English
When asked whether Bodhisattvas fear the three afflictions, the greatest faults of Bodhisattvas are two: one is having anger, and the other is having ignorance. The fault of having attachment is small in terms of fault, but difficult to abandon. Having anger, the fault is great, but easy to abandon. Having ignorance, the fault is great and difficult to abandon. The reason for this is that attachment is the seed and connection for holding onto samsara. Although anger is the cause of falling into the lower realms, it has the nature of abandonment. Ignorance, on the other hand, is the nature of not knowing and is extremely difficult to liberate, and it is also the root of the eight hot hells. If one is afflicted by the great fault of having attachment, the Bodhisattva must confess before a gathering of ten Sanghas. If it is a residual fault, such as a medium fault, one must confess before a gathering of five Sanghas. If it is a small fault, such as a view born of attachment, one should confess to one or two people. Since this is explicitly stated for attachment, it can be understood from the literal meaning that the faults of anger and ignorance are twice as great as that of attachment. The great deeds taken by the three poisons are the five inexpiable sins, and the sins accumulated against the Sangha and stupas. Medium sins, such as the faults of women, and small sins, such as the faults of children and hands and feet. In short, if all serious sins are confessed before the thirty-five Buddhas, day and night, six times a day, they will be purified, let alone small and medium sins. This means that even if one cannot confess before the Bodhisattva Sangha, one can purify one's sins by confessing before the five eyes of the Buddhas visualized in one's mind. After that, the confession of the three aggregates was spoken. If one remembers all the Tathagatas, such as the thirty-five Buddhas, one will be purified of sins, and the Buddhas will appear. Although the Buddhas and Bodhisattvas have fulfilled their vows in order to ripen confused ordinary beings and to enable beings of various capacities to attain the supreme liberation, they are not moved by the realm of Dharma. Furthermore, the great Bodhisattva
Chinese
众等。以名为大悲之三摩地之力，执持堕落恶趣之四众之形，令彼等成熟。以大庄严三摩地，以及居家者之形，如是次第串联。以寂静三摩地，以及佛之形，以自在三摩地，乃至示现如其所欲之形，宣说八种三摩地。如是示现，然无有执着于我与有情。如是宣说狮子吼声猫不能忍受等四种譬喻。菩萨众以最胜勇士之心，以及善根之力，于一刹那间断除一切罪业，获得见佛之三摩地。此乃忏悔之境，以及菩提心之力，以及善巧方便之差别。非是声闻缘觉等之行境。昼夜六时持佛之名号，念诵三蕴经者，彼等一切罪堕皆得清净，亦将获得见佛之三摩地。如是说。其后，圣者近事亦集于彼会中，请问分别毗奈耶。世尊告之，声闻乘之行与思异于大乘之行与思。声闻乘唯入于自利，以及欲速疾舍离怖畏轮回之律仪，大乘行者若受持之，则为极不清净之律仪。大乘行者为利他故，即便需于无量劫中安住轮回，亦须安住。若声闻乘行者受持彼律仪，则视为唯依于声闻乘之大堕罪。如是，菩萨之学处，乃是随顺守护，随顺有情之心而行，非是声闻乘之行境。菩萨之学处是可以补救的，若于早晨造罪，然于午时，若不离一切智智之心而住，则戒蕴未尽，如是可应用于一切时段。
English
Those and others. By the power of the Samadhi called Great Compassion, holding the forms of the four kinds of beings who have fallen into evil destinies, causing them to ripen. With the Great Adornment Samadhi, and the form of a householder, thus sequentially connecting them. With the Peaceful Samadhi, and the form of a Buddha, with the Empowering Samadhi, even to the point of showing forms as desired, eight Samadhis are taught. Even though thus shown, there is no clinging to self and sentient beings. Having taught four examples such as the sound of a lion's roar that a cat cannot endure. Bodhisattvas, with the heart of a supreme hero, and the power of virtuous roots, abandon all faults in a single instant, and obtain the Samadhi of seeing the Buddha. This is the realm of confession, and the power of the Bodhicitta, and the distinction of skillful means. It is not the realm of practice for Hearers and Solitary Realizers. Those who hold the name of the Buddha six times day and night, and recite the Three Skandha Sutra, all their transgressions and downfalls will be purified, and they will also obtain the Samadhi of seeing the Buddha. Thus it was said. Then, the venerable Ananda also gathered in that assembly, and requested a thorough explanation of the Vinaya. The Bhagavan told him that the practice and thought of the Hearer Vehicle are different from the practice and thought of those who have entered the Great Vehicle. Hearers only engage in their own benefit, and the discipline of wanting to quickly abandon the fear of samsara, if taken by a Great Vehicle practitioner, is a very impure discipline. Great Vehicle practitioners must remain in samsara for countless eons for the sake of others, and they must abide. If that discipline is taken by a Hearer, it is regarded as a great downfall that only relies on the Hearer Vehicle. Likewise, the training of a Bodhisattva is accompanied by following and protecting, and acting in accordance with the minds of sentient beings, which is not the realm of Hearers. The training of Bodhisattvas can be remedied. If a fault occurs in the morning, but at noon, if one abides without being separated from the mind of omniscience, then the aggregate of discipline is not exhausted, and so on, it can be applied to all periods.
