Chinese
哦！此时，每次禅修之间忏悔罪业非常重要。其中，所要忏悔的罪业是：五无间罪、近五罪、十不善业、违犯三律仪的罪过等，主要陈述自己所造的罪恶不善业，以及教唆他人作恶，随喜他人作恶，赞叹作恶之人等，总而言之，所有与黑业同流合污的行为都应忏悔，即是净化的忏悔。如果隐瞒所犯的罪过，就像在罪恶的种子上浇灌助长的水一样，罪业会越来越增长。如果不隐瞒，而是以认识到过错的方式宣扬出来，那就是以真理来总结，罪业会稍微减弱，并且永远不会增长。因此，向作为忏悔主要对象的僧众宣告“我造了如此这般的罪业”，这就是坦白。心中怀着强烈的后悔，痛苦地承认“我做了这样的事情，真是非常错误和愚蠢”，这就是忏悔。自己因为有罪而感到羞愧，处于卑下的地位。认为其他没有犯这些罪过的人是显赫、卓越和非凡的，以恭敬之心顶戴，并且发自内心地感到羞愧，但通过坦诚地说出来：“请你们慈悲地接纳我，请净化这些业障”，从内心深处说出这些话，就是忏悔的意义的核心。这样的坦白忏悔也需要具备四种力量的特点。在《四法经》中说：“慈氏菩萨摩诃萨具备四法，就能克服已经造作和积累的罪业。哪四法呢？即是：破斥现行、对治现行、从罪业中返回的力量和所依的力量。”其中，在实际坦白忏悔时，对于过去所造的罪业，需要像喝毒药一样强烈的后悔心，这是破斥的力量；以及即使付出生命也不再造作的强烈誓愿，这是返回的力量。
English
Oh! At this time, it is very important to confess sins between each meditation session. Among them, the sins to be confessed are: the five inexpiable sins, the five near sins, the ten non-virtuous actions, the transgressions of the three vows, etc. Mainly, one should confess the evil and non-virtuous deeds that one has committed, as well as instigating others to do evil, rejoicing in others' evil deeds, praising those who do evil, etc. In short, all actions that are in league with black karma should be confessed, which is purification through confession. If one conceals the committed sins, it is like watering the seeds of sin to help them grow, and the sins will increase more and more. If one does not conceal them, but proclaims them in a way that recognizes the faults, then it is summarizing with truth, and the sins will weaken slightly and never increase. Therefore, proclaiming to the Sangha, who are the main objects of confession, "I have committed such and such sins," is to confess. With a strong sense of remorse and pain in one's heart, admitting "I have done such a thing, which is very wrong and foolish," is repentance. One feels ashamed for having committed sins and is in a humble position. One considers others who have not committed these sins to be prominent, excellent, and extraordinary, and takes them to heart with reverence. Feeling ashamed from the bottom of one's heart, but speaking out frankly, "Please accept me with compassion, please purify these karmic obscurations," saying these words from the depths of one's heart is the essence of the meaning of confession. Such confession also needs to have the characteristics of possessing the four powers. In the Sutra of the Four Dharmas, it says: "A Bodhisattva Mahasattva who possesses the four dharmas will be able to overcome the sins that have been committed and accumulated. What are the four? They are: the power of reproachful application, the power of remedial application, the power of turning away from sins, and the power of reliance." Among them, in the actual confession, for the sins committed in the past, one needs a strong sense of remorse like drinking poison, which is the power of reproach; and a strong vow not to commit them again even at the cost of one's life, which is the power of turning back.
