Tibetan
【处理错误】 [ { "chinese_translation": "忏悔释", "english_translation": "Commentary on Confession" }, { "chinese_translation": "忏悔释", "english_translation": "Commentary on Confession" }, { "chinese_translation": "忏悔释完毕。嗡 索斯德 悉地 普拉 杰 贝 顶礼一切佛与菩萨。 此处略述三蕴忏悔之义。即此乃出自《圣宝积经》十万法门中，第二十四品亦名《调伏出罪》，亦名《近事问经》。 乃世尊住于舍卫城祇陀园林时，与五百比丘及一千菩萨众俱。 彼时，世尊为后世受持正法，为令众生成熟，以种种方便劝请诸眷属守护正法。 于是慈氏等三十八位菩萨，各随己分，应允守护正法。 其后，舍利子对诸菩萨之大铠甲生起稀有之想。 世尊告之，菩萨之三摩地、善巧方便、智慧及证悟之境界，非声闻缘觉所能及。 虽示现种种化身，然不离法性。 随应所化而示现种种身相等，如是广说。 居家菩萨，应学财施与法施。 出家者，应学布施笔、墨、经卷及法。 获得无生法忍，应学布施、大布施、极布施。 其中，布施指布施王位等，大布施指布施子女妻妾等，极布施指布施头、手、足等。 复次，舍利子问菩萨是否畏惧三毒。 佛告之，菩萨之大罪有二： 嗔恚与愚痴。 贪欲之罪，就罪本身而言较轻。", "english_translation": "Commentary on Confession completed. Oṃ Svasti Siddhi Prajebhyaḥ. I prostrate to all Buddhas and Bodhisattvas. Here, I will briefly explain the meaning of the continuous confession of the three aggregates. This comes from the hundred thousand categories of the Dharma in the Ārya Ratnakūṭa Sūtra, the twenty-fourth assembly, also called \"Discipline of Thoroughly Ascertaining,\" and also called \"The Sūtra Requested by Ānanda.\" It is said that the Blessed One was dwelling in Śrāvastī, in the Jeta Grove, with five hundred monks and one thousand Bodhisattvas. At that time, the Blessed One, for the sake of upholding the sacred Dharma in later times and for the sake of fully maturing sentient beings, inquired of the assembly about their willingness to protect the Dharma through various means. Then, about thirty-eight Bodhisattvas, including Maitreya, explicitly mentioned, each according to their own capacity, pledged to be willing. Then, Śāriputra was amazed at the manner of the great armor of those Bodhisattvas. The Blessed One said that the samādhi, skillful means, wisdom, and the realm of knowledge of the Bodhisattvas are not the domain of the Śrāvakas and Pratyekabuddhas. Although they show various emanations, they do not deviate from the nature of reality. He spoke extensively about showing various forms of bodies to tame beings according to their needs. A householder Bodhisattva should train in both Dharma and material giving. An ordained person should train in giving pens, ink, books, and the Dharma. Having obtained tolerance of the unborn Dharma, one should train in giving, great giving, and extreme giving. Giving refers to giving away kingdoms and the like, great giving refers to giving away children and wives, and extreme giving refers to giving away heads, hands, and feet. Again, Śāriputra asked whether Bodhisattvas fear the three poisons. The Blessed One said that the great offenses of the Bodhisattvas are two: being associated with hatred and being associated with ignorance. The offense of being associated with desire is minor in terms of the offense itself." } ] ============================================================
Chinese
与之分离是很困难的。具有嗔恨心的人，大的过失容易分离。具有愚痴的人，大的过失也很难分离。其原因是贪欲是执持轮回的种子和连接相续的因。嗔恨虽然是恶趣之因，但具有舍弃的相状。愚痴是不了知的自性，非常难以解脱。也是八热地狱的根本。如果被具有贪欲的重大过失罪所触犯，必须向十众菩萨僧团忏悔。粗略的剩余部分，比如中等的，需要向五众忏悔。像贪心所生的见解这样小的，向一或二人忏悔即可。对于贪欲，实际上是这样说的，通过言外之意，嗔恨和愚痴二者是其两倍，应该从意义上理解。由三毒所引发的重大罪业，如五无间罪，以及对僧众和佛塔造下的罪业等。中等的罪业，如妇女的过失等。小的罪业，如孩童和手的过失等。总之，一切重大的罪业，如果在三十五佛面前，日夜六时忏悔，就能清净，何况是小的和中等的罪业呢？这是说，如果不能在菩萨僧众面前忏悔，那么在以意念观想的诸佛面前忏悔，也能清净。之后宣说了三蕴经的忏悔，如果忆念三十五佛等一切如来，就能清净罪业，并且会示现罪业清净的相。诸佛菩萨为了使迷惑的有情成熟，以及为了使各种意乐获得最胜的解脱，虽然圆满了愿力，但也不会动摇法界。此外，大菩萨们，以安住于名为大悲的等持之力，摄取堕入恶趣的四类有情的形象，从而使他们成熟。以大庄严等持，化现为居士的形象，同样地
English
