Chinese
因此，生起菩提心是上师和三宝的恩德。忆念恩德，对上师和三宝作广大或简略的顶礼和供养，并布施身体。将朵玛三份供养，第一份供养上师三宝，第二份供养护法神，第三份供养处所和地基的主人，并祈祷所 желаемого. 第二，关于如何守护不退失，就是确定学处，并以守护的方式来概括。第一部分是共同的发心和行入的学处，以及各自不同的学处。第一，共同的学处包括要修的三法和要知的四法。第一，要修的三法是：依止善知识并对其生起渴求，不中断三宝的传承，不舍弃众生。不仅如此，生起菩提心后要守护不退失，阅读菩萨藏，恒常依止正念。第二，要知的四法是：堕罪、无堕罪、堕罪的影像、无堕罪的影像，都要好好地了解。总之，菩萨要修的学处不可思议，但如果概括起来有三种：圆满佛法，成熟众生，清净佛土。第二，别解脱戒包括发心和行入的学处两种，第一是发心的学处，包括圣者的三种发愿、应断的四黑法和应修的四白法。第一，圣者的三种发愿是：为了众生的利益要获得圆满菩提，这是对果位的发愿；要修学一切地和道，这是对方便的发愿；要满足一切众生的愿望，这是对事业的发愿。第二，应断的四黑法是：欺骗上师和施主，说大乘行者的坏话，对众生行欺骗，对不应后悔的事情生起后悔，这些是黑法。
English
Therefore, the arising of the mind of enlightenment is due to the kindness of the Lama and the Three Jewels. Remembering the kindness, make extensive or concise prostrations and offerings to the Lama and the Three Jewels, and give away your body. Offer the three tormas: first to the Lama and the Three Jewels, second to the Dharma protectors, and third to the lords of the place and the foundation, and pray for the desired purpose. Second, regarding how to protect without degenerating, it is to identify the precepts and summarize them by the way of protecting them. The first part is the general precepts of aspiration and engagement, and the separate precepts of each. First, the general precepts include the three dharmas to be practiced and the four dharmas to be known. First, the three dharmas to be practiced are: to rely on a virtuous friend and desire him, not to cut off the lineage of the Three Jewels, and not to abandon sentient beings. Moreover, after generating the mind of enlightenment, protect it from degenerating, read the Bodhisattva Pitaka, and constantly rely on mindfulness. Second, the four dharmas to be known are: transgressions, non-transgressions, images of transgressions, and images of non-transgressions, which should be well understood. In short, the precepts to be practiced by a Bodhisattva are inconceivable, but if summarized, there are three: to perfect the Buddha's dharmas, to ripen sentient beings, and to purify the Buddha's field. Second, the separate precepts include the precepts of aspiration and engagement, the first being the precepts of aspiration, which include the three aspirations of the noble person, the four black dharmas to be abandoned, and the four white dharmas to be practiced. First, the three aspirations of the noble person are: to attain perfect enlightenment for the benefit of sentient beings, which is the aspiration for the result; to study all the grounds and paths, which is the aspiration for the means; and to fulfill the wishes of all sentient beings, which is the aspiration for the activity. Second, the four black dharmas to be abandoned are: deceiving the Lama and the benefactors, speaking ill of the Mahayana practitioners, deceiving sentient beings, and generating regret for things that should not be regretted, these are black dharmas.