Chinese
二者皆不可或缺，必须并重。若无追悔之心，则忏悔亦非纯正。可知忏悔若仅流于口头，则意义不大。故日后唯有防护之心至关重要。所依之力，即皈依与发心。若先前未受皈依，则应受皈依。未受皈依而忏悔百千遍，不如受皈依后忏悔数遍，其净罪之力更大。若先前已受皈依，则此时无需重受皈依，但若反复明示，则能成就如已受皈依之功德。又，若先前从未如法受皈依，但此时从内心忆念皈依，亦能生起与先前及之后皈依相符之净罪之力。如是，发心亦可类推。然通常而言，既已如法发心，则必先已皈依。若以发心为所依之力，则皈依与发心二者皆已具足。若已皈依而未发心，纵忏悔百万遍，亦不如发起殊胜菩提心后忏悔数遍，其净罪之力更大。若未如法发心，则于何时需要发心之际，忆念菩提心者，未必已明晰皈依。故若以未如法受持之仅具信心的皈依，及仅忆念菩提心为所依，则单纯皈依为小所依，单纯发心为大所依，二者兼具则为最胜。如法受持者，仅有皈依未必有发心，然既已发心，则不可能未皈依。故除三类外，不可作四类之区分。于如法受持律仪之类别中，将皈依与发心二者说为所依之力，乃是就共同的在家众与出家众而言。无论受持何种特殊的律仪，皆可转为所依之力。故此时接受灌顶，并重新受持或恢复誓言，至为重要。因此，已得皈依与发心，而未得灌顶者
English
Both are indispensable and must be given equal importance. If there is no remorse, then repentance is not pure either. It is known that repentance is only verbal, then it is not meaningful. Therefore, only the mind of protection is very important in the future. The power of reliance is refuge and bodhicitta. If you have not taken refuge before, you should take refuge. It is better to take refuge and repent a few times than to repent hundreds of thousands of times without taking refuge. If you have already taken refuge before, you do not need to take new refuge at this time, but if you repeatedly clarify it, you can achieve the merit of having taken refuge. Also, if you have never taken refuge in accordance with the law before, but at this time you remember refuge from the bottom of your heart, you can also generate the power to purify sins that is consistent with the previous and subsequent refuges. Similarly, bodhicitta can also be inferred. However, generally speaking, since bodhicitta has been generated in accordance with the law, refuge must have been taken first. If you take bodhicitta as the power of reliance, then both refuge and bodhicitta are complete. If you have taken refuge but have not generated bodhicitta, it is better to generate supreme bodhicitta and repent a few times than to repent millions of times. If you have not generated bodhicitta in accordance with the law, then when you need to generate bodhicitta, those who remember bodhicitta may not necessarily have clearly taken refuge. Therefore, if you rely on refuge with only faith that has not been taken in accordance with the law, and only remember bodhicitta, then simple refuge is a small reliance, simple bodhicitta is a large reliance, and the combination of the two is the most victorious. Those who have taken it in accordance with the law, only having refuge does not necessarily have bodhicitta, but since bodhicitta has been generated, it is impossible not to have refuge. Therefore, except for the three categories, it is not possible to make a distinction of four categories. Among the categories of taking vows in accordance with the law, the two refuges and bodhicitta are said to be the power of reliance, which is for the common householders and monks. No matter what kind of special vows you take, they can be transformed into the power of reliance. Therefore, it is very important to receive empowerment at this time and take or restore vows anew. Therefore, those who have obtained refuge and bodhicitta but have not obtained empowerment
Chinese
虽然（念诵）与佛的教言相同，但没有太大的差别。主要是读诵和念诵赞扬净罪的甚深经典等。第五，依靠念诵：念诵特别赞扬的甚深陀罗尼和咒语等，如来百字明等。第六，信解空性：修习无我和如来藏的意义。即使不能修习，也要反复生起信解。特别是对罪业本身，以及造罪者，和执持罪业种子的阿赖耶识，以及果报痛苦等一切，修习无实如幻的意愿和信解。这样，通过具足四力的方式忏悔。首先，破斥罪业，强烈的后悔非常重要。如果对业果有坚定的信心，自然会生起后悔。但现在大多数人没有这种信心，只是盲目地跟随别人的话语，表面上做做样子，不会产生强烈的后悔心。因此，必须思考理由，生起后悔。也就是说，造罪会使今生所有的人都诽谤你，被列入恶人的行列，天神和护法感到羞愧，鬼神伺机而动，许多不幸的事情立刻发生，亲戚、朋友、眷属等所有与你有关的人都会被阴影笼罩，非常不吉利。自己也会因为不被尊重而感到不快乐，所有的梦境也都是不吉利的，所有善良有智慧的人都会感到羞愧。临终时，各种疾病和痛苦会涌现，心中会产生许多后悔。死亡本身比对生命的恐惧和截断的痛苦还要大。死后，三恶道的痛苦是无法估量的。在另一个时期，即使因为其他业而转生到天界，也会因为业的残余而产生各种痛苦。造罪会使恶的习气复苏，在来世也会变得更加烦恼，喜欢罪恶，从而使痛苦不断增长。像我这样的人做不该做的事情，真是太愚蠢和迷惑了！是被鬼神附身了吗？是疯了吗？对这个业有
English
Although (reciting) is the same as the Buddha's teachings, there is not much difference. The main thing is to read and recite the profound sutras and tantras that praise purification of sins, etc. Fifth, relying on recitation: Reciting the profound dharanis and mantras that are especially praised, such as the Vajrasattva Hundred Syllable Mantra, etc. Sixth, believing in emptiness: Meditating on the meaning of selflessness and the essence of the Tathagata. Even if you cannot meditate, you should repeatedly generate faith and understanding. In particular, cultivate the intention and faith in the unreal and illusory nature of all things, including the sinful actions themselves, the person who commits the sin, the alaya consciousness that holds the seeds of sin, and the suffering of the consequences. In this way, confess through the means of possessing the four