Chinese
关于分别安立，过去的佛陀现在也显现存在。但究竟而言，所有被安立为三世的佛陀，其自性无有差别，并且超越三世。第二，有些书本中说“没有最初和最后的生”，这显得很好，因为这意味着“从没有边际的过去”。如果按照“没有最初和最后”的说法，也必须按照那个意义来解释，将两者作为同义词，解释为“没有最初，或者没有最后，即没有过去的边际”，因为最后是边际，但不是指未来的边际，而是指过去的边际。一般来说，因为会对三世的善根随喜回向，所以为了修心，忏悔未来的罪业也不矛盾，但这里不采用那种方式。“在轮回中”指的是在轮回的处所。在那里，如何轮回的方式，通过四生（胎生、卵生、湿生、化生）的出生，与五道众生各自相联系而出生时，与罪恶不善的业相关，所做的是自己亲自做的。使之做是让别人去做。随喜是对于别人所做的事情心生欢喜，修习并赞叹。佛塔，从广义上讲，是指所有被称为如来身语意的所依。僧众的财物是指居住在同一处所的僧众的物品。四方僧众的财物是指，在寺院居住的和从四面八方不定时来临的所有人，在任何时候出现或以常住的方式听闻的财物。现在在藏地，禁止秋收时节的化缘乞讨的规章制度也属于这一类。抢夺是指用权力抢夺，或者偷偷盗取，总之，所有未经允许而取走的都属于此列。五无间罪是：杀父、杀母、杀阿罗汉、破和合僧、以恶意使如来身出血。做了这些业，如果不通过大乘的方便善巧来弥补，那么死后不经其他生世的间隔，必定会堕入无间地狱。与这些业相类似的是近无间罪。
English
Regarding the establishment of distinctions, the Buddhas of the past are also manifestly present now. But ultimately, all those designated as Buddhas of the three times are without difference in essence and also transcend the three times. Secondly, it appears good that some texts say, "There is no beginning or end to birth," because it means "from beginningless time." Even if it says, "There is no beginning and no end," it must be explained according to that meaning, taking the two as synonyms, explaining it as "no beginning, or no end, that is, no past limit," because the end is a limit, but it does not refer to the future limit, but to the past limit. In general, since rejoicing and dedication arise for the virtues of the three times, it is not contradictory to confess future sins for the purpose of mind training, but that method is not used here. "In samsara" means in the place of samsara. There, how the manner of wandering in samsara, through the birth of the four types of birth (womb-born, egg-born, moisture-born, and miraculously born), when beings of the five realms are born in relation to each other, in relation to sinful and non-virtuous actions, what is done is done by oneself directly. Causing to do is causing others to do. Rejoicing is cultivating joy and praising what others have done. Stupas, in a broad sense, refer to all that are known as the supports of the body, speech, and mind of the Tathagata. The property of the Sangha refers to the property of the Sangha residing in the same place. The property of the Sangha of the four directions refers to those residing in the monastery and all those coming from all directions indefinitely, appearing at any time or hearing in a continuous manner. Currently, in Tibet, regulations prohibiting begging for alms during the autumn harvest season also fall into this category. Seizing means seizing by force, or stealing secretly, in short, all that is taken without permission belongs to this category. The five inexpiable sins are: killing one's father, killing one's mother, killing an Arhat, causing dissension in the Sangha, and drawing blood from the body of the Tathagata with malicious intent. Having committed these actions, if one does not remedy them through the skillful means of the Great Vehicle, one will certainly fall into the Avici hell without interruption by another rebirth. Similar to these actions are the near inexpiable sins.
