行如芭蕉树，结果后即枯竭。菩提心树恒常结果，永不耗尽且增长。而且，如果在这个发愿心的基础上，确定了趣入菩提心的计算，即使在不做善事的时候，比如在睡眠和嬉戏中散乱的时候，处于放逸的状态下，善业福德的力量也会持续不断地产生，更不用说果报不会耗尽了。如前文所说：自此之后，即使入睡或放逸，福德的力量，也持续不断地，如同虚空般增长。第二，眼前的意义转变的利益是：成为胜者的儿子。也就是说，一旦在相续中生起菩提心，立即改变名称，被称为胜者的儿子，成为世间天人共同礼敬的对象。如前文所说：一旦生起菩提心，刹那间，那些被束缚在轮回监狱中的可怜众生，被称为善逝之子，成为世间天人共同礼敬的对象。如果出现一些过失，但没有舍弃发愿心，从种姓的角度来看，也会胜过声闻和独觉，压倒阿罗汉，菩萨的
English
Regarding the oral instructions for protecting and restoring the immortal wisdom, its excellence is unmatched by others. The unparalleled son of the Victorious One bestowed this as a resource for future beings to accumulate merit, and it is praised. Fifth, the benefits of properly guarding the Bodhicitta vows are threefold: merit continuously arises, becoming a child of the Buddha, and the benefit of attaining unsurpassed Bodhi. First, the benefit of merit continuously arising is: Once such a Bodhicitta is established, even in a state of negligence such as sleep, the power of merit will continuously arise. That is to say, taking the aspiration Bodhicitta as an example for the time being, even if one experiences the high fruits of a Chakravartin and the King of Gods many times in Samsara, it will continue to grow without being exhausted. As it is said in the Bodhisattvacaryāvatāra: Other virtues are like a plantain tree, which withers after bearing fruit. The Bodhicitta tree constantly bears fruit, never depletes, and grows. Moreover, if on top of this aspiration, the calculation of entering Bodhicitta is established, even when not doing virtuous deeds, such as being distracted by sleep and play, in a state of negligence, the power of meritorious deeds will continuously arise, let alone the fact that the results will not be exhausted. As mentioned earlier: From then on, even if you fall asleep or become negligent, the power of merit will continuously increase like the sky. Second, the benefit of the transformation of the meaning of the eye is: becoming the son of the Victorious One. That is to say, as soon as Bodhicitta arises in the mindstream, the name immediately changes, and one is called the son of the Victorious One, becoming an object of reverence for all beings, including gods and humans. As mentioned earlier: Once Bodhicitta arises, in an instant, those poor beings bound in the prison of Samsara are called the sons of the Sugatas and become objects of reverence for all beings, including gods and humans. If some faults occur, but the aspiration is not abandoned, from the perspective of lineage, one will surpass the Shravakas and Pratyekabuddhas, overwhelm the Arhats, and the Bodhisattva's
Chinese
我也不舍弃。如慈氏菩萨的传记中所说：善男子，譬如金刚宝，即使破碎，也能压倒一切金饰，也不舍弃金刚宝之名，也能转变贫穷。同样，发起一切种智心的金刚宝，即使不精进，也能压倒声闻和独觉的功德，也不舍弃菩萨之名，也能转变一切轮回的贫穷。如是说。第三，获得无上菩提果位的利益是：三大阿僧祇七十三菩提得。（这是说）那最终获得果位的方式是：通常在资粮道中修习四念住、四正断、四神足，从而获得五神通和法流三摩地等。之后，在暖位和顶位，以及忍位和世第一位，也就是四加行的前两个阶段修习五根，在后两个阶段修习五力，从而使所取分别和能取分别衰损，获得的功德也比资粮道更大。之后，首先现量见到法性真谛，从而以根除的方式断除遍计所摄的二障，获得百千万等的功德。之后，在修道九地中，由于串习现量见到法性的智慧的力量，在前六地中逐渐断除俱生所摄的二障，在后三清净地中，烦恼障灭尽，细微的所知障也逐渐断除。在这些地的阶段中，世俗的功德也会增上千万等。最终，以金刚喻定摧毁细微的习气，从而现证菩提。其中，菩萨上中下三根器的道次第是：首先，上根器如牧童一般，或者说是无与伦比的发心，也就是首先将一切众生安置于佛地，之后才希望自己解脱的人，不会超过三大阿僧祇劫，首先以资粮
English
I will not abandon you either. As it says in the biography of Maitreya: "Noble son, just as a diamond jewel, even if broken, surpasses all gold ornaments and does not lose the name of diamond jewel, and can also reverse poverty. Similarly, the diamond jewel of bodhicitta, even if lacking diligence, surpasses all the qualities of shravakas and pratyekabuddhas and does not lose the name of bodhisattva, and can also reverse all the poverty of samsara." So it is said. Third, the benefits of attaining the state of unsurpassed enlightenment are: "Three countless, seven, thirty-three, enlightenment attained." That is to say, the way to ultimately attain the result is: Generally, on the path of accumulation, by meditating on the four mindfulnesses, the four right abandonments, and the four legs of miraculous power, one attains the five superknowledges and the samadhi of the Dharma stream, etc. Then, in the two stages of heat and peak, and the two stages of patience and supreme Dharma, that is, in the first two of the four preparations for liberation, one cultivates the five faculties, and in the latter two, one cultivates the five powers, thereby weakening the apprehended and apprehender thoughts. One also attains qualities that are much greater than those on the path of accumulation. Then, by first