English
Through confession and restraint, one can rise from downfall. That is the deity common to all Vidyadharas, the noble Akashagarbha. If you wish to confess before him, confess without interruption day and night. Starting from whenever it occurs until the latter part of the night, pay homage to all the Buddhas and Bodhisattvas of the ten directions, and especially invoke the name of the noble Akashagarbha. Confessing sins should be done vigorously and continuously. At dawn, say this: Dawn, please carry my message. I confess my sins to the noble Akashagarbha, please purify, remember, and bless me. Say this three times. At sunrise, there will be signs of purification of sins: the body and mind feel happiness, the sun also rises gently, the sky is clear, and dreams are auspicious. Some supreme individuals sit in the lotus position and first speak the name of the sin in a manner like illusion and dreams. After confessing to the Buddhas and Bodhisattvas in the sky in front of them, they examine the nature of the sin itself, whether it is inside, outside, or in between, its essence, shape, color, and so on. As a result, it is found that it does not come from anywhere, does not reside anywhere, and does not go anywhere, but has the nature of emptiness. By abiding in this state, one is liberated from all sins. In the Sutra of Great Liberation, Increasing in Ten Directions, it says: If a Bodhisattva possesses four qualities, all breaches of discipline and faults of affliction will be purified. What are the four? They are: because dharmas have no coming; because one knows that dharmas do not arise; because one sees that dharmas do not cease; and because dharmas arise dependently on causes and conditions, and are empty of inherent existence. If one possesses these four, breaches of discipline and faults of affliction will not occur. In the Dharma King Sutra, it says: If one knows that beings are one and not two, one will completely purify all obscurations. For example, if a mirror is covered with dust for a thousand years, wiping it with a cloth will remove the dust. Again:
Chinese
例如，黑暗的空房间，即使是持续千年的黑暗，也能被一支蜡烛驱散。同样，通过了解心无自性的真实，无数劫的罪业会在一瞬间被清除。正如《入胜义经》中所说：天子白莲请问文殊：业障应如何清净？答：天子，若知业本身无实，则无困难地得以清净，犹如以布擦拭沾染煤灰的海螺。这些讲述了通过了解所知来守护。第九，讲述了成就者的次第：现在讲述通过成就所要成就的来守护。其中，以何者成就之补特伽罗，及如何成就之义二者中，第一者是：王子亦有三种，自身解脱后欲度众生者，如国王般的菩萨；自身与众生一同欲解脱者，如船夫般的菩萨；度化众生后自身欲寂静者，如牧童般的菩萨。依次以三十三个无数、七个和三个获得解脱，经中说这是根器的次第。也就是菩萨发起大欲之菩提心，自己首先成佛，之后度化众生，譬如国王获得王位后欲安置臣民于安乐，诸多经中说这是如圣弥勒般的发心。自己与众生一同解脱，称为智慧殊胜之菩提心，如熟练者与船夫一同渡过河流。首先度化有情，之后自己欲解脱，称为无比之菩提心，如牧羊人见到羊、牛等在危险狭窄之处，或者其他情况，将它们置于自己之前，不留一个在后，度化众生，如文殊和释迦牟尼般的发心。这些钝根者以三十三个无数等
English
For example, the darkness of an empty room, even if it has lasted for a thousand years, can be dispelled by a single candle. Similarly, by knowing the true nature of mind as being without inherent existence, the sins of countless eons will be cleared away in an instant. As it is said in the Sutra of Entering the Ultimate Truth: The son of the gods, White Lotus, asked Manjushri: How should karmic obscurations be purified? He replied: Son of the gods, if one knows that karma itself is without substance from the very beginning, then it will be purified without difficulty, just as wiping a conch shell stained with soot with a cloth. These teachings have shown how to protect by knowing the knowable. Ninth, the order of individuals who accomplish is shown: Now, I will show how to protect by accomplishing what is to be accomplished. Among the two aspects—the individual who accomplishes and the manner in which it is accomplished—the first is: The prince is also of three types: the bodhisattva who wishes to liberate beings after liberating himself, like a king; the bodhisattva who wishes to liberate himself and beings together, like a ferryman; and the bodhisattva who wishes to pacify himself after liberating beings, like a shepherd. They attain liberation in succession with thirty-three countless, seven, and three, respectively, which the sutras say is the order of faculties. That is, the bodhisattva generates the bodhicitta of great desire, first becoming a Buddha himself and then liberating beings later. For example, a king who, after obtaining the kingdom, wishes to place his subjects in happiness. Many sutras say that this is the aspiration like that of the noble Maitreya. Wishing to liberate oneself and beings together is called the bodhicitta of supreme wisdom, like a skilled person and a ferryman crossing the river together. Wishing to liberate sentient beings first and then liberate oneself is called the incomparable bodhicitta, like shepherds who see sheep, cattle, etc., in dangerous and narrow places, or in other situations, placing them in front of themselves, leaving none behind, liberating beings, like the aspiration of Manjushri and Shakyamuni. These dull faculties with thirty-three countless, etc.
