English
Not speaking praise. This means that if one has some grudges against someone who possesses qualities that benefit others, it is a downfall to conceal and not proclaim the other person's virtues. Not punishing appropriately. This means that if disciples do not keep the monastic rules, it is a downfall not to punish them with disciplinary methods. Not using magical powers to intimidate, etc. This means that if one possesses the magical power of one's own ability, it is a downfall not to subdue with magical powers, out of a mind of torment, those who harm the Buddha's teachings, such as heretics. Thus, there are forty-six downfalls of branch offenses. These downfalls, if they occur while accomplishing activities that benefit the Buddha's teachings, and while accomplishing activities that benefit sentient beings, even if they arise from a mind of loving-kindness and compassion, there is no contradiction. As it says in the same text: Because of having compassion and loving-kindness, there is no fault in a virtuous mind. The Madhyamaka school explains eighteen root downfalls: five downfalls of a king, five downfalls of a minister, and eight downfalls of ordinary people, totaling eighteen. The king and minister have four common downfalls each, and one uncommon downfall each. As it says in the Sutra of Akashagarbha: Stealing the wealth of the Three Jewels is considered a downfall of defeat. Abandoning the sacred Dharma is the second, spoken by the Buddha. To monks who have broken their vows, taking away their robes, beating them, imprisoning them, causing them to disrobe, committing the five inexpiable sins, holding wrong views, and destroying towns, the Victorious One has said are root downfalls. These are the ten downfalls of the king and minister. Furthermore, there are eight downfalls of ordinary people: four downfalls of turning away from the correct path, and four downfalls of practicing what is contrary to it, totaling eight. As it says in the Sutra of Akashagarbha: To sentient beings who have not trained their minds, speaking of emptiness, turning back those who have entered the state of Buddhahood from perfect enlightenment, completely abandoning individual liberation vows and engaging in the Great Vehicle, and holding that the vehicle of learning should not abandon attachment, etc. Also causing others to hold onto them, and [pursuing] gain and respect, and words.
Chinese
以财物诋毁他人，宣扬自己的功德，自诩拥有甚深忍辱，说虚妄之语，断绝出家人的修行，以三宝之物行布施，接受布施，舍弃寂止，享用如法的受用，对诵经者行布施，这些都是根本堕罪。在此之上，加上愿心和行心菩提心退失，总共二十二条。也有将自赞毁他算作二十二条的。总的来说，修持菩萨戒律有两种大的传承。瑜伽行派的经典等意趣，是至尊弥勒菩萨所说，由世亲论师所持，追随旃扎果弥，源自吉祥燃灯智，由善知识噶当派所修持，是唯识宗。华严经等意趣，是圣者文殊菩萨所说，由龙树论师所持，追随寂天，源自觉窝苏嘉纳西日，由法王萨迦派等所修持，是中观宗。法王噶陀派的两种传承，据说尼译师和康译师两位从上师处获得了唯识宗和中观宗两种传承。这两种传承的区别有四点：受戒者、受戒仪轨、不退失的守护方式，以及退失后的恢复方法，这些都不相同。其中，关于受戒者：唯识宗说必须具备别解脱戒。如《菩萨地论》所说：“为别解脱律仪所摄持。”觉窝仁波切也说：“别解脱戒七种中，恒时具有其他戒，方有菩萨戒之分，否则不然。”中观宗认为，如果具备别解脱戒，则是具足圆满所依，是最好的。即使不具备，也能生起菩提心。《摄大乘论》中说：“菩萨存在于童男童女之身。”《三摩地王经》中说：“如来藏周遍一切众生，此处无非器之有情。”
English
Using wealth to disparage others, proclaiming one's own merits, boasting of possessing profound patience, speaking falsely, cutting off the practice of renunciants, making offerings with the property of the Three Jewels, accepting offerings, abandoning tranquility, enjoying lawful possessions, making offerings to those who recite scriptures—these are the root downfalls. On top of these, adding the loss of aspirational and active Bodhicitta, there are a total of twenty-two. Some also count self-praise and disparaging others as twenty-two. In general, there are two great lineages for practicing the Bodhisattva vows. The meaning of the Yogācāra scriptures, etc., was spoken by the venerable Maitreya, held by the master Asanga, following Candra Gōmī, originating from the glorious Dīpaṁkara Śrījñāna, and practiced by the virtuous Kādaṁpa masters, which is the Cittamātra school. The meaning of the Avataṃsaka Sūtra, etc., was spoken by the noble Mañjuśrī, held by the master Nāgārjuna, following Śāntideva, originating from Jōbo Suvarṇaśrī, and practiced by Dharma Lord Sakya, etc., which are the two Madhyamaka schools. It is said that the two