Chinese
即，也是母亲，也是阿罗汉，以不净行使之厌恶，杀害菩萨，以及入流等圣者，杀害有学，夺取僧众集会的门，即，拿走僧众受用确定的微小物品，以及摧毁佛塔，即破坏三宝所依。这些之中，僧众的分裂有：法轮的分裂，事业的分裂，以及制造争端的的分裂这三种。其中，第一种是导师世尊亲自住世时，仅仅发生过一次的那种。事业的分裂是：持戒比丘依赖自认为是法的行为而产生的过失，所以总体来说罪过很大，但仅仅是出家人可能发生的。后者是无惭无愧，完全被无耻所控制，对于出家人来说极其不合适，并且是超越界限的，仅仅依赖于非法。这些之中，制造僧众争端的分裂，以及夺取僧众集会的门这二者非常容易发生，并且罪过很大，所以需要谨慎。现在的修行人，实际摧毁佛塔的稍微少一些，但是，对于三宝没有恭敬，以粗暴的方式进行践踏和浪费，也是与其相顺的，所以努力断除非常重要。所谓不善业的十种业道是：杀生，不予取，以及以欲望邪淫，这是身体的三种业；妄语，离间语，恶语，绮语，这是语言的四种业；贪心，害心，邪见，这是意念的三种业。所谓如实取舍是：如实是严重的意思，取舍是进入那个业，或者反复做的意思，并不是一定要发誓并且取舍。其中，罪业的简略指示，以及佛塔的财物等，是罪过很大并且容易发生的一些差别的说明。这些是思考罪业的体性，现在是从过患的角度思考恶业的自性，即业障等。以什么遮蔽呢？
English
That is, also a mother, also an Arhat, causing disgust by engaging in impure conduct, killing Bodhisattvas, and noble ones such as Stream-enterers, killing those in training, seizing the gate of the Sangha's assembly, that is, taking away even small items that are definitely for the Sangha's use without being given, and destroying stupas, that is, destroying the three objects of refuge. Among these, the divisions of the Sangha are: the division of the wheel, the division of actions, and the division of creating disputes, these three. Among them, the first is that which occurred only once when the teacher, the Bhagavan himself, was residing. The division of actions is: the fault that arises from a monk who observes moral discipline relying on actions that he considers to be Dharma, so generally speaking, the fault is great, but it is only something that can happen to one who has gone forth. The latter is shameless and without embarrassment, completely under the control of shamelessness, extremely inappropriate for one who has gone forth, and is beyond the bounds, relying solely on what is not Dharma. Among these, creating a division of disputes in the Sangha, and seizing the gate of the Sangha's assembly, these two are very likely to occur and are very sinful, so caution is needed. Nowadays, there are relatively few practitioners who actually destroy stupas, but not having respect for the Three Jewels, and trampling and wasting them in a crude manner, is also in accordance with that, so it is very important to strive to abandon it. The so-called ten paths of non-virtuous actions are: killing, taking what is not given, and engaging in sexual misconduct out of desire, these are the three actions of the body; lying, divisive speech, harsh speech, and idle chatter, these are the four actions of speech; covetousness, harmful intent, and wrong view, these are the three actions of the mind. The so-called taking up correctly is: correctly means serious, and taking up means entering into that action, or doing it repeatedly, it is not necessarily required to take vows and take it up. Among these, the brief indication of sinful actions, and the wealth of stupas, etc., are explanations of some differences that are very sinful and likely to occur. These are reflections on the nature of sinful actions, and now, from the perspective of faults, reflecting on the nature of negative actions, such as karmic obscurations, etc. What obscures?
Chinese
所谓的“地”，是因为做了恶业而蒙蔽了心相续，因为那个业力的影响而被牵引到恶劣的转生之处的意思。所谓“行走”，这里指地狱等八种无暇之处，以及对佛陀出世不悦，即九种恶劣的去处。其中，边地是指没有殊胜之法，没有佛陀教法的地方。野蛮人是指持有外道宗教，或者不了解善恶之分，以及顽固地持有颠倒的善恶之分的人们。长寿天是指无意识之神，依靠对那个所依的恶劣禅定之力的影响，没有修持正法的机会，而且大多数人在临终时以邪见相连接而堕入地狱。邪见是指诽谤的邪见本身，或者执着于认为有作者等的恶见。所谓“此行走”或“出生”或“变化”等，是指成为那个和那个变化的恶劣业力之因的那个和那个的意思。其中，三恶趣是指以感受罪恶业的异熟果为主，其他则被用于随顺因，成为其他三种痛苦的基础或根本。对佛陀出世不悦是指，直接诽谤如来等积累罪恶，以及违背教令等，虽然积累了罪恶，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并能清晰地阐明正确道路的殊胜之人积累罪恶，以及违背其具有教法的教令。第三个是指“所有那些”等等。智慧和眼以及作为证人的量和，以知晓而见到的，即使是对同一个意义以名称的差别来使用也可以，为了驳斥我所做的罪过佛陀们不会知晓的想法，因为具有一切智智慧之眼，即使那些对我来说是隐蔽的，他们也会亲眼见到我，所以要生起羞耻、恐惧和畏惧。或者，在智慧中
English
The so-called "earth" means that the mind stream is obscured by doing evil deeds, and due to the influence of that karma, one is led to a bad rebirth. The so-called "going" refers to the eight states of disadvantage, such as hell, and displeasure at the appearance of the Buddha, i.e., the nine bad destinies. Among them, the borderland refers to places where there is no excellent Dharma, no teachings of the Buddha. Barbarians are those who hold to the doctrines of other religions, or who do not know the difference between good and evil, and those who stubbornly hold to a reversed view of good and evil. Long-lived gods are unconscious gods, who, due to the power of bad meditative absorption on that basis, have no opportunity to practice the true Dharma, and most of them fall into hell at the time of death connected with wrong views. Wrong