Chinese
一切智性不变异，因此为了调伏摄受他人，以及自己通晓一切，故应对此精进。总而言之，应当先了解学处次第，之后守护非常重要。其中也如前所说，应当了知堕罪、无堕罪、随顺品、应学处和还净法五者。根本堕罪有二十。没有那些堕罪且行于善法即是无堕罪。随顺品中，与善法相应者，以及不善法与堕罪相应者。以这二者的差别，恶作也有两种，即烦恼所生的恶作和无意义所生的恶作。其中，如果沉溺于戏谑之言和观赏等事，若由贪嗔所生，则是烦恼所生的恶作。即使由其所生，但若未以正念和正知摄持，而无意义地沉溺其中，则是无意义所生的恶作。若不贪执而为了他人，则无堕罪。若贪执而沉溺其中，则是属于那方面的罪过，即随顺品。仅仅因为他人高兴而沉溺其中，也是如此。对治方面，修持无常等是应学处。如果见到过失后进行忏悔和防护，则是还净法。再举例来说，与善法无关而挖土、割草等是无意义的恶作。如果是为了善法方面，则无堕罪。无意义且未以正念摄持的情况下，画地、写字等是随顺品。应当以正念和正知摄持是应学处。忆念学处后进行还净和防护则是还净法。同样地，对于身语意三门所做的一切行为，都应当结合起来了解。也要了解如果戒律有缺损，如何恢复的方法。如果愿心退失，恢复它的方法是：退失的因缘有三种，即怯懦、懈怠和进入其他道。怯懦是指心想像我这样的人无法利益他人而舍弃。对此，对治的方法是，在获得闲暇人身且发起菩提心的此时，舍弃怯懦而赞叹自己。如《经庄严论》中说：‘何故有情转成人，无量刹那每一刹，为得圆满菩提故，不应怯懦受其害。’懈怠是指没有见到道的利益，以及难行之
English
The all-knowing nature does not change. Therefore, in order to subdue and guide others, and to understand everything oneself, one should strive for this. In particular, it is important to understand and then protect the stages of training. Also, as previously explained, one should understand the five: transgressions, non-transgressions, similar factors, what should be learned, and purification. There are twenty root transgressions. The absence of these transgressions and engaging in virtue is non-transgression. Among similar factors, those that are in accordance with virtue, and non-virtue that is in accordance with transgression. With the distinction between these two, there are also two kinds of wrongdoings: those arising from afflictions and those arising from meaninglessness. Among these, if one engages in frivolous talk and entertainment, if it arises from attachment and aversion, it is a wrongdoing arising from afflictions. Even if it arises from that, but if it is not grasped by mindfulness and awareness, and one engages in it meaninglessly, it is a wrongdoing arising from meaninglessness. If one engages in it without attachment for the sake of others, there is no transgression. If one engages in it with attachment, it is a fault of that aspect, which is a similar factor. Even if one engages in it merely for the pleasure of others, it is the same. As an antidote, contemplating impermanence and so on is what should be learned. If one sees a fault and then confesses and restrains oneself, it is purification. To give another example, digging earth, cutting grass, and so on, without any connection to virtue, are meaningless wrongdoings. If it is for the sake of virtue, there is no transgression. Drawing lines on the ground, writing, and so on, without mindfulness grasping it, is a similar factor. What should be done is to grasp it with mindfulness and awareness, which is what should be learned. Remembering what should be learned and then purifying and restraining oneself is purification. Similarly, one should apply this understanding to all actions of body, speech, and mind. One should also know how to restore vows if they are broken. If aspiration is lost, the way to restore it is as follows: there are three causes for losing it, namely, discouragement, laziness, and entering another path. Discouragement is when one thinks that someone like oneself cannot benefit others and gives up. The antidote to this is to abandon discouragement and praise oneself at this time when one has obtained leisure and endowment and generated the mind of enlightenment. As it says in the Ornament of the Sutras: 'Because sentient beings become human, in each immeasurable instant, for the sake of attaining perfect enlightenment, one should not accept discouragement.' Laziness is not seeing the benefits of the path and the difficulties of