Chinese
因此，应该努力断除这四种黑法。第三，修学应修的四种白法：即使为了生命，也要有意识地不妄语；对菩萨们生起视师之想，并称赞他们的功德；舍弃虚伪，安住于增上意乐；使一切应调伏的众生安住于大乘的善法中。这样，修学这四种白法，也能自然而然地遮止四种黑法。 第二，进入学处，分为应断之法和应修之法。首先，应断之法是根本堕罪和支分堕罪。首先，根本堕罪包括：菩萨国王易犯的五种罪、菩萨大臣易犯的五种罪、初学者易犯的八种罪，以及共同舍弃菩提心。这些堕罪产生的所依是具有菩萨戒、没有疯癫、精神错乱和为感受所困扰等情况。因为在疯癫等情况下，不会产生任何根本堕罪。而且，这些堕罪不需要烦恼作为动机，而是由于对应该做和不应该做的事情的错误取舍而导致堕罪。 其中，首先是国王易犯的五种罪：盗取或偷盗三宝的财物；舍弃正法或使他人舍弃正法；通过夺取资具等方式损害出家僧人；造作五无间罪中的任何一种；持有邪见，自己行持十不善业，也劝他人行持。这五种罪在《虚空藏经》中所说的意义，在《学集论》中提到：盗取三宝的财物，被称为是失败的堕罪。舍弃正法，是佛所说的第二种罪。对于破戒的比丘，夺取袈裟、殴打、投入监狱、使其还俗、断其性命，是第三种罪。造作五无间罪，以及持有邪见。经中这样说道。夺取僧众的财物被认为是第一根本堕罪，因此第三种罪特别指出了比丘。大臣易犯的五种罪是：
English
Therefore, one should diligently abandon these four black dharmas. Third, to train in the four white dharmas to be cultivated: even for the sake of life, one should consciously not lie; generate the perception of seeing the teacher in Bodhisattvas and praise their qualities; abandon deceit and abide in superior intention; and establish all sentient beings to be tamed in the virtue of the Great Vehicle. Thus, by training in these four white dharmas, the four black dharmas will also be naturally obstructed. Second, entering the training, there are two aspects: what should be abandoned and what should be cultivated. First, what should be abandoned are the root downfalls and the branch downfalls. First, the root downfalls include: the five faults that a Bodhisattva king is prone to commit, the five faults that a Bodhisattva minister is prone to commit, the eight faults that a beginner is prone to commit, and the common abandonment of Bodhicitta. The basis for these downfalls to occur is someone who holds the Bodhisattva vows, who is not insane, mentally disturbed, or afflicted by feelings. Because in cases of insanity, etc., no root downfall occurs. Moreover, these do not require afflictions as motivation, but rather the downfall occurs from wrongly engaging or disengaging from what is appropriate and inappropriate. Among these, first are the five faults that a king is prone to commit: stealing or robbing the property of the Three Jewels; abandoning the sacred Dharma or causing others to abandon it; harming ordained monks by means of confiscating their belongings, etc.; committing any of the five heinous crimes; holding wrong views, engaging in the ten non-virtuous actions oneself, and also encouraging others to do so. These five are mentioned in the meaning of the Akasagarbha Sutra, as stated in the Compendium of Trainings: Stealing the property of the Three Jewels is considered a downfall of defeat. Abandoning the sacred Dharma is said by the Victorious One to be the second. To a monk who is immoral, taking away his robes, beating him, imprisoning him, causing him to disrobe, and taking his life is the third. Committing the five heinous crimes and holding wrong views. Thus it is said. Taking away the property of the Sangha is considered the first root downfall, therefore the third specifically mentions monks. The five faults that a minister is prone to commit are:
