English
Furthermore, praising oneself and slandering others out of jealousy; sixth, lying about having realized emptiness when one has not, telling lies that are not in accordance with the Dharma; seventh, distinguishing between monks and kings, and allowing monks to judge the punishment of property, which is related to the downfall; eighth, those in power enacting evil laws that oppress monks, thereby causing the abandonment of yoga characterized by tranquility; seizing the property of monks who abide properly and giving it to reciters, etc. As stated in the Compendium: "For beings who have not tamed their minds, speaking of emptiness." From "These are the root downfalls, the cause for beings to fall into the great hell" in between the five shlokas and two lines. Thus, from the perspective of the basis, although eighteen are mentioned, from the perspective of substance, it is determined to be fourteen. Commonly, abandoning the aspiring mind is the heaviest of the downfalls, because the thought of seeking peace for one's own benefit arises. The Collection states: "Even if one practices the ten virtuous paths for countless eons, if one desires self-peace and generates the thought of a solitary conqueror, then the discipline is damaged and the discipline is lost. This mind is heavier than even the defeat of others." Therefore, it is nineteen. On top of that, the Ratnakuta Sutra states: "Abandoning the entering mind and not applying it to virtue is twenty." This is also said. Second, branch downfalls are those that deviate from the trainings of body, speech, and mind, other than the root downfalls. The first is failing to do what should be done, such as looking down, and failing to avoid what should not be done, such as running and jumping without purpose. The second is failing to do what should be done, such as saying "Welcome," and failing to avoid what should not be done, such as speaking frivolous words. The third is failing to do what should be done, such as relying on love, compassion, mindfulness, and caution, and failing to avoid what should not be done, such as not abandoning attachment and aversion. It is said that the branch faults of those with medium and inferior faculties are also included in these. Furthermore, although there is no distinction in the root downfalls regarding motivation, intensity of afflictions, etc., if one commits these root downfalls and exceeds a certain time, then the vows of the entering mind are abandoned, while the vows of the aspiring mind are not abandoned as long as one has not turned away from perfect enlightenment.
Chinese
舍弃。因此，舍弃愿心被认为是根本堕罪和舍弃律仪二者，这是中观派的观点。即使犯了根本堕罪，如果在时限未过之前产生后悔，就不会舍弃律仪。时限是一昼夜的六分之一。违犯支分罪，经过一昼夜就会变成堕罪。第二，修持的学处是：如前所说的舍弃所有堕罪之心及其种子，是遮止恶行的律仪；学习修持以六度摄持的善法，是摄集善法的律仪；具有希求成办有情暂时和究竟利乐之心的菩萨及其种子，是饶益有情之律仪，要努力修学这三种律仪。如《律间经》中说：‘何为遮止罪恶之心，摄集善法之心，成熟有情之心？要努力修持这三种发心。’又如《菩萨地论》中说：‘菩萨的一切律仪都只是这三种。’因此，菩萨的一切学处都包含在这三者之中，要舍弃它们的所断，一心一意地修学它们的所修。第二，守护这些律仪，包括思维过患和守护的实际方法。第一方面包括违犯誓言、名存实亡和堕入恶趣。第一，欺骗导师佛陀，使佛陀不悦；欺骗对境有情，使有情不喜；为了自己而欺骗，会使自己的利益受损，并受到包括天神在内的世人的谴责。如《慧海经》中说：‘菩萨如此发心后，如果不按照所说去做，就是欺骗了包括天神在内的世人。’等等。第二，如同国王失去王位一样，今生会发生各种不吉祥的事情，临终时会因忧伤而痛苦，经中这样说过。第三，来世会堕入恶趣，并且很难从中解脱。根本堕罪的过患会摧毁先前所生起的所有菩提心的善根。由于欺骗了包括天神在内的三宝，普遍会堕入恶趣，特别是会堕入地狱。
English