Chinese
如果看到过失就放弃，为了对治它，通过展示利益和喜悦来劝导安忍。如《入行论》中说：因此，骑上消除一切疲劳的菩提心之马，从安乐走向安乐，哪个有心人会懈怠呢？这样说。即使在大乘中，也放弃了将声闻之道视为殊胜。为了对治它，通过修习过失和利益这二者。声缘之道对于圆满菩提来说是漫长的。如《现观庄严论》中说：声闻和独觉的道，比无上果位要长八万大劫。这样说。大乘的利益是无量的。如前者所说：此乃菩提心之威力，能尽除往昔之罪业，积聚福德之聚，因此，胜过声闻众。这样说。以及《宝鬘论》中说：因为不顾自己的利益，对于利他感到欢喜，是功德的来源，即是大乘。这样说。这样，如果舍弃了心，就会远离菩提，并且有轮回和恶趣的无量痛苦。补救的方法是在本尊等处，以惭愧和后悔来忏悔和约束。又像以前一样受持就会产生，数量是不定的。进入菩提心生起和补救的方法中，退失的因是失去根本愿菩提心，违背的因素是发生根本堕罪，舍弃的因素是舍弃学处这三者。退失的过患是：以前积累的善根显现时会受到贬低，因此未来没有安乐，并且不会遇到大乘。因为誓言破损，会成为被众人贬低之处。因为罪过严重，会在恶趣中长期漂泊。对此，《亲友书》中说：谁能独自以心审慎观察，并与正直之业同行，他就是世间中心之圣者，这位殊胜弟子将成为对上师的敬重。羞耻是功德之母，贤善之人，以极度不动的慈爱看待追随者，喜爱真理和经典的辉煌者，宁愿轻易舍弃生命，也不违背誓言。暂时不说众人所受的惩罚和罪恶，以及一切众生和难忍的地狱。
English
If one abandons due to seeing faults, to counteract that, one is advised to be patient by showing benefits and joy. As it says in the "Entering the Bodhisattva's Way of Life": Therefore, having mounted the horse of bodhicitta, which dispels all weariness, going from happiness to happiness, who with a mind would become lazy? Thus it is said. Even in the Great Vehicle, one abandons holding the path of the Hearers as supreme. To counteract that, through meditating on faults and benefits, the path of Hearers and Solitary Realizers is long for complete enlightenment. As it says in the "Ornament of Clear Realization": The path of Hearers and Solitary Buddhas is longer than the unsurpassed fruit by eighty thousand great eons. Thus it is said. The benefits of the Great Vehicle are immeasurable. As it says in the former: This is due to the power of bodhicitta, which exhausts past sins and accumulates masses of merit, therefore, it is superior to the Hearers. Thus it is said. And as it says in the "Precious Garland": Because it does not look to its own benefit, it rejoices in the single taste of benefiting others, it is the source of qualities, that is the Great Vehicle. Thus it is said. Thus, if one abandons the mind, one will be far from enlightenment, and there will be immeasurable suffering of samsara and the lower realms. The method of restoration is to confess and restrain with shame and regret in the presence of supports and so forth. Again, it arises by taking it as before, the number is indefinite. In the method of entering, generating, and restoring bodhicitta, the causes of decline are: losing the root aspirational bodhicitta, the opposing factor is incurring root downfalls, and the abandoning factor is relinquishing the trainings, these three. The faults of decline are: when the previously accumulated virtue manifests, it is disparaged, therefore there is no happiness in the future, and one will not encounter the Great Vehicle. Because the vows are broken, one becomes a place of being disparaged by all. Because the faults are heavy, one will wander in the lower realms for a long time. Regarding that, it says in the "Letter to a Friend": Whoever, alone, thoroughly examines with certainty in mind, and engages in virtuous actions, that one is the chief among the holy ones in the center of the earth, that excellent disciple will become respectful to the guru. Shame is the mother who generates a collection of qualities, a virtuous person, who regards followers with extremely unwavering love, those who delight in truth and scripture, would rather easily give up their life than break their vows. For the moment, not to mention the punishments and sins suffered by all beings, and all beings and unbearable hells.