It is difficult to separate from it. For those with hatred, it is easy to separate from great faults. For those with ignorance, it is also difficult to separate from great faults. The reason for this is that attachment is the seed that holds onto samsara and connects the continuum. Although hatred is the cause of bad migrations, it has the aspect of abandonment. Ignorance is the nature of not knowing and is very difficult to liberate. It is also the root of the eight hot hells. If one is afflicted by the great fault of being attached to desire, one must confess to a group of ten bodhisattvas. A rough remainder, such as a medium one, must be confessed to a group of five. A small one, such as a view arising from attachment, can be confessed to one or two people. For attachment, it is actually said in this way, and by implication, it should be understood that hatred and ignorance are twice as much. Great actions arising from the three poisons, such as the five inexpiable sins, and the accumulation of sins against the Sangha and stupas. Medium sins, such as the faults of women, etc. Small sins, such as the faults of children and hands, etc. In short, all heavy sins can be purified by confessing before the thirty-five Buddhas six times day and night, so what need is there to mention small and medium sins? This means that even if one cannot confess before the Bodhisattva Sangha, one can purify oneself by confessing before the Buddhas visualized in one's mind. After that, the confession of the Sutra of the Three Heaps was taught, and if one remembers all the Tathagatas, such as the thirty-five Buddhas, one will be purified of sins, and the signs of purification of sins will be shown. The Buddhas and Bodhisattvas, in order to ripen confused sentient beings and to enable various aspirations to attain the supreme liberation, fulfill their vows, but do not waver from the Dharmadhatu. Furthermore, great Bodhisattvas, through the power of abiding in the samadhi called Great Compassion, take the form of the four types of beings who have fallen into evil destinies, and thus ripen them. With the Great Array Samadhi, they manifest as the form of a householder, and likewise
Chinese
次第串联，宣说了以寂静的等持显示佛的形象，以自在的等持显示随所欲乐的形象等八种等持。如是，以前也没有执着于我和有情。宣说了狮子的声音猫无法忍受等四个比喻。菩萨们以殊胜的勇猛心和善根的力量，于一刹那间断除一切罪业，获得见佛的等持，这是在忏悔之处，菩提心的力量和善巧方便的差别，不是声闻缘觉等所能行持的。日夜六时持诵佛名，念诵三蕴经，那些罪业全部清净，也将获得见佛的等持。如是宣说。之后，圣者近护也聚集在那集会中，请问了关于律藏的分别决定。世尊说，声闻乘的行持和意乐也不同，进入大乘者的行持和意乐也不同。声闻乘的人只专注于自己的利益，以及因轮回而生起的恐惧，想要立即行持的戒律，如果承诺了大乘，则是非常破戒的。大乘者为了他人的利益，即使在无量劫中也必须安住于轮回，对此所缘的戒律，如果声闻乘的人受持，则会认为是仅仅依赖于声闻乘的重大堕罪。同样，菩萨的学处是具有随护的，是与众生的心意相合而行持的，声闻乘的人则不是。菩萨的学处是可以补救的，如果在早晨犯了过失，但在中午的时候，如果安住于不离一切智智的心，那么戒蕴就不会穷尽等等，可以应用于所有的时段，不要过度后悔。如果在声闻乘中屡次犯堕罪，那么戒律就会完全穷尽，因为必须立即断除三界的烦恼，迅速获得自利的涅槃，所以学处是不可补救的。又
English
Having connected them sequentially, he taught eight samādhis, from the samādhi of peace, which shows the form of the Buddha, to the samādhi of mastery, which shows forms according to one's wishes. Thus, even before, there was no focus on self and sentient beings. Having taught four examples, such as the sound of a lion that a cat cannot bear, bodhisattvas, with their supreme courage and the power of virtue, abandon all faults in a single instant and attain the samādhi of seeing the Buddha. This is due to the power of the mind of enlightenment and the distinction of skillful means in the place of confession. It is not the domain of śrāvakas and pratyekabuddhas. Those who hold the name of the Buddha six times day and night and recite the Three Skandha Sutra will purify all faults and downfalls and also attain the samādhi of seeing the Buddha. Thus he spoke. Then, the venerable Ānanda also gathered in that assembly and requested a definitive explanation of the Vinaya. The Blessed One said that the conduct and intention of those of the Śrāvakayāna are different, and the conduct and intention of those who have entered the Mahāyāna are also different. Śrāvakas are only engaged in their own benefit, and the discipline of those who fear saṃsāra and wish to practice immediately is a great breach of discipline if one has vowed to follow the