Chinese
不应该过于后悔，如果屡次堕入声闻乘，戒律就会完全耗尽。为了立即断除三界的烦恼，迅速获得自利的涅槃，所以戒律是不可改变的。此外，菩萨如果未舍弃菩提心，即使在无量劫中受到五种欲妙的喜爱，也唯有戒律是完全清净的，因为即使在梦中也不会被烦恼所染污。这被称为长久随学的戒律。声闻众为了立即获得小果，必须迅速在小道上精进，因此戒律必须是彻底的，即不混杂的。此外，圆满菩提需要付出巨大的努力才能成就，仅仅因为厌倦痛苦和一心向往无染是无法成就的，等等。之后，近侍阿难请问罪业的轻重。仅就大乘而言，与贪欲相应的罪业即使发生无数次，也比不上与嗔恨相应的罪业发生一次。因为嗔恨是舍弃众生，贪欲是役使众生。同样，即使分离缓慢，难以分离，但伴随的过失较小，对于菩萨来说，烦恼并不大。即使分离迅速，但伴随的过失较大，则与此相反。因此，不善巧方便的菩萨害怕贪欲而不害怕嗔恨，善巧方便的菩萨则与此相反。之后，圣者文殊师利聚集在那一圈中，问道：对于调伏的法，有什么样的调伏？佛回答说：一切法都非常调伏，但对于不了解这一点的人，要反复宣说调伏。意思是说，烦恼本性空，但对于不了解这一点的人，要宣说调伏。之后，近侍阿难通过世尊敦促文殊师利说法。文殊师利也宣说了心性本自调伏，无我，无取舍，安住于虚空之边，三时不可得等等空性的道理，并说对于此法性不应...
English
One should not be overly regretful, and if one repeatedly falls into the Hearer Vehicle, the discipline will be completely exhausted. In order to immediately abandon the afflictions of the three realms and quickly attain self-benefiting Nirvana, the precepts are unchangeable. Furthermore, if a Bodhisattva does not abandon the mind of enlightenment, even if cherished by the five desirable qualities for countless eons, the discipline alone is completely pure, because even in dreams, one will not be tainted by afflictions. This is called the discipline of long-term following. The Hearers, in order to immediately attain the small fruit, must quickly engage in diligence on the small path, so the discipline must be thorough, that is, unmixed. Moreover, complete enlightenment must be accomplished with great effort, and it cannot be accomplished merely by being weary of suffering and solely longing for detachment, and so on. Then, the attendant Ananda asked about the weight of offenses. Considering only the Great Vehicle, even if an offense associated with desire occurs countless times, it is not as heavy as an offense associated with hatred occurring once. This is because hatred is abandoning sentient beings, while desire is enslaving sentient beings. Similarly, even if separation is slow, that is, difficult to separate, but the accompanying fault is small, it is not a great affliction for a Bodhisattva. Even if separation is quick, but the accompanying fault is large, it is the opposite of that. Therefore, an unskilled Bodhisattva fears desire but does not fear hatred, while a skilled Bodhisattva is the opposite. Then, the noble Manjushri gathered in that assembly and asked, "What kind of taming is there for the Dharma of taming?" The Buddha replied, "All Dharmas are extremely tamed, but for those who do not understand this, taming is repeatedly taught." The meaning is that although afflictions are empty in nature, taming is taught to those who do not understand this. Then, the attendant Ananda, through the Blessed One, urged Manjushri to teach the Dharma. Manjushri also explained the meaning of emptiness, such as the mind being inherently tamed, the absence of self, the absence of acceptance and rejection, abiding at the edge of space, the three times being unobtainable, and so on, and said that one should not...
