English
Pa. Whatever anyone hears, it is like the first of the places of defeat for a Bodhisattva. To a beggar who is suffering, poor, and without protection, due to a strong habit of stinginess, even if there is only a small amount of wealth for material desires, or even if one is capable, not giving the Dharma, this is the second. When someone has done something inappropriate, even if they have been disciplined with a whip, still holding a grudge in their heart, not repenting due to a strong habit, or not being satisfied with merely speaking harsh words in anger, but also beating and harming others, this is the third. Due to a strong habit of delusion, slandering the Bodhisattva's teachings, such as saying "This is not the Buddha's word," or believing that oneself or others are deceivingly pretending to be the Dharma, pretending that what is not the true Dharma is the Dharma and proclaiming it, this is the fourth. As it says in the 'Twenty Verses on Vows': 'Whatever arises from fierce afflictions, whoever breaks the vows, these four faults are considered similar to defeat. Attachment to gain and honor, praising oneself and disparaging others, to those who are suffering and without protection, being stingy and not giving Dharma or wealth, not listening even if others confess, angrily beating others, abandoning the Great Vehicle, and proclaiming what appears to be the true Dharma.' So it is said. Here, the term "similar to defeat" does not refer to the defeat of a Bodhisattva, but rather indicates that these four faults are like the heavy defeat of a Hearer Bhikshu, being serious root downfalls for a Bodhisattva. Thus, arising from attachment and so on, from the perspective of intention, there are four root downfalls, but from the perspective of action, dividing each of these four faults into two, they become eight, as Lord Atisha believed: praising oneself and disparaging others are two, not giving Dharma and wealth are two, not listening even after being disciplined with a whip and beating others are two, abandoning the Great Vehicle and proclaiming what appears to be the true Dharma are two, making a total of eight. In the 'Bodhisattva Grounds' it also says: 'Angrily beating sentient beings, not listening even if others confess,' thus separating each root downfall. Second, the forty-six minor transgressions are known elsewhere. As it says in the 'Twenty Verses on Vows,' there are forty-six minor transgressions, thirty-four that contradict the accumulation of virtue and Dharma, and twelve that contradict benefiting sentient beings.
Chinese
第一，分为六组。与布施相违的七种行为是：不供养三宝；追随贪欲之心；不尊敬长者；不回答问题；不把客人当成自己人；不接受黄金等物；不布施给求法之人。如是说。与戒律相违的九种行为是：舍弃破戒之人；不为他人信心而学习；为众生利益所做之事甚少；若具慈悲则无不善；接受邪命之活；轻浮且极度傲慢等；认为独自一人也能解脱轮回；不舍弃恶名；即使有烦恼也不修法。如是说。与忍辱相违的四种行为是：以恶语回敬恶语等；舍弃愤怒之人；避免以杖责打他人；追随愤怒之心。如是说。与精进相违的三种行为是：为了获得名利而聚集眷属；不消除懈怠等；因贪执而依赖戏谑之语。如是说。与禅定相违的三种行为是：不寻求禅定的意义；不去除禅定的障碍；在禅定的滋味中寻求功德。如是说。与智慧相违的八种行为是：舍弃声闻乘；明明有自己的宗规却仍努力于此；不努力于内道却努力于外道论典；即使努力了也乐在其中；舍弃大乘；赞 खुद贬低他人；不为佛法之义而行；诽谤佛法却依赖文字。如是说。第二，分为三组。从利他方面退失的四种过失是：不去做需要的帮助；舍弃照顾病人之事；不消除痛苦；不为放逸者指明正道。如是说。不利益他人的六种过失是：不报答恩情；不消除他人的忧伤；不布施给求财之人；不为眷属谋福利；不顺应他人的心意；不说赞美功德之语。如是说。不制裁恶人的两种过失是：不适时地进行制裁；不使用幻术恐吓等手段。如是说。如是这四十六种行为，各自以三种方式。
English
