English
It becomes a downfall for the teacher. If the place also possesses the vows of entry, then a downfall will occur there as well. The second downfall is: To someone who has entered the path of attaining Buddhahood, knowingly saying, "You cannot attain the fruit of Buddhahood by practicing the six perfections, so generate the mind of a Hearer or Solitary Realizer, and in that way, you will definitely be liberated from samsara," thus causing them to turn away from complete enlightenment. The third downfall is: To those of the Hearer lineage who are studying the Pratimoksha vows, or even those who have not ordained but wish to study them, without any particular need, saying, "What is the use of you studying the Pratimoksha vows? Generate the mind of complete enlightenment and engage in the Great Vehicle, for in that way, you can destroy the negative actions you have committed through the power of the mind of enlightenment," thus placing them in the practice of the Great Vehicle. The fourth downfall is: Saying that the Hearer Vehicle cannot abandon afflictions such as attachment, so practice the Great Vehicle itself. Thus, clinging to the idea that there is no path to liberation in the Hearer Vehicle, and without any particular need, causing others to cling to it as well. The fifth downfall is: For the sake of gain and honor, being jealous of other Bodhisattvas who have gain and honor, criticizing them by speaking of their faults, whether true or false, and proclaiming that oneself possesses superior human qualities that one does not actually have, and causing others to hear it. The sixth downfall is: For the sake of gain and honor, falsely saying, without having realized it, "I have directly realized the profound emptiness," and causing others to hear it. The seventh downfall is: Like a kingly lineage, powerful individuals, being divided by the slander of practitioners of this Dharma, relying on the side of the powerful, causing the practitioners to be punished with fines of wealth, and because of that, the practitioners stealing the wealth of the Three Jewels and offering it to those who slander, those who slander taking it themselves, or giving it to the powerful, if they take possession of the wealth, then both of them will fall. The eighth downfall is: Enacting evil laws that harm virtuous practitioners of the Dharma, causing them to abandon yoga, exemplified by calm abiding, and depriving ordained monks and meditators of their possessions, giving them to reciters or readers, or causing them to give them, the receiver also being a robber.
Chinese
如果属于嘎巴波一方，就会产生根本堕罪。那些是：对于没有修习心性的众生，宣说空性；已经进入佛位的人，使之退转圆满菩提；完全舍弃别解脱，与大乘结合；认为不应舍弃学习乘的贪执等；自己也接受并使他人接受；宣说自己的功德；以虚假的言辞，为了利养和恭敬而诽谤他人；说自己具有甚深忍辱；使修行人断绝；供养三宝；接受布施；舍弃止观；享用如法的受用；对念诵者进行布施。这些是根本堕罪，是众生堕入大焦热地狱之因。第二，由于在那里面容易发生过失，所以对一切都是一切。名为十八，实为十四。这里所说的国王、大臣和初学者的堕罪，主要是因为容易在他们身上发生而安立的。例如，堕罪的所依是具有菩萨戒，所以这里不一定是人和非人，但在《学集》中，初学者的堕罪的连接处说：“种姓之子或种姓之女”，这是就容易发生的情况而言，就像实际说出男女任何一方一样。因此，菩萨行之前不可能产生根本堕罪。因此，无论是凡夫人、人还是夜叉等，任何具有菩萨戒的初学者，都说是他们的堕罪。如《学集》中说：“对于那些经常发生的，就以他们自己的名字来称呼，为了避免产生恐惧。所有人都应该互相避免堕罪。”那么，这十八种堕罪是从名称上还是从意义上划分的呢？经中虽然分为十八个名称，但从意义上可以归纳为十四种，因为大臣的前四个根本堕罪与国王的前四个根本堕罪没有区别。第三，发愿心和入行心，以及舍弃这些心，都是根本堕罪。
English
If one belongs to the side of Kapala, then fundamental downfalls will occur. Those are: To speak of emptiness to sentient beings who have not trained their minds; to cause those who have entered the state of Buddhahood to turn away from perfect enlightenment; to completely abandon individual liberation and engage in the Great Vehicle; to hold that one should not abandon attachment to the learning vehicle, etc.; to accept and cause others to accept; to proclaim one's own virtues; to slander others with false words for the sake of gain and respect; to say that oneself has profound patience; to cause practitioners to be cut off; to make offerings to the Three Jewels; to accept offerings; to abandon calm abiding; to enjoy proper enjoyments; to make offerings to those who recite. These are the fundamental downfalls, the cause of sentient beings falling into the great scorching hell. Second, because faults easily occur there, everything is everything. Named eighteen, but in reality fourteen. The downfalls of the king, minister, and novice mentioned here are mainly established because they easily occur in them. For example, the basis of downfall is having the Bodhisattva vow, so it is not necessarily human or non-human here, but in the connection of the novice's downfall in the Compendium of Trainings, it says, "Son of the lineage or daughter of the lineage," which is in terms of what easily occurs, just like actually mentioning either male or female. Therefore, it is impossible for fundamental downfalls to occur before engaging in the Bodhisattva conduct. Therefore, whether it is an ordinary person, human, or yaksha, etc., any novice who has the Bodhisattva vow is said to have these downfalls. As it says in the Compendium of Trainings: "For those that occur frequently, they are named by their own names, to avoid causing fear. Everyone should avoid downfalls with each other." So, are these eighteen downfalls divided from the perspective of names or meanings? Although the sutra divides them into eighteen names, they can be summarized into fourteen in terms of meaning, because the first four fundamental downfalls of the minister are no different from the first four fundamental downfalls of the king. Third, the mind of aspiration and the mind of engagement, and abandoning these minds, are fundamental downfalls.
