Chinese
从那之中呼出，为了度化到佛的地位而立誓，那个誓言的坚定不减弱怎么可能呢？因此，为了消除其他一切有情众生的烦恼，首先对于自己断除烦恼的方法，进入和返回之处，谨慎认真对待，就是谨慎；不忘记所学之处，就是正念；对于身语意三门的一切行为进行观察，就是正知。具有这三者的补特伽罗的相续，就像肥沃的土地一样，因此，不仅是在那上面种下菩提心的种子，而且容易生起殊胜的清净增上意乐的苗芽，因此这些是极其重要的关键，应当从区分心中了解。一切修行的关键都包含在这三者之中，因此极其重要。 这样，守护不退失菩提心和学处，仅仅不舍弃这些是不够的，还要忏悔清净不顺品的堕罪垢染的方法；依止顺品增长菩提心和学处的方法，亲近善知识；反复观看菩萨藏，努力积累资粮等，应当精进，这样教导。 第二，宣说实际应学之处，分为二：宣说应断之学处和宣说应修之学处。 初者分为二：略说和广说。 初者是： 这样发起菩提心并受持律仪后，对于它的断证之学处如理取舍，对此，首先如果行持哪些会堕入恶趣，如果归纳应断之数的差别，经藏中说了许多，如果归纳种类，那么从《虚空藏经》中出现的十八种，以及《秘密大方便经》和《宝积经》中所说的各一种，这二十种是应当很好地了解堕罪的界限并守护的。 第二，广说分为二：堕罪的实际和还净之理。 初者分为二：宣说从第一部经中出现的和宣说从后面两部经中所说的。 初者分为三：对于国王容易出现的，对于大臣容易出现的，对于普通人容易出现的。 初者是： 《虚空藏经》中说：‘善男子，
English
From that, breathing out, having vowed to liberate to the state of Buddhahood, how could the stability of that vow not diminish? Therefore, in order to eliminate the afflictions of all other sentient beings, first, one should be diligent and careful about the means of abandoning one's own afflictions, the place of entering and returning; not forgetting the place of learning is mindfulness; examining all the behaviors of the three doors of body, speech, and mind is knowing. The continuum of a person who possesses these three is like fertile ground, so not only is the seed of bodhicitta planted on it, but it is easy to generate the sprout of superior pure higher intention, so these are extremely important keys, and should be understood from the discriminating mind. All the keys of practice are included in these three, so it is extremely important. Thus, guarding against the loss of bodhicitta and training, it is not enough to merely not abandon these, but also to confess and purify the stains of unfavorable aspects of downfall; the method of relying on favorable aspects to increase bodhicitta and training, relying on virtuous friends; repeatedly viewing the bodhisattva treasury, diligently accumulating merit, etc., should be practiced diligently, thus instructing. Second, explaining the actual things to be learned, there are two: explaining the things to be abandoned and explaining the things to be cultivated. The former is divided into two: brief explanation and detailed explanation. The former is: Having generated bodhicitta and taken vows, one should properly adopt and abandon its precepts of abandonment and realization. Regarding this, first, if one practices which things, one will fall into a bad state. If one summarizes the differences in the number of things to be abandoned, many are mentioned in the scriptures. If one summarizes the types, then the eighteen that appear in the Sutra of the Essence of Space, and one each mentioned in the Great Secret Skillful Means Sutra and the Jewel Heap Sutra, these twenty are the boundaries of downfalls that should be well understood and guarded. Second, the detailed explanation is divided into two: the actual downfall and the method of purification. The former is divided into two: explaining what appears in the first sutra and explaining what is said in the latter two sutras. The former is divided into three: what is easy to occur for a king, what is easy to occur for a minister, and what is easy to occur for an ordinary person. The former is: In the Sutra of the Essence of Space, it says: 'Son of good family,'
Chinese
