English
and liberation as the basis. Always act for the benefit of others. Thus it is. Depending on higher realms and definite goodness, the six perfections are immeasurable. Generosity brings abundant resources. Discipline allows one to see the happiness of the heavenly realms. Patience leads to rebirth with a beautiful form. Diligence generates glory, thus accomplishing higher realms. Meditation subdues the head of afflictions. Wisdom liberates afflictions from their root. Therefore, definite goodness is accomplished. As stated in the Ornament of the Sutras: 'Generosity brings resources, discipline brings happiness, patience brings beauty, diligence brings glory, meditation brings peace, and wisdom brings liberation.' Thus it is. The definite order is: There are three: earlier and later, coarse and subtle, superior and inferior. The first is: generosity comes first, discipline comes later. Likewise, the latter arises in dependence on the former. The order of coarse and subtle is: the characteristic of generosity is easy to understand, and the practice is easy to cultivate, therefore it is coarse. The characteristic of discipline is difficult to understand, and the practice is difficult to cultivate, therefore it is subtle. Likewise, the earlier is coarser, and the later is subtler. Because the characteristics of the first five perfections are easy to understand, and the practice is easy to cultivate, they are coarse. Wisdom is difficult to understand in its characteristics, and difficult to cultivate in practice, therefore it is subtle. The order of superior and inferior is: generosity is also present in householders, therefore it is inferior. Discipline is the domain of renunciates, therefore it is superior. Although discipline is the domain of renunciates, it is merely restraining external misconduct, therefore it is inferior. Patience destroys inner anger, therefore it is superior. Although patience merely destroys inner anger, diligence is superior because it gathers virtuous qualities. Although diligence merely gathers virtue, it is also present in the desire realm, therefore it is inferior. Meditation abides in one-pointedness and is the domain of the higher realms, therefore it is superior. Although meditation is the domain of the higher realms, it does not transcend the world, therefore it is inferior. Wisdom realizes the limits of all phenomena and transcends cyclic existence, therefore it is superior. Regarding this, the Ornament of the Sutras states: 'The latter arises in dependence on the former, because it abides in inferior and superior, and because of coarse and subtle, therefore these are taught in order.' Thus it is. The characteristic of the four means of gathering is: skillfully gathering the retinue, the individual characteristics.
Chinese
即是，以财物的布施进入佛法。以悦耳的言语善巧地开示佛法。以行为的实践使人修持佛法。以意义的相符使自己和他人都能与佛法相合。如《经庄严论》中所说：布施等同于示现、接受和进入，以自身随行等，被认为是悦耳的言语、行为的实践和意义的相符。如是说。作用是：布施的摄受使人堪能成为佛法的法器。悦耳的言语使人信乐佛法。行为的实践使人修持佛法。意义的相符使人不从佛法中退转。如《经庄严论》中所说：第一是使成为法器之物，第二是使生起信乐，第三是使进行修持，第四是使不退转。如是说。次第的决定是：布施进行摄受，悦耳的言语使人信乐佛法，行为的实践使人修持佛法，意义的相符使人不从佛法中退转。如学师自在所说：以布施的招手善巧地召唤之后，以悦耳的言语进行讲述，以行为的实践进行调伏之后，以意义的相符建立伟大的誓言。如是说。十种法行是：龙树说：书写文字、供养布施，听闻、受持和读诵，讲解、讽诵和念诵，思维意义和修习意义，这十种是佛法的门径，是引导者们的足迹。如是说。菩萨的戒律有两种：数，自宗的律仪；导，菩萨的律仪。在唯识和中观两种宗派中，根本四条和四十六条恶作等是唯识自宗的律仪。中观宗有国王的五条根本堕罪，大臣的五条，合计十条，以及平民的八条，合计十八条。发愿菩提心和舍弃，以及舍弃众生，合计二十条。此外，菩萨中观和唯识两种律仪的差别是无量无边的，在许多经典中都有讲述。如果详细解释这些意义，首先，根本四条与声闻的断头罪相似。如旃扎果米的《二十颂律仪》中所说：它的四种过失，被认为是与断头罪相似。如是说。菩萨的四条断头罪是：获得
