English
Those who wish to practice should generate it (Bodhicitta) through the power of meditating on the ultimate truth without obscuration. How is it generated? By seeing the faces of no fewer than a hundred Buddhas and hearing the Dharma of scripture, therefore holding the scripture is supreme; by accumulating the two accumulations of merit and wisdom for no fewer than a hundred kalpas, therefore holding the Dharma of realization is supreme; by generating non-conceptual wisdom from meditative equipoise, therefore holding the Dharma of realization is supreme. Being seized by these three supremes is ultimate Bodhicitta. Moreover, in the Ornament of the Sutras, it says: "Make the perfect Buddha very pleased, Accumulate the accumulations of merit and wisdom, For the non-conceptual wisdom in the Dharma, For the sake of arising, that is considered ultimate." Therefore, the arising of the qualities of the first ground is the beginning of ultimate Bodhicitta, and in the state of ordinary beings, there is no characteristic of ultimate Bodhicitta, as all intelligent beings such as Sakya Pandita assert. When the yogi Raga Asya meditates on relative Bodhicitta, he also accomplishes ultimate Bodhicitta by abiding in non-conceptual wisdom, and I do not see a great contradiction in saying that. The third common meaning, there are also two ways to protect what is obtained in the middle from deteriorating: the actual precepts, and explaining the basis for its arising. The first also has two: explaining the distinctions in detail, and summarizing the essentials with cherished vows. The first also has three: abstaining from misconduct, gathering virtues, and accomplishing the benefit of sentient beings. Why is that? Because it explains the method of protecting without deteriorating in the middle, the discipline of a Bodhisattva is threefold: abstaining from misconduct, gathering virtues, and benefiting sentient beings, the first of the three is, as it is said, so the first discipline of abstaining from misconduct also has two: the system of the Madhyamaka school, and the system of the Cittamatra school. The first also has two: the root downfalls, and the secondary misdeeds. The first has three: the king has five certainties, the ministers have five, and the common people have eight. The first is: Stealing the property of the Three Jewels and abandoning the Dharma, imposing punishments on those who hold vows as if they were breaking them, abolishing the precepts, etc., committing the five inexpiable sins, and having wrong views are the five (for the) king. Thus, it is likely to occur to the king. These are all in the Sutra of the Essence of Space, As it is said, it is summarized in verses in the Compendium of Trainings, Stealing
Chinese
侵吞三宝的财物，被认为是犯了堕罪。舍弃神圣的佛法，这是佛陀所说的第二条。对于戒律松弛的比丘，剥夺袈裟、殴打、投入监狱、使其还俗，以及杀害，这是第三条。造作五无间罪，持有邪见，等等。第二，摧毁村庄、城镇、城市、地区和国土，也是五种必然的罪行。正如前面所说，摧毁村庄等，也被胜者说为根本堕罪。因此，村庄是小地方，城镇是中等大小，城市是大地方，地区是不同的区域，国土是人口众多的地方。第三，未经修习就谈论空性，渴望成为声闻，背离圆满菩提，退转小乘发心，舍弃别解脱戒而修习大乘，以及声闻乘不退转贪执等，使其退转，断绝其果。因嫉妒而自赞毁他，对比丘处以惩罚、砍手、赠送食物，将放弃的受用给予诵经者，放弃或迫使他人放弃止观，这些都是必然堕落的八种情况。正如前面所说：未经训练就向众生宣讲空性，已经进入佛道的人，使其退转圆满菩提，完全舍弃别解脱戒，而修习大乘，说修习之乘不会舍弃贪执等。也使他人执持，宣说自己的功德，为了利养和恭敬，以偈颂的缘故诽谤他人，说自己具有甚深忍辱，说虚妄之语，对比丘处以惩罚，供养三宝，接受供养，放弃止观，将如法的受用供养给诵经者。这些都是根本堕罪，是众生堕入大地狱的因。应当在梦中圣者虚空藏菩萨面前忏悔。等等。也就是国王等，在那里发生过失，对一切人都是如此。名字叫做十八。
