Chinese
也就是说，对于所做的不善业，心怀恐惧、羞愧和惭愧，甚至食不甘味，产生极大的后悔之心，这是破恶力。为了对治罪业，总的来说，要行持身语意三门的一切善业；具体来说，要从赎回生命以对治杀生，到生起对业果的信心以对治邪见，总之，要精勤行持一切善法，这是依止力。从内心深处发誓，即使丧命也不造恶业，并受持戒律，这是恢复力。皈依三宝和发起菩提心是所依力，如果具备这四种力量，就像半日的阳光能驱散黑暗一样，能清净一切罪业，这是最好的方法。否则，口中念诵忏悔之词：“我坦白、我忏悔、我不隐瞒、我不掩盖，即使丧命我也要守戒”，但心中没有任何后悔和守护之心，心不在焉、迷迷糊糊、嬉戏打闹，追随贪嗔等各种恶念，一边说是在忏悔，一边积累大量的堕罪忏悔等等，即使诵经的功德能使罪业稍微减轻，也不会完全清净。因此，无论忏悔等任何善行，都要认真对待，这一点非常重要。那么，如何运用呢？运用时，观想无量无边的佛陀和菩萨众在面前的虚空中，首先进行皈依、顶礼和供养等。正行时，以具足如前所说的四种力量的方式，念诵《三蕴经》、《普贤行愿品》和《入行论》等经文中的任何一种忏悔文进行忏悔。之后，观想从资粮田的诸佛菩萨身上发出无量光芒，照射在自己和其他一切众生身上，就像阳光照进黑暗的房间一样，所有罪障、罪业和过失都彻底清净，然后修习欢喜心。如此忏悔的利益是：罪业也是一种有为法，因此不会与自相续共存，会发生改变。
English
That is, with regard to having done non-virtuous deeds, to have fear, shame, and embarrassment, and even to the point of not enjoying food and drink, to generate great regret is the power of remedy. As an antidote to misdeeds, generally, to practice the virtues of the three doors, and specifically, from redeeming lives as an antidote to killing, to generating faith in karma and its results as an antidote to wrong views, in short, to diligently practice all virtuous actions is the power of reliance. From the depths of one's heart, to vow that even if one's life is at stake, one will not commit evil deeds, and to take vows, is the power of restoration. Taking refuge in the Three Jewels and generating the mind of enlightenment is the power of support. If one possesses these four powers, just as the midday sun dispels darkness, all sins are purified, and this is the supreme method. Otherwise, if one merely utters words of confession, saying, "I confess, I admit, I do not hide, I do not conceal, even if my life is at stake, I will keep my vows," but without any regret or restraint in one's heart, being distracted, confused, playing and joking, following after various evil thoughts such as attachment and aversion, while saying that one is confessing, and accumulating many confessions of downfalls, etc., even if the merit of reciting scriptures can slightly lessen the sins, they will not be completely purified. Therefore, it is very important to take any virtuous act, such as confession, seriously. So, how to apply it? In application, visualize countless Buddhas and Bodhisattvas in the sky in front of you, and begin by taking refuge, prostrating, and making offerings, etc. In the main practice, with the four powers complete as described above, recite any of the confession texts from the Sutra of the Three Heaps, the Practice of the Noble, or the Engaging in Bodhisattva Behavior, etc., and confess. Afterwards, visualize that countless rays of light emanate from the assembly of deities in the field of merit, striking oneself and all other sentient beings, and that all sins, obscurations, faults, and transgressions are completely purified, like sunlight entering a dark room, and then cultivate joy. The benefit of confessing in this way is that sins are also conditioned phenomena, and therefore will not remain together with one's own mindstream, but will change.