Firstly, there are six categories. The seven actions that contradict generosity are: not making offerings to the Three Jewels; following the mind of desire; not respecting elders; not answering questions; not treating guests as one's own; not accepting gold and other things; not giving to those who desire Dharma. Thus it is said. The nine actions that contradict ethics are: abandoning those who have broken their vows; not studying for the sake of others' faith; doing little for the benefit of sentient beings; if one has compassion, there is no non-virtue; accepting a wrong livelihood; being frivolous and extremely arrogant, etc.; thinking that one can traverse samsara alone; not abandoning a bad reputation; even with afflictions, not practicing Dharma. Thus it is said. The four actions that contradict patience are: responding to abuse with abuse, etc.; abandoning those who are angry; avoiding striking others with a stick; following the mind of anger. Thus it is said. The three actions that contradict diligence are: gathering retinues in order to gain wealth and honor; not eliminating laziness, etc.; relying on frivolous talk due to attachment. Thus it is said. The three actions that contradict meditation are: not seeking the meaning of samadhi; not removing the obstacles to meditation; looking for qualities in the taste of meditation. Thus it is said. The eight actions that contradict wisdom are: abandoning the Hearer Vehicle; striving for that even though one has one's own tradition; striving for external treatises instead of internal practice; being happy with that even after striving; abandoning the Great Vehicle; praising oneself and disparaging others; not going for the sake of Dharma; disparaging it and relying on the written word. Thus it is said. Secondly, there are three categories. The four faults of degenerating from benefiting others are: not going as a needed friend; abandoning the task of caring for the sick; not eliminating suffering; not showing the right path to those who are heedless. Thus it is said. The six faults of not benefiting others are: not returning favors for what has been done; not eliminating the sorrow of others; not giving to those who desire wealth; not working for the benefit of one's retinue; not conforming to the minds of others; not speaking words of praise for qualities. Thus it is said. The two faults of not subduing the wicked are: not subduing them appropriately to the occasion; not using magical threats, etc. Thus it is said. Thus, these forty-six actions, each in three ways as appropriate.
Chinese
分开解释说，在注释中说：如果由于不恭敬、懈怠和懒惰而犯了错误，那就会变成烦恼的过失。如果由于遗忘而犯了错误，那就会变成非烦恼的过失。对于心烦意乱则没有过失。那么，什么是与恶行戒律相违背的过失呢？这不需要在这里说明，因为《菩萨地》中说：菩萨的戒律就是七种别解脱戒律中的任何一种。因此，大多数与声闻乘相符。如果所依是出家人，那么别解脱的四种他胜罪在这里也是根本堕罪。除此之外的罪堕会变成菩萨支分的过失。然而，出家人的规定罪堕在《学集论》等中不被算作菩萨的堕罪，是因为对于某些在家菩萨来说，不一定是堕罪，大概是这样认为的。第二，分析两种传统的堕罪差别：所说的十八根本堕罪和四根本堕罪是否矛盾呢？对此有三种不同的观点。第一种观点是学 आचार्य बोधिभद्र (梵文天城体，ācārya bodhibhadra，梵文罗马拟音，阿阇梨菩提贤，汉语字面意思，导师菩提贤)：《菩萨地》的四种是真实的根本堕罪。除此之外的十八根本堕罪，是因为断绝了先前积累的善根，是破坏戒律的因素，所以是假立的根本堕罪，这是在《二十戒律释》中说的。第二种观点是学 आचार्य अभयाकर (梵文天城体，ācārya abhayākara，梵文罗马拟音，阿阇梨无畏生，汉语字面意思，导师无畏生)的观点：在《能仁密意庄严》中说：从律藏中所说的四种真实地概括了其他的这些。因此，菩萨的根本堕罪就像《菩萨地》一样，是四种。从《虚空藏经》中所说的那些是根本堕罪的特征，但包括在四种之中。如何包括呢？国王和大臣的根本堕罪第二条舍弃正法，以及最初业者的根本堕罪第一条在没有训练心智的情况下宣讲空性，以及在《善巧方便经》中所说的舍弃菩提心这三种是舍弃大乘。国王的根本堕罪第五条以邪见劝诱他人行十不善业，以及最初业者的根本堕罪第二条从圆满菩提中退转这两种是宣讲相似正法。这样，五种和五无间罪中的僧伽分裂和
English
