English
In any case, regarding those who hold the appearance of renunciates, with a mind of anger, to seize their monastic robes, or to beat them, or to imprison them and inflict punishment, or to cause them to return to lay life, etc., if any one of these actions is done repeatedly or instigated to be done, then one commits the third root downfall, which is to deprive someone of their monastic status through punishment; to kill one's parents or an arhat; to cause dissension in the sangha; to draw blood from the Buddha with malicious intent. Like this, to commit any one of the five deeds of immediate retribution is the fourth root downfall, which is to commit the five deeds of immediate retribution; to hold the wrong view that there are no results of happiness or suffering from virtuous or non-virtuous actions, and thereby to do or instigate others to do any one of the ten non-virtuous actions, is the fifth root downfall, which is to have wrong views. In short, even a minor non-virtuous action, if personally engaged in, the fault becomes extremely heavy. These five are placed as downfalls for kings because they are likely to occur due to the great power of kings. Secondly, the five things likely to occur to ministers are: villages, regions, cities, towns, and districts. To destroy these, ministers are certain to be involved in these five. That is to say, villages including those with only one household; regions where the four castes reside; cities that are places with eighteen kinds of crafts; towns that are places where many merchants gather; and districts like the large land of Champa. To destroy any of these, it is to destroy them with fire, etc., with a mind of anger. The word "also" here is a collective word, adding these to the previous four cases of abandoning wrong views, because ministers must handle the affairs of the king and must personally engage in legal matters in all directions, so these five are certain to occur. Thirdly, the eight things likely to occur to ordinary people are: speaking of emptiness without having trained, aspiring to the Hearer path, turning back from the mind of enlightenment for the sake of complete enlightenment, abandoning the Pratimoksha vows and studying the Mahayana, being attached to the Hearer vehicle, etc., being irreversible, preventing others from practicing and saying there are no results, praising oneself and disparaging others out of jealousy, selling oneself for the sake of gain and respect, allowing monks who have been punished to receive punishment, giving what should be abandoned to those who recite orally, abandoning or causing others to abandon calm abiding. These eight things are likely to occur to ordinary people. That is to say, without having trained the mind.
Chinese
对于根器为最初学者或小乘种姓等的有情，未经观察根器，就以言说空性无边的方式，导致他们舍弃菩提心而希求声闻道，那么说法者会犯堕罪。如果所化对象也具有入行律仪，那么他也会犯堕罪1。对于进入大乘道的人，明知故犯地对他说：“你修持六度，不能获得圆满菩提”，从而使其退转，并说：“不如修持声闻或独觉的果位，这样你必定能从轮回中解脱”，从而引导他们发起小乘之心2。对于正在学习别解脱戒的声闻种姓，或者尚未出家但想要学习的人，在没有特殊必要的情况下，说：“你学习别解脱戒有什么用？”，从而让他们放弃，并劝他们发起圆满菩提心，读诵大乘经典，说：“以菩提心的力量，可以摧毁所造的罪业”，从而引导他们学习大乘3。因为声闻乘不能对治贪欲等烦恼，所以说：“修学大乘吧！”，从而阻止他们修学声闻乘，如果修学声闻乘的道，就不能获得解脱涅槃，只能执着于自我，在没有特殊必要的情况下，还让他们执着于其他，这样做4。为了获得利养恭敬，由于嫉妒的驱使，明明自己没有功德，却赞叹自己有功德，并且诽谤其他具有利养恭敬的菩萨，无论是真实的还是虚假的5。为了获得利养恭敬，在没有证悟的情况下，说：“我已经现量证悟了甚深空性”，以虚假的增上慢来出卖自己6。自己通过挑拨离间，使国王等大人物，以及信仰其他教派的僧侣等修行人之间产生矛盾，依靠大人物的势力，判处僧侣以罚款，并且由于这个原因，修行人偷盗寺庙的财物，将赃物献给挑拨离间者，自己接受或者献给大人物，从而占有这些财物，那么两个人都会犯堕罪7。对于那些舍弃世间、专修禅定的人，生起嗔恨之心，抢夺他们的财物等，然后给予或布施给那些诵经念咒的人。
