English
Like imbuing a corpse with ghostly vapors, symbolizing the violation of vows to benefit others, and focusing solely on thoughts and actions that harm others, these individuals not only bring no benefit to themselves or others but also engage in harmful activities. Such faults undoubtedly lead to the destruction of all three vows, especially the Bodhisattva's precepts. If there is any doubt about this, then all the Buddhas and their spiritual children, the Bodhisattvas, through the power of wisdom, have carefully examined and researched, and have clearly pointed out that, whether in the long or short term, the source of all happiness and merit is undoubtedly the practice of the Great Vehicle. If, as a result of such examination, errors occur in what to adopt and abandon, thereby abandoning the precepts of the awakened mind, then the person who claims "I abandon" commits the offense of deceiving all sentient beings. In this way, that person will undoubtedly wander in the lower realms for endless future lives. Therefore, avoiding the faults of harming sentient beings is extremely important. Although supreme bliss can only be experienced by the Buddhas, intermediate bliss, like a platform for resting from the suffering of samsara, is the precious Bodhicitta. Therefore, striving to prevent it from degenerating is crucial. Root verse: Those with both downfalls and the power of Bodhicitta, Who alternately become ghosts in samsara, Will be obstructed for a long time from attaining the bhumis, The person who abandons the precepts is a madman. This means that for those who have both the karma that will surely lead to the lower realms and the power of Bodhicitta, those who alternately become ghosts in samsara will be obstructed for a long time from attaining the first bhumi, etc. Therefore, the person who takes the precepts and then abandons them is a madman, this is a disparagement of them. Root verse: For anyone, even for the smallest cause and effect of harm, Whose pride of anger is extremely intense, Who can endure the punishment of swords and spears, And does not turn back until the goal is achieved, For the powerful afflictions that are enemies to me at all times and places, Engage in battle with them, Without eliminating the ritual of resentment, How can one abandon the vow to protect the precepts? This means that in the world, no matter who, for any small cause and effect of harm,
Chinese
那些难以忍受的痛苦，即使不顾性命，也要忍受箭矛等武器的严酷惩罚，在自己所针对的损害行为没有完成之前，绝不退缩。相比之下，那些在任何情况下都注定成为我敌人的五毒、三毒等强大的烦恼，与它们交战，就像比试胜负一样，在没有消除仇恨之前，谁会舍得放弃守护菩萨戒的誓言和行为呢？ 根本颂： 在此烦恼的牢狱中被囚禁， 我的力量也无法认知。 一切众生从中解脱， 救度的坚定又怎能减弱？ 意思是说，那些烦恼，无论在外境、内根还是中间都不存在，只是从妄念中突然产生，而妄念本身也没有处所，烦恼并非有形之物，虽然像所依和能依一样存在，但实际上，一切众生都被囚禁在这个牢狱中，因为愚痴等原因，我的力量也无法认知，一切众生从中解脱，救度的坚定又怎能不减弱呢？特别是，如果不能利益众生，反而生起只为自己成就的寂静之心，那就是舍弃了菩提心。 根本颂： 具足正念和正知的土地上， 菩提心的幼苗容易生长。 不退失地守护，清净垢染， 增长的方法要努力实践。 意思是说，具足正念，忆念和正知持续不断，就像在土地上播下菩提心的种子，幼苗容易生长。因此，进入大乘道的誓言要不退失地守护，逐渐清净与此不相符的垢染，对于增长珍贵的菩提心的方法要努力实践。 根本颂： 特别是，堕罪的区分有二十种： 盗取三宝财物等国王的五种， 摧毁城镇乡村等大臣的五种， 未经训练就宣讲空性等， 普通人的八种，以及舍弃愿行菩提心。
English
Those unbearable sufferings, even without regard for life, one endures the harsh punishments of weapons such as arrows and spears, and does not turn back until the intended harm is accomplished. Compared to that, who would be willing to abandon the vow and conduct of protecting the Bodhisattva's precepts until the feud is extinguished by competing with the powerful afflictions such as the five poisons and three poisons, which are bound to become my enemies in every way, as if engaging in battle? Root verse: Here, imprisoned in the prison of afflictions, Even my own strength cannot be recognized. To liberate all beings from that, How could the steadfastness of salvation diminish? It means that those afflictions do not exist anywhere, whether in external objects, internal faculties, or in between, but arise suddenly from conceptualization, and even that conceptualization has no place. Afflictions are not material, so although they exist like a basis and what relies on it, in reality, all sentient beings are imprisoned in this prison. Because of causes such as ignorance, even my own strength cannot be recognized. How could the steadfastness of liberating all beings from that diminish? In particular, if one cannot benefit sentient beings and instead gives rise to a peaceful mind that only seeks one's own accomplishment, that is abandoning the mind of enlightenment. Root verse: On the ground endowed with mindfulness and awareness, The sprout of the mind of enlightenment is easily grown. Holding it without deterioration, purifying defilements, One should diligently practice the means of increasing it. It means that having mindfulness, constant remembrance, and awareness is like planting the seed of the mind of enlightenment on the ground, making it easy for the sprout to grow. Therefore, one should uphold the vows of entering the Mahayana path without deterioration, gradually purify the defilements that are incompatible with it, and diligently practice the means of increasing the precious mind of enlightenment. Root verse: In particular, the twenty distinctions of downfalls are: The five of kings, such as stealing the property of the Three Jewels, The five of ministers, such as destroying towns and villages, Such as teaching emptiness without having trained the mind, The eight of ordinary people, and abandoning the aspirational and engaging Bodhicitta.
