English
It is only regarded as being without fault. If one strives for something that is not within one's capacity, one will fall, because this does not need to be thought about, it is generally included in the category of confessing sins, and therefore one will be liberated from it. In short, these are the outlines of the Bodhisattva's precepts, and in detail, they can be explained in immeasurable and endless eons. Thus it is said. Secondly, there are five aspects to the discipline that is to be protected: the basis of classification, the nature of classification, the certainty of number, the order, and the benefits of learning. The first is simply the vows of a Bodhisattva. The second is the three disciplines. In the Ratnarashi Sutra it says: 'O Sustainer of Light, the discipline of a Bodhisattva is of three kinds: the discipline of moral self-restraint, the discipline of gathering wholesome dharmas, and the discipline of working for the benefit of sentient beings.' Thus it is said. These three are of the same essence, but are merely distinguished by their different aspects, just as a single jewel has the functions of dispelling darkness, gathering all desired things, and benefiting cold diseases. Thirdly, the actions of Bodhisattvas are determined to be of two kinds: for oneself and for others. Working for the benefit of sentient beings matures the minds of others, while the disciplines of moral self-restraint and gathering wholesome dharmas mature one's own mind. Therefore, the number is fixed at three. Fourthly, the discipline of moral self-restraint is mentioned first because it is the basis for the other two disciplines. After that, the disciplines of gathering wholesome dharmas and working for the benefit of sentient beings are arranged in order, because one cannot benefit other sentient beings without having gathered wholesome dharmas in one's own mind. Fifthly, if one learns these three disciplines well, then when one attains enlightenment, one will obtain everything, including abandonment, realization, and activity. The discipline of moral self-restraint is the cause for obtaining the perfection of abandonment, the discipline of gathering wholesome dharmas is the cause for obtaining the perfection of realization, and the discipline of working for the benefit of sentient beings is the cause for obtaining the perfection of activity. ༈. Wanting to explain the second point in detail, it is said, 'The first of the three.' Here there are three: refraining from misconduct, gathering wholesome dharmas, and working for the benefit of sentient beings. The first is the discipline of refraining from misconduct, which has two aspects: definition and classification. The first is the continuous intention of a Bodhisattva to abandon the sins to be abandoned and their related parts for the benefit of others.
Chinese
哦。第二，分别阐述两种流派的宗义，并考察二者的差别。第一，追随虚空藏和善巧方便经的龙树宗义，寂天将其分在《学集论》中；无著的《瑜伽师地论》宗义，旃扎果弥将其分在《二十颂》中。第一，阐述根本堕的相状，以及将支分罪过转移到其他方面。第一，根本堕十八种各自的差别，所依和堕罪的差别归纳，舍弃共同发愿和趣入显示为根本堕。第一有三种，国王有五种决定，大臣有五种决定，平民有八种决定。第一是： "盗取三宝财物及舍弃正法，如理者不如理者处刑令还俗等，造五无间罪行邪见五国王。" 意思是说，根本堕第一，盗取三宝的财物是：无论是佛陀的佛塔或佛像的财物，以及正法的经函和说法者的资具，僧众无论是否分派所供养和积聚的财物田地等等，无论价值是否完整，以强烈的动机去抢夺或偷盗，或者让别人去做，都会成为堕罪。如果从僧众处偷盗，如果知道自己属于那个僧众的行列，则没有堕罪。根本堕第二，舍弃正法是：无论是三乘中任何一种的教法，三藏，以及属于证悟之法的学处三学中的任何一种，宣说一切善法的佛语和获得解脱的方法不是这样的，自己舍弃或者让别人舍弃。根本堕第三，以惩罚来处罚僧人是：无论是受戒或未受戒的出家人，无论是持戒或破戒的比丘，只要是持有出家形象的人，以嗔恨心，抢夺或殴打他的袈裟，或者关进监狱，或者令其还俗，或者杀害，以上任何一种行为，做了一次或多次，或者让别人去做。根本堕第四，造五无间罪是：杀父、杀母、杀阿罗汉三者，以及制造僧团分裂，以恶念对佛陀放血，以上任何一种五无间罪
