Chinese
田。 不会变成烦恼，二者不会增长漏洞，哪二者呢？ 不给予堕落，堕落后如法补救。 如是说，讲述其理。 第二，广说分为二：舍戒之因，和补救之实说。 第一，说舍戒之因也分二：共同和不共同。 第一，共同的是： 舍弃学处，死亡转移， 二根一时生，三次变性。 无因果见，断善根者重。 意思是说，别解脱戒彻底舍弃的原因有四： 在能理解的人面前，从内心深处舍弃学处就会舍弃，因为生起了与正确受持相违背的念头。 如何舍弃呢？ 如所说，舍弃戒律的自性，根本三宝，因三藏，作者轨范师，学习的所依，学习的道友等。 此外，说梵行难等，虽然不是实际舍弃，但因为显示了舍弃的原因，所以和舍戒没有区别。 经中说： 未舍学处，未使学处退失。 因为如此1。 同样，死亡转移也会舍弃，因为舍弃了所依2。 二根一时生起，以及三次变性也会舍弃，因为所依退失3。 生起无因果见的邪见也会舍弃，因为断了善根，没有了戒律的基础4。 这些会舍弃，而且后者被说是大小乘一切戒律的舍弃之因，所以非常重。 这样，在四种共同舍弃之因上加上近住戒的舍弃之因，就说了五种。 俱舍论中说： 舍弃学处和死亡转移， 二根生起， 断善根和性已过， 舍弃别解脱的律仪。 自释中说： 这些如果简要归纳，就是五种舍弃之因。 第二，不共同的有三种： 各自的舍弃之因， 对共同的意愿不同之差别， 从根本堕罪是否是舍弃之因引申开来
English
Field. It will not become afflictions, and the two will not increase outflows. What are the two? Not giving rise to downfall, and remedying downfall according to the Dharma. As it is said, explaining its manner. Second, the detailed explanation has two parts: the cause of abandoning vows, and the actual explanation of restoration. First, explaining the cause of abandoning vows also has two parts: common and uncommon. First, the common ones are: Abandoning vows, death and transference, Two genders arising at once, and changing three times. Those with views of no cause and effect, and those who have cut off their roots are heavy. That is to say, there are four causes for completely abandoning the Pratimoksha vows: If one abandons the training with sincere intention in the presence of someone who understands, one abandons it, because one has generated a thought that contradicts the proper taking of vows. How to abandon it? As it is said, the way to abandon the nature of the vows themselves, the root Three Jewels, the cause Three Baskets, the performing preceptor, the basis of learning, and the friends of learning. Furthermore, saying that it is difficult to practice celibacy, etc., although it is not actually abandoning, it is no different from abandoning the vows because it shows the cause of abandoning. As the scripture says: Without abandoning the training, without causing the training to deteriorate. Because of this 1. Similarly, death and transference also cause abandonment, because the basis is lost 2. Two genders arising at once, and changing three times also cause abandonment, because the basis is deteriorated 3. Generating wrong views of no cause and effect also causes abandonment, because the root of virtue is cut off, and there is no basis for the vows 4. These cause abandonment, and the latter is said to be the cause of abandoning the vows of all vehicles, both great and small, so it is very heavy. Thus, adding the cause of abandoning the Upavasatha vows to the four common causes of abandoning, it is explained as five. In the Treasury it says: Abandoning the training and death and transference, Two genders arising, Cutting off the root and passing the gender, Abandon the Pratimoksha discipline. And in the self-commentary it says: These, if summarized in meaning, are five causes of abandoning. Second, the uncommon has three parts: The causes of abandoning each particular vow, The difference in the wishes for the common, Arising from whether the root downfall is the cause of abandoning
Chinese