English
If, without examining the capacity of sentient beings who are beginners or of the inferior vehicle, one speaks of emptiness and non-duality, causing them to abandon the mind of enlightenment and aspire to the path of the Hearers, the speaker will incur a downfall. If the object of conversion also possesses the vows of entering the path, they too will incur a downfall 1. To someone who has entered the Great Vehicle, knowingly saying, "Your practice of the six perfections will not enable you to attain perfect enlightenment," thus causing them to turn back, and saying, "Instead, strive for the fruit of Hearers or Solitary Realizers, and you will surely be liberated from samsara," thus inducing them to generate the mind of the inferior vehicle 2. To Hearers who are studying individual liberation vows, or who have not yet ordained but wish to study them, without any particular need, saying, "What is the use of studying individual liberation vows?" thus causing them to abandon them, and encouraging them to generate the mind of perfect enlightenment, read the Great Vehicle scriptures, and saying, "By the power of the mind of enlightenment, the negative actions you have committed will be destroyed," thus inducing them to study the Great Vehicle 3. Because the Hearer's vehicle cannot counteract afflictions such as attachment, saying, "Study the Great Vehicle!" thus preventing them from studying the Hearer's vehicle. If one studies the path of the Hearer's vehicle, one will not attain liberation or nirvana, but will only cling to self. Without any particular need, also causing them to cling to other things, thus doing 4. For the sake of gain and respect, out of jealousy, praising oneself as having qualities even though one does not, and disparaging other Bodhisattvas who have gain and respect, whether it is true or false 5. For the sake of gain and respect, without realization, saying, "I have directly realized the profound emptiness," thus selling oneself with the false pride of a superior human being 6. Oneself causing discord among great figures such as kings, and practitioners such as monks of other religions, by means of slander, relying on the power of the great figures, causing monks to be punished with fines, and because of this, the practitioners stealing the wealth of the Three Jewels, offering the stolen goods to the slanderer, oneself accepting them or giving them to the great figures, thus possessing these goods, then both will incur a downfall 7. To those who have renounced the world and are practicing meditation, generating hatred and stealing their possessions, and then giving or donating them to those who recite scriptures and mantras.
Chinese
通过进入等方式，使舍弃寂止的等持８者，被安立为凡夫会发生的八种情况。第二，讲述所依和堕罪的区分归纳：彼处发生过失安立一切对一切，名为十八，实体为十四。如是，将国王大臣凡夫各自的根本堕罪，说是主要在那个人身上容易发生而已。实际上，对于三者所有人来说，十八种全部都成为根本堕罪。经中虽然分为十八种名称，但实际上如果归纳为实体，国王大臣的前四种根本堕罪没有差别，所以只有十四种。第三，共同发愿进入后舍弃，被显示为根本堕罪：发愿进入心舍弃，这些是根本堕罪。也就是说，如果发起小乘之心或者从心里舍弃有情，就是舍弃了发愿心。大秘密方便善巧经中说：种姓之子，菩萨以声闻和独觉为意而安住，这是菩萨的根本重罪。如是，在之前的十八种根本堕罪之上，加上舍弃发愿，成为十九种。在那之上，如宝积经所说，加上舍弃进入心，不与善法结合，根本堕罪就变成二十种。这些都是菩萨戒的根本堕罪。而且，如果以菩萨根器的次第来区分，上面所说的十八种是利根者不共的根本堕罪。对于中根以上的学处，显示为四种。方便善巧经的意义在《学集论》中说：菩提心完全舍弃，贪著和悭吝不尽，对乞讨者不布施，严厉地喜欢时，对有情不忍耐，愤怒地殴打有情，与烦恼和其他相同，如法伪装而宣说。说了这四种。对于钝根者，只安立不舍弃发愿心一种。那样的道理，如果像国王教诫经中所说的那样归纳：行为和做事多，一切都不能成办，但对于圆满菩提，希求和信心和发愿三种，行走坐