Abandoning. Therefore, abandoning the aspiration mind is considered both a root downfall and abandoning the vows, which is the view of the Madhyamaka school. Even if a root downfall occurs, if regret arises before the time limit has passed, the vows are not abandoned. The time limit is one-sixth of a day and night. Committing a branch offense becomes a downfall after one day and night has passed. Second, the precepts to be practiced are: the mind to abandon all the downfalls mentioned above, along with their seeds, is the discipline of restraining from negative actions; learning to practice the accumulation of virtue encompassed by the six perfections is the discipline of accumulating virtuous qualities; the bodhisattva who has the mind to accomplish the temporary and ultimate benefit and happiness of sentient beings, along with their seeds, is the discipline of benefiting sentient beings. One should diligently study these three disciplines. As it says in the Middle Length Vinaya Sutra: 'What is the mind that restrains from evil, the mind that gathers virtuous qualities, and the mind that ripens sentient beings? One should diligently practice these three bodhicittas.' Also, as it says in the Bodhisattva-bhumi: 'All the disciplines of a bodhisattva are exhausted in just these three.' Therefore, all the precepts of a bodhisattva are contained within these three. One should abandon what is to be abandoned and single-mindedly practice what is to be practiced. Second, protecting these vows includes contemplating the faults and the actual method of protection. The first aspect includes breaking vows, losing the meaning of the name, and falling into the lower realms. First, deceiving the teacher Buddha displeases the Buddha; deceiving the object of sentient beings displeases sentient beings; deceiving for oneself harms one's own benefit and is condemned by the world, including the gods. As it says in the Ocean of Wisdom Sutra: 'If a bodhisattva, having generated such a mind, does not act according to what he has said, he has deceived the world, including the gods.' And so on. Second, like a king losing his kingdom, various inauspicious things will happen in this life, and one will be tormented by sorrow at the time of death, as stated in the sutras. Third, in the future, one will go to the lower realms and it will be difficult to escape from them. The fault of a root downfall destroys all the roots of virtue of the bodhicitta previously generated. Because one has deceived the Three Jewels, including the gods, one will generally fall into the lower realms, and especially into hell.
Chinese
如是说，众生堕入大恶道之因。第二，产生如是过患之罪的原因是：无知，放逸，烦恼多，不恭敬。其中，无知是指虽然努力学习，却不了解堕罪的特征而犯堕罪。对此的对治是听闻所学并了解。放逸是指虽然知道堕罪，却看不到过患，或者即使看到也没有正念，从而犯堕罪。对此的对治是不忘取舍之相的正念，以及对三门分别观察，了解应行应止的明智，以及因自身或佛法的缘故而对罪恶有所顾忌的知惭，以及想到会被他人责骂而有所顾忌的知愧，以及因害怕恶行的异熟果报而努力修习谨慎。烦恼多是指，即使生起少许顾忌，但由于三毒炽盛，从烦恼中产生堕罪。对此的对治是观察自相续，对哪种烦恼最重就努力依止对治，不要有稍微违背也没什么大不了的放逸想法。不恭敬是指，即使知道堕罪等，也因倾心于低劣而不修习，从而犯堕罪。对此的对治是对导师及其所制定的戒律恭敬。其中，因无知和放逸而犯的堕罪较小，因烦恼多而犯的堕罪中等，因不恭敬而犯的堕罪较大，并且根据田和意乐的差别，也会有各种不同的情况。因此，对于应取舍之处，要以生命为代价，努力修习。如《三摩地王经》云：身穿居士俗人衣，我所宣说诸学处，尔时比丘彼等前，学处彼等亦将无。如是对居士所说的五种学处，比丘也无守护的此时，努力修习学处，果报尤其巨大。如彼经云：何人于此正法极衰损，如来教法违背之时中，日夜之中行持一学处，此之福德胜过彼功德。第三，恢复已失坏的，忏悔罪业。
English