translators, Nyi and Kam, of Dharma Lord Katokpa's lineage, received both the Cittamātra and Madhyamaka lineages from the great master. The differences between these two are four: the person taking the vows, the ritual for taking the vows, the method for protecting them from degenerating, and the method for restoring them if they degenerate—these are all different. Among these, regarding the person taking the vows: the Cittamātra school says that one must possess the Prātimokṣa vows. As stated in the Bodhisattvabhumi: "Is held by the Prātimokṣa vows." Jowo Rinpoche also said: "Among the seven types of Prātimokṣa vows, only those who constantly possess other vows have the potential for the Bodhisattva vows; otherwise, they do not." The Madhyamaka school believes that if one possesses the Prātimokṣa vows, it is the best because it is a complete basis. Even if one does not possess them, Bodhicitta can still arise. The Mahāyānasaṃgraha says: "Bodhisattvas exist in the form of young boys and girls." The Samādhirāja Sūtra says: "The Tathāgatagarbha pervades all beings; here, there is no sentient being who is not a vessel.
Chinese
也没有。如是说。《八千颂》中说：当彼双足尊，宣说此法类，彼时天人众，千百发菩提。如是。受戒之仪轨：唯识宗的规矩，加行与声闻乘相同，则问有无障碍。正行先受发愿菩提心，然后受趣入菩提心，之后作祈请。中观宗的规矩，加行前行修心调伏，作七支供。正行发愿和趣入二种菩提心同时受。之后修自他喜悦。不退失的守护之法：唯识宗的规矩，守护四根本，四十六种恶作等。中观宗的规矩，守护国王的五根本堕，臣民的五根本堕，平民的八种堕，舍弃发愿菩提心，舍弃有情众生等二十种。如果退失后重新恢复的方法：唯识宗的规矩，如果发生根本堕，则说必须从头受戒。恶作等需要在三人或一人的面前忏悔。如《二十戒经》所说：当复受诸律仪，中品罪于三人忏，余者当于一人前，随顺烦恼非烦恼。如是。中观派的规矩：如果发生根本堕，如果未过时限，则于如是性中忏悔，或以正念忆持，念诵《三蕴经》和《虚空藏经》等，则说为清净。《虚空藏经》中说：日夜三时中，应诵三蕴经，依于诸佛与菩提，彼能息灭诸余堕。如是。以上这些是所示现的守护之律仪。这些是菩萨自宗的守护之律仪。守护别解脱戒等。说。不仅如此，声闻乘的别解脱戒的无量差别，也因为是菩萨戒的差别，唯识宗认为是作为所依或容器的方式，成为菩萨支分的律仪。
English
Also not. Thus it is said. In the Eight Thousand Verses it says: When the two-legged chief, Explains this Dharma category, At that time, thousands of gods and humans, Generate the mind for enlightenment. Thus it is. The ritual for taking vows: According to the Mind-Only school, the preliminary practice is the same as the Hearers, then ask if there are any obstacles. In the main practice, first take the aspiration Bodhicitta, then take the entering Bodhicitta, and afterwards make requests. According to the Middle Way school, the preliminary practice is to tame the mind, and perform the seven-branch offering. In the main practice, take the aspiration and entering Bodhicitta at the same time. Afterwards, meditate on the joy of self and others. The way to protect without degeneration: According to the Mind-Only school, protect the four root vows, forty-six misdeeds, etc. According to the Middle Way school, protect the five root downfalls of a king, the five root downfalls of a minister, the eight downfalls of common people, abandoning the aspiration Bodhicitta, abandoning sentient beings, and twenty others. The method to restore if degenerated: According to the Mind-Only school, if a root downfall occurs, it is said that one must take the vows from the beginning. The misdeeds must be confessed in front of three or one person. As it is said in the Twenty Vows Sutra: One should take the vows again, Medium sins are confessed to three, The remaining ones in front of one, According to whether the mind is afflicted or unafflicted. Thus it is. According to the Middle Way school: If a root downfall occurs, if the time limit has not passed, then confess in suchness, or holding it in mindfulness, reciting the Sutra of the Three Heaps and the Sutra of the Essence of Space, etc., is said to be purifying. In the Sutra of the Essence of Space it says: Three times during the day and night, One should recite the Sutra of the Three Heaps, Relying on the Buddhas and Bodhi, It will pacify the remaining downfalls. Thus it is. The above are shown to be the ethics of protection. These are the ethics of protection of the Bodhisattva's own tradition. Protecting the Pratimoksha vows, etc. Said. Moreover, the infinite distinctions of the Hearers' Pratimoksha vows are also considered by the Mind-Only school as distinctions of the Bodhisattva vows, as a way of relying or as a container, becoming the vows of the Bodhisattva's limbs.