directly seeing the truth of suchness, one abandons the two obscurations included in the imputed in a way that uproots them, and attains qualities such as twelve hundredfold. Then, on the nine grounds of the path of cultivation, by the power of repeatedly familiarizing oneself with the wisdom of directly seeing suchness, in the first six grounds, one gradually abandons the two obscurations included in the co-emergent, and in the three pure grounds, the obscuration of afflictions is exhausted, and the subtle obscuration of knowledge is also gradually abandoned. In the state of these grounds, mundane qualities such as twelve thousandfold greatly increase. Finally, one destroys the subtle habitual imprints with the vajra-like samadhi of the limit of existence, and thus attains complete enlightenment. Furthermore, the way the three types of bodhisattvas, superior, middling, and inferior, progress on the path is: First, the superior type, like a shepherd, or the incomparable bodhicitta, that is, those who first place all sentient beings in the state of Buddhahood, and then wish to liberate themselves, do not take more than three countless eons. First, with accumulation
Chinese
其次，以不净地七地。第三，以清净地三地达到圆满，最终获得大菩提的果位。第二种是如中等根器者听闻般，或者说是智慧殊胜的发心，即希望自己和众生一同解脱的菩萨们，需要经历七个无数劫。在资粮道和加行道各有两次，见道一次，修道两次，以此使道达到圆满。第三种是如钝根国王般，或者说是大欲的发心，即首先希望自己解脱，之后再度化他人的菩萨们，需要经历三十三个无数劫。在资粮道和加行道各有三次，十地每一地各有三次，以此最终获得大菩提的果位。如此这般，所说之义已圆满，现在总结章节：菩提萨埵发心之学处次第分判，此为第三。如是，菩提萨埵发心之学处，胜义菩提心，自性之智慧，依于世俗方便之名相，与所化众生之根器相符，分为发愿菩提心和行菩提心两种，按照两种传承的宗规来讲述的次第，清晰地分判开来，此为第三品之分别解说。 第三根本是持明者们的学处，将密咒金刚乘的誓言戒律次第分判而确定，共有三点：首先陈述金刚乘的教法最初是如何产生的，以此作为开端；其次，将如此产生的教法归纳起来，以闻思修的方式如何受持；再次，将如此受持的所说之义，即章节的要义，如何端正地阐述而确定下来。第一点是讲述金刚乘的教法最初是如何产生的： 普贤金刚持自在导师，于色究竟天宣说续部如海。之后在德雄等地复诵而开示。 如是说，最初导师如何宣说续部的仪轨，具有五种圆满。其中，导师圆满是指，我们的导师在无始之初，于原始本初之界中，因智慧觉性解脱而现证菩提，身与智慧无二无别，安住于三世一切诸佛
English
Secondly, with the seven impure grounds. Thirdly, by perfecting the three pure grounds, one ultimately attains the state of great enlightenment. The second is like those of medium capacity who hear, or the sublime mind of wisdom, that is, bodhisattvas who wish to liberate themselves and sentient beings together, need to go through seven countless eons. There are two times each in the accumulation and application paths, one in the seeing path, and two in the meditation path, thereby perfecting the path. The third is like a king with dull faculties, or the mind of great desire, that is, bodhisattvas who first wish to liberate themselves and then liberate others, need to go through thirty-three countless eons. There are three times each in the accumulation and application paths, and three times each in the ten grounds, thereby ultimately attaining the state of great enlightenment. Thus, the meaning of what is said is complete, and now the chapter is summarized: The precepts of the Bodhisattva's mind of enlightenment are divided in order, this is the third. Thus, the precepts of the Bodhisattva's mind of enlightenment, the ultimate Bodhicitta, the wisdom of its own nature, relying on the conventional means of expression, in accordance with the capacity of the beings to be tamed, are divided into the two minds of aspiration and practice, and the order of explanation according to the tenets of the two traditions is clearly distinguished, this is the separate explanation of the third chapter. The third root is the precepts of the vidyadharas, dividing and establishing the vows and precepts of the secret mantra Vajrayana in order, there are three points: First, state how the teachings of Vajrayana initially arose, thereby initiating it; second, summarize the teachings that arose in this way, and how to uphold them through study and practice; third, how to correctly explain and establish the meaning of what is upheld in this way, that is, the essence of the chapter. The first point is to explain how the teachings of Vajrayana initially arose: The all-good Vajradhara, the sovereign teacher, In Akanishta proclaimed the ocean of tantras. Later, in Drepung and other places, he recited and taught them. Thus it is said, the manner in which the teacher initially proclaimed the tantras has five perfections. Among them, the perfection of the teacher is that our teacher, in the beginningless time, in the realm of the original ground, manifested enlightenment by the liberation of the wisdom of awareness, body and wisdom are inseparable, abiding in the state of all Buddhas of the three times.