English
English version: Four: To abandon both good and evil. Among these, the first, should align with the matter itself. Even with those who are evil, aim to transform them. Do not associate only with like-minded friends who are as steadfast as metal, but open the jewel on their foreheads, making them vessels for Bodhi. Who can establish merit without relying on superior causes and approaching virtuous individuals? Therefore, associating with virtuous individuals is paramount. Second, hearing the true Dharma, as the Sutras say: 'Even if the entire world were filled with fire, one must still strive to hear the Dharma.' Because a single phrase can sever the cycle of suffering. Hearing half a verse can immerse the soul in the snowy mountains. Then, abide in mindfulness in four aspects, and then inquire, as the treatises say one should know. Having heard in the morning, one must circulate and propagate it by evening. Take the virtuous conduct of others as a model for one's own myriad practices. Take the enlightenment of others as the goal for one's own Bodhi. Even if one loses mindfulness and falls into Avici Hell, one would willingly endure suffering to benefit a single being. As the Sutras say: 'For the sake of one being, practice for countless eons, so that countless beings may cross the sea of suffering.' Third, to engage in appropriate contemplation, which means observing four things, first correcting the four inversions. First, all conditioned things are impermanent, because what is born must perish, and all prosperity will eventually decline, so nothing is ultimate. Second, all that is tainted is suffering, because of the three sufferings (suffering of suffering, suffering of change, and pervasive suffering of conditioned existence). Entangled in the net of desire, in the cycle of birth and death, one is cut by the poisonous blade of separation and union, and shot by the fiery arrows of sorrow and pain. Detailed explanations are as described in the treatises. Third, the three realms are impure and defiled, although they may appear pure, they are actually like enemies deceiving relatives. Various impure contemplations are described in detail in the treatises. Fourth, all phenomena are without self, because there is no 'self' and no 'what belongs to self'. The aggregates that arise and cease are considered the body; when they arise, do not think they truly arise; when they cease, do not think they truly cease. All phenomena are of one nature, which is no-nature, like illusions arising from conditions, without inherent existence. The nature of no-nature is the nature of all phenomena. Although it does not manifest an external form, do not try to find its shape. Although it exists within words, its state cannot be described by language. Fourth, to practice according to the teachings, which means vowing to embark on the path of the ten Bhumis (ten grounds of Bodhisattvas), with the distant goal of attaining Bodhi. Renounce the loved ones and things upon ordination, carry the broom and bowl, and uphold them according to the Dharma. Take the households of the people as places for alms, and practice the three trainings of morality, concentration, and wisdom as taught. What is this? It is to be skillful in four aspects, so that the Bodhisattva can purify moral conduct and perfectly accumulate merit. First, the gate of guarding mindfulness; second, the superior gate of the Paramitas (perfections); third, the gate of light and heavy; fourth... --------------------------------------------------------------------------------