Chinese
中等者七世，利根者三世即可证得无上菩提。在《宝积经》中说：具有大贪欲的发心，以三十三个无数劫可以从轮回中解脱。具有殊胜智慧的发心，以七个无数劫可以圆满。具有无与伦比的发心，以三个无数劫可以现证圆满菩提。这是为什么呢？因为心力有小、中、大之分。这些可以比喻为转轮王、船夫和守护者等等，经中广为宣说。第十，如何修持成佛之道，学习菩萨的行持，分为两部分。简略地说明：第二，如何修持的意义是，菩萨们应当学习一切，主要是学习六度。如《亲友书》中所说：布施、持戒、忍辱、精进、禅定和智慧，同样是不可估量的波罗蜜多。这些能使你圆满，成为度过有海的，到达彼岸的胜利之王。应当学习这些道理。其中，有共同的自性和各自的自性两种。在共同的自性中，其自身又有六种：不执著三轮，将自己的财物施舍给他人，具有善念和种子，这是布施波罗蜜多。其作用是平息他人的贫困。不执著三轮，舍弃轮回和寂灭的过患的念头，具有种子，这是持戒。其作用是从伤害中返回。不执著三轮，忍受损害和疲劳，不畏惧法性，这是忍辱。其作用是没有嗔恨。不执著三轮，对善法感到欢喜，这是精进。其作用是增长善法。不执著三轮，心专注一境，这是禅定。其作用是平息烦恼。不执著三轮，证悟法的自性，这是智慧。其作用是证悟所知，并从轮回中解脱。这些波罗蜜多的功德有四种：为了他人的利益而缘菩提，因此是广大的；必定是美好的；
English
The middling attain supreme enlightenment in seven lives, and the sharp in three. From the Ratnakuta Sutra: "With the generation of a mind of great desire, one is liberated from samsara in thirty-three countless eons. With the generation of a mind of supreme wisdom, one is perfected in seven countless eons. With the generation of an unparalleled mind, one manifestly and completely awakens in three countless eons." Why is that? Because the power of the mind is small, medium, and great. These can be exemplified by a wheel-turning king, a boatman, and a protector, etc., which are extensively taught. Tenth, how to practice the conduct of the victorious ones, how to train in the conduct of a Bodhisattva, has two parts. Briefly stated: Second, the meaning of how to practice is that the Bodhisattvas should train in everything, primarily training in the six perfections. As it says in the Suhrllekha: "Giving, ethics, patience, diligence, meditation, and likewise, wisdom, the immeasurable perfections. These will perfect you, making you a victorious king who crosses the ocean of existence to the other shore." One should train in these ways. Among these, there are common characteristics and individual characteristics. Within the common characteristics, there are six aspects: Without conceptualizing the three spheres, giving one's own possessions to others, with virtuous thoughts and seeds, is the perfection of giving. Its function is to pacify the poverty of others. Without conceptualizing the three spheres, the thought of abandoning the faults of samsara and nirvana, with seeds, is ethics. Its function is to turn away from harm. Without conceptualizing the three spheres, enduring harm and fatigue, and not fearing the nature of reality, is patience. Its function is the absence of anger. Without conceptualizing the three spheres, delighting in virtue is diligence. Its function is the increase of virtue. Without conceptualizing the three spheres, the mind being one-pointed is meditation. Its function is the pacification of afflictions. Without conceptualizing the three spheres, realizing the nature of phenomena is wisdom. Its function is realizing what is to be known and liberating from samsara. The qualities of these perfections are fourfold: aiming at enlightenment for the sake of others, therefore it is vast; it is certainly excellent;
Chinese