从拉波王族头顶灌顶的五种根本堕罪是：这些根本堕罪会使王族头顶灌顶所生的所有善根都耗尽，彻底失败，从天人和人的一切安乐之处堕落，最终堕入恶道等等。例如，以强烈的动机，自己或让别人抢夺三宝的一切或任何财物等；在任何三乘的经教证法中，舍弃或让人舍弃“这不是解脱之法”；剃除头发和胡须，穿上袈裟，无论是否受戒，无论是否破戒，无论是否持戒，由于嗔恨，抢夺、殴打、囚禁、使其舍戒、杀害其袈裟者，或让别人这样做；造作五无间罪中的任何一种；以及认为没有业果的邪见。仅仅生起这样的念头，就会断绝善根，即使放弃戒律，如果因此而驱使或让人驱使他人作恶，罪过极其严重。这些是国王的五种堕罪。第二种是，以嗔恨之心，用火等摧毁一户人家等的村庄，以及有四个种姓居住的地区，以及有十八种手艺的城市，以及有大型集市的城镇，以及像瞻波迦一样的大国土。等等，包括舍弃邪见的国王的前四种堕罪，是大臣的五种堕罪。第三种是，不观察法器，不对心进行调伏，或者稍微调伏，但对于害怕深奥意义的种姓，如果向他们宣讲空性，会导致他们舍弃菩提心，发愿投生小乘；或者，对于大乘种姓已经进入此道者，明知故犯地让他们从那里退转，让他们生起小乘之心；或者，对于小乘种姓，他们喜欢别解脱，即使学习也没有意义，却赞叹大乘，让他们舍弃别解脱，导致两者都不是；或者，对于小乘道
English
The five root downfalls of empowerment from the crown of the Lāpo royal family are: These root downfalls will exhaust all the roots of virtue previously generated by the empowerment from the crown of the royal family, completely fail, fall from all the places of happiness of gods and humans, and eventually fall into the lower realms, and so on. For example, with strong motivation, oneself or causing others to rob all or any of the property of the Three Jewels, etc.; in any of the three vehicles' scriptural and realization teachings, abandoning or causing others to abandon "this is not a method of liberation"; shaving hair and beard, wearing monastic robes, whether or not vows are taken, whether or not vows are broken, whether or not vows are kept, due to hatred, robbing, beating, imprisoning, causing to renounce vows, killing those wearing monastic robes, or causing others to do so; committing any of the five heinous crimes; and the wrong view that there is no karmic result. Merely generating such a thought will cut off the roots of virtue, and even if vows are abandoned, if one therefore drives or causes others to drive others to do evil, the fault is extremely serious. These are the five downfalls of a king. The second is, with hatred, destroying with fire, etc., a village such as a single household, and a region where four castes reside, and a city where there are eighteen crafts, and a town where there is a large market, and a large country like Campā. Etc., including the previous four downfalls of a king who has abandoned wrong views, are the five downfalls of a minister. The third is, without examining the vessel, not taming the mind, or taming it slightly, but for those of a lineage who are afraid of profound meaning, if emptiness is taught to them, it will cause them to abandon bodhicitta and aspire to be born in the Lesser Vehicle; or, for those of the Great Vehicle lineage who have already entered this path, knowingly causing them to regress from there and causing them to generate the mind of the Lesser Vehicle; or, for those of the Lesser Vehicle lineage, they like individual liberation, and even if they study, it is meaningless, but praising the Great Vehicle, causing them to abandon individual liberation, resulting in neither; or, for the path of the Lesser Vehicle
Chinese
认为声闻没有真正的解脱道，即认为或使人认为不舍弃烦恼的止息，4. 心怀嫉妒，说赞扬自己、诽谤他人的话，让别人听懂，5. 为了追求利养和恭敬，在没有证悟的情况下，以人的上师法的谎言欺骗他人，说已证悟甚深之义，6. 亲近和结交有权势的人，让这些持法者断绝修行，并在他们的脚下接受供养三宝的财物，7. 如果这三者都是菩萨，那么一切都会成为堕落之因。舍弃禅定者的受用，减少或夺取，给予诵经者或阅读者，或者使人放弃如法修行的瑜伽士，或者以恶法损害持法者的修行，使人放弃寂止，总而言之，这八种粗罪加上之前的十种，总共有十八种罪名，如果归纳为实质，则有十四种，因为之前的四种国王和大臣没有差别。这些罪过只是因为国王等人容易犯，所以才被认为是他们的罪过，并不是说只有被认为是他们的罪过才不会发生在其他人身上。因为国王、大臣和百姓三者都有可能犯这十四种罪过，所以一个菩萨必须守护所有这些罪过。第二，宣说从后两部经中所说的内容：以小乘之心发起，舍弃众生，这是舍弃愿心。如《大秘密方便经》所说：种姓之子，菩萨以声闻和独觉之心安住，这是菩萨的根本重罪。从《宝积经》中所说的是舍弃行心。也就是从誓愿修持布施等行为中退失，生起即使是自己能力范围内的事情也不修行的想法，从而舍弃。仅仅因为懈怠等原因而不行善，并不会从根本上舍弃。此外，还有《学集论》中所说的八十种恶作罪，其中舍弃苦乐有二十四种，舍弃修持有十六种。从这些中分离出来，就是八十种。第一种是明明有能力平息他人的痛苦和不悦，却不平息。