Chinese
持犯相门。一护正念者。谓于可爱。应作此念。诸欲无饱。如枯骨等。乃至厄如树端烂果。如罗刹女。少味多灾。遍害于世出世义利。于此不忍。何尽苦际。若对相违。应作此念。虽诸有情一如来藏。而迷自心。计为他故。妄生喜恚。沈于苦流。自业受果。引他为缘。令堕恶趣。深是自过。我曾尚求无义利事。不顾地狱。长受大苦。况为菩提。暂时小苦而不忍受。若在中容。应作此念。命如放箭。俯仰一生。今日欲尽。何义利成。无始供身。身所反害。无边生死。无所不羁。如世尊言。大地无有汝等长夜。不受无量生死苦处。一人一劫所受身骨。不烂坏者。其聚量。齐王舍城侧广博胁山。所饮乳汁如四海水。身所出血。复爱别离所泣之泪。多四大海。大地草木尽斩为筹。以数父母。亦不可尽。无量劫来。或在地狱。或在畜生。或在饿鬼。所受行苦。不可称计。如是思惟。夙夜匪懈。乃至中夜。右胁而卧。住光明想。如野鹿寐。如坐禅经曰。烦恼深无底 生死海无边 度苦船未立 云何得睡眠。 二波罗密多摄门者。略有二门。一总性摄门。二别相摄门。初者诸行。由作不作应作四句。七种最胜之所摄受。乃名到彼岸故。广说如论。然到彼岸各有九相。如瑜伽说。应当善巧。后者有三种。一因果。摄前为后依故。 现代汉语译本 持犯相门： 一、守护正念：对于可爱的境界，应当这样观想：诸欲永无满足，如同干枯的骨头等，乃至危厄如同树梢上的烂果，如同罗刹女，少有滋味却多有灾祸，普遍损害世间和出世间的义利。对此不能忍受，何时才能了结苦难的边际？如果面对相违的境界，应当这样观想：虽然一切有情都具有如来藏（tathāgatagarbha，一切众生皆有成佛的潜能），却迷惑于自己的心，执着认为是外在的，因此妄生喜怒，沉溺于痛苦的河流中。各自承受自己的业果，却将他人作为缘由，导致堕入恶趣，这是自身极大的过错。我曾经还追求没有意义和利益的事情，不顾地狱的痛苦，长久地承受巨大的苦难，何况是为了菩提（bodhi，觉悟）而暂时忍受微小的苦难呢？如果在中庸的境界，应当这样观想：生命如同射出的箭，转眼即逝。一生短暂，今天将尽，有什么义利能够成就呢？无始以来供养身体，身体反而成为祸害。无边的生死轮回，没有什么能够束缚不住。如同世尊所说：大地上没有你们在漫长黑夜中，没有不受无量生死苦难的地方。一个人一劫（kalpa，极长的时间单位）所承受的身体骨骼，如果不腐烂损坏，其堆积的量，相当于王舍城侧面宽广的博胁山。所饮用的乳汁如同四大海水。身体所流出的血液，加上因为爱别离所哭泣的眼泪，多于四大海水。将大地上的草木全部斩断作为筹码，用来计算父母的数量，也无法穷尽。无量劫以来，或者在地狱，或者在畜生道，或者在饿鬼道，所承受的苦难，不可称量计算。这样思惟，从早到晚都不懈怠，乃至半夜，右胁而卧，安住于光明想，如同野鹿安睡。《坐禅经》说：‘烦恼深不见底，生死之海无边无际，度过苦海的船只尚未建立，怎么能够安然入睡呢？’ 二、波罗蜜多（pāramitā，到达彼岸）摄门： 大致有两方面：一、总性摄门；二、别相摄门。 首先是总性摄门，各种行为，通过‘作’、‘不作’、‘应作’、‘不应作’四句，被七种最殊胜的法所摄受，才能称之为到达彼岸，详细的解说如同论中所说。然而到达彼岸各有九种相貌，如同《瑜伽师地论》所说，应当善于了解。其次是别相摄门，有三种：一、因果，以前面的行为作为后面的行为的依据。
English
English version The Aspect of Maintaining and Transgressing Precepts: 1. Guarding Right Mindfulness: Towards lovable objects, one should contemplate thus: Desires are never satisfied, like dried bones, etc., even to the point of being as precarious as rotten fruit at the end of a branch, like a Rākṣasī (female demon), with little taste but much calamity, universally harming worldly and supramundane benefits. If one cannot endure this, when will the end of suffering be reached? If facing contrary objects, one should contemplate thus: Although all sentient beings possess the Tathāgatagarbha (the potential for Buddhahood), they are deluded by their own minds, clinging to the notion of 'other,' thus giving rise to false joy and anger, sinking into the stream of suffering. Each bears the fruit of their own karma, yet takes others as the cause, leading to falling into evil realms, which is deeply one's own fault. I once sought meaningless and unprofitable things, disregarding the suffering of hell, enduring great suffering for a long time. How much more should I endure temporary small suffering for the sake of Bodhi (enlightenment)? If in a neutral state, one should contemplate thus: Life is like a shot arrow, a lifetime passes in the blink of an eye. Today is about to end, what benefit will be achieved? From beginningless time, the body has been nourished, yet the body has turned against me. Boundless cycles of birth and death, nothing can restrain them. As the World-Honored One said: 'On this great earth, there is