Chinese
也就是说，如果对小乘发起菩提心，或者舍弃众生，就是放弃了愿菩提心。在《大秘密善巧方便经》中说：‘种姓之子，菩萨以声闻和缘觉为念而安住，这是菩萨的根本重罪。’因此，在之前的十八根本堕罪之上，加上舍弃愿菩提心，就成了十九。在这之上，如《宝积经》所说，加上舍弃行菩提心而不用于善事，就成了二十根本堕罪。此外，如果从菩萨根器的利钝来区分，则有三种学处。如《虚空藏经》和《学集论》中所说的十八或十四条，是利根者不共的根本堕罪。对于中等根器以上的学处，则宣说了四条。如《善巧方便经》的意义在《学集论》中说：‘菩提心完全舍弃，贪著和悭吝无止境，对乞求者不布施，严厉地使之不悦，对众生不能忍耐，愤怒地殴打众生，与烦恼相应，像法一样地伪装。’等等。对于钝根者，则宣说了一条学处，就是不舍弃刚才所说的愿菩提心。这对于菩萨利根、钝根、中等根器三种都必须学习的学处。尤其是在年少时，如果追求圆满菩提的愿菩提心衰退，则是菩萨戒中导致衰退的极重根本堕罪。如《教诫国王经》中所说：‘大王，你这样事务繁多，所作甚多，不可能一切时一切处从布施到智慧波罗蜜多之间都去修学。因此，大王你，对于圆满菩提的希求、信心和追求的愿望这三者，无论行走、安住、睡眠、清醒、饮食，都要恒常忆念并用心观修。对于他人的善根要随喜。随喜之后，要供养一切佛、菩萨、声闻和缘觉。供养之后，与一切众生共同…
English
That is to say, if one generates the mind of enlightenment for the inferior vehicle, or abandons sentient beings, then one has abandoned the aspirational bodhicitta. In the Sutra of Great Secret Skillful Means, it says: 'Son of good family, this dwelling by a bodhisattva with the thought of shravakas and pratyekabuddhas is a heavy root downfall of a bodhisattva.' Therefore, on top of the previous eighteen root downfalls, adding the abandonment of aspirational bodhicitta makes nineteen. On top of that, as explained in the Ratnakuta Sutra, adding the abandonment of engaging bodhicitta and not applying it to virtuous deeds makes twenty root downfalls. Furthermore, if we divide the bodhisattvas according to their faculties, there are three types of trainings. The eighteen or fourteen mentioned in the Akashagarbha Sutra and the Compendium of Trainings are the uncommon root downfalls of keen faculties. For the trainings of those with medium faculties and above, four are taught. As the meaning of the Sutra of Skillful Means says in the Compendium of Trainings: 'Completely abandoning the bodhicitta, endless attachment and miserliness, not giving to beggars, strictly making them unhappy, being unable to endure sentient beings, angrily beating sentient beings, being in harmony with afflictions, showing what is like Dharma.' And so on. For those with dull faculties, one training is taught, which is to train in not abandoning the aspirational bodhicitta just mentioned. This is a training that all three types of bodhisattvas—keen, dull, and medium—must definitely learn. Especially when young, if the aspirational bodhicitta of seeking complete enlightenment declines, it is an extremely heavy root downfall that causes decline from the bodhisattva vows. As it says in the Sutra of Advice to the King: 'Great King, you have so many affairs and so much to do that you cannot train in everything from giving to the perfection of wisdom at all times and in all places. Therefore, Great King, whether you are walking, sitting, sleeping, awake, eating, or drinking, constantly remember and meditate with your mind on the aspiration, faith, and pursuit of perfect enlightenment. Rejoice in the virtues of others. After rejoicing, offer it to all Buddhas, Bodhisattvas, Shravakas, and Pratyekabuddhas. After offering, share it with all sentient beings…'
Chinese
