English
Furthermore, the failure to generate happiness and joy as they can be generated is the basis for two distinctions. Dividing these two by their respective bases of body and mind makes four. Dividing these by the times of present and future makes eight. For these, not striving with the three doors, not seeking the causes and conditions of benefit, and not making effort in the direction of antidotes. Thus, dividing by these three doors of subsequent accomplishment makes twenty-four. Second, based on not generating small antidotes to great suffering and displeasure. Dividing these two by the births of this life and future lives makes four. Dividing by the continuums of self and others makes eight. Again, based on not harming the small for the sake of great happiness and joy. As before, dividing by birth and continuum makes eight, totaling sixteen. Third, thus, each of these forty is divided into two each of temporarily abandoning and permanently abandoning, making eighty. The summary of these is: Abandoning the accomplishment of happiness and suffering, there are twenty-four and sixteen. Not pacifying the suffering and displeasure of others, not generating happiness and joy. The basis of distinction between body and mind, present and future, there are eight. For this, not striving, not seeking, and not making effort, there are twenty-four. For great suffering and displeasure, not generating small antidotes, and for the sake of great happiness and joy, not harming the small. Dividing by birth and continuum makes sixteen. For the forty, there are two each. Thus. Therefore, one must ascertain these categories of downfalls and then abandon them. Second, the method of rectification. If a transgression occurs due to the power of the four doors that cause downfalls, one should not associate with it. In short, even if one sees in a dream the emission of semen or other sinful acts, it is due to the force of habituation to negative imprints from waking hours, so without delay, one should immediately prostrate, confess, and dedicate, that is, confess by reciting sutras that complete the three aggregates. Then, what need is there to mention the offenses committed intentionally while awake? Furthermore, one should rectify according to the distinction of the weight of the downfall to be confessed. The basis of the bodhisattva's training and all qualities is aspiration.
Chinese
心即是（菩提）心，仅仅因为一个有情，从内心深处认为无论何时都不会为此（有情）的利益而努力，从而舍弃了这种想法，以及舍弃了追求圆满菩提之心，即从这两个方面中的任何一个方面退失，或者产生了任何与此相违背的根本堕罪，以及完全舍弃戒律的因缘，即归还学处这三种情况中。如果舍弃了愿菩提心，就像墙壁倒塌后，图画无法存在一样，无需等待时间，立即就会从根本上舍弃菩萨戒，同样，归还学处也是如此。虽然允许如果无法守护别解脱戒，可以归还（戒律），但对于归还戒律也有四种情况可以分析。然而，菩萨戒是不允许归还的，即使归还，罪过也非常严重。因为这不仅浪费了成就自他利益的唯一因，而且也舍弃了直到菩提精华之间所立下的誓言。如《入菩萨行论》中所说：对于无上之安乐，以坚定的决心邀请为宾客，欺骗了一切众生之后，如何能前往安乐之处呢？如前所引。除了这两种情况之外，其他的根本堕罪不会断绝戒律的相续，是否断绝的分界线在于时间是否已过。所谓时间，如《近事问经》中所说：近事，对于进入大乘的菩萨来说，如果在上午发生了堕罪，如果在中午时仍然不离开一切智智之心而安住。同样适用于一切情况。如果在中午发生了堕罪，如果在下午发生了堕罪，如果在傍晚。如果在傍晚发生了堕罪，如果在半夜。如果在半夜发生了堕罪，如果在黎明等等。近事，如此一来，对于真正进入大乘的菩萨们来说，他们的学处是可以补救的。如是所说，将昼夜各自划分为三个时段，如果在每个六分之一时段的末尾通过对治力恢复，那么他的戒律相续就不会断绝。例如，如果在上午的第一个六分之一时段的开始、中间或末尾发生了堕罪，那么只要没有超过紧接着的第二个六分之一时段的时间。
English
The mind is (Bodhi)citta, and just because of one sentient being, from the depths of one's heart, thinking that one will not strive for the benefit of this (sentient being) at any time, thus abandoning this thought, and abandoning the mind of seeking perfect Bodhi, that is, falling away from either of these two aspects, or any other root downfall that contradicts this arises, and the cause of completely abandoning the precepts, that is, returning the training, among these three situations. If the aspiration Bodhicitta is abandoned, just as a painting cannot exist when a wall collapses, without waiting for time, one will immediately abandon the Bodhisattva vows from the root, and similarly, returning the training is also the same. Although it is allowed to return (the precepts) if one cannot protect