Mahāyāna. Mahāyānists must remain in saṃsāra for countless eons for the sake of others, and the discipline focused on that is considered a great downfall if a śrāvaka takes it, relying solely on the Śrāvakayāna. Similarly, the precepts of a bodhisattva are accompanied by protection and are practiced in accordance with the minds of sentient beings, which is not the case for śrāvakas. The precepts of a bodhisattva can be remedied. If a fault occurs in the morning, but at noon one remains without separating from the mind of omniscience, then the aggregate of discipline is not exhausted. This can be applied to all sessions, and one should not be overly regretful. If downfalls occur repeatedly in the Śrāvakayāna, then the discipline will be completely exhausted, because one must immediately abandon the afflictions of the three realms and quickly attain nirvāṇa for one's own benefit, so the precepts cannot be remedied. Again,
Chinese
菩萨如果舍弃菩提心，即使以无量劫中所期望的五种功德来珍爱，也唯有戒律完全清净，因为即使在梦中也不会被烦恼所触及，这叫做长久地随学。声闻众为了立即获得微小的果实，必须在微小的道上迅速精进，因此需要彻底的学修，即不混杂。此外，圆满菩提需要付出巨大的努力才能成就，因此，仅凭痛苦、悲伤和无欲是无法成就的，等等。之后，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在无量的时间里产生，也比不上一次与嗔恨相应的罪业严重，因为嗔恨是舍弃众生，贪欲是聚集众生。同样，即使分离缓慢，难以分离，但伴随的过失较小，菩萨也不会有太大的烦恼；即使分离迅速，但伴随的过失较大，情况则相反。因此，不善巧方便的菩萨害怕贪欲而不害怕嗔恨，善巧方便的菩萨则相反。之后，圣者文殊师利聚集在那里的眷属中，问道：对于调伏的法，有什么样的调伏？佛说：一切法都非常调顺，但对于不了解这一点的人，要反复地教导调伏。意思是说，烦恼本来没有自性，但对于不了解这一点的人，要教导调伏。之后，阿难通过世尊劝请文殊师利说法。文殊师利也宣说了心自性调顺、无我、无取舍、安住于虚空边际、不执着三时等空性的意义，并说：如果对这个法性不信受，那就是远离了学修。之后，阿难说：文殊师利无论宣说什么法，都是从不可思议之处开始宣说的。佛说：如果不依靠不可思议，就没有解脱，因此，文殊师利也舍弃了一切分别念。
English
If a Bodhisattva abandons the mind of enlightenment, even if cherished with the five qualities desired for endless eons, only the discipline is completely pure, because even in dreams they will not be touched by afflictions, this is called long-term following of the training. Because the Hearers immediately obtain the small fruit, they must quickly engage in diligence on the small path, therefore a thorough training is needed, that is, without mixing. Moreover, complete enlightenment must be accomplished with great effort, therefore, it cannot be achieved merely by focusing on suffering, sorrow, and detachment, and so on. Then, Ānanda asked about the weight of offenses, and only in terms of the Mahāyāna, even if offenses associated with desire occur for endless times, a single offense associated with hatred is heavier, because hatred is abandoning sentient beings, and desire is gathering 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 the Bodhisattva; even if separation is fast, but the accompanying fault is large, it is the opposite. Therefore, a Bodhisattva who is unskilled in means fears desire but does not fear hatred, while one who is skilled in means is the opposite. Then, the noble Mañjuśrī gathered in that assembly and asked, "What kind of taming is there for the Dharma of taming?" The Buddha said, "All dharmas are extremely tame, but for those who do not understand this, taming is repeatedly taught." The meaning is that although afflictions are without inherent nature, taming is taught to those who do not understand this. Then, Ānanda, through the Blessed One, urged Mañjuśrī to teach the Dharma. Mañjuśrī also explained the meaning of emptiness, such as the mind being naturally tame, the absence of self, the absence of acceptance and rejection, abiding at the edge of space, and not fixating on the three times, and said, "If you do not believe in this Dharma nature, then you have strayed far from the training." Then, Ānanda said, "Whatever Dharma Mañjuśrī teaches, he starts from the inconceivable." The Buddha said, "If you do not rely on the inconceivable, there is no liberation, therefore, Mañjuśrī also abandoned all conceptual thoughts."