Chinese
以…作了简要的说明，而关于佛塔的财物等等，是特别提到了某些罪过大且容易发生的过失。那些是思考罪恶之业的性质。现在从过患的角度思考恶业的自性，即业的障碍等等。所谓“被什么遮蔽”，意思是做了那个恶业，心相续被遮蔽，由于那个业力的作用，被引向恶劣的转生之处。死亡是前往的意思，这里指地狱等八无暇处，以及不喜悦佛陀出现，即九种恶趣。其中边地是指没有正法佛陀教法的地方。克拉克拉（klla klla）是指持有外道（印度古吉拉特邦）的宗教，或者不了解善恶的区别，以及执着于颠倒的善恶观念的人。长寿天是指无想天，依靠对那个所依的恶劣禅定之力的作用，没有修持正法的机会，而且大多数人在临终时会以邪见作为连接而堕入地狱。邪见是指诽谤的邪见本身，或者执持着认为有作者等的恶见。这里“去、生、变”等等，意思是成为那个的因，即恶业的那个和那个。其中三恶趣是指主要感受罪恶之业的异熟果报，其他则用于随顺因，成为其他三种痛苦的基础或所依。不喜悦佛陀出现，是指诽谤如来等直接积累罪业，以及违背教令等，虽然积累了罪业，但佛陀并不会因此而不悦，这是按照世间的说法而说的。随顺者是指现在仍然对具有戒律且能清晰地阐明正确道路的圣者积累罪业，以及违背他的教法。第三个是“所有那些”等等。智慧、眼、证人、量、知、见，这些虽然意思相同，但也可以说是从名相的角度来说的，即我所犯的罪过，佛
English
It was briefly explained by... and regarding the property of stupas, etc., it specifically mentions some faults that are serious and prone to occur. Those are reflections on the nature of sinful actions. Now, from the perspective of faults, reflecting on the nature of evil deeds means karmic obscurations, etc. What is meant by "obscured by what" is that by doing that evil deed, the mindstream is obscured, and due to the power of that karma, one is led to an evil rebirth. Death means going, here referring to the eight states of disadvantage such as hell, and not being pleased with the appearance of the Buddha, i.e., the nine evil realms. Among them, the border region refers to places where there is no pure Dharma, the Buddha's teachings. Klla klla refers to those who hold the religious beliefs of the Tajjika (ancient Gujarat, India), or those who do not understand the distinction between virtue and vice, and those who firmly hold onto inverted notions of virtue and vice. Long-lived gods refer to the gods of the realm of non-discrimination, who, due to the power of the bad meditative state of that basis, do not have the opportunity to practice the pure Dharma, and most of them connect with wrong views at the time of death and go to hell. Wrong views refer to the very wrong view of slander, or holding firmly to evil views such as believing in a creator. Here, "going, being born, changing," etc., means the cause of becoming that, i.e., the evil deed of that and that. Among them, the three lower realms refer to mainly experiencing the ripening of sinful actions, while others are used as conducive causes, becoming the basis or support for the other three sufferings. Not being pleased with the appearance of the Buddha refers to directly accumulating sins such as slandering the Tathagata, and violating the commands, etc. Although sins are accumulated, the Buddha does not become displeased because of this, but this is said according to worldly conventions. The follower refers to accumulating sins against holy individuals who still possess discipline and clearly explain the correct path, and violating his teachings that are endowed with Dharma. The third is "all those" etc. Wisdom, eye, witness, measure, knowledge, seeing, although these have the same meaning, they can also be said to be from the perspective of nomenclature, i.e., the sins I have committed, the Buddha
Chinese
为了驳斥“诸佛不了解”的说法。因为具有遍知智慧之眼，即使我对此等隐瞒，他们也能亲眼看见我，应生起羞耻、恐惧和畏惧。或者说，成为智慧是因为，看见一切所知，我所做的罪业，以及其因和过患全部知晓。然而，因为具有大悲之心，会清净我们的罪业。成为眼睛是因为，是间谍或者其本身也是证人，对于痛苦的众生，成为证人的缘故。也知晓我所做的罪业，也知晓真心忏悔或者虚情假意只是口头上的忏悔。因此，是祈请证人的意义。成为量是因为，对于事物的实相不迷惑，断除了亲疏和虚伪，在任何情况下都不说谎，所以是量。大多数范本中出现“以智慧看见”的说法，是动词稍微错误。如果将“智慧”和“看见”分开，就与梵文相符，即知晓所有如是之实相，看见所有世俗缘起，并且由此行持圆满的利益众生之事。因此，知晓所造罪业融入无自性的法界，也知晓融入的方式，所以是堪能供养清净之物的究竟对境。坦白是说，将所造的如此罪业，不隐瞒地在大众中宣告。忏悔是说，以对罪业的后悔之心完全接受，并说出是过失。不隐瞒、不隐藏，如果作为同义词，就是因为后悔心强烈，所以反复说同一个意思。或者，坦白是本体或简要说明，后面的两个是区分的详细解释的方式，即以前的那些不隐瞒，后来的那些不隐藏。也可以这样解释，没有看到矛盾。那些是以像以前喝了毒药一样的后悔心来忏悔的角度说的。以后也断除和防护，是指以后即使面临生命危险，也不做那样的罪业而发誓，断除是
English
In order to refute the statement that "the Buddhas do not know." Because they possess the all-knowing eye of wisdom, even if I conceal things from them, they see me directly, so one should have shame, fear, and apprehension. Or, becoming wisdom is because, seeing all knowable things, they know all the sins I have committed, as well as their causes and faults. However, because they have great compassion, they purify our sins. Becoming the eye is because they are spies or witnesses themselves, for the sake of sentient beings who are suffering. They also know the sins I have committed, and they also know whether one is sincerely confessing or just verbally confessing insincerely. Therefore, it is the meaning of requesting a witness. Becoming a