English
Impairment: Gender changing three times, etc., is gender impairment. Non-humans transforming into human form, and non-human practitioners, etc., are conduct impairment, because these are obstacles to the arising of vows, so they are excluded. Other than that, men and women born in the three continents of the east, west, and south are considered to be the basis for both the arising and abiding of individual liberation vows. As the Treasury says: "Eunuchs, mutes, and hermaphrodites, except for those with two genders, all people, are neither vows nor the nature of vows, and so it is." And the Differentiation says: "Men and women born in the three continents, vows are prohibited for other beings." Because of this. Sixth, the method of restoring what has been impaired has two aspects: teaching and explanation. The first is: Explaining the method of restoration when ultimately impaired. That is, after obtaining the vows, one must protect them without impairing them, and if they are impaired, one must purify them through the means of restoration. As the scriptures say: "The two are purified and do not become afflictions, and the leakage of the two does not increase. What are the two? It is not committing transgressions, and repenting according to the Dharma after transgressions have occurred." Therefore, the method of restoration will be explained. Second, the detailed explanation has two parts: the cause of abandoning the vows, and the actual explanation of restoration. The first has two parts: common and uncommon. The first is: Abandoning, renouncing training, death, transmigration, the simultaneous appearance of two genders, and gender changing three times, viewing without cause and effect, severing the root, etc., are heavy offenses. That is, the general causes of abandoning individual liberation vows are four: abandoning the training with a firm intention in the presence of someone who understands, because of generating a discriminating mind that contradicts what has been properly taken. How to abandon? As it is said, the nature of the vows themselves, the root Three Jewels, the cause Three Baskets, the agent preceptor, the basis of learning, the companions of learning, etc., are the ways of abandoning. Difficult to practice celibacy, etc., shows the cause of abandoning, although it is impaired, even if it is not abandoned, there is no difference in abandoning the vows. As the scriptures say: "Without abandoning the training, without impairing the training." Because of this. Similarly, abandoning by death and transmigration, because the basis is abandoned. Abandoning by the simultaneous appearance of two genders and gender changing three times.
Chinese
因为所依退失的缘故。由于生起了认为没有因果的邪见而舍弃，因为断绝了善根，所以没有了戒律的基础。这被说是大小乘一切戒律的舍弃之因，所以非常严重。这样，在四种共同的舍弃之因上，加上近住的舍弃之因，就说了五种。如《俱舍论》中说：“舍学处及死殁，二形生及断根本，夜分过失舍别解脱。”以及《自释》中说：“这些简而言之是五种舍弃之因。”因为这样说的缘故。第二，分二：各自别别的舍弃之因，对共同的意愿不同的差别，从根本堕罪是否是舍弃之因引申开来，讲述不产生五部的实事之因。第一是：未满二十受圆戒，后来知道。比丘戒舍弃，因为所依，承诺已过。比丘尼，夜分过失，近住的戒律，舍弃这些各自不共同。意思是说，如果认为未满二十岁而受了圆戒，后来在未满二十岁之前认识到这样，那时应当用胎儿遗漏的月份来补足，即使这样补足了还不满，就舍弃圆戒的戒律。经中说：如果知道，那就坏了。如果他出生时未满，包括住在胎中和遗漏的月份。这样说的。承诺行不净行，舍弃比丘尼的戒律。如果为了行不净行而向他人承诺，那就是违犯学处。这样说的。因为夜晚最后的刹那没有过去，所以舍弃近住的戒律，因为直到那时才抛弃的缘故。这样，这三者不仅被以前的四种共同的舍弃之因所舍弃，而且各自的舍弃之因也舍弃了那个戒律，所以是不共同的舍弃方式。第二是：发生根本堕罪和正法隐没也舍弃。克什米尔地区的分别说部的人们认为：具有戒律的人，如果具有两种根本堕罪，就像有钱的欠债人一样。有些人说：如果犯了四根本罪中的一个，就全部退失。意思是说，经部师认为：由于发生根本堕罪并加以隐瞒而舍弃，因为相续被极大的无惭无愧所染污的缘故。
English
Because the basis is lost. Because of giving rise to the wrong view that there is no cause and effect, one abandons. Because the root of virtue is severed, there is no basis for vows. This is said to be the cause of abandoning all vows of the Greater and Lesser Vehicles, so it is very serious. Thus, on top of the four common causes of abandonment, adding the cause of abandoning the upavāsa, it is said to be five. As the Treasury says: "Abandoning the precepts, death, two sexes arising, severing the root, and the passing of the night, one abandons the Prātimokṣa." And the Autocommentary says: "These, in brief, are the five causes of abandonment." Because it is said so. Secondly, there are two: the individual causes of abandonment, the difference in desires for the common, and explaining the cause of not generating the actual basis of the five groups, stemming from whether or not the root downfall is a cause of abandonment. The first is: One who has not reached twenty, later knows of ordination. A bhikṣu's vow is abandoned, because of the basis, the promise has passed. A bhikṣuṇī, the night has passed, the upavāsa's vows, abandoning these are individually uncommon. It means that if one takes ordination thinking that one has reached twenty, and later recognizes this before reaching twenty, then at that time one should make up for the missing months of gestation. Even if one makes up for it in this way, if it is still not complete, then one abandons the vows of ordination. The Sutra says: "If one knows, then it is destroyed. If he is born not having reached it, including being in the womb and the missing months." It is said so. Promising to engage in impure conduct, one abandons the vows of a bhikṣuṇī. If one promises another to engage in impure conduct, then one has violated the precepts. It is said so. Because the last moment of the night has not passed, one abandons the vows of upavāsa, because it is abandoned until then. Thus, these three are not only abandoned by the previous four common causes of abandonment, but also the individual causes of abandonment abandon that vow, so it is an uncommon way of abandoning. The second is: If a root downfall occurs and the true Dharma declines, one also abandons. The Vaibhāṣikas of Kashmir think that: A person with vows, if he has two root downfalls, is like a wealthy debtor. Some say: If one commits one of the four root sins, one loses all. It means that the Sautrāntikas think that: One abandons because a root downfall has occurred and is concealed, because the continuum is defiled by great shamelessness and lack of embarrassment.