view refers to the wrong view of slander itself, or holding firmly to bad views such as believing in an agent. The so-called "this going" or "birth" or "change," etc., refers to that and that which is the cause of the bad karma that becomes that and that. Among them, the three bad destinies refer to mainly experiencing the ripening of sinful karma, while others are used in accordance with the cause, becoming the basis or foundation of the other three sufferings. Displeasure at the appearance of the Buddha refers to directly accumulating sins such as slandering the Tathagata, and disobeying orders, etc. Although sins are accumulated, the Buddha does not become displeased because of this, but this is spoken according to worldly convention. The follower refers to accumulating sins against a noble person who still possesses discipline and clearly explains the correct path, and disobeying his teachings that possess Dharma. The third refers to "all those" etc. Wisdom and the eye, and the valid measure as a witness, and seeing with knowledge, even if the difference in names is used for the same meaning, it is permissible, in order to refute the idea that the Buddhas do not know the sins I have committed, because they possess the eye of omniscient wisdom, even if those are hidden from me, they will see me directly, so one should generate shame, fear, and dread. Or, in wisdom
Chinese
成为……是因为，由于您遍知一切所知，您知晓我所造作的罪业，以及其原因和所有过患。然而，您具有伟大的慈悲心，因此，您清净我们的罪业。成为眼睛是因为，您既是间谍，也是见证人，因为您是受苦众生的见证人。您也知晓我所造作的罪业，也知晓我是真心忏悔还是仅仅用虚伪的言辞忏悔。因此，这是请求见证人的意义。成为量是因为，您不颠倒事物的实相，远离亲疏和虚伪，在任何情况下都不说谎，因此您是量。大多数范本中出现的“知见的观看”一词，是动词略有错误。如果将“知见”和“观看”分开，就与梵文相符，即知晓所有如是之实相，观看所有世俗缘起，并由此行持圆满的利益众生之事。因此，您知晓所造罪业融入无自性的法界，也知晓融入的方法，因此，您是适合供养清净之物的究竟对境。坦白是说，公开宣告“我做了这样的罪业”，而不是在集会中隐瞒。忏悔是说，以对罪业的后悔之心完全接受，并承认这是过错。说“不隐瞒，不隐藏”是将同一意义作为同义词，由于后悔的力量，反复陈述同一意义。或者，坦白是本质或简要陈述，后两者是区分的详细解释的方式，即先前的那些不隐瞒，后来的那些不隐藏。也可以这样解释，没有看到矛盾。这些都是以对先前所作如饮毒般的后悔之心而忏悔的方式进行的。说“以后也要断除和防护”是指，以后即使付出生命，也不再造作那样的罪业，这是立誓。断除是断除先前的相续，防护是关闭感官通向那个方向的门。阻止罪业堕落的主要方法就是这个。如果没有这个，即使看起来有后悔和厌恶，也仅仅是看起来而已，不会变成厌恶的力量。
English
Becoming... is because, since you see all knowable things, you know the misdeeds I have committed, as well as their causes and all their faults. However, since you have great compassion, you purify our misdeeds. Becoming the eye is because you are both a spy and a witness, because you are a witness for suffering beings. You also know the misdeeds I have committed, and you also know whether I am confessing sincerely or just with false words. Therefore, this is the meaning of requesting a witness. Becoming a valid cognition is because you do not invert the reality of things, you are free from bias and deceit, and you do not lie in any way, therefore you are a valid cognition. The term "knowing seeing," which appears in most versions, is a slight error in the verb. If "knowing" and "seeing" are separated, it corresponds to the Sanskrit, that is, knowing all suchness of reality and seeing all conventional dependent arising, and thereby practicing the perfect benefit of beings. Therefore, you know that the misdeeds committed merge into the realm of reality that is without inherent existence, and you also know the method of merging, therefore, you are the ultimate object suitable for offering pure things. Confession is saying, publicly proclaiming, "I have done such a misdeed," rather than concealing it in the assembly. Repentance is saying, fully accepting with regret for the misdeed and admitting that it is a fault. Saying "I will not conceal, I will not hide" is making the same meaning as a synonym, and due to the power of regret, repeatedly stating the same meaning. Alternatively, confession is the essence or brief statement, and the latter two are the way of detailed explanation of the distinction, that is, the former ones I will not conceal, and the latter ones I will not hide. It can also be explained in this way, and no contradiction is seen. These are all done in the way of confessing with regret like drinking poison for what was done before. Saying "I will also cut off and restrain in the future" means that even if it costs my life in the future, I will not commit such a misdeed, this is making a vow. Cutting off is cutting off the previous continuum, and restraining is closing the doors of the senses to that direction. The main method of preventing misdeeds from falling is this alone. Without this, even if there seems to be regret and aversion, it is only seeming, and it will not become the power of aversion.