valid means of cognition is because one is not confused about the reality of things, has abandoned bias and deceit, and does not lie in any way, so one is a valid means of cognition. The phrase "seeing with wisdom" appears in most versions, which is a slight error in the verb. If "wisdom" and "seeing" are separated, it corresponds to the Sanskrit, that is, knowing all such reality, seeing all conventional dependent arising, and thereby practicing the perfect benefit of beings. Therefore, knowing that the sins committed dissolve into the realm of non-inherent existence, and also knowing the way to dissolve, one is a suitable ultimate object for offering pure things. Confession is saying, declaring such sins committed in the assembly without concealment. Repentance is saying, fully accepting with regret for the sins and stating that it is a fault. Not concealing, not hiding, if taken as synonyms, it is because the regret is strong, so the same meaning is repeated again and again. Or, confession is the essence or brief explanation, and the latter two are the way of detailed explanation of the distinction, that is, the former ones are not concealed, and the latter ones are not hidden. It can also be explained in this way, and no contradiction is seen. Those are said from the perspective of confessing with regret like drinking poison before. To cut off and restrain from now on means to vow not to commit such sins even if one faces a life-threatening situation in the future, cutting off is
Chinese
断绝以前的相续，守护是守护那一方的根门。使罪堕返回的主要方法唯有这个，没有这个，即使有后悔和忏悔，也只是表面现象，因此不会变成忏悔的力量。第三是回向的聚积，有近取的回向、广大的回向和无上的回向三种。第一，布施乃至等：回向所有从布施产生的善根，以及从身语的恶行中返回的戒律的所有善根，以及梵行即忍辱，以及对善的欢喜，以及从止观产生的善根。第二是，我之有情等，所有菩萨的行持，也都是为了成熟有情的方法，因此是六度和四摄等大乘的不共行持。菩提心的善根是，将成为该行持之根本的发心和行心如实生起，并且使该传承串习，修持以慈悲摄持的自他平等和交换的菩提心。无上的智慧是，远离一切戏论的空性二空的智慧，即如来藏，以及缘于它的瑜伽二者。此处，必须回向的无上智慧是后者，并且缘于它之境的法界，也应从总的方面回向，因为必须观想一切善根在法界中成为一味，并且祈愿成为究竟实相的法身。如果将法界作为回向的对境，恐怕会执着于相，但回向必须依靠世俗而安立，与将福德作为回向的对境没有差别，因此不会变成执着于相。将法界作为回向的对境，也是在世俗的意识层面，但在胜义谛中，即使回向本身也不成立，因此不会涉及法界是否是回向对境的分析。回向法界也是真实的。
English
Cutting off the previous continuum, guarding is guarding the sense faculties in that direction. The main method for reversing transgressions is only this; without it, even if there seems to be regret and confession, it is only an appearance, and therefore it will not become the power of confession. The third is the accumulation of dedication, which has three types: the dedication of nearness, the dedication of vastness, and the dedication of the unsurpassed. First, giving and so on: dedicating all the roots of virtue arising from giving, and all the virtues of discipline that turn away from the misdeeds of body and speech, and celibacy, which is patience, and joy in virtue, and the virtues arising from calm abiding and insight. The second is, "May I, sentient beings, etc.", all the practices of Bodhisattvas are also methods for maturing sentient beings, so they are the uncommon practices of the Great Vehicle, such as the six perfections and the four ways of gathering disciples. The root of virtue of the mind of enlightenment is to generate the aspiration and practice mind that are the root of that practice, and to cultivate the lineage, cultivating the mind of enlightenment of equality and exchange of self and others, taken from love and compassion. The unsurpassed wisdom is the wisdom of emptiness, free from all elaboration, the essence of the Tathagata, and the yoga that focuses on it. Here, the unsurpassed wisdom that must be dedicated is the latter, and the Dharmadhatu, which is the object of that, should also be dedicated in general, because all virtues must be visualized as being of one taste in the Dharmadhatu, and one must aspire to the Dharmakaya, which is the ultimate reality. If the Dharmadhatu is made the object of dedication, it may seem that one will cling to characteristics, but dedication must be established based on the conventional, and there is no difference from making merit the object of dedication, so it will not become clinging to characteristics. Making the Dharmadhatu the object of dedication is also on the level of conventional consciousness, but in ultimate truth, even dedication itself is not established, so the analysis of whether the Dharmadhatu is the object of dedication or not does not apply. Dedicating the Dharmadhatu is also true.
