English
In short, it is included in the fourth root downfall of the Bodhisattva. For the root downfalls of a beginner, the third and fourth are disparaging others, the sixth is praising oneself, and the fifth is both praising oneself and disparaging others. Therefore, these four are included in the first root downfall of the Bodhisattva. The third of the root downfalls of the king and ministers, such as beating monks, etc., and the other four of the five inexpiable sins except for creating discord, and the three of destroying the towns of ministers, etc., are included in the third root downfall of the Bodhisattva. The first of the root downfalls of the king and ministers, and the robbing of offerings from tombs from the third, and the seventh of the root downfalls of a beginner, the two of causing to steal and stealing the property of the Three Jewels, and the eighth, giving wealth of those in meditative equipoise to reciters and accepting it, these six are miserliness of wealth, and abandoning meditative equipoise, miserliness of Dharma. Therefore, these seven are included in the second root downfall of the Bodhisattva. Therefore, they consider that there are no others besides these four root downfalls. Here, some scholars consider that the third and fourth of the root downfalls of a beginner, abandoning the vows of the Mahayana, and the eighth, showing similar Dharma, are thus summarized as the fourth root downfall of the Bodhisattva. The seventh of the root downfalls of a beginner is also summarized as the third of the Bodhisattva, but in any case, there is no contradiction. The third view is the view of the great teacher Shantideva. In the Compendium of Trainings, eighteen root downfalls are taught. According to the Sutra of the Essence of the Jewel, the fourteen root downfalls of those with sharp faculties are summarized as substances, and according to the Sutra of Skillful Means, the four root downfalls of those with medium or higher faculties, all eighteen are considered to be characterized as root downfalls. Among the four root downfalls of the Bodhisattva, except for abandoning the Mahayana among the latter three, the others are taught in the Compendium of Trainings as "attachment and miserliness are inexhaustible," etc. The first is not mentioned because it is included in the fifth root downfall of a beginner: "Speaking of one's own qualities, for the sake of gain and respect, disparaging others with the trickery of verses," and abandoning the Mahayana in the fourth is the second root downfall of the king and ministers, abandoning the true Dharma. Therefore, all these root downfalls are considered to be the cause of abandoning the vows of each, due to the difference in faculties. As it is said, "These root downfalls will reduce all previously accumulated roots of virtue to ashes." In general,
Chinese
如果摧毁一切善行，那么也会摧毁别解脱戒。因此，这样认为。像这样，对于这三者，这里将其他两位班智达的观点置于中立，应当追随寂天论师在《学集论》中收集根本堕罪，将十八根本堕罪归纳为偈颂的做法。第二，关于善法集聚之律仪，有教和释两种。首先是略说：善法集聚要学六度。意思是说，对此，一般共同的自性有：定义、词义、分类、数量决定、顺序、修持方式、利益等七种。第一，什么是菩萨修持的学处？是与具有四种特点的六波罗蜜多所摄的一切善法相应的修持之心。四种特点是：远离各自的相违品，被不分别三轮的智慧所摄持，作用是成办他人的意愿，如此行持后，通过讲法使所化众生的根器与三种菩提相符，使其成熟。《经庄严论》中说：布施能克服吝啬，具有不分别的智慧，能圆满一切愿望，能使众生获得三种成熟。同样，持戒能克服破戒。其余五者也应如此类推。各自的相违品依次是：吝啬、破戒、愤怒、懈怠、散乱、慧之过失六种。作用是：以财物等布施悦意，忍受他人的损害，精进帮助他人，以神变取舍，分别。能圆满他人的愿望。如是说。第二是，波罗是彼岸，蜜多是到达，由于胜过世间和声闻缘觉的一切善行而到达彼岸，所以是波罗蜜多。第三是，布施等六度。全知大士说：诸位佛子应当学习一切，主要学习六波罗蜜多。如此。如果将六者一一分为布施等六种，那么将其他六波罗蜜多安立为布施的布施等各自的布施。同样，不被各自的相违品所染污
English
If all virtues are destroyed, then the Pratimoksha vows will also be destroyed. Therefore, it is believed so. Like that, regarding these three, here, the opinions of the other two Panditas are set aside neutrally, and one should follow the practice of Acharya Shantideva in collecting the root downfalls in the Compendium of Trainings, summarizing the eighteen root downfalls into verses. Second, regarding the discipline of accumulating good dharmas, there are two aspects: teaching and explanation. First, the summary: One should study the six perfections to accumulate good dharmas. That is to say, in general, the common nature has seven aspects: definition, meaning, classification, definite number, order, method of practice, and benefits. First, what is the training of a Bodhisattva's practice? It is the mind of practice, together with its associated mental factors, which accomplishes all virtues encompassed by the six Paramitas that possess four characteristics. The four characteristics are: being free from their respective opposing factors, being seized by the wisdom that does not conceptualize the three spheres, the function of fulfilling the wishes of others, and after acting in this way, by teaching the Dharma, making the dispositions of the disciples compatible with the three enlightenments, causing them to ripen. The Ornament of the Sutras says: Giving overcomes miserliness, possesses non-conceptual wisdom, completely fulfills all desires, and causes beings to attain three kinds of maturation. Similarly, discipline overcomes moral corruption. The remaining five should also be applied in the same way. The respective opposing factors are, in order: miserliness, moral corruption, anger, laziness, distraction, and the fault of wisdom, six in total. The function is: pleasing with generosity, etc., enduring harm from others, diligently helping others, taking and abandoning through miraculous powers, distinguishing. It completely fulfills the wishes of others. It is said so. Second, Param means "other shore," and ita means "gone." Because it goes to the other shore, surpassing all the virtues of worldly beings and Hearers and Solitary Realizers, it is called Paramita. Third, the six Paramitas, such as generosity. The Omniscient Great One said: Princes should train in everything, mainly training in the six Paramitas. Thus it is. If each of the six is divided into six, such as generosity, then establishing the other six Paramitas as the generosity of generosity, etc., each of their respective generosity. Similarly, not being tainted by their respective opposing factors.