解释不生起别解脱根本的因由。首先，各个别解脱的舍弃之因是：未满二十岁，事后才知道受了比丘戒；为了行不净行而承诺，违犯学处；夜晚最后一刹那过去，舍弃近住戒。这些舍戒各自不共。意思是说，如果知道未满二十岁，误以为已满二十岁而受了比丘戒，之后在未满二十岁之前认识到这一点，那么当时应该用安胎月来补足。如果即使这样补足仍然不足，那么就舍弃比丘戒。总而言之，如果知道，那么就坏了。如果他出生时未满，那么就包括安胎和补足的月份。意思是说，为了行不净行而承诺，违犯学处，因此舍弃式叉摩那戒。这也是总而言之，为了行不净行而向他人承诺时，就是违犯学处。意思是说，夜晚最后一刹那过去，舍弃近住戒，因为已经拖延到那个时候了。这样，这三种不仅通过之前的共同四种舍弃方式来舍弃，而且各自的舍弃之因是舍弃那个戒律，因此是不共的舍弃方式。第二，对共同的别解脱，有不同观点的差别是：发生根本堕罪和正法隐没也会舍弃。克什米尔地区的分别说部认为，具有戒律的人如果同时具有根本堕罪，就像有钱的负债人一样。有些人说，如果犯了四根本罪中的一个，那么一切都毁坏。意思是说，经部认为，发生根本堕罪并加以隐瞒就会舍弃，因为相续被极大的无惭无愧所染污。赤衣部认为，如果教法隐没也会舍弃，因为没有如法安立学处。对此，无著兄弟认为，仅仅教法隐没不会舍弃原有的戒律，因为证悟的正法没有隐没。然而，那时不会产生新的戒律，因为没有授予的仪轨。克什米尔地区的声闻分别说部认为，即使发生根本堕罪并加以隐瞒，也不会舍弃戒律，因为仅仅因为一方面的损坏而舍弃戒律是不合理的。这样的人具有戒律，
English
Explaining the causes for not generating the basis of individual liberation. First, the causes for abandoning each individual liberation are: Knowing after having taken the Bhikshu vows without being twenty years old; Abandoning the Bhikshu vows by promising to engage in impure conduct and transgressing the precepts; Abandoning the Upavasa vows when the last moment of the night has passed. These abandonments are not common to each other. It means that if one knows that one has taken the Bhikshu vows, mistakenly thinking that one is twenty years old when one is not, and then recognizes this before one is twenty years old, then one should make up for it with the months of gestation. If even after making up for it in this way it is still not enough, then one abandons the Bhikshu vows. In short, if one knows, then it is ruined. If he is born before he is of age, then it includes the months of gestation and making up. It means that one abandons the Śikṣamāṇā vows by promising to engage in impure conduct and transgressing the precepts. This is also, in short, when one promises others to engage in impure conduct, one is transgressing the precepts. It means that one abandons the Upavasa vows when the last moment of the night has passed, because it has been delayed until that time. Thus, these three are not only abandoned by the previous four common ways of abandoning, but also the cause of abandoning each of them is abandoning that vow, so it is an uncommon way of abandoning. Second, the difference in views on the common individual liberation is: Abandoning also occurs when a root downfall occurs and when the true Dharma disappears. The Vaibhāṣikas of Kashmir believe that a person who has vows and also has a root downfall is like a wealthy person with debts. Some say that if one commits one of the four root sins, then everything is ruined. It means that the Sautrāntikas believe that abandoning occurs when a root downfall occurs and is concealed, because the continuum is defiled by great shamelessness and lack of embarrassment. The Red Robe sect believes that abandoning also occurs when the Dharma of the scriptures disappears, because there is no proper establishment of the precepts. On this, the brothers Asaṅga believe that merely the disappearance of the Dharma of the scriptures does not abandon the existing vows, because the Dharma of realization has not disappeared. However, at that time, there will be no new generation of vows, because there is no arrangement for the ritual of empowerment. The Śrāvakā Vaibhāṣikas of Kashmir believe that even if a root downfall occurs and is concealed, the vows are not abandoned, because it is unreasonable to abandon the vows merely because of damage to one aspect. Such a person has vows,
Chinese