Chinese
因为执着于此而不回向。与所缘的毒一起的回向不会成为回向，如果认为回向处是真实的执着，那么与善业相同，回向就不可能没有毒。如果认为法界是自性，也认为是善，也认为是真实的，所以是有所缘，那么，即使本体是善且真实存在，也不会执着于仅仅是那样，所以没有过失。例如，有为的善法在世俗中也能起作用，但不会执着于“在世俗中能起作用”。将回向处和善根这两者归结为一个的回向是，将“合一、聚集、系缚”这三个词作为同义词来使用也可以，也可以按照“合一是聚集，聚拢是混合，系缚是不可分离”来解释。一个注释中说，将今生的圆满、天人和小乘等未回向的，依次结合起来，是作为一种表达方式而说的。因此，将所有的善根都用心合一，祈愿由此获得最殊胜的果实。回向于何处才能获得最殊胜的果实呢？无上和无与伦比是同义词的说法，是指没有比那更高的果位。“上师之上的上师”中，这里的上师是声闻和缘觉的菩提，比那更高的则是无上菩提。如果像念诵“至上之上的至上”那样，那么这两个仅仅是从同义词的角度来说的，没有其他意义。因此，从经文本身和许多例子来看，只说其中任何一个似乎更好。这样，凭借积累的善根的力量，愿获得那样的果位。第三是，如逝去的佛陀等，我们这些凡夫俗子为了菩提和利益他人而做了许多自认为广大的发愿，但实际上很难变得广大。因此，通过说“愿三世诸佛的所有愿望，都依靠我的这些善根而成就”，从而进入无边无际的愿海的回向。
English
Because of clinging to this, it is not dedicated. Dedication with the poison of the object will not become dedication, and if it is thought that the object of dedication is true clinging, then it is the same as good deeds, and dedication without poison will be impossible. If it is thought that the Dharmadhatu is self-nature, and it is also considered good, and it is also considered true, so it is with an object, then, even if the essence is good and truly exists, it will not cling to just that, so there is no fault. For example, all conditioned virtues can also function in the conventional, but it is not clung to as "can function in the conventional." The dedication that concludes the two objects of dedication and good roots into one is, it is also okay to use the three words "unification, gathering, binding" as synonyms, or it can be explained as "unification is gathering, gathering is mixing, binding is inseparable." One commentary says that the gradual combination of the perfections of this life, gods and humans, and the un-dedicated Hinayana, etc., is said as a way of expression. Therefore, all the roots of virtue are united in mind, and it is wished that the supreme fruit will be obtained from this. Where should one dedicate to obtain the most supreme fruit? Unsurpassed and incomparable are synonymous terms, referring to no higher state than that. In "the Lama above the Lamas," the Lama here is the Bodhi of the Hearers and Solitary Buddhas, and what is higher than that is the Unsurpassed Bodhi. If it is recited like "the Supreme above the Supreme," then these two are merely spoken from the perspective of synonyms, without any other meaning. Therefore, from the sutra itself and many examples, it seems better to say only one of them. In this way, through the power of accumulated good roots, may such a state be attained. The third is, like the Buddhas of the past, etc., we ordinary beings have made many vows that we consider vast for Bodhi and the benefit of others, but in reality it is difficult to become vast. Therefore, by saying, "May all the wishes of the Buddhas of the three times be accomplished through these good roots of mine," thereby entering the dedication of the boundless ocean of vows.