Tibetan
མ་བཞི་ཐུན་མོང་བ་དང་། ལོག་ལྟ་འཛིན་པའི་ཚབ་ལ། གྲོང་ངམ། གྲོང་ཁྱེར་སོགས་འཇོམས་པར་བྱེད་པ་རྣམས་སྔར་ལྟར་གཅིག་ཏུ་བགྲངས་པས་ལྔ་ཡིན་ཏེ། གྲོང་ལ་སོགས་པ་འཇིག་པ་ཡང་། །རྩ་བའི་ལྟུང་བར་རྒྱལ་བས་གསུངས། །ཞེས་སོ། །ལས་དང་པོ་པ་ལ་འབྱུང་བར་ཉེ་བ་བརྒྱད་ནི། དང་པོ་རིམ་གྱིས་ཐེག་ཆེན་ལ་བློ་མ་སྦྱངས་པར་སྟོང་པ་ཉིད་བསྟན་པས་སྐྲག་ནས་དེའི་བྱང་སེམས་ཉམས་པར་བྱེད་པ་དང་། གཉིས་པ་རྫོགས་བྱང་སྒྲུབ་པའི་བསམ་སྦྱོར་ལ་ཞུགས་པ་ལས་ཕྱིར་ལྡོག་པར་བྱེད་པ་དང་། གསུམ་པ་ཉན་ཐོས་ཀྱི་རིགས་ཅན་སོ་སོ་ཐར་པ་ལ་སློབ་པ་དག་ལ་དགོས་པ་ཁྱད་པར་ཅན་མེད་པར་དེ་སྤངས་ནས་ཐེག་ཆེན་ལ་སྦྱོར་བ་དང་། བཞི་པ་ཉན་ཐོས་ཀྱི་ཐེག་པས་ཉོན་མོངས་སྤོང་མི་ནུས་པར་རང་ཉིད་འཛིན་ཅིང་གཞན་ཡང་འཛིན་དུ་བཅུག་ནས་དེའི་བཤད་ཉན་འགོག་པ་དང་། ལྔ་པ་རྙེད་བཀུར་གྱི་ཕྱིར་རྙེད་བཀུར་ཅན་གཞན་ ལ་ཕྲག་དོག་གིས་བདག་ལ་བསྟོད་ཅིང་གཞན་ལ་སྨོད་པ་དང་། དྲུག་པ་སྟོང་ཉིད་མ་རྟོགས་ཀྱང་རྟོགས་སོ་ཞེས་མི་ཆོས་བླ་མའི་རྫུན་སྨྲས་པ་དང་། བདུན་པ་དགེ་སྦྱོང་དང་རྒྱལ་རིགས་ཕྱེ་ནས་དགེ་སྦྱོང་ལ་ནོར་གྱི་ཆད་པ་གཅོད་དུ་འཇུག་པ་དང་འབྲེལ་བའི་ལྟུང་བ་དང་། བརྒྱད་པ་ཆོས་ལྡན་གྱི་དགེ་སྦྱོང་ལ་གནོད་པའི་ཁྲིམས་ངན་བཅས་ཏེ་ཞི་གནས་ཀྱིས་མཚོན་པའི་རྣལ་འབྱོར་འདོར་བར་བྱེད་པ་དང་། དགེ་སློང་ཡང་དག་འཇོག་གི་ནོར་ཕྲོགས་ནས་ཁ་ཏོན་པ་ལ་སྟེར་བ་རྣམས་ཏེ། བློ་སྦྱངས་མ་བྱས་སེམས་ཅན་ལ། །སྟོང་པ་ཉིད་ནི་བརྗོད་པ་དང་། །ཞེས་པ་ནས། དེ་དག་རྩ་བའི་ལྟུང་བ་སྟེ། །སེམས་ཅན་དམྱལ་བ་ཆེན་པོའི་རྒྱུ། །ཞེས་པའི་བར་ཤོ་ལོ་ཀ་ལྔ་དང་རྐང་པ་གཉིས་ཀྱིས་བསྟན་པ་རྣམས་སོ། །དེ་ལྟར་ན་རྟེན་གྱི་སྒོ་ནས་བཅོ་བརྒྱད་དུ་གསུངས་ཀྱང་རྫས་ཀྱི་སྒོ་ནས་བཅུ་བཞིར་ངེས་པའོ། །ཐུན་མོང་དུ་སྨོན་སེམས་བཏང་བ་ནི། རང་དོན་དུ་ཞི་བདེ་དོན་གཉེར་གྱི་བློ་སྐྱེས་ན་ལྟུང་བའི་ནང་ནས་ལྕི་ཤོས་ཡིན་ཏེ། སྡུད་པ་ལས། གལ་ཏེ་བསྐལ་པ་བྱེ་བར་དགེ་བའི་ལས་ལམ་བཅུ། །སྤྱོད་ཀྱང་རང་རྒྱལ་དགྲ་བཅོམ་ཉིད་ལ་འདོད་བསྐྱེད་ན། །དེ་ཚེ་ཚུལ་ཁྲིམས་སྐྱོན་བྱུང་ཚུལ་ཁྲིམས་ཉམས་པ་ཡིན། །སེམས་བསྐྱེད་དེ་ནི་ཕས་ཕམ་བས་ཀྱང་ཤིན་ཏུ་ལྕི། །ཞེས་གསུངས་པས་བཅུ་དགུ་དང་། དེའི་སྟེང་དུ་དཀོན་བརྩེགས་ལས། འཇུག་སེམས་སྤངས་ཏེ་དགེ་ལ་མི་སྦྱོར་བ་དང་ཉི་ཤུ་ཡིན་ནོ། །ཞེས་ཀྱང་འབྱུང་ངོ་། །གཉིས་པ་ཡན་ལག་གི་ལྟུང་བ་ནི། རྩ་བར་མ་གཏོགས་པའི་ལུས་དང་ང
Chinese
四种共同的，以及，以持有邪见的替代，摧毁村庄或者城市等等，这些如前一样合起来算作一个，所以是五个。摧毁村庄等等，也被胜者宣说是根本堕罪。对于初学者来说，容易发生的有八种：第一，没有逐渐地在学习大乘之前就宣讲空性，使（他们）惊吓而退失菩提心；第二，使已经进入圆满菩提修持的意乐和行为的人退转；第三，对于声闻种姓学习别解脱戒的人，没有特别的必要就让他们放弃别解脱而修持大乘；第四，声闻乘不能断除烦恼，自己执着并且让别人也执着，从而阻止他们的听闻和讲说；第五，为了名闻利养，嫉妒其他有名闻利养的人，赞扬自己而贬低他人；第六，没有证悟空性却说自己证悟了，说谎自称是具有超人法的人；第七，区分僧人和王族，让僧人接受财产上的惩罚，与此相关的堕罪；第八，制定损害具有正法的僧人的恶劣法律，从而使他们放弃以止观为代表的瑜伽；以及，夺取僧人用于如法安住的财物，而给予诵经者。如（经文）所说：“对于没有训练心性的众生，宣说空性。”直到“这些是根本堕罪，是众生堕入大焦热地狱之因。”这之间用五颂两句偈颂进行了阐述。这样看来，从所依的角度来说，宣说了十八种，但从实物的角度来说，确定是十四种。共同舍弃愿菩提心是：如果生起为了自己而寻求寂静安乐的念头，这是堕罪中最严重的。如《集学论》中所说：“如果于千百万劫中，行持十善业道，却生起想要成为自利独觉阿罗汉的想法，那么他的戒律就会出现过失，他的戒律就会毁坏。生起菩提心比他胜罪还要严重。”因此是十九种。在此之上，《宝积经》中说：“舍弃入行心，不致力于善行，这是第二十种。”也有这样说的。第二，支分的堕罪是：除了根本堕罪之外的身语