Chinese
是的。时间，正直。超越六十种法相俱舍的数位是无数。八十个小劫加起来叫做一个大劫。像这样三个（无数大劫）从最初发心到未成佛之间，从清净障碍的方式，智慧或二资粮圆满的方式来说，有资粮道、加行道、见道、修道、无学道这五道。这些需要用断证的差别来区分。其中断的差别是：所断现行和种子断两种。第一种断是资粮道和加行道。其中暂时压伏是资粮道，以对治力断除是加行道。第二种从种子中粗大的断除是见道，微细的断除是修道，极微细的断除是无学道。证悟的差别是：证悟一切法无自性为总义和现量证悟两种。第一种是资粮道和加行道。其中以闻思证悟是资粮道，以世间修所生证悟是加行道。第二种现量证悟中，新证悟是见道，证悟后串习是修道，串习至究竟是无学道。像这样从三个无数劫中逐渐进入是时间的量。如果广说这些的总义，首先确定无数是：八十个小劫叫做一个大劫。对此，在《华严经》和《广大游乐经》等中有多种说法，但此处从小经中出现的意义是：六十种数位以内算作有数，超过之后，因为普通人无法计算，所以安立为无数。这些也如上，从一个大劫到十，十个十是百。从这里到不可思议之间。《俱舍论》中说：一、十、百、千、万、亿和，兆、京、垓、秭共九个，应知为单数。垓、秭、穰、沟、涧、正、载，极、恒河沙、阿僧祇，
English
Yes. Time, uprightness. That which exceeds sixty places of numbers in the Abhidharma is countless. Eighty minor kalpas combined are called one great kalpa. Like that, from the initial arising of the mind of enlightenment until not reaching Buddhahood, in terms of how obscurations are purified, or how the two accumulations of wisdom are perfected, there are five paths: the accumulation path, the joining path, the seeing path, the meditation path, and the no-more-learning path. These must be distinguished by the differences in abandonment and realization. Among these, the differences in abandonment are: the abandonment of manifest objects and the abandonment of seeds. The first abandonment is the accumulation path and the joining path. Among these, temporarily suppressing is the accumulation path, and abandoning by overcoming is the joining path. The second, abandoning the coarse from the seeds is the seeing path, abandoning the subtle is the meditation path, and abandoning the extremely subtle is the no-more-learning path. The differences in realization are: realizing all phenomena as being without inherent existence in the general sense, and realizing directly. The first is the accumulation path and the joining path. Among these, realizing through hearing and thinking is the accumulation path, and realizing through worldly meditation is the joining path. The second, in direct realization, newly realizing is the seeing path, becoming accustomed to what has been realized is the meditation path, and becoming thoroughly accustomed is the no-more-learning path. Gradually entering from such three countless kalpas is the measure of time. If the general meaning of these is explained in detail, first, defining countless is: eighty minor kalpas are called one great kalpa. Regarding this, there are many ways of explaining it in the Avatamsaka Sutra and the Lalitavistara Sutra, etc., but here, the meaning that appears from the smaller sutras is: up to sixty places of numbers are counted as having numbers, and beyond that, because ordinary individuals cannot count them, they are established as countless. These are also as above, from one great kalpa to ten, ten tens are a hundred. From here to the inconceivable. In the Abhidharmakosha it says: One, ten, hundred, thousand, ten thousand, million, and, trillion, billion, quadrillion, these nine should be known as single numbers. Quintillion, sextillion, septillion, octillion, nonillion, decillion, undecillion, duodecillion, tredecillion, and so on.