As it is said, it is the cause for sentient beings to fall into the great evil realms. Secondly, the causes for the occurrence of such faults and transgressions are: ignorance, carelessness, many afflictions, and disrespect. Among these, ignorance means that even though one strives to learn, one does not understand the characteristics of transgressions and thus commits them. The remedy for this is to listen to and understand what is to be learned. Carelessness means that even though one knows about transgressions, one does not see the faults, or even if one sees them, one lacks mindfulness, and thus commits transgressions. The remedy for this is mindfulness that does not forget the objects of what to adopt and abandon, and wisdom that examines the three doors separately and knows what is right and wrong to engage in or refrain from. It also includes knowing shame, which is being wary of wrongdoing due to oneself or the Dharma, and knowing embarrassment, which is being wary of being blamed by others, and striving to be mindful by fearing the consequences of misdeeds. Having many afflictions means that even if a little wariness arises, transgressions arise from afflictions because the three poisons are dominant. The remedy for this is to examine one's own mind and diligently rely on the remedy for whichever affliction is most dominant, and not to have the attitude of being lax, thinking that even if one transgresses a little, it is not a big deal. Disrespect means that even if one knows about transgressions, one does not engage in learning because one is inclined towards inferiority, and thus commits transgressions. The remedy for this is to respect the teacher and all that he has prescribed. Among these, transgressions committed due to ignorance and carelessness are minor, transgressions committed due to many afflictions are moderate, and transgressions committed due to disrespect are major, and there will also be various differences depending on the difference in field and intention. Therefore, one should strive diligently in learning, even at the cost of one's life, in the places of what to adopt and abandon. As it is said in the Samadhiraja Sutra: "Wearing the clothes of a householder, whatever precepts I have taught, at that time, those monks, those precepts will also be absent." Like this, the five precepts spoken to lay practitioners, at this time when even monks do not keep them, striving to learn is especially fruitful. As it says in that same text: "When the sacred Dharma is greatly destroyed, and the Sugata's teachings are rejected, practicing one precept day and night, this merit is far superior to that." Thirdly, to restore what has been lost, confessing misdeeds.
Chinese
的方式，以及舍弃戒律后重新受戒的方式。第一种是，大乘共同的忏悔方式和中观自宗的忏悔方式。第一种是：在忏悔的对境，未被堕罪染污的菩萨，或者在佛像前，以对先前所造罪业的后悔之心，以及未来不再造作的誓愿之心，恭敬地，进行祈请后说：我，名为某某的菩萨，发生了如此这般的罪过。我，名为某某的菩萨的罪过，在十方诸佛和菩萨面前坦白和忏悔。坦白和忏悔后，我将安住在快乐之中，如果不坦白不忏悔，就不会那样。这样念诵三遍，并善用方便。第二种是：如果因堕入恶道而恐惧，以极大的后悔心能够见到圣者虚空藏，就直接向他忏悔。如果不能那样，就在黎明起身，以清净的身心面向东方，进行供养，并向晨曦之神祈请，在梦中向他忏悔堕罪，或者进行顶礼，或者念诵陀罗尼等，直到亲眼见到圣者，或者出现罪业清净的征兆为止，都要进行忏悔。《学集论》中说：在梦中于圣者虚空藏前，应当忏悔。以及《入行论》中说：日间与初夜时分，三次念诵三蕴经，依靠诸佛与菩萨，以此平息堕罪的剩余。以及《四法经》中也说：菩萨的一切罪业，以四力得以清净。因此，在佛像等圣物前，以力所能及的供品供养，或者皈依三宝和永不舍弃菩提心，这是所依的威力。对先前所造的罪业生起如饮毒般的强烈后悔心，这是厌患对治力。作为堕罪的对治，建造佛像、顶礼、供养、绕塔、念诵、禅定和修习空性等，努力行善，这是依止对治力。以及下定决心，即使丧命，也绝不再造作这些罪恶之业，这是遮止罪恶力。