English
Seizing the property of the Three Jewels is considered a downfall. Abandoning the sacred Dharma is the second one spoken by the Buddha. For a monk with lax discipline, depriving him of his robes, beating him, imprisoning him, causing him to disrobe, and killing him, this is the third. Committing the five heinous crimes, holding wrong views, and so on. Second, destroying villages, towns, cities, regions, and countries are also five definite offenses. As it was said before, destroying villages and so on is also said by the Victorious One to be a root downfall. Therefore, a village is a small place, a town is a medium-sized place, a city is a large place, a region is a different area, and a country is said to be a place with a large population. Third, speaking of emptiness without cultivation, desiring to be a Shravaka, turning away from perfect Bodhi, regressing from the Mahayana aspiration, abandoning the Pratimoksha vow and practicing the Mahayana, and causing those who do not regress from attachment, etc., in the Shravaka vehicle to regress, cutting off their fruit. Praising oneself and disparaging others out of jealousy, punishing monks, cutting off hands, offering food, giving up abandoned enjoyments to reciters, abandoning or forcing others to abandon Shamatha-Vipassana, these are the eight situations of inevitable downfall. As it was said before: Without training, teaching emptiness to sentient beings, causing those who have entered the Buddha's path to turn away from perfect Bodhi, completely abandoning the Pratimoksha vow and practicing the Mahayana, saying that the vehicle of practice will not abandon attachment, etc. Also causing others to hold on to it, proclaiming one's own virtues, for the sake of gain and respect, slandering others because of verses, saying that oneself has profound patience, speaking falsely, punishing monks, making offerings to the Three Jewels, accepting offerings, abandoning Shamatha-Vipassana, offering lawful enjoyments to reciters. These are the root downfalls, the cause of sentient beings falling into the great hell. One should confess in front of the Holy Akashagarbha in a dream. And so on. That is, kings, etc., where faults occur, are all like that to everyone. The name is called eighteen.
Chinese
总共有十四条根本堕罪。发愿、趣入、舍弃菩提心，这些都是根本堕罪。这些菩萨国王的行持，以及大臣和普通人的行持，从这些容易发生的角度来说，是对国王确定的五种情况等等而说的。但实际上，对于一个人的相续来说，所有这些都必须守护。这些从名称的角度来说有十八种，但如果归纳起来，国王最初的四种和大臣的五种相同，所以是五种。普通人的八种和十四种归纳为十四种。共同的是舍弃愿心和十九种。在那之上，从《宝积经》中，舍弃趣入心，不与善法相应，是二十种。《月藏经》和《虚空藏经》中也明确说明了舍弃趣入心是堕罪。第二支分的恶作是，支分的恶作有八十种等等。因为细微，所以这里没有说，请看《学集论》。那里说的八十种恶作，虽然寂天论师所著的《学集论》中有说，但这里说的是：权力的果报，原因的边际，贫困，南方，其他，洞穴。调整，守护，任何的七种的第七种所远离。智慧，分别，时间的萌芽也作意。富裕，勇猛，索乌坚，贫穷一样。这是要说的。第二种是唯识宗的观点也有两种，发愿和趣入的学处两种。第一种也有，简略地说明和广说两种。第一种是，无著的宗派是发愿的学处。不舍弃众生和忆念利益。积累资粮，精勤修持菩提心，以及黑白八法取舍是发愿的。其中不舍弃众生是，《经庄严论》中说：为了一个众生，即使百千俱胝劫也不疲厌。这样。应当忆念利益，入行论中说：菩提心的福德，如果它有形体，即使充满虚空界，它也比那更多。等等。积累二资粮也必须，龙树说：不依靠二资粮道，不能获得究竟的果位。这样。必须修持菩提心，寂天说：心如果没有生起，佛陀也不能增长。
English