the Pratimoksha vows, there are also four situations that can be analyzed for returning the precepts. However, the Bodhisattva vows are not allowed to be returned, and even if they are returned, the fault is very serious. Because this not only wastes the sole cause of accomplishing the benefit and happiness of oneself and others, but also abandons the vow made until the essence of Bodhi. As it is said in the "Entering the Bodhisattva's Way": For the supreme bliss, inviting as a guest with firm determination, after deceiving all sentient beings, how can one go to a place of bliss? As quoted before. Apart from these two situations, other root downfalls will not sever the continuity of the precepts, and the dividing line of whether they are severed depends on whether the time has passed. As for time, as it is said in the "Sutra Requested by Upali": Upali, for a Bodhisattva who has entered the Great Vehicle, if a downfall occurs in the morning, if at noon he still abides without separating from the mind of all-knowing wisdom. Similarly, apply to all situations. If a downfall occurs at noon, if a downfall occurs in the afternoon, if in the evening. If a downfall occurs in the evening, if at midnight. If a downfall occurs at midnight, if at dawn, and so on. Upali, in this way, for the Bodhisattvas who have truly entered the Great Vehicle, their training is remediable. As it is said, dividing each day and night into three periods, if one recovers through remedial power at the end of each sixth period, then the continuity of his precepts will not be severed. For example, if a downfall occurs at the beginning, middle, or end of the first sixth period of the morning, then as long as the time of the immediately following second sixth period has not passed.
Chinese
如果以极大的后悔之心忏悔，则能恢复戒律。如果尽力了，但因无知和放逸等原因，忏悔的程度不够，那就叫做“触犯”，因为无法通过补救来恢复，所以要以后悔和戒律之心先行忏悔，然后如法重新受戒。忏悔的方式是，对于能力较弱的人，由于执着于实有，所以需要有羞耻心和惭愧心，依靠持有大乘戒律的十人或五人以上的僧众，向其中一人或多人坦白罪过，然后起身。对于能力中等，习惯于天神瑜伽且具有坚定信仰的人，应当向密咒总体的本尊——圣虚空藏菩萨忏悔，如同经中所说，他是断绝善根的罪堕的堡垒，是戒律行为的镜子，是具有羞耻心和惭愧心的人的衣服。忏悔的方式是：日夜不断地沐浴和保持清洁，焚香，念诵圣虚空藏菩萨的名号并顶礼，强烈祈请圣者垂视我，净化我的罪业。这样，在现实中或梦中，根据各自的根器，他会以其身形，或以人或鸟等各种形象，指示从罪堕中解脱的方法。如果未指示，则在黎明将至时，在其面前保持清洁并焚香，面向东方，右膝着地，心中想着虚空藏菩萨，以极大的虔诚心献上七支供，以恳切的言辞呼唤：黎明、黎明，大慈大悲者，大善者，您刚一出现在阎浮提，就请以慈悲遍覆我！虚空藏菩萨，具有大慈大悲者，我也以我的言辞迅速催请您，希望以何种方法能迅速忏悔罪堕，以及为了获得大乘圣者的方便和智慧，请在我的梦中指示那种方法。说完后入睡，在黎明时分，梦中会根据根器显现虚空藏菩萨的身形，从而使罪堕得以忏悔。或者，在自己的本尊面前
English
If one confesses with intense remorse, the vows will be restored. If, despite one's efforts, the confession falls short due to ignorance, carelessness, or other reasons, it is called "touching," meaning it cannot be restored through remedies. Therefore, confession preceded by a mind of remorse and discipline is necessary, and one should retake the vows according to the ritual. As for the method of confession, those of lesser capacity, due to their strong attachment to reality, need the support of shame and embarrassment. They should confess their offenses without concealment to one or more of a gathering of ten or five or more who hold the Mahayana vows, and then rise. Those of middling capacity, who are accustomed to deity yoga and have stable faith, should confess to the noble Akashagarbha, the deity common to all Vidyadharas, who, as stated in their own sutras, is like a fortress against the downfalls that sever the roots of virtue, like a mirror for the practice of vows, and like clothing for those who know shame and embarrassment. The method for this is as follows: without interruption day and night, bathe and purify yourself. Burn incense and recite the name of the noble Akashagarbha, prostrating and earnestly supplicating, "Noble One, please look upon me and purify my sins." Then, in reality or in a dream, according to one's capacity, that very deity will appear in a form appropriate to one's capacity, whether it be a human, a bird, or any other form, and will show the means of liberation from