English
That is, entering the Dharma through the generosity of material things. Skillfully revealing the Dharma with pleasant speech. Causing others to practice the Dharma through the practice of meaning. Making oneself and others accord with the Dharma through the conformity of meaning. As stated in the Ornament of the Sutras: Generosity is equivalent to showing, receiving, and entering, and by following oneself, it is considered pleasant speech, the practice of meaning, and the conformity of meaning. Thus it is said. The function is: the gathering of generosity makes one suitable to be a vessel for the Dharma. Pleasant speech makes one have faith in the Dharma. The practice of meaning makes one practice the Dharma. The conformity of meaning makes one not regress from the Dharma. As stated in the Ornament of the Sutras: The first is to make an object into a vessel, the second is to generate faith, the third is to practice, and the fourth is to not regress. Thus it is said. The determination of the order is: generosity gathers, pleasant speech makes one have faith in the Dharma, the practice of meaning makes one practice the Dharma, and the conformity of meaning makes one not regress from the Dharma. As the teacher Lord said: After skillfully summoning with the beckoning of generosity, speaking with pleasant speech, subduing with the practice of meaning, and establishing a great vow with the conformity of meaning. Thus it is said. The ten practices of Dharma are: Nagarjuna said: Writing letters, making offerings and giving, listening, holding and reciting, explaining, chanting and reciting, thinking about the meaning and practicing the meaning, these ten are the gateways to the Dharma, the footprints of the guides. Thus it is said. The precepts of a Bodhisattva are of two types: counting, the vows of one's own school; guiding, the vows of a Bodhisattva. Among the two schools of Mind-Only and Madhyamaka, the four root vows and forty-six offenses, etc., are the vows of the Mind-Only school. In the Madhyamaka school, there are five root downfalls of a king, five of a minister, totaling ten, and eight of a commoner, totaling eighteen. Aspiration Bodhicitta and renunciation, and renouncing sentient beings, totaling twenty. Furthermore, the differences between the Madhyamaka and Mind-Only vows of a Bodhisattva are limitless, and are explained in many sutras. If these meanings are explained in detail, first, the four root vows are similar to the defeat of a Hearer. As stated in Candragomin's Twenty Verses on Vows: Its four faults are considered to be similar to defeat. Thus it is said. The four defeats of a Bodhisattva are: gaining
Chinese