Chinese
因此说，远离了学处。然后，近侍阿难禀告说：文殊菩萨无论宣讲什么法，都是从不可思议之处开始宣讲的。佛陀说：如果依赖不可思议之道，就不会有解脱。文殊菩萨也是因为舍弃了一切分别念，舍弃了增上慢才宣讲佛法的。同样，因为对贪欲等执着为真实而产生舍弃之心，因为对清净之法执着为真实而产生获得之欲，以及对深与不深，三乘，一切烦恼和清净以真实执着而进行区分，甚至对任何应该思考的事物也进行思考。所有这些都是增上慢的行为。如果不执着于不可思议本身，就不会有增上慢。然后，佛陀以偈颂的形式广说了，对不可思议的处所，以及不执着于此的道理，将基、道、果三者的一切法都结合起来，以教诲的方式进行了深广的阐述。此时说：以智慧去了解诸法吧！智慧、胜观、聪慧、坚定的智慧，自性和无自性，无论何时，都无法了解，这也一定是指出了。这里指出了有自性和无自性的区别，我已指出了心识地狱的恐怖，无数的众生也因厌离而死亡转生，那些堕入恶趣和善趣的众生，也从来没有存在过。因此主要指出了人无我。那些手持利剑、长箭、兵器，进行损害的行为并不存在，因为在分别念的支配下，在那些恶趣中，看到降临在身上的，在那里没有武器。这说明了外境不存在，而只是心识的显现。各种令人愉悦的花朵绽放，黄金的宫殿闪耀着光芒，令人心旷神怡，在这里，对它们也没有任何造作者，这些都是分别念的支配下安立的。这说明了没有其他造作者，只是分别念本身，所以显现也是不离心识的意义。由于分别念的支配而安立了世间，由于执着于概念而区分了孩童，执着和不执着也没有产生，完全了悟如幻如梦
English
Therefore, it is said that one has gone far from the training. Then, the attendant Ananda reported that whatever Dharma Manjushri Bodhisattva teaches, he always starts from the inconceivable. The Buddha said: If one relies on the path of the inconceivable, there will be no liberation. Manjushri Bodhisattva also teaches the Dharma because he has abandoned all discriminations and abandoned excessive pride. Similarly, because of clinging to desire and so on as true, the mind of renunciation arises, because of clinging to pure Dharma as true, the desire to obtain arises, and because of distinguishing between deep and not deep, the three vehicles, all defilements and purification with true clinging, and even thinking about anything that should be thought about. All of these are actions of excessive pride. If one does not cling to the inconceivable itself, there will be no excessive pride. Then, the Buddha spoke extensively in verses in the form of special statements, applying the inconceivable place and the principle of not clinging to it to all the Dharmas of the three bases, paths, and results, and expounded them deeply and extensively in the form of teachings. At this time, it is said: Understand the Dharmas with wisdom! Wisdom, insight, intelligence, and steadfast wisdom, self-nature and no self-nature, can never be understood at any time, and this is also definitely pointed out. Here, the distinction between self-nature and no self-nature is pointed out, and I have pointed out the terror of the hell of consciousness, and countless sentient beings have also died and transmigrated due to aversion, and those who have fallen into evil and good realms have never existed. Therefore, the selflessness of the person is mainly pointed out. Those who hold swords, long arrows, and weapons, and perform harmful actions do not exist, because under the control of discrimination, in those evil realms, seeing what descends on the body, there are no weapons there. This shows that external objects do not exist, but are only manifestations of consciousness. Various pleasing flowers bloom, and the golden palace shines with light, which is pleasing to the heart. Here, there is no creator for them either, and these are established under the control of discrimination. This shows that there is no other creator, but only discrimination itself, so the appearance is also the meaning of not being separate from consciousness. The world is established under the control of discrimination, and children are distinguished by clinging to concepts, and clinging and non-clinging have not arisen either, completely realizing like illusion and dream.