downfalls. If he does not show it, then as dawn approaches, in front of him, with cleanliness and incense, facing east, with the right knee on the ground, thinking of Akashagarbha in your mind, and with great devotion, offer the seven-limbed prayer. Urge him with insistent words, calling out, "Dawn, dawn, great compassionate one, great goodness, as soon as you appear in Jambudvipa, please cover me with your compassion!" Akashagarbha, endowed with great compassion, I also quickly urge you with my words. Please show me in my dream the method by which I desire to quickly purify my downfalls, and the method by which I may obtain the means and wisdom of the noble Mahayana. After saying this, lie down to sleep. At the time of dawn, the form of Akashagarbha will appear in the dream according to one's capacity, thus allowing the downfalls to be purified. Alternatively, in front of one's own yidam deity
Chinese
因此，通过进行无与伦比的七支供养来忏悔，可以从堕落中解脱。对于根器极佳者，堕落从一开始就显现为无自性的分别念，就像在水上画画或在风中筑墙一样，不会留下习气或堕落的因果影像，但对于那些交替进行止观者，《大解脱方广经》中说：若欲作忏悔，正直而坐，如实观，如实观真实，见真实而解脱，此乃最胜忏悔。就像这样。然而，初学者若分析堕落的自性，并以空性来印证，则是不了解该经的深意。若观空性即可清净，那么断见者的密语也有意义了。总而言之，由于从无始以来执着自我的心过于习惯，即使生起菩提心，也很难持续生起利益他人的心，因此在思想和行为两方面，会无意识地犯下各种有害的行为，从而玷污自相续。所有对空性没有深刻体验的人都是初学者，因此应当时时处处在罪业发生时，以具足四力的方式努力忏悔。并且，应当时常在白天和夜晚各三次念诵《三蕴经》，忆念佛陀和菩提心，这样就能清净因遗忘和未被正念摄持而未能改正的以及所有违犯之处。《入行论》中说：昼夜各三时，当诵三蕴经，依怙诸佛及，菩提心而净，如是能息灭，所余诸罪堕。就像这样。一般来说，对于这些堕落，根据所缘境的不同，缠缚的差别是：以嗔恨心伤害众生，以及以愚痴心损害正法，这两种是大的缠缚。除此之外的贪心和嗔恨等，被称为小的缠缚。此外，菩萨戒的所依和受持方式，根本堕落和恶作的种类，缠缚的
English
Therefore, by making the unparalleled seven-branch offering and confessing, one is liberated from downfalls. For those of supreme faculties, downfalls appear from the beginning as conceptualizations without inherent existence, like drawing on water or building a wall in the wind, leaving no imprints of habit or the causal effects of downfalls. However, for those who alternate between quiescence and insight, the Sutra of Great Liberation Expanding in All Directions states: 'If one wishes to make amends, sit upright and look at reality. Look at reality as it is. Having seen reality, one is liberated. This is the supreme atonement.' It is like that. However, for beginners to analyze the nature of downfalls and seal it with emptiness is not understanding the depth of that scripture. If looking at emptiness purifies, then even the secret words of nihilists would have meaning. To summarize the entire sutra, since the mind that cherishes the self from beginningless time is too habitual, even if bodhicitta arises, it is difficult for the mind that wishes to benefit others to arise continuously. Therefore, in both thought and action, one carelessly commits various harmful actions, thus defiling one's own mind-stream. All those who have not deeply experienced emptiness are beginners, so one should always and in all ways strive to confess with the four powers complete at the time when faults occur. And one should always recite the Sutra of the Three Heaps three times during the day and three times at night, and by keeping the Buddha and the mind of enlightenment in mind, one will purify all faults that have not been corrected due to forgetfulness and not being grasped by mindfulness, as well as all transgressions. The Bodhisattvacaryāvatāra states: 'Three times by day and three times by night, one should recite the Sutra of the Three Heaps, relying on the Buddhas and the mind of enlightenment, one will pacify the remaining downfalls.' It is like that. Generally, for these downfalls, depending on the difference of the object, the difference of entanglement is: harming sentient beings with anger, and harming the sacred Dharma with ignorance, these two are great entanglements. Other than that, attachment and anger, etc., are called small entanglements. Furthermore, the basis for taking the Bodhisattva vows, the manner of taking them, the categories of root downfalls and transgressions, the entanglements of