English
Oh. Secondly, the tenets of the two traditions are explained separately, and the differences between the two are examined. First, the Nagarjuna tradition, which follows the Akasagarbha and the Sutra of Skillful Means, is divided by Shantideva in the Compendium of Trainings; the Yogachara tradition of Asanga is divided by Chandragomin in the Twenty Verses. First, the aspects of the root downfalls are explained, and the subsidiary offenses are transferred to other aspects. First, the eighteen root downfalls are distinguished separately, the basis and the classification of downfalls are summarized, and abandoning the common aspiration and entry is shown as a root downfall. First, there are three types: five certainties for kings, five certainties for ministers, and eight certainties for commoners. The first is: "Stealing the property of the Three Jewels and abandoning the Dharma, punishing the virtuous and the immoral, causing them to disrobe, etc., committing the five heinous crimes, and holding wrong views are the five [root downfalls] for kings." This means that the first root downfall, stealing the property of the Three Jewels, is: whether it is the property of the stupa or statue of the Buddha, as well as the scriptures of the Dharma and the requisites of the Dharma speaker, whatever is offered and accumulated to the Sangha, whether divided or undivided, such as fields, etc., whether the value is complete or not, to seize or steal with strong motivation, or to have others do it, will become a downfall. If stealing from the Sangha, if one knows that one belongs to that Sangha, there is no downfall. The second root downfall, abandoning the Dharma, is: whether it is any of the teachings of the three vehicles, the three pitakas, and any of the three trainings of the Dharma of realization, saying that the Buddha's words that teach all virtues and the means to attain liberation are not so, abandoning oneself or causing others to abandon. The third root downfall, punishing monks with penalties, is: whether it is an ordained person who has taken vows or not, whether it is a monk who keeps the precepts or breaks them, as long as it is a person who holds the appearance of an ordained person, with hatred, robbing or beating his robes, or imprisoning him, or causing him to disrobe, or killing him, any of the above actions, done once or many times, or causing others to do it. The fourth root downfall, committing the five heinous crimes, is: killing one's father, killing one's mother, killing an Arhat, and causing division in the Sangha, drawing blood from the Buddha with evil intentions, any of the above five heinous crimes.
Chinese
这样做。第五条根本堕罪是执持邪见：以“没有业果”的邪见，去做或者教唆他人做十不善业中的任何一种。这是心之业，所以仅仅生起就会断绝善根，因此会成为堕罪。如果造不善业的其他支分都齐全，则会变得非常严重。这些也在《学集论》中说： 盗取三宝的财物， 被认为是犯了堕罪。 舍弃圣法， 这是佛陀所说的第二条。 对于破戒的比丘， 剥夺袈裟、殴打， 投入监狱， 使其还俗， 造五无间罪， 执持邪见， 等等。 第二是： 摧毁村庄、地方、城市、集镇、乡村等， 也是五种决定性的堕罪。 意思是说，村庄是指一户人家等；地方是指居住着四个种族的地方；城市是指拥有十八种手艺的地方；集镇是指许多商人聚集的地方；乡村是指瞻波等大地方中的任何一个，由于嗔恨而用火等摧毁它们。 “也”这个词是用来包括的，即舍弃邪见之前的四个根本堕罪，加上摧毁村庄等五种，总共五种也被算作根本堕罪，所以是五种决定性的堕罪。其中说： 摧毁村庄等等， 佛陀说这也是根本堕罪。 第三是： 未经调伏宣说空性，发愿成为声闻， 从圆满菩提退转，发起小乘心， 舍弃别解脱而学习大乘， 因为声闻乘无法阻止贪欲等， 所以阻止它，并使它的果报无效， 由于嫉妒而赞扬自己、诋毁他人， 为了利养和恭敬而出卖自己， 比丘因犯戒而被处刑、砍头、献血， 将本应舍弃的供养给予诵经者， 舍弃或教唆他人舍弃寂止，这八种情况通常会发生。 意思是说，对于初学者来说，有八种根本堕罪。第一种是：对于未经调伏的众生，不观察根器而宣说甚深空性，导致他们舍弃殊胜菩提心，而发愿成为声闻或独觉。