Chinese
《狮子吼请问经》中说： “无知所作诸罪业，皆当发露而忏悔，智者忏悔诸罪已，罪业不与其人住。” 像这样，以一再串习对治力的力量，如果清净了障碍，证悟也会自然而生，所以无论有多少罪业，也能从中解脱，并且连产生一切恶行的根本——我执的黑暗，也能从根拔除。如《佛藏经》中说：“即使是杀害父母和独觉，也能通过修习空性而获得解脱。” 又如《入行论》中说：“能除烦恼所知障，一切暗冥唯空性。” 如是宣说。 第四支是随喜支，即对身体的行为、语言的表达、以及享用受用等，心生欢喜。也就是以三门和受用等一切善业之行，不为任何辛劳所动，以殊胜的善妙发心，随喜其他诸佛圆满成办了圆满、成熟、清净三事之功德，随喜诸菩萨生起愿行菩提心并修学六度，随喜声闻缘觉修持四谛和缘起，乃至随喜普通众生行持十善等，对于圣者和凡夫一切清净的功德，如同夺取其受用一般，虽然不是使他人与功德分离，但就自己获得的方面而言，可以假立名言，在短暂的时间里，即在一个念头生灭的瞬间，以盗贼的姿态，仅仅通过随喜来“夺取”他人的功德。 过去在印度圣地，光明王拘萨罗王以种种供养来侍奉如来及其眷属时，一位贫穷的妇女仅仅生起了随喜之心，就被告知在同等的福德中获得了更大的福德。 因此，除了随喜之外，没有其他方法可以在自己没有修持的情况下获得同样的果报。 此外，随喜是对治嫉妒的对治法，因为嫉妒会因他人所作的善事和功德而不悦，并且如果他人出现违犯戒律等过失时，就会
English
In the Sutra Requested by Simha's Roar, it says: "Whatever sinful deeds are done out of ignorance, should be confessed and purified. Once the wise have confessed their faults, the deeds will not remain with them." Like that, by the power of repeatedly familiarizing oneself with the antidote, if the obscurations are purified, realization will also arise naturally. Therefore, no matter how much sin there is, one can be liberated from it, and even the darkness of clinging to self, which is the root of generating all misdeeds, will be uprooted. As it says in the Buddha Treasury Sutra: "Even killing one's parents and a solitary realizer can be completely liberated by meditating on emptiness." And as it says in the Engaging in Bodhisattva Deeds: "Emptiness is the antidote to the darkness of afflictive and cognitive obscurations." As it is said. The fourth branch is the branch of rejoicing, which is to rejoice in the actions of the body, the speech of the tongue, and the enjoyment of possessions. That is, with the effort to engage in actions with the three doors and possessions, without being disturbed by any hardship, with a special excellent intention, one rejoices in the qualities of the Buddhas who have perfected the three aspects of completion, maturation, and purification; one rejoices in the Bodhisattvas who generate the mind of aspiration and engagement and train in the six perfections; one rejoices in the Hearers and Solitary Realizers who practice the four truths and dependent origination; and even rejoices in ordinary beings who accomplish the ten virtues, etc. One rejoices in all the pure qualities of the noble ones and ordinary beings, as if plundering their enjoyment. Although it does not separate others from their qualities, from the perspective of one's own attainment, one can nominally designate it as "plundering" for a brief moment, that is, for the duration of a single thought's arising and ceasing, with the attitude of a thief, by merely rejoicing. In the past, in the noble land of India, when King Prasenajit of Kosala served the Tathagata and his retinue with various offerings, a poor woman who merely generated a mind of rejoicing was told that she had obtained greater merit among equal merits. Therefore, apart from rejoicing, there is no other way to obtain the same result without having practiced oneself. Furthermore, rejoicing is the antidote to jealousy, because jealousy is displeased with the good deeds and qualities done by others, and if others have faults such as violating their vows,
Chinese