English
The four common ones, and, instead of holding wrong views, destroying villages or cities, etc., these are counted as one as before, so there are five. Destroying villages, etc., is also declared by the Victorious Ones to be a root downfall. For beginners, there are eight that are likely to occur: First, without gradually training the mind in the Great Vehicle, teaching emptiness, causing them to be frightened and lose their Bodhicitta; Second, causing those who have entered into the practice of complete enlightenment to turn back; Third, for those of the Hearer lineage who are learning individual liberation vows, without a special need, causing them to abandon individual liberation and practice the Great Vehicle; Fourth, the Hearer Vehicle cannot abandon afflictions, clinging to oneself and causing others to cling as well, thereby preventing their hearing and teaching; Fifth, for the sake of gain and respect, being jealous of others who have gain and respect, praising oneself and disparaging others; Sixth, not realizing emptiness but saying that one has realized it, lying and claiming to be a person with superhuman qualities; Seventh, distinguishing between monks and royalty, causing monks to receive property penalties, a downfall related to this; Eighth, enacting bad laws that harm monks who possess the Dharma, thereby causing them to abandon yoga represented by calm abiding; and, taking away the property of monks used for lawful dwelling, and giving it to reciters. As (the scripture) says: "For beings who have not trained their minds, teaching emptiness." Until "These are root downfalls, the cause of beings falling into the great burning hell." In between, it is explained with five verses and two lines. Thus, from the perspective of the basis, eighteen are taught, but from the perspective of the substance, it is certain that there are fourteen. Commonly abandoning the aspiration Bodhicitta is: If the thought arises of seeking peace and happiness for oneself, this is the most serious of the downfalls. As it says in the Compendium of Trainings: "If for millions of eons, one practices the ten virtuous paths of action, but generates the desire to become a self-benefiting solitary Arhat, then his vows will have defects, his vows will be broken. Generating Bodhicitta is even more serious than a defeat." Therefore, there are nineteen. On top of this, the Jewel Heap Sutra says: "Abandoning the entering mind, not dedicating oneself to virtuous deeds, this is the twentieth." It also says this. Second, the branch downfalls are: body and speech other than the root downfalls.