因为具有根本堕罪和二者的缘故，有些人认为就像既有财产又负债一样。如《俱舍论》中所说：“有些说是堕罪所致，有些说是正法隐没所致，喀什米尔人认为是，如负债如财产二者。”因此，有些持律者认为，他胜罪不是戒律的舍弃之因，因为犯了他胜罪的比丘仍然具有比丘戒律的全部要素。如果从毁坏的方式来看，则是全部毁坏，因为四根本罪中，如果犯了隐瞒杀生的他胜罪，那么就说从能够成办所有戒律的必要上来说已经毁坏了。如《广大解说》中所说：“比丘虽然已经犯了他胜罪，已经具有戒律，但是却会变得没有必要，因为不能与梵行者们一起安住和受用。而且，如法受持戒律是为了获得解脱，但他却使解脱变得遥远，因此他的戒律就如同没有一样。”因此，如果将毁坏和不毁坏二者与堕罪结合起来，则仅仅是恶作罪。第三，从根本堕罪是否是舍弃之因出发，讲述不产生五种罪行的原因。即：“最初业者心烦扰，感受所逼不能行，无有罪过。”意思是说，产生或不产生五种罪行实体的界限是这样的：如果是最初的业者所为，则不产生罪过，因为是在与导师的规定无关的之前所为。就像善施比丘没有犯邪淫的他胜罪一样。如果心烦意乱，被痛苦的感受所逼迫而行，也不产生罪过，因为心不在焉。就像疯子杀人一样。如果恭敬地努力学习，但在无法做到的情况下所行，也没有罪过，因为在梦中行邪淫也不会犯他胜罪。因此，像这样的所依补特伽罗即使犯了堕罪，也不会像那样产生罪行的实体。第二，讲述还净的真实内容，分为三：讲述还净的分类，罪
English
Because it possesses both the root downfall and the two, some people think it is like having both wealth and debt. As it is said in the Treasury of Knowledge: "Some say it is caused by downfall, some say it is caused by the disappearance of the true Dharma, the Kashmiris think it is like, both debt and wealth." Therefore, some Vinaya holders think that defeat is not the cause of abandoning the vows, because a monk who has committed a defeat still has all the elements of the monk's vows. If viewed from the perspective of destruction, then it is completely destroyed, because among the four root vows, if one commits the defeat of concealing killing, then it is said to be destroyed from the necessity of being able to accomplish all the vows. As it is said in the Extensive Explanation: "Even though a monk has committed a defeat and already possesses the vows, it will become unnecessary, because he cannot dwell and enjoy with those who practice the same Brahma conduct. Moreover, properly taking the vows is for the sake of attaining liberation, but he has made liberation distant, therefore his vows are like nothing." Therefore, if the two, destruction and non-destruction, are combined with downfall, then it is merely a misdeed. Third, starting from whether the root downfall is the cause of abandonment, explaining the reasons for not generating the five types of offenses. That is: "The initial actor, disturbed in mind, afflicted by feelings, unable to perform, has no fault." It means that the boundary of generating or not generating the entity of the five offenses is like this: if it is done by the initial actor, then no offense is generated, because it is done before being unrelated to the Teacher's precepts. Just like the monk Good Giving did not commit the defeat of sexual misconduct. If one is disturbed in mind and acts under the compulsion of painful feelings, then no offense is generated, because the mind is not at ease. Just like a madman killing someone. If one respectfully strives to learn, but acts in a situation where one cannot do it, then there is no offense, because committing sexual misconduct in a dream does not result in a defeat. Therefore, even if a person who is such a basis commits a downfall, he will not generate the entity of the offense as it is. Second, explaining the actual content of purification, divided into three: explaining the classification of purification, the offense
Chinese
讲述如何将忏悔的方法归纳为四力，劝诫通过了解过患而努力守护。首先，关于破戒的分类，分为两种：承认隐瞒罪和讲述实际分类。首先，关于承认隐瞒罪：所谓“隐瞒”，即指隐藏而不说。也就是说，所谓的“隐瞒”，是指犯了堕罪后，因想向他人隐瞒的心理驱使，而不以言语告诉他人，并以隐秘的身体姿态来掩盖的堕罪。其所依是能够分辨和忆念堕罪与非堕罪的出家人，其他人不会有这种情况。其中，对于根本堕罪，即使只生起一刹那的隐瞒之心，也算是隐瞒。对于剩余的堕罪，则需要隐瞒过夜。其次，关于实际分类，分为两种：根本堕罪的忏悔和剩余堕罪的忏悔。首先，关于根本堕罪的忏悔，也分为两种：隐瞒的根本堕罪无法补救，以及未隐瞒的可以补救。首先，隐瞒的根本堕罪无法补救：所谓“隐瞒的根本堕罪今生无法补救”，是指在未舍戒之前，如果犯了四种根本堕罪中的任何一种，即使只隐瞒了一刹那，也算是隐瞒了根本堕罪，因此今生无法弥补堕罪的本体。正如经中所说：“作恶者和破坏家庭者，以及这里的第三种，违犯戒律者，应停止争斗，敲击犍椎后，像腐烂的树木一样被驱逐。”因此，应从僧团中驱逐。然而，如果通过自己的忏悔来忏悔，就可以净化异熟果的罪业，不会堕入恶道，所以应该努力。如果不忏悔，不仅今生来世会遭受罪过，而且如果与违犯戒律者一同过夜，据说会堕入地狱十四万亿年。如果被驱逐者是持经者，虽然无权与僧团一同享用，但也应以住所、食物等来照顾。如果这样的人在请求宽恕时没有被接受，那么从那时起，计算住所和法物的价值并偿还，否则僧团会犯根本堕罪。