Chinese
布施的各自行为之戒律，以各自的难行能忍受的行为之忍辱，以欢喜而行的各自行为之精进，如是精进则心专注而不散乱的各自行为之禅定，不思三轮之门而行六度的各自行为之智慧，总共成为三十六。如是于《现观庄严论》中云：彼等各自布施等，归纳为六种相，何为盔甲之修持，以六组六个如是说。第四，菩萨之修持诸法皆摄于三学，依此而六度之数量确定，即由布施而离贪著受用，从而戒律圆满，由此而具足四种修道之法，即忍辱，此三者从因、体性、差别之门而摄于增上戒学。禅定则摄于增上定学，智慧则摄于增上慧学，精进则是彼一切之助伴，如《经庄严论》云：于三学自在后，胜者说六度，初三与后二，二二各别分，一则亦属三。第五，由前前生起后后，是故为因果，以前后下上及粗细之故，如是安立次第，彼论中云：依于前者生后者，以下及上之故，以粗者及细者故，彼等次第而宣说。第六，不期望回报与异熟之门而行布施，守护远离期望来世善趣之戒律，修持于一切有情无嗔恨之忍辱，发起自然欢喜于摄集自他一切善法之精进，安住于断除有心之等持之禅定，修持不离方便大悲之智慧，彼论中云：无期望之布施，不欲来世之戒律，于一切之忍辱。
English
The discipline of each action of generosity, the patience of each action of endurance with one's own hardship, the diligence of each action with joy, thus by diligence, the mind is grasped and not distracted, the meditation of each action, without contemplating the three spheres, practicing the six perfections is the wisdom of each action, thus becoming thirty-six. As it is said in the Abhisamayalankara: 'Those, each giving and so on, are summarized into six aspects. Whatever is the practice of armor, it is explained as it is with six sets of six.' Fourth, all the practices of a Bodhisattva are included in the three trainings, depending on this, the number of the six perfections is fixed. Because generosity is free from attachment to enjoyment, discipline becomes complete. From this, one becomes endowed with the four qualities of practicing virtue, which is patience. These three are included in the higher training of discipline through the aspects of cause, essence, and difference. Meditation is included in the higher training of concentration, and wisdom is included in the higher training of wisdom. Diligence becomes a helper to all of these. As it is said in the Sutra Ornament: 'Having mastered the three trainings, the Victorious Ones have truly taught the six perfections. The first three and the last two, two each separately, one also belongs to all three.' Fifth, the later arises from the earlier, so it is cause and effect. The order is established in this way because of earlier and later, inferior and superior, and coarse and subtle. As it is said in that same text: 'Relying on the former, the latter arises, because of being inferior and superior, and because of being coarse and subtle, these are taught in order.' Sixth, giving charity without expecting reward or fruition, keeping discipline without hoping for a good rebirth in the future, meditating on patience without hatred towards all sentient beings, initiating diligence with natural joy in gathering all virtuous qualities of oneself and others, abiding in meditation that eliminates conceptual absorption, practicing wisdom that is inseparable from skillful means and great compassion. As it is said in that same text: 'Giving without expectation, discipline without desire for rebirth, patience towards all.'
Chinese
总集功德精进力，如是禅定非无色，具足智慧方便者，于彼六度得坚固，稳固诸者善修习。如是说。所有这些也必须以具足六种殊胜的方式来修持：所依殊胜是具足菩提心，事物殊胜是布施等不偏于一方而应用于一切基础，目的殊胜是为了所有众生的利益而行持，方法殊胜是被不执着三轮之智慧所摄持，回向殊胜是回向于无上菩提，清净殊胜是作为二障之对治而行持。第七，六度各自之功德，及其修持之果。第一，有四种相：为利他而缘于圆满菩提，故为广大；远离希求回报和异熟等各自之相违品，故为无杂染；安置一切有情于增上生和决定胜菩提三者，故为意义重大；且一一皆为以空性大悲双运之方便和回向所摄持，故为更胜于更胜而不会穷尽。如彼经云：广大且无杂染，意义重大且不尽，布施等之一切，当知功德之根本。如是说。第二，分二。暂时之果为：宝鬘论云：布施得受用，持戒得安乐，忍辱得光彩，精进得威严，禅定得寂静，智慧得解脱。如是说。究竟之果为：以六度所摄之福德资粮，作为成就佛陀色身之因；以智慧资粮，作为成就法身之因。经庄严论云：布施与戒律，是福德之资粮，智慧是智慧之资粮，三者亦属于二者，五者亦是智慧之资粮。如是说。宝鬘论云：色身若略摄，生于福德聚，法身若略摄，生于胜智聚。如是说。第二，广说，于六度中，第一布施：为除贫乏故，布施财物无畏。此句之义分三：本体是，四种特点