no place where you have not endured immeasurable suffering of birth and death in the long night. The bones of one person's body accumulated over one kalpa (an extremely long period of time), if they did not rot, would amount to the size of the broad and expansive Vipula Mountain beside Rājagṛha. The milk drunk would be like the four great oceans. The blood shed from the body, plus the tears wept from the pain of separation from loved ones, would exceed the four great oceans. If all the grass and trees on the earth were cut into counting sticks to count one's parents, it would still be impossible to count them all.' In countless kalpas, whether in hell, or as an animal, or as a hungry ghost, the suffering endured is beyond measure. Contemplating thus, one should not be lax day and night, even in the middle of the night, lying on the right side, dwelling in the thought of light, sleeping like a wild deer. As the Meditation Sutra says: 'Afflictions are deep and bottomless, the sea of birth and death is boundless, the boat to cross the sea of suffering has not yet been built, how can one sleep peacefully?' 2. The Pāramitā (perfections) Gathering Gate: Broadly speaking, there are two aspects: 1. The General Nature Gathering Gate; 2. The Specific Characteristics Gathering Gate. Firstly, the General Nature Gathering Gate: Various actions, through the four phrases of 'doing,' 'not doing,' 'should do,' and 'should not do,' are gathered by the seven most supreme dharmas, and only then can they be called reaching the other shore, as explained in detail in the treatises. However, reaching the other shore has nine aspects, as described in the Yoga Sutra, which should be skillfully understood. Secondly, the Specific Characteristics Gathering Gate has three aspects: 1. Cause and Effect, with the preceding actions serving as the basis for the subsequent actions. --------------------------------------------------------------------------------
Chinese
顺前句摄。后净持前故。顺后句摄。虽别别修。由引持故。一一自然遍修一切。二者体摄修一一行。一切无贪施性。一切思业戒性。一切无瞋忍性。一切勇悍精进性。一切专注静虑性。一切正见后五性。由此一行修一切行。必相应故。三者用摄无贪等法。一一具有无畏等施。乃至成就有情智仪。互相资助展转眷属。皆以一切俱行功德。为自性故。由此于一切行。行一切行。是则一念修一切行。岂唯阿僧企耶已后。又无数劫实在一念。如旋行者。实向自项。为未来际。项亦背颜。为过去际。无始无终归一念故。如有颂言。处梦谓经年 悟乃须臾项 故时虽无量 摄在一刹那。 三轻重性门者。所取及舍。虽摄一切杂染清净。于加行业。制禁戒故。略有十重四十八轻。然菩萨戒。意地为本。若见胜利。纵身语故。无恶不由贪瞋痴者。无不为引好推恶。所以后四为根本重。摄善戒中极违有二。一修福舍智。二弃大向小。贪偏引初。愚痴遍引。余二引后。违大乘故。摄有情中极违有二。一先自后他。二有亲怨想。惟恶引初。贪瞋引后。愚痴邪见通引一切。由此随应。为三聚本。四持犯相门者。略有三门。一总相门。二别相门。三究竟门。一总相者。若作必犯。设犯亦作。四句分别。或有作而非犯。谓见胜利菩萨戒中。乃 现代汉语译本 顺前句所摄，因为后面的清净持守是以前面的为基础的。顺后句所摄，即使是分别修习，也是由于引导和支持的缘故，每一个自然地遍修一切。第二是体摄，修习一行，一切都是无贪的布施本性，一切都是思业的戒律本性，一切都是无嗔的忍辱本性，一切都是勇猛精进的本性，一切都是专注的禅定本性，一切都是正见以及后面的五种本性。因此，修习一行就等于修习一切行，必定是相应的缘故。第三是用摄，无贪等法，每一个都具有无畏等的布施，乃至成就众生的智慧和威仪，互相资助，辗转成为眷属，都是以一切俱行的功德作为自性。因此，对于一切行，行一切行，那么一念之间就修习了一切行，岂止是阿僧祇耶（asaṃkhyeya，无数）之后，又是无数劫实在一念之中，就像旋转行走的人，实际上是面向自己的后颈。对于未来来说，后颈也是背对着脸，对于过去来说，无始无终都归于一念。正如颂中所说：‘在梦中以为经过了多年，醒悟过来才知道只是一瞬间。’所以时间虽然无量，却可以摄在一刹那。 三、轻重性门：所取和所舍，虽然涵盖了一切杂染和清净，但对于加行（kāragata，实践）行业，制定了禁戒的缘故，略有十重四十八轻。然而菩萨戒，以意地为根本。如果见到胜利，即使是身语的造作，没有恶不是由贪嗔痴引起的，没有不是为了引导好的，推开坏的。所以后面的四条是根本重罪。在摄善戒中，最违背的有两种：一是修福舍智，二是舍大向小。贪偏重于引导前者，愚痴普遍引导。其余两种引导后者，因为违背了大乘。在摄有情中，最违背的有两种：一是先自己后他人，二是有亲疏怨恨的想法。恶念引导前者，贪嗔引导后者，愚痴邪见普遍引导一切。因此，随顺相应，作为三聚（trisaṃvara，三种戒律）的根本。 四、持犯相门：略有三门：一、总相门；二、别相门；三、究竟门。一、总相门：如果做了必定犯戒，假设犯戒也做了，四句分别。或者有做了却不是犯戒的，比如见到胜利的菩萨戒中，乃