powers. First of all, refuting sins, strong regret is very important. If one has firm faith in karma and its effects, regret will naturally arise. But nowadays, most people do not have this faith, and they just blindly follow the words of others, doing it superficially, and a strong sense of regret will not arise. Therefore, one must think about the reasons and generate regret. That is to say, committing sins will cause all people in this life to slander you, be included in the ranks of evil people, the gods and protectors will feel ashamed, the spirits will seize the opportunity, many unfortunate things will happen immediately, relatives, friends, attendants, etc., all those related to you will be overshadowed, which is very unlucky. You yourself will feel unhappy because you are not respected, all dreams will be inauspicious, and all virtuous and wise people will feel ashamed. At the time of death, various diseases and sufferings will arise, and many regrets will arise in the heart. Death itself is greater than the fear of life and the pain of being cut off. After death, the suffering of the three lower realms is immeasurable. In another time, even if one is reborn in the heavens due to other karma, various sufferings will arise due to the residue of karma. Committing sins will revive evil habits, and in the next life, one will become more afflicted and like sins, thereby increasing suffering continuously. It is so foolish and deluded for someone like me to do things that should not be done! Is it possessed by spirits? Is it crazy? To this karma there is
Chinese
竟然一点也没有高兴的样子，反而生起那么大的欢喜吗？仅仅只有这么一点过失，却什么也想不起来，不知道。难道连一个救护的神也没有吗？连一个热心提建议的人也没有吗？唉呀！像这样已经做了恶业，生起强烈的后悔之心。像这样罪恶过失虽然很大，但还有很多重要的事需要做，所以不得不做，如果这样想，那也是非常愚蠢的。造罪的原因，要么是为了养活自己的身体和生命，要么是为了财富和享受，要么是为了逞强和博取名声，要么是为了征服敌人，要么是为了保护亲人。逞强只不过是伤害他人，名声就像回声一样。敌人和亲人转瞬即逝，财富和享受，长远的不必说，就连片刻也无法长久。身体和生命也终将毁灭和抛弃。为了这些毫无意义的事情，积累这样巨大的、永远是痛苦之源的恶业，怎么能行呢？应该这样思维。在《勇授请问经》中说：“父母兄弟儿女和妻子，奴仆财产和手下众人等，死亡之后他们都不能跟随，只有业跟随，他们跟随业。极其痛苦的那时候，儿女和妻子不能成为救护，独自一人承受痛苦，他们那时不能分担我的痛苦。”这样说。为了他们，反复思量，以诸多努力造下的罪恶，那些敌人亲人财富等等，在自己堕入恶道，需要帮助的时候，连名字也听不到。造罪的果报，只有自己承受，所以造罪这件事，对自己来说只有痛苦和损失，应该这样想。像这样造罪，虽然发生了毫无意义的巨大过失，但如果认为现在无法补救，那就错了。经中说：“若人造作诸恶业，以善覆盖而能除，如云散日轮月亮，于此世间普照耀。”这样说。从今以后，通过断除罪恶，以清净的心努力行善，就像太阳的光芒驱散黑暗一样，罪恶
English
Is there no joy at all, but such great delight arises? There is only this slight fault, but I can't remember or know anything. Is there not even a protecting deity? Is there not even someone who offers heartfelt advice? Alas! Having done such a bad deed, I cultivate a strong sense of regret. Although the sin and fault are great, there are many other important things that need to be accomplished, so if I think that I have no choice but to do it, that is also very foolish. The reason for committing sin is either to sustain one's own body and life, or for wealth and enjoyment, or for being strong and gaining fame, or for subduing enemies, or for protecting relatives. Being strong is only harming others, fame is like an echo. Enemies and relatives change and perish in an instant. As for wealth and possessions, let alone the long term, even for a moment they cannot last. The body and life will also inevitably perish and be abandoned. For the sake of these meaningless things, how can one accumulate such a huge amount of evil deeds that are always the cause of suffering? One should contemplate in this way. In the Sutra Requested by Heroic Giving, it says: "Parents, siblings, children, and wives, servants, wealth, and all the retinues, after death, they do not go with you. Only actions follow, and they follow actions. At that time of extreme suffering, children and wives cannot become protectors. One will experience suffering alone. At that time, they will not share my suffering." It is said. For whom, after thinking and thinking, with many efforts, the enemies, relatives, wealth, etc., for whom sins have been committed, when one wanders in the lower realms and needs help, even the name will not be heard. The result of committing sin must be experienced by oneself alone, so committing sin is only suffering and loss for oneself alone, one should think in this way. Like this, although committing sin has resulted in a great and meaningless mistake, it is not the case that there is no way to remedy it now. The Sutra says: "If one commits evil deeds, they can be removed by covering them with virtue, like the sun and moon free from clouds, shining everywhere in this world." It is said. From now on, by abandoning sin, and striving for virtue with a pure mind, like the light of the sun dispelling darkness, sin