English
To believe that the Shravakas do not have a true path to liberation, i.e., to believe or cause others to believe that they do not abandon the cessation of afflictions, 4. To speak words of praise for oneself and slander for others out of jealousy, making it understandable to others, 5. Seeking gain and respect, deceiving others with the lies of human guru-dharmas, claiming to have realized profound meanings when one has not, 6. Befriending and associating with powerful people, causing these Dharma-holders to cut off their practice, and accepting offerings of the Three Jewels' wealth at their feet, 7. If all three of these are Bodhisattvas, then everything will become a cause for downfall. Abandoning the possessions of meditators, reducing or seizing them, giving them to reciters or readers, or causing yogis who practice Dharma to abandon their practice, or harming the practice of Dharma-holders with evil laws, causing them to abandon tranquility, in short, these eight coarse transgressions plus the previous ten, totaling eighteen transgressions in name, but if summarized in substance, there are fourteen, because the previous four of king and minister are not different. These transgressions are only considered their transgressions because they are easy for kings and others to commit, but it is not that only those considered their transgressions will not happen to others. Because all three, king, minister, and common people, are likely to commit all fourteen transgressions, a Bodhisattva must guard against all of them. Second, explaining what is said in the latter two Sutras: Generating the mind of the Lesser Vehicle and abandoning sentient beings is abandoning the aspiration mind. As stated in the Great Secret Means Sutra: "Son of lineage, a Bodhisattva abiding with the mind of a Shravaka and Pratyekabuddha, this is a heavy root downfall of a Bodhisattva." What is said in the Ratnakuta Sutra is abandoning the engaging mind. That is, falling away from the vow to practice generosity and so on, giving rise to the thought of not practicing even what is within one's ability, thereby abandoning it. Merely not engaging in virtue due to laziness and so on does not fundamentally abandon it. Furthermore, there are the eighty minor transgressions mentioned in the Compendium of Trainings, among which there are twenty-four of abandoning pleasure and pain, and sixteen of abandoning practice. Separating from these, there are eighty. The first is being able to pacify the suffering and displeasure of others but not doing so.
Chinese
此外，未能如實生起安樂與悅意，是二種區分的基礎。將此二者，以身與心之所依各自區分，則成四種。再以現在與未來之時區分，則成八種。為了這些，不以三門精進，不尋求利益之因緣，不努力於對治之方。如是，以三種隨行之門區分，則成二十四種。第二，以不生起微小之苦與大不悅意之對治為基礎。將此二者，以此生與來生之生區分，則成四種。以自與他之相續區分，則成八種。又，以不損害為了廣大安樂與悅意之微小者為基礎。如前，以生與相續區分，則成八種，總共十六種。第三，如是，對於每一種四十者，又各自分為暫時捨棄與永久捨棄二種，則成八十種。這些的總結是：捨棄安樂與痛苦之成就，有二十四與十六種。不息滅他人之痛苦與不悅意，不生起安樂與悅意。身心區分之基礎，現在未來有八種。為此不精進，不尋求，不努力，有二十四種。對於廣大痛苦與不悅意，不生起微小之對治，為了廣大安樂與悅意，不損害微小者。以生與相續區分，則成十六種。對於四十者，各有二種。如是。因此，必須確定這些墮罪的種類，然後加以捨棄。第二，是補救之方法。如果由於產生墮罪的四種門等力量而產生罪墮，也不應與之共處。簡而言之，即使在夢中見到洩精等造罪，也是因為清醒時惡習串習的力量所致，因此不要拖延，應立即行禮拜、懺悔和迴向，即以具足三蘊之經文等進行懺悔。那麼，對於清醒時明知故犯的罪過，更不用說了。此外，應根據所懺悔之墮罪的輕重差別來進行補救。菩薩的學處和一切功德的基礎是發願。