由于成就殊胜，所以意义重大；由于超越世间，所以没有纷扰；由于善业不断增长，所以不会穷尽。《经庄严论》中说：广大且无纷扰，意义重大且不穷尽，布施等一切的功德，应当了解这四种。关于数量确定，有三种情况。第一种是，考虑到成就增上生和断除烦恼，所以确定为六种。即，该论中说：受用和身体圆满，眷属兴盛圆满，由此成就增上生；恒常不为烦恼所控制，对于诸事不颠倒。这是第一种。第二种是，考虑到行利他之事能成就自利，所以确定为六种。即，该论中说：不贫困，不恼害，忍耐恼害，做事不厌倦，令人欢喜，善于言说，因此，利他就是利己。这是第二种。第三种是，考虑到三学，所以确定为六度。即，该论中说：胜者掌握三学之后，如实宣说了六度，最初三种，最后两种，有两种，一种则全部包括。也就是说，最初三种包含在增上戒学中。布施是因，持戒是本体，忍辱是特点。最后两种的禅定包含在增上心学中，智慧包含在增上慧学中，而精进则包含在所有这些的助伴中。关于顺序的确定。该论中说：依赖于前者而生起后者，因为处于下劣和殊胜的位置，以及因为粗大和微细的缘故，所以这些是依次宣说的。也就是说，因为从前者生起后者，所以是因果的顺序；因为持戒比布施殊胜，所以是好坏的顺序；因为前者粗大且容易学习和证悟，后者困难，所以是粗细的顺序，考虑到这三种情况而确定。修持的方法是：在行布施时，不希求异熟果报；守护戒律时，不希求在此轮回中的善趣；修忍辱时，对一切都要忍耐；积累一切功德
English
Because of accomplishing the supreme, it is of great significance; because of transcending the world, it is without disturbance; because of the continuous increase of virtue, it is inexhaustible. The Ornament of the Sutras says: Vast and without disturbance, of great significance and inexhaustible, all the qualities of generosity and so on, should be understood as these four. Regarding the determination of number, there are three situations. The first is that, considering the accomplishment of higher rebirth and the abandonment of afflictions, it is determined to be six. That is, the same treatise says: Abundance of enjoyment and body, and the flourishing of retinue, accomplish higher rebirth; constantly not being controlled by afflictions, and not being inverted in actions. This is the first. The second is that, considering that accomplishing the benefit of others accomplishes one's own benefit, it is determined to be six. That is, the same treatise says: Not being impoverished, not harming, enduring harm, not being weary of actions, making others happy, and speaking well, therefore, benefiting others is benefiting oneself. This is the second. The third is that, considering the three trainings, it is determined to be the six perfections. That is, the same treatise says: After mastering the three trainings, the Victorious Ones truly explained the six perfections; the first three, the last two, there are two kinds, and one includes all three. That is to say, the first three are included in the higher training of discipline. Generosity is the cause, discipline is the essence, and patience is the characteristic. The last two, meditation, are included in the higher training of mind, and wisdom is included in the higher training of wisdom, while diligence alone is included as the companion of all of these. Regarding the determination of order. The same treatise says: The latter arises in dependence on the former, because of being in inferior and superior positions, and because of being coarse and subtle, therefore, these are explained in order. That is to say, because the latter arises from the former, it is the order of cause and effect; because discipline is superior to generosity, it is the order of good and bad; because the former is coarse and easy to learn and realize, and the latter is difficult, it is the order of coarse and subtle, determined by considering these three situations. The method of practice is: when giving generosity, not expecting the ripening result; when guarding discipline, not hoping for a good rebirth in this cycle of existence; when practicing patience, being patient with everything; accumulating all virtues.