English
Through entering and other means, causing the abandonment of the samadhi of tranquility, the 8 are established as the eight situations that ordinary people will encounter. Second, explaining the distinction and summarization of the basis and downfall: There, the occurrence of faults is established as everything for everyone, named eighteen, the substance is fourteen. Thus, the fundamental downfalls of the king, ministers, and ordinary people are said to be mainly likely to occur in that particular person. In reality, for all three individuals, all eighteen become fundamental downfalls. Although the sutra divides them into eighteen names, in reality, if summarized into substance, the first four fundamental downfalls of the king and ministers are not different, so there are only fourteen. Third, the abandonment of common aspiration and entry is shown as a fundamental downfall: Abandoning aspiration and entry of mind, these are fundamental downfalls. That is to say, if one generates the mind of the lesser vehicle or abandons sentient beings from the heart, it is abandoning the aspiration mind. The Great Secret Skillful Means Sutra says: Son of lineage, a Bodhisattva abiding with the intention of hearers and solitary Buddhas, this is a heavy fundamental downfall of the Bodhisattva. Thus, on top of the previous eighteen fundamental downfalls, adding the abandonment of aspiration, it becomes nineteen. On top of that, as stated in the Jewel Heap Sutra, adding the abandonment of entering mind, not combining with virtue, the fundamental downfalls become twenty. These are all the fundamental downfalls of the Bodhisattva's precepts. Moreover, if divided according to the order of the Bodhisattva's faculties, the eighteen mentioned above are the uncommon fundamental downfalls of those with sharp faculties. For the trainings of those with medium faculties and above, four are shown. The meaning of the Skillful Means Sutra is stated in the Compendium of Trainings: The Bodhi mind is completely abandoned, attachment and miserliness are inexhaustible, not giving to beggars, being strict and liking, being intolerant to sentient beings, angrily beating sentient beings, being the same as afflictions and others, pretending to be Dharma and proclaiming. These four are spoken of. For those with dull faculties, only one is established, which is not abandoning the aspiration mind. That reason, if summarized as stated in the King's Admonishment Sutra: Actions and doings are many, everything cannot be accomplished, but for perfect enlightenment, aspiration and faith and aspiration three, walking sitting
Chinese
即使是睡醒也好，恒常以正念修持，之后也随喜，献给诸佛和佛子们，与众生共同回向圆满菩提，如此则自利不衰，资粮圆满。这是以上的内容。如果这样的愿誓失坏，那么进入誓言也会舍弃，因此罪过非常严重。在《摄事品》中说：如果于无数劫中行持十善业道，却生起想要自利和成为阿罗汉的想法，那么此时戒律就会出现过失，戒律就会失坏。生起菩提心比堕罪还要严重。这是以上的内容。第二，分支的罪行推诿给其他（经典）：分支的罪行等八十种，因为细微所以这里没有说，请看《学集论》。这是说，为了守护根本，分支的罪行等八十种，因为罪过稍微细微，所以这部论典里没有说，但是在《学集论》里清楚地说明了，请去看那里。这是推诿。它的总结是：如是说，他人的痛苦和不悦意，不能尽力平息，以及不给予安乐和悦意，是堕落的基础，以身心的所依来分，有四种。以现在和未来的时候来分，有八种。为此，不精进三门，不寻找利益的因缘，不努力于对治的方面，像这样随行之门，以三种来分，有二十四种。舍弃安乐和痛苦是堕落。对于痛苦和巨大的不悦意，不生起微小的对治，是堕落的基础，以今生和来世的生来分，有四种。以自他相续来分，有八种。为了安乐和巨大的悦意，不使微小衰败，是堕落的基础，以生和相续来分，有八种。舍弃修持的堕落有十六种。像这样，对于四十四种，暂时舍弃和永远舍弃有两种。利益和罪过不可思议的分支堕落有八十种。像这样。等等之中，相似的罪过有十不善业，世间八法，邪分别八种，邪命