Chinese
失去了本来的自性而徒劳受苦，对于智者来说，世上还有什么比这更痛苦的呢？那些已经获得了诸佛所开创的、犹如巨大船只一般的解脱之道，却又再次舍弃的人，对于那些在轮回大海中央跳舞的人来说，我想他们一定是高兴地被迷惑了心智。因此，《入行论》中说：“其他的善行可能会退失，但菩提心永远不应退失。”就是这个道理。即使从修持的时间上退失了，因为后悔而忏悔，然后像以前一样通过三次仪轨来恢复，这样就能恢复，而且次数是不确定的。黑行者说了三种补救的方法，如他所说：有些下等的人，因为执着于事物，感到后悔和懊恼，所以在别人面前坦白罪过，并且以后发誓不再犯，这样逐渐地就能远离罪过。有些中等的人，通过取悦明咒和密咒的本尊，如虚空藏菩萨等，获得本尊的许可，从而从堕落中恢复。有些上等的人，对于那些被称为堕落的事物，认识到它们就是菩提心，因此毫不费力地安住其中。正如《圣妙法普门显示一切法无生大乘经》中所说：文殊，菩萨如果知道业无自性，无有果报，就能获得清净一切业障。在这里，跟随它的做法是很好的，对于智慧低下的人，可以去菩萨的僧团或者特殊的圣物面前，做七支供养来补救，或者向某某大菩萨祈请：请大菩萨垂听，我某某名字的人，犯了某某堕落，为了所有众生而忏悔，请您净化。这样念诵三次，然后对方问：你认为这些罪过是罪过吗？以后能好好守护吗？作为回答，自己说：是的，我承认，我会好好守护的。这样就能从罪过中解脱，这是《菩萨地论》中说的。还有，那些努力进行本尊生起和圆满次第修持的人，在各自的本尊面前，做七支供养
English
To suffer in vain after losing one's true nature, what could be more painful than that for the wise? Those who have obtained the path of Dharma established by the Buddhas, like a great ship, and then abandon it again, for those who dance in the middle of the ocean of samsara, I think their minds must have been deceived by joy. Therefore, it is said in the Bodhisattvacaryāvatāra: "Other virtues may decline, but the mind of bodhicitta should never decline." That is the principle. Even if one has declined from the time of practice, by confessing with regret and then restoring it through three rituals as before, it can be restored, and the number is uncertain. Nāgārjuna spoke of three types of remedies, as he said: Some inferior people, because of attachment to things, feel regret and remorse, so they confess their faults in front of others, and later vow not to commit them again, so that gradually they can stay away from the faults. Some intermediate people, by pleasing the deities of Vidyāmantra and Guhyamantra, such as Akashagarbha Bodhisattva, etc., and obtaining the permission of the deity, recover from the downfall. Some superior people, regarding what is called downfall as the mind of bodhicitta, therefore abide in it effortlessly. As it is said in the Mahāyāna Sūtra, "The Noble Dharma Gate Displaying the Non-Arising of All Dharmas": Mañjuśrī, if a Bodhisattva knows that karma is without self-nature and without result, he will obtain purification of all karmic obscurations. Here, following its practice is good. For those of low intelligence, they can go to the sangha of Bodhisattvas or in front of special sacred objects, and make the seven-branch offering to remedy it, or pray to a certain great Bodhisattva: Please listen, great Bodhisattva, I, so-and-so by name, have committed such-and-such a downfall, and I confess for the sake of all sentient beings, please purify it. Recite this three times, and then the other person asks: Do you regard these faults as faults? Can you protect them well in the future? In response, one says: Yes, I admit it, I will protect it well. In this way, one can be liberated from faults, as it is said in the Bodhisattva-bhumi. Also, those who diligently practice the generation and completion stages of deities, in front of their respective yidam deities, make the seven-branch offering.
Chinese
通过忏悔和约束，可以从堕落中解脱。那是密宗共同的本尊，圣者虚空藏。如果想在他面前忏悔，就要日夜不停地忏悔。从任何时候开始，直到下半夜，都要向十方诸佛和菩萨，特别是圣者虚空藏的名号致敬。忏悔罪恶要猛烈而持久。黎明时分，要这样说：黎明，请您传达我的信息。我向圣者虚空藏忏悔罪过，请您净化并垂念加持。这样说三遍。太阳升起时，会出现罪过净化的征兆：身心感到快乐，太阳也柔和地升起，天空晴朗，梦境吉祥。有些殊胜之人则结跏趺坐，首先以如幻如梦的方式说出所犯之罪的名字，然后在面前的虚空中的佛菩萨面前忏悔之后，对罪恶本身进行观察，看它在内、在外、以及两者之间，它的本体、形状、颜色等等。结果发现它从任何地方都没有来，也不住在任何地方，也不会去任何地方，而是具有虚空的自性。安住在这种状态中，就能从一切罪恶中解脱。在《大解脱十方增长经》中说：菩萨如果具有四种法，就能净化戒律的破损和烦恼的过失。什么是四种法呢？即：诸法无来处，知诸法不生，见诸法不灭，诸法依因缘而生，自性为空。如果具有这四种法，就不会发生戒律的破损和烦恼的过失。在《法王经》中说：如果知道众生是一而非二，就能完全净化一切障碍。例如，镜子上积了千年的灰尘，用布擦拭后，灰尘就会消失。又如：