Having divided and explained, the commentary says: If faults occur due to disrespect, negligence, and laziness, then they become faults of affliction. If faults occur due to forgetfulness, then they become faults that are not of affliction. There is no fault for mental disturbance. So, what are the faults that contradict the vows of misconduct? There is no need to explain that here, because the Bodhisattvabhumi says: The discipline of the Bodhisattva's vows is any of the seven types of individual liberation vows. Therefore, it mostly agrees with the Hearers. If the basis is an ordained person, then the four defeats of individual liberation are also root downfalls here. Other than that, the remaining downfalls become faults of the Bodhisattva's limbs. However, the ordained person's prescribed downfalls are not counted as Bodhisattva downfalls in the Compendium of Trainings and so on, because they are not necessarily downfalls for some lay Bodhisattvas, it is thought. Second, examining the differences between the downfalls of the two traditions: Are the eighteen root downfalls and the four root downfalls that are said to be contradictory? There are three different views on this. The first view is that of आचार्य बोधिभद्र (ācārya bodhibhadra, Acharya Bodhibhadra, Teacher Bodhibhadra): The four in the Bodhisattvabhumi are actual root downfalls. The other eighteen root downfalls are called imputed root downfalls because they sever the previously accumulated roots of virtue and are the cause of destroying the vows, as explained in the Commentary on the Twenty Vows. The second view is that of आचार्य अभयाकर (ācārya abhayākara, Acharya Abhayakara, Teacher Fearless Born): In the Ornament of the Intentions of the Sage, it says: These others are truly summarized by the four that are spoken of in the Vinaya Pitaka. Therefore, the Bodhisattva's root downfalls are the four as in the Bodhisattvabhumi. Those spoken of in the Akasagarbha Sutra are characterized as root downfalls, but are included within the four. How so? The second root downfall of the king and minister, abandoning the sacred Dharma, and the first root downfall of the beginner, teaching emptiness without training the mind, and the three abandonments of Bodhicitta spoken of in the Sutra of Skillful Means are abandoning the Great Vehicle. The fifth root downfall of the king, inducing others to engage in the ten non-virtuous actions with wrong views, and the two root downfalls of the beginner, turning away from perfect enlightenment, are teaching what appears to be similar to the sacred Dharma. Thus, the five and the Sangha split among the five inexpiable sins and
Chinese
总而言之，包括在菩萨根本堕中的第四条。对于初学者的根本堕，第三条和第四条是诋毁他人，第六条是赞扬自己，第五条是既赞扬自己又诋毁他人。因此，这四条都包括在菩萨根本堕的第一条中。国王和大臣的根本堕中的第三条，例如殴打出家人等，以及除了制造不和以外的其他四个无间罪，还有摧毁大臣的城镇等，这三条都包括在菩萨根本堕的第三条中。国王和大臣的根本堕中的第一条，以及第三条中的抢夺坟墓供品，还有初学者根本堕中的第七条，盗用和教唆盗用僧众财物这两条，以及第八条，将寂止的财物给予念诵者并接受，这六条是吝啬财物，以及放弃寂止，吝啬佛法。因此，这七条都包括在菩萨根本堕的第二条中。因此，他们认为除了这四条根本堕之外，没有其他的了。这里的一些学者认为，初学者的根本堕中的第三条和第四条，是舍弃大乘一方的戒律，第八条是展示相似的正法，因此被归纳为菩萨根本堕的第四条。初学者的根本堕中的第七条也被归纳为菩萨根本堕的第三条，但无论如何都不会有冲突。第三种观点是大学者寂天菩萨的观点。在《学集论》中，讲述了十八条根本堕。按照《能断金刚经》的观点，将根器敏锐者的根本堕归纳为十四条，按照《善巧方便经》的观点，将根器中等以上者的根本堕归纳为四条，这十八条都被认为是具有根本堕的特征。在菩萨的四条根本堕中，除了后三条中的舍弃大乘之外，其他的都包含在《学集论》的“贪着和吝啬无尽”等内容中。没有提到第一条，是因为它包含在初学者根本堕的第五条中：“讲述自己的功德，为了获得利养和恭敬，用诗句的诡计诋毁他人”，以及第四条中的舍弃大乘，就是国王和大臣的根本堕中的第二条，舍弃正法。因此，所有这些根本堕都因为根器的不同，而被认为是各自戒律的舍弃之因。正如所说：“这些根本堕会使先前积累的所有善根化为灰烬。”总的来说