因贪求恭敬利养故，赞自毁他，是根本堕第一条。若见贫苦无依者，悭吝不施财与法，自己虽有财物，也懂佛法，但对于贫穷困苦、无依无靠、渴求佛法和财物的人，由于悭吝和嫉妒而不施舍财物和佛法，这是根本堕第二条。他人忏悔不听受，嗔恚打骂而责难，他人即使犯了错，已经忏悔并请求宽恕，却不听取，由于嗔恨而发怒打骂，这是根本堕第三条。舍弃大乘法，宣说相似法，舍弃宣讲大乘佛法的教言，明知以言辞相似而意义不同的外道论典会堕入恶趣，却不以为然，为了贪图财物而宣说，或者宣讲小乘声闻缘觉的法，或者宣讲凡夫俗子的自创之说，这是根本堕第四条。龙树菩萨说：非佛法说成是佛法，佛法说成非佛法，憎恨殊胜之补特伽罗，邪见者将堕入无间地狱。这四条是中观和唯识二者共同守护的根本。有些智者也认为是唯识宗的自宗观点。关于支分方面，唯识宗的四十六条罪行在《二十颂》中说：不供养三宝，即一天之中，对于三宝的所依，不行顶礼、绕塔、供养，甚至连忆念和恭敬都没有，这就是堕落。由于懒惰而不信，是烦恼的堕落；如果忘记了，就是非烦恼的堕落。随逐贪欲之心，如果对五欲生起贪恋之心，就不要把心放在上面。如果放上去了，也不寻求对治之法，那就是堕落。不尊敬长者，对于比自己年长或功德大的人，不尊敬或不侍奉，那就是堕落。
English
Because of craving respect and profit, praising oneself and denigrating others is the first root downfall. If one sees the poor and helpless, and is stingy and does not give wealth or Dharma, even though one has wealth and understands the Dharma, but due to stinginess and jealousy, one does not give wealth and Dharma to those who are poor, suffering, helpless, and craving Dharma and wealth, this is the second root downfall. Not listening to others' confessions, and angrily scolding and reproaching them, even if others have made mistakes, have already confessed and asked for forgiveness, but one does not listen, and due to hatred, one becomes angry and scolds and beats them, this is the third root downfall. Abandoning the Great Vehicle Dharma and teaching similar Dharma, abandoning the teachings of the Great Vehicle Dharma, knowing that the heretical scriptures with similar words but different meanings will lead to the lower realms, but one does not care, and teaches for the sake of greed for wealth, or teaches the Dharma of the Hinayana Hearers and Solitary Realizers, or teaches the self-created teachings of ordinary people, this is the fourth root downfall. Nagarjuna said: Saying that what is not the Dharma is the Dharma, saying that the Dharma is not the Dharma, hating the superior individuals, those with wrong views will fall into the Avici hell. These four are the common roots to be protected by both Madhyamaka and Cittamatra. Some scholars also consider it to be the self-view of Cittamatra. Regarding the branch aspects, the forty-six transgressions of Cittamatra are stated in the "Twenty Verses": Not offering to the Three Jewels, that is, in one day, not prostrating, circumambulating, or making offerings to the supports of the Three Jewels, and not even having remembrance and respect, this is a downfall. Due to laziness and lack of faith, it is a downfall of affliction; if one forgets, it is a non-afflictive downfall. Following the mind of desire, if one develops attachment to the five desires, one should not place one's mind on them. If one places it there and does not seek remedies, that is a downfall. Not respecting elders, not respecting or serving those who are older or have greater qualities than oneself, that is a downfall.
Chinese
说“不”，对于提问不回答。如果问与佛法相关的问题，由于吝啬而不回答，是堕落。说“客人不占有”，意思是别人恭敬供养和正直地宣讲佛法时，由于傲慢而不作为积累功德的福田，是堕落。说“不接受黄金等”，意思是即使施主供养金银等，也由于恶意而不接受，是堕落。也就是说，如果担心自己对财物产生执着，或者担心施主事后产生吝啬之心，或者供养给三宝，或者认为这些财物会对众生造成伤害，那么接受了也没有罪过。说“不布施给想要佛法的人”，意思是对于想要提问佛法的人，由于恶意而不讲解，是堕落。也就是说，对于不信仰且已经退失的人，即使不讲解也没有罪过。说“抛弃破戒者”，意思是对于朋友违背戒律，做不善之事，由于恶意而不阻止，是堕落。对于不愿改正的人，没有罪过。说“不为他人信仰而学”，意思是对于他人信仰和喜爱，如果不守护声闻乘的细微过失，是堕落。世尊说，菩萨们为了守护他人的心，为了让不信仰的人产生信仰，让已经信仰的人更加坚定信仰，应当像从别解脱经中出现的那样学习。说“为众生之事小”，意思是像声闻乘一样，不知道如何利益他人，仅仅避免细微的罪过。不做广大的利益众生之事，是堕落。说“心怀慈悲则无不善”，意思是十不善业中，意的三种即使在梦中也不做。如果为了众生的利益，那么身语的七种即使做了也没有罪过。如果以出家人的身份做了，就是堕落。接受错误的生计。意思是菩萨必须始终具备善行，拥有正确的生计，如果没有善行，以欺骗为生，是堕落。跳跃嬉戏等。意思是菩萨应当调伏且寂静，像孩子一样，如果跳跃嬉戏玩耍，是堕落。独自度过轮回。