Chinese
说。穿红衣的部派说，因为律的圣法已经隐没，所以放弃（戒律），因为没有如法安立学处。对此，无著兄弟说，仅仅因为律法隐没，就放弃以前的戒律是不行的，因为证悟的圣法没有隐没。然而，那时不会有以前没有的新生，因为没有授予的仪轨的规范。迦湿弥罗分别说部的人说，即使发生了根本堕罪并加以隐瞒，也不会放弃戒律，因为仅仅因为一方面的衰损就放弃戒律是不合理的。这样的人既有戒律，也是破戒者，就像有些人既有财产，又欠着债务一样。就像《俱舍论》中所说：‘有些说是由于堕罪，另一些说是由于圣法隐没，迦湿弥罗人认为，就像债务和财产一样，两者都有。’因此，有些持律者说，他胜不是放弃戒律的原因，因为犯了他胜罪的比丘仍然完全具有比丘戒的体性。如果看衰损的情况，那就是完全衰损，因为如果触犯了四根本罪中的杀生罪并加以隐瞒，那么所有的戒律都失去了成就必要的能力。如《广大解说》中所说：‘虽然比丘犯了他胜罪仍然有戒律，但即便如此，也会变得没有必要，因为不能与梵行者一起居住和受用，而且正确受持戒律是为了获得解脱，但他却使解脱变得遥远。因此，他的戒律就像没有一样。’因此，第三个是：最初的业者，心烦意乱，被感受所折磨，对于不能修行的人没有罪过。就像前面所说的那样，对于因为隐瞒他胜罪而无法恢复戒律的人，即使他行淫，也不会像五种根本一样产生，如果将衰损和未生两者与堕罪结合，那就是恶作罪。因为仅仅产生恶作罪，所以同样，最初的业者即使行淫也不会产生，因为与导师的规定无关。就像善施比丘没有犯不净行的他胜罪一样。由于心烦意乱，被感受所折磨，心无法
English
says. The red-robed sect says that because the sacred Dharma of the Vinaya has disappeared, they abandon (the precepts), because there is no properly established training. To this, the brothers Asanga say that just because the Vinaya has disappeared, it is not right to abandon the previous precepts, because the sacred Dharma of realization has not disappeared. However, at that time there will be no new birth that did not exist before, because there is no established ritual for empowerment. The Kashmir Vaibhashikas say that even if a root downfall occurs and is concealed, the precepts will not be abandoned, because it is unreasonable to abandon the precepts just because of one aspect of decline. Such a person has both precepts and is a transgressor, just as some people have both wealth and debt. As it says in the Abhidharmakosha: 'Some say it is due to downfall, others say it is due to the disappearance of the sacred Dharma, the Kashmiris think that, like debt and property, both exist.' Therefore, some Vinaya holders say that defeat is not the reason for abandoning the precepts, because a monk who has committed a defeat still fully possesses the nature of a monk's precepts. If you look at the situation of decline, then it is completely declined, because if you commit one of the four root sins, such as killing, and conceal it, then all the precepts lose the ability to accomplish what is necessary. As it says in the Extensive Explanation: 'Although a monk who has committed a defeat still has precepts, even so, it becomes unnecessary, because he cannot live and enjoy with those who practice Brahmacharya, and taking the precepts correctly is for the sake of attaining liberation, but he has made liberation distant. Therefore, his precepts are like nothing.' Therefore, the third is: The initial practitioner, disturbed in mind, tormented by feelings, there is no fault for those who cannot practice. As mentioned earlier, for a person who cannot restore the precepts because of concealing a defeat, even if he engages in sexual activity, it will not arise like the five roots, and if both decline and non-arising are combined with downfall, then it is a misdeed. Because only a misdeed arises, so too, the initial practitioner will not arise even if he engages in sexual activity, because it is unrelated to the Teacher's precepts. Just as the monk Bhadra did not commit a defeat of unchaste conduct. Because the mind is disturbed, tormented by feelings, the mind cannot
Chinese
因为没有生起，即使行持也不会产生罪过，因为心不是自然安住的缘故。如同疯子杀人一样。在不能成就的状况下，即使行持也不会产生罪过，因为在梦中行持非梵行也不会犯堕。因此，像这样的所依补特伽罗即使犯堕，也不会像真实的罪过一样产生罪过。第二、返回修正真实内容。返回修正堕罪。从那延伸开来，返回修正诤讼。罪堕行持的方便归纳为四力之理。因知罪过而教诫精进守护。第一、不乐意以呵责返回修正，乐意以坦白忏悔等返回修正。第一是：以下沉和减损之义称为呵责。