Chinese
舍弃遮止罪恶之一方的律仪，第八，显示相似正法，被归纳为菩萨根本堕第四条。最初行者的根本堕第七条也被归纳为菩萨的第三条，无论如何都不矛盾。 第三，大论师寂天菩萨的观点是，在《学集论》中宣说了十八条根本堕。如《那摩心经》所说，将根器敏锐者的根本堕归纳为十四条，如《善巧方便经》所说，将根器中等以上者的根本堕归纳为四条，认为这十八条都是具有根本堕的特征。在菩萨的四条根本堕中，除了后三条中的舍弃大乘之外，其余的都由《学集论》的“贪着和悭吝无尽”等来显示。没有提到第一条是因为在最初行者的根本堕第五条中说：“宣说自己的功德，以及利养和恭敬，用诗句欺骗诽谤他人。”第四条中的舍弃大乘就是国王大臣的根本堕第二条舍弃正法。 因此，认为所有这些根本堕都因根器的差别而成为各自戒律的舍弃之因。如云：“这些根本堕会烧毁先前积累的所有善根。”既然总的善根都被烧毁，那么个别的戒律也会被烧毁。如是认为。这样，在这三种观点中，这里舍弃了其他两位班智达的观点，应当追随论师寂天菩萨将《学集论》的根本堕归纳为十八条根本堕的偈颂。 第二，关于摄集善法之律仪，有教和释两种。首先是略说：“摄集善法学六度。”也就是说，对于它，一般共同的自性有：体性、词义、分类、数量决定、次第、修习方式、利益等七种。第一种是：菩萨修行的学处，凡是与四种特征相结合的，以六度摄持的一切善法，修习与之相应的作意。四种特征是：远离各自的相违品，被不分别三轮之智慧所摄持，作用是成办他利。
English
Abandoning the precepts that prevent one side of evil, and eighth, showing what appears to be the true Dharma, is summarized as the fourth of the root downfalls of the Bodhisattva. The seventh root downfall of the first practitioner is also seen as being summarized as the third of the Bodhisattva, but in any case, there is no contradiction. Third, the view of the great master Shantideva is that the Compendium of Trainings speaks of eighteen root downfalls. As stated in the Sutra of the Essence of Space, fourteen root downfalls of sharp faculties are summarized as substances, and as stated in the Sutra of Skillful Means, four root downfalls of medium or higher faculties, all eighteen are considered to be root downfalls with characteristics. Of the four root downfalls of the Bodhisattva, except for abandoning the Great Vehicle among the latter three, the rest are taught by the Compendium of Trainings: "Attachment and miserliness are inexhaustible." The first one is not mentioned because in the fifth root downfall of the first practitioner: "Speaking of one's own qualities, and gain and respect, and deceiving others with verses." The abandonment of the Great Vehicle among the four is the second root downfall of the king and ministers, which is the abandonment of the true Dharma. Therefore, it is believed that all these root downfalls are the cause of abandoning their respective vows due to the difference in faculties. As it is said: "These root downfalls will burn all the previously generated roots of virtue." Since all virtues in general are burned, the vows in particular will also be burned. It is believed so. Thus, among the three, here, the views of the other two Panditas are put aside, and one should follow the master Shantideva's compilation of the root downfalls of the Compendium of Trainings into eighteen root downfalls in verses. Second, regarding the precepts of accumulating virtuous Dharmas, there are two aspects: teaching and explanation. The first is a brief statement: "Accumulating virtuous Dharmas, study the six perfections." That is to say, in general, the common nature has seven aspects: definition, meaning, classification, definite number, order, method of practice, and benefit. The first is: Whatever is the training of the Bodhisattva's practice, which is combined with four characteristics, is the mind that accomplishes all the virtues held by the six perfections, together with the corresponding mental factors. The four characteristics are: being separated from their respective opposing sides, being held by the wisdom that does not conceptualize the three circles, and the function is to accomplish the benefit of others.