There are fourteen root downfalls in total. Abandoning the aspiration, entering, and forsaking the mind of enlightenment, these are the root downfalls. These are the conduct of a Bodhisattva king, as well as the conduct of ministers and ordinary people. From the perspective of these being likely to occur, they are spoken of as the five certainties for a king, and so on. But in reality, for the continuum of a single person, all of these must be protected. These are eighteen in terms of names, but if summarized in substance, the king's initial four and the minister's five are the same, so there are five. The ordinary person's eight and fourteen are summarized as fourteen. Common is abandoning the aspiration mind, and nineteen. On top of that, from the *Ratnakuta Sutra*, abandoning the entering mind, and not associating with virtue, is twenty. In the *Moon Essence Sutra* and the *Space Essence Sutra*, it is also clearly stated that abandoning the entering mind is a downfall. The second, branch offenses, are: branch offenses, such as eighty, etc. Because they are subtle, they are not explained here; look at the *Compendium of Trainings*. There, the eighty offenses that are mentioned, although they are mentioned in the *Compendium of Trainings* composed by the teacher Shantideva, here it is said: The result of power, the edge of the cause, poverty, the south, other, cave. Adjusting, protecting, whatever is devoid of the seventh of the seven. Wisdom, discrimination, the sprout of time also attends. Wealthy, brave, Souchien, like poverty. This is what is to be said. The second, the view of the Mind-Only school, also has two: the vows of aspiration and entering. The first also has two: briefly stating and extensively explaining. The first is: The tradition of Asanga is for the vows of aspiration. Not abandoning sentient beings and remembering the benefits. Accumulating merit, striving to cultivate the mind of enlightenment, and adopting and abandoning the eight white and black dharmas are of aspiration. Among these, not abandoning sentient beings is: In the *Ornament of the Sutras*, it says: For the sake of a single sentient being, even for hundreds of thousands of millions of eons, one does not become weary. Thus. One should remember the benefits, in the *Guide to the Bodhisattva's Way of Life* it says: Whatever merit there is in the mind of enlightenment, if it had form, even if it filled the realm of space, it would be more than that. And so on. Accumulating the two accumulations is also necessary, Nagarjuna says: Without relying on the path of the two accumulations, one cannot obtain the ultimate result. Thus. One must cultivate the mind of enlightenment, Shantideva says: If the mind is not generated, Buddhahood will not increase.
Chinese
应当以取舍的方式来行持黑白八法。第二，广说：欺骗应供者，令无悔者生悔，诋毁圣者，以虚伪狡诈对待众生。舍弃四种黑法，反之，行持四种白法。应当舍弃的四种黑法是：《宝积经》中说：『善守护，若具足四法，则会遗忘菩提心。何为四法？欺骗上师和应供者，令他人对非忏悔之处生起后悔，以嗔恨心诋毁发菩提心的菩萨，以虚伪和狡诈对待众生。』如是说。应当行持的四种白法也出自该经：『善守护，菩萨若具足四法，则生生世世出生后立即显现菩提心，乃至安住于菩提树之间，都不会遗忘菩提心。何为四法？即使为了生命，乃至为了玩笑也不说谎，不怀虚伪地安住于一切众生面前，以视师之想赞叹菩萨，向十方宣说，令一切众生安住并受持大乘。』如是说。此外，《三摩地王经》中说：『童子，若具足四种认识，则菩提心会变得稳固。何为四种认识？对真正的善知识生起佛陀之想，对其所宣说的法生起道之想，对修持者生起道友之想，对一切众生生起独子之想。』如是说。第二，进入的学处有二：根本堕罪和支分恶作。第一：贪恋利养恭敬，自赞毁他，吝啬不施财法，以嗔恨心损害他人，不以忏悔对治，以虚伪的动机像法一样宣说。此为四种根本堕罪，是进入的学处。如是所说，在《二十颂》中说：因贪恋利养恭敬，自赞毁他，对痛苦无依者，吝啬不施财法，对他人之忏