Chinese
从刹帝利种姓的头顶灌顶，即成为统治者后统治臣民的任何人，抢夺或教唆他人抢夺佛塔和僧团的财物等，以及应供养僧团的未供养之物，这是第一条堕罪。凡是对声闻乘的道生信而进入者，令其退转，以及对大乘生信而进入者，也令其退转，这是第二条。凡是对出家生起信心，不论是否具备出家的相和仪轨，不论是否受戒或破戒，夺取其食物、衣服、财物等，乃至加害其性命的邪行，以及对其身体进行惩罚、鞭打等，这是第三条。任何刹帝利种姓，明知故杀母亲、父亲、声闻阿罗汉，以及制造僧团分裂，以及特意蓄意对非真实的佛陀，而是任何佛像，以恶念使其出血，即做毁坏之业等，这是第四条。任何刹帝利种姓，不认为世间的一切苦乐皆由因果所生，而耽于来世之事，诱使自己和他人进入十不善业的歧途，这是第五条。任何大臣，抢夺佛塔和僧团，以及四方僧团的财物，这是第一条。摧毁村庄、地方、城市、以及属地，这是第二条。大臣使声闻缘觉和大乘的教义退转，从而抛弃和阻止，这是第三条。大臣对于为了佛陀而出家之人，不论是否持戒，夺取其袈裟，或令其还俗，或投入监狱，或夺取财物，乃至夺取其性命，这是第四条。大臣造作五无间罪，这是第五条。所谓村庄，是指只有一户人家；地方，是指具备四种姓氏；城市，是指具备十八种工艺；城镇，是指聚集众多商人之地；属地，是指聚集众多大小地方之处。下等的八种是：对于将空性误解为言辞之道的，生起恐惧的劣慧者……
English
Anyone who, having been enthroned from the head of the Kshatriya caste, that is, having become a ruler, dominates the subjects, steals or instigates others to steal stupas and monastic property, etc., and what has not been offered that should be offered to the general Sangha, this is the first downfall. Whoever causes those who have faith in the path of the Hearers and have entered it to turn away from it, and also causes those who have faith in the Great Vehicle and have entered it to turn away from it, this is the second. Whoever is inclined to renounce, regardless of whether they have the signs and rituals of ordination or not, regardless of whether they have taken vows or broken them, steals their food, clothing, wealth, etc., up to the point of harming their life, and engages in misconduct, and inflicts punishment and beatings on their body, etc., this is the third. Any Kshatriya caste who knowingly kills their mother, father, or a Hearer Arhat, and causes division in the Sangha, and intentionally and deliberately causes blood to flow with evil intent from any form of the Buddha's image, even if it is not the actual Buddha, that is, doing the work of destroying it, etc., this is the fourth. Any Kshatriya caste who does not believe that all happiness and suffering in the world arise from causes, and is distracted by the affairs of the next life, and leads themselves and others into the wrong path of the ten non-virtuous actions, this is the fifth. Any minister who steals the property of stupas and the Sangha, and the Sangha of the four directions, this is the first. Destroying villages, regions, cities, and territories, this is the second. The minister causes those who have faith in the teachings of the Hearers and Solitary Realizers and the Great Vehicle to turn away, thereby abandoning and preventing them, this is the third. The minister, for anyone who has renounced for the sake of the Buddha, regardless of whether they uphold the precepts or not, steals their saffron robes, or causes them to return to lay life, or puts them in prison, or steals their wealth, and even takes their life, this is the fourth. The minister commits the five inexpiable sins, this is the fifth. A village is said to be a place with only one household; a region is a place with all four castes; a city is a place with eighteen kinds of crafts; a town is a place where many merchants gather; a territory is a place where many large and small places gather. The eight inferior ones are: For those of inferior intelligence who misunderstand emptiness as a path of words and generate fear...