心怀喜悦，会将毫无意义的巨大罪过堆积在自己的相续中。圣者们会感到不悦，连白方的天神也会嘲笑和谴责，像这样的人，无论表面上装作多么精通佛法，实际上也无法逃脱堕入恶道的深渊，所以要经常好好检查自己的相续，如果存在这样的恶念，就要自我谴责，唉，我真是个不幸的人，自己无法成就佛法，还生出这样的恶念，真是可耻啊！圣者们会感到不悦。即使稍微努力修行佛法，也无法理解佛法。所有听闻和了解的佛法，都变成了嫉妒和傲慢的助长剂，所有的闻思都成了魔业，真是可悲啊！要这样想，并认识到自己的过错如同盗贼。像丢弃床下的石头一样丢弃自己的缺点。对于所见所闻他人的善行和功德，都要从内心深处感到高兴和赞赏，并随喜，这虽然不是伟大的佛法形象，但却容易做到且效果显著，所以一定要在相续中生起，这是至关重要的。经中说，用秤称量三千大千世界的须弥山，尚可测量其重量，但随喜的功德却无法衡量。第五支是请转法轮，对于那些因低劣而无法或难以从轮回中解脱的众生，他们的恶行是无法通过对治来调伏的，本性不会寂静，不会被约束，罪恶和不善被欺骗所蒙蔽。为了供养佛法，像铁制的门闩一样坚硬。恶业的习气如同金刚的胶水般坚固。由于缺乏出离心的滋润，也无法生长出信心等善法的庄稼，因此变得迟钝，对于那些无法通过其他非正法来调伏，缺乏调伏之方便的人们，要考虑到这些。请求他们转法轮，也就是说，在十方无量世界中，圆满成佛后宣扬佛法的伟大，树立对佛法的珍视之心，以及为了圆满劝请者的群体。
English
Being happy will accumulate huge and meaningless sins in one's own continuum. The holy ones will be displeased, and even the white gods will mock and condemn. Such a person, no matter how well he pretends to be proficient in Dharma, will not be able to escape falling into the abyss of evil destinies. Therefore, one should always examine one's own continuum well. If there are such evil thoughts, one should condemn oneself, alas, I am such an unfortunate person, unable to accomplish the Dharma myself, and still giving rise to such evil thoughts, how shameful! The holy ones will be displeased. Even if one makes a little effort to practice the Dharma, one will not be able to understand the Dharma. All the Dharma that is heard and understood becomes an aid to jealousy and arrogance, and all the study and contemplation becomes the work of demons, how sad! One should think like this and recognize one's own faults as thieves. Discard one's own shortcomings like discarding a stone under the bed. For all the good deeds and merits of others that are seen and heard, one should be happy and admire them from the bottom of one's heart, and rejoice. Although this is not a great image of the Dharma, it is easy to do and has significant effects, so it must be generated in the continuum, which is essential. The scriptures say that measuring Mount Sumeru of the three thousand great thousand worlds with a scale can still measure its weight, but the merit of rejoicing cannot be measured. The fifth branch is to request the turning of the wheel of Dharma. For those sentient beings who cannot or hardly be liberated from samsara due to inferiority, their evil deeds cannot be subdued by antidotes, their nature will not be pacified, they will not be restrained, and sins and unwholesomeness are obscured by deception. To offer to the Dharma, it is as hard as an iron latch. The habits of bad karma are as solid as diamond glue. Because of the lack of moisture of renunciation, and also unable to grow crops of good dharmas such as faith, they become dull. For those who cannot be subdued by other non-Dharmas and lack the means of subduing, one should consider these. Request them to turn the wheel of Dharma, that is, in the ten directions of infinite worlds, after fully attaining Buddhahood, proclaim the greatness of the Dharma, establish the sense of cherishing the Dharma, and in order to perfect the assembly of inviters.
Chinese
对于所有以不说法的方式安住者，以一心一意的虔诚合掌，像梵天一样，劝请他们具备祈愿、勇气和慷慨；像具寿 Rabjor 一样，劝请他们精通提问和回答；像观世音菩萨和秘密主一样，劝请他们精通宣讲深广之处；像圣者无尽慧和离车族无垢称一样，劝请他们以自信精通方便之法。专注于此，因为这是愚痴的对治，或者因为这是从无始以来在轮回中漂泊之因的主要因素——贪欲或渴爱的对治，为了对治它，以能诠显各种权义和实义的三藏和所诠的三学之自性，将法轮的次第归纳为三转法轮，以锋利的轮辐，断除由对人我和法我的执着所引起的烦恼障和所知障及其习气，并且毫不逾越地执持着增上生和决定胜的边际，祈请以与自他一切有情的意乐相符的方式，转动法轮。并且，应当亲自劝请善知识们。一般来说，对于法轮有不同的观点。例如，毗婆沙师们认为唯有见道才是法轮。因为过去世尊宣说了四谛之法，当具知 Kaundinya 的相续中生起见道时，诸天发出了声音：‘奇哉！世尊转法轮了。’这也是因为见道与转轮王的宝轮相似，它具有快速行进、舍弃前者、进入后者、向上提升、向下下降、战胜未胜者、安住已胜者等特点。同样，见道能够迅速断除目标，舍弃先前的目标相，进入后来的目标相，缘于上界的真谛而向上提升，缘于下界的真谛而向下下降，以无间道断除应断之获得，从而战胜未胜者。