请这样做。然后，为了使一切众生圆满佛法，像一天一样，回向于无上菩提。大国王，这样做，既能治理国政，又不会荒废国王的事务，菩提资粮也能圆满。如是说。在《摄颂》中也说：如果于千百万劫中行持十善业道，却只想成就自利阿罗汉果，那么，戒律就会出现过失，戒律就会毁坏。生起菩提心比堕罪还要严重。如是说。那么，如果认为根据根器的差别，分别显示菩萨的学处有多有少是合理的，那么，以前在受戒仪轨中，龙树论师的宗派说发心和行心一起受，这也不是一定都要受持全部，虽然发心的学处一定要受持圆满，但是行心的学处可以根据众生的根器，受持能够守护的量，然后学习。因此，在《学集论》中说：如果修持一个学处，不能守护其他的学处，也不会堕落。如是说。并且，受戒也要结合自己的能力来受持，然后守护戒律。如是说。因此，为了利益他人而想要获得圆满菩提的发心戒，对于行戒，要根据自己的能力和次第来结合，用智慧的力量来降伏和接受，这是善于引导所化众生的方便。第二，支分恶作八十等，因为细微，所以这里没有说，请看《学集论》。如是说。在《学集论》中说：菩萨要平息一切众生现在和未来的痛苦和不悦。如是说。支分的恶作有八十，即舍弃安乐和痛苦二十四，舍弃修持十六。从这些中分开就是八十。第一，能够平息他人的痛苦和不悦却不去平息，能够生起安乐和喜悦却不去生起，这是两种分类的基础。这两种分类各有身体和心意的所依。
English
Please do so. Then, in order to make all sentient beings perfect in the Buddha's Dharma, like a single day, dedicate it to unsurpassed Bodhi. Great King, by doing so, one can both govern the kingdom and not neglect the affairs of the king, and the accumulation of Bodhi will also be perfected. Thus it is said. It is also said in the Compendium: If one practices the ten virtuous paths for hundreds of millions of kalpas, but only wishes to attain self-benefiting Arhatship, then the precepts will have faults and the precepts will be broken. Generating Bodhicitta is even more serious than falling into defeat. Thus it is said. So, if it is considered reasonable to show the Bodhisattva's precepts in different amounts according to the difference in faculties, then, previously in the ritual for taking vows, the Nagarjuna school said that the aspiration and action minds are taken together, but this is not necessarily to take all of them completely. Although the precepts of the aspiration mind must be taken completely, the precepts of the action mind can be taken and learned according to the capacity of sentient beings, and then learned. Therefore, it is said in the Compendium of Trainings: If one practices one precept, one will not fall even if one cannot protect other precepts. Thus it is said. Moreover, taking vows should also be combined with one's own strength, and then the vows should be kept. Thus it is said. Therefore, the aspiration vow to attain complete enlightenment for the benefit of others, for the action vow, combine it with your ability and gradually, use the power of wisdom to subdue and accept it, which is skillful in the method of guiding the trainable beings. Second, the eighty secondary transgressions, etc., are not mentioned here because they are subtle, please see the Compendium of Trainings. Thus it is said. It is said in the Compendium of Trainings: Bodhisattvas must pacify all the present and future sufferings and displeasures of all sentient beings. Thus it is said. There are eighty secondary transgressions, namely, abandoning pleasure and pain twenty-four, abandoning practice sixteen. Separating from these is eighty. First, being able to pacify the suffering and displeasure of others but not pacifying them, and being able to generate happiness and joy but not generating them, these are the basis of the two categories. These two categories each have a basis of body and mind.