Chinese
如实地宣说，对于进入大乘道的人，赞叹声闻的戒律，让他们执着于小乘的论藏；对于声闻种姓，原本就缺少大乘的根器，喜欢别解脱戒的人，赞叹大乘，强迫他们进入大乘，导致两者都不是；对于初学者，由于动机低下，没有学会大乘的思维和行为，却让他们放弃不想要的声闻和独觉之道；为了追求名利，赞扬自己，嫉妒地诽谤他人，希望别人认为自己是无与伦比的功德之源，在没有证悟隐秘境界的情况下，谎称自己已经证悟，用这种凡夫俗子的谎言欺骗他人；接近国王等有权势的人，抢夺僧人的财物，进行殴打和凌辱；将三宝变成他人的仆从，用各种花言巧语骗取供养和侍奉，将其转给自己一方，毫不顾惜地享用信财；剥夺那些被称为“舍弃者”和“禅定者”的专心修禅者的食物和享用，将其给予那些沉迷于闻思和诵读的人，让他们放弃如法修行的瑜伽士，这是第八种。此外，再加上两种：对声闻和独觉之道产生向往，放弃为了一切众生而成就佛果的愿菩提心；以及放弃不将善行用于善事。这两种加起来就是二十种。如是说：黑法四种，堕罪五二八。所谓五五百，真是可笑。八十种支分罪，应查阅《学集论》。这里是追随圣者龙树的观点，认为这些罪从清净的相续中产生，应当守护的也是这二十条根本堕罪，如果违犯，补救的方法也是如此。根本：总之，即使在梦中见到罪恶，也要立即用三蕴经忏悔。根本是愿菩提心退失和产生违品，舍弃的因缘是舍弃学处这三者，如果从一座中退失
English
To proclaim things as they are, and for those who have entered the Mahayana path, to praise the precepts of the Hearers, causing them to cling to the Hinayana scriptures; for those of the Hearer lineage, who originally lacked the capacity for the Mahayana and who delight in individual liberation, to praise the Mahayana and forcibly cause them to enter it, resulting in them becoming neither one nor the other; for beginners, due to their low motivation, not having learned the thoughts and actions of the Mahayana, to force them to abandon the Hearer and Solitary Realizer paths against their will; in order to seek gain and honor, to praise oneself and slander others out of jealousy, hoping that others will regard oneself as an incomparable source of merit, and without having realized hidden states, to falsely claim to have realized them, deceiving others with the lies of a common person pretending to be a spiritual master; approaching kings and other powerful individuals, seizing the wealth of monks and engaging in beatings and abuse; turning the Three Jewels into servants of others, stealing offerings and services with various flattering words, transferring them to one's own side, and consuming the wealth of the community without any regard; depriving those who are called "renunciates" and "meditators" of the food and enjoyment of those who are diligently engaged in meditation, giving it to those who are distracted by study and recitation, and causing them to abandon the yoga of practicing the Dharma, this is the eighth. In addition, there are two more: developing a longing for the Hearer and Solitary Realizer paths, abandoning the aspiration bodhicitta to attain Buddhahood for the sake of all beings; and abandoning the intention not to apply virtuous deeds to virtuous purposes. These two added together make twenty. As it is said: The four black dharmas, the five twos and eights of downfall. The so-called five five hundreds is a laughing matter. The eighty branch offenses should be looked up in the Compendium of Trainings. Here, following the view of the noble Nagarjuna, it is held that these faults arise from impure continuums, and what should be protected are these twenty root downfalls, and if they are violated, the means of restoration are also the same. Root: In short, even if one sees evil in a dream, one should immediately confess with the Sutra of the Three Heaps. The basis is the loss of aspirational bodhicitta and the arising of opposing factors, the cause of abandonment is the abandonment of the trainings, these three, if one falls from a session