English
That's how it is done. The fifth root downfall is holding wrong views: by holding the wrong view that "there is no cause and effect of actions," one does or causes to be done any of the ten non-virtuous actions. This is an action of the mind, so just arising causes the root of virtue to be cut off, so it becomes a downfall. If the other limbs of engaging in non-virtuous actions are complete, it becomes extremely heavy. These are also stated in the Compendium of Trainings: Stealing the property of the Three Jewels, Is considered a downfall of defeat. Abandoning the sacred Dharma, Is said by the Able One to be the second. Even for a monk with corrupted morality, Taking away the robes, striking, Imprisoning, Causing to disrobe, Committing the five inexpiable sins, And holding wrong views, etc. The second is: Destroying villages, regions, cities, towns, and countries, Are also five definite downfalls of a minister. That is, a village is like a single household, etc.; a region is a place where the four castes reside; a city is a place with eighteen kinds of crafts; a town is a place where many merchants gather; and a country is any of the large countries like Champa, destroying them with fire, etc., out of hatred. The word "also" is used to include, that is, the first four root downfalls before abandoning wrong views, and on top of that, the five of destroying villages, etc., are also counted as one root downfall, so they are five definite downfalls of a minister. From that: Destroying villages, etc., The Victorious One said is also a root downfall. The third is: Speaking of emptiness without training, wishing to be a Hearer, Turning away from perfect enlightenment, generating a lesser vehicle mind, Abandoning individual liberation and studying the Great Vehicle, Because the Hearer Vehicle cannot reverse attachment, etc., So reversing it, making its fruit ineffective, Praising oneself and disparaging others out of jealousy, Selling oneself for gain and respect, Monks being punished for offenses, cutting off heads and offering blood, Giving offerings that should be abandoned to reciters, Abandoning or causing others to abandon tranquility, these eight usually occur. That is, for a beginner, there are eight root downfalls. The first is: for beings who have not trained their minds, teaching profound emptiness without examining their capacity, causing them to abandon the mind of supreme enlightenment and wish for the enlightenment of Hearers or Solitary Realizers.
Chinese
对教导者来说，这会成为一种堕落。如果这个地方也具备进入誓言，那么那里也会发生堕落。第二个堕落是：对于进入成佛之道的人，明知故犯地说，你修持六度也不可能获得成佛的果位，所以发起声闻或独觉的心吧，那样你才能 निश्चित 从轮回中解脱出来，这样使人从圆满菩提中退转。第三个堕落是：对于属于声闻种姓，学习别解脱戒律，或者即使没有出家也想学习的人，没有特别的必要，对他们说，你学习别解脱戒律有什么用呢？发起圆满菩提心，修习大乘吧，那样可以通过菩提心的力量摧毁所造的罪业，这样劝他们学习大乘。第四个堕落是：声闻乘不能断除贪欲等烦恼，所以修习大乘吧。这样执着于声闻没有解脱道，没有特别的必要，也让其他人这样执着。第五个堕落是：为了名闻利养，嫉妒其他有名闻利养的菩萨，说出他们真实或虚假的过失来诽谤他们，并且宣扬自己没有凡夫之上的功德，还让其他人听到。第六个堕落是：为了名闻利养，在没有证悟的情况下，虚假地说我已经现量证悟了甚深空性，还让其他人听到。第七个堕落是：像国王种姓那样有权势的人，被信仰此法的修行人以谗言离间，依靠有权势的一方，让修行人受到金钱的惩罚，并且因为这个原因，修行人偷盗了三宝的财物，献给进谗言的人，那些进谗言的人自己拿走，或者献给有权势的人，如果他们把财物据为己有，那么这两个人都会堕落。第八个堕落是：制定损害如法修行人的恶法，让他们放弃以止观为代表的瑜伽，并且剥夺持戒比丘、禅定者的受用，给予诵读者或念诵者，或者让他们给予，接受者也是抢