Chinese
以菩提心。 在曙光前，向虚空藏祈请。 以七支供忏悔堕落。 总而言之，如果在梦中见到陷入舍弃菩提心的思想行为而造作罪业，也要在醒来后立即以三蕴经忏悔。既然如此，白天如果违犯，更不用说需要忏悔了。菩提心的根本是愿菩提心，如果失去愿菩提心，或者违犯十八条根本堕罪中的任何一条。舍弃的原因是，为了他人的利益而修行成佛感到厌倦，退还戒律，并且从此以后将他人的利益抛诸脑后，像这样三种原因会舍弃菩提心的戒律。正如所说，将白天分为三时，夜晚分为三时，在六分之一的时间未过之前，如果以对治力恢复，则戒律不会中断。但是，如果刚一想到自己无法为了他人的利益而修行成佛，就舍弃了菩提心，则不取决于时间。如果超过时间而违犯，仅仅想着积累罪业和堕落，并怀着后悔之心，在黎明时分洗浴和保持清洁，焚香，在曙光前向虚空藏祈请，行七支供，就能从堕落中恢复。菩萨戒违犯后的忏悔仪轨已经单独列出，按照仪轨进行实践非常重要。菩萨善守护和无垢称等，示现为在家居士的形象，并且如所说的那样与他们的律藏相关联，正如所说的那样，持有正确的中观见解，是龙树论师和圣天论师开创的。此外，教法的基础是戒律，为了调伏不具足种姓者，主要依靠具相戒律来调伏自相续，因此无著兄弟在《经庄严论》中追随了所说的出家菩萨最为殊胜的观点，持有唯识宗的见解。这两种发心方式中，第一种是：居士戒。或者圆满别解脱戒的近住。第二种是：以对一切众生平等、无害、无嗔恨这三种方式守护戒律，以及存在的
English
With the mind of Bodhicitta. Before dawn, invoke Akashagarbha. Repent of downfalls with the seven-branch offering. In short, if in a dream one sees oneself engaging in sinful actions by falling into thoughts and behaviors that abandon Bodhicitta, one must immediately confess with the Sutra of the Three Heaps upon awakening. Since it is said that one must confess even in dreams, what need is there to mention the necessity of confession if one violates the precepts during the day? The foundation upon which Bodhicitta rests is the aspiration for Bodhicitta. If one loses this aspiration or violates any of the eighteen root downfalls. The reasons for abandonment are: becoming weary and disillusioned with striving for Buddhahood for the sake of others, returning the vows, and henceforth abandoning the welfare of others, these three reasons lead to the abandonment of the Bodhisattva's precepts. As it is said, if one divides the day into three sessions and the night into three sessions, and if one applies the remedies before one-sixth of each session has passed, the vows are not broken. However, as soon as one thinks, "I am unable to strive for Buddhahood for the sake of others," and abandons Bodhicitta, it does not depend on the time of the session. If one violates the precepts by exceeding the time limit, one should only think of accumulating sins and downfalls, and with remorse, take a bath and remain clean at dawn, burn incense, invoke Akashagarbha before dawn, and perform the seven-branch offering, one will be restored from the downfall. The ritual for confessing the violation of the Bodhisattva's precepts has been separately laid out, and it is very important to put it into practice. Bodhisattvas like Sadāparibhūta and Vimalakīrti, who are shown in the form of householders, and as it is said, are related to their respective Vinaya Pitakas, as it is said, holding the correct Madhyamaka view, which was pioneered by Master Nagarjuna and Prince Shantideva. Furthermore, the foundation of the teachings is Vinaya, and for the purpose of taming those who do not possess the lineage, mainly relying on the precepts of the form aggregate to tame their own minds, therefore, the brothers Asanga followed the view stated in the Ornament of the Sutras that ordained Bodhisattvas are the most supreme, holding the view of the Mind-Only school. Among these two types of generating Bodhicitta, the first is: the vows of a lay devotee. Or the completion of the upavāsa (close dwelling) of individual liberation. The second is: protecting the precepts with equality towards all sentient beings, non-harm, and non-hatred, and the existence of
Chinese
守护不去看所有异熟果报。如果了解了所说的意义，就能平息偏袒的分别念。根本：将自己的安乐如实地转移给他人，将他人的痛苦自己承受，行持这交换的非凡勇气，发愿直至菩提永不分离。这是不超越趋入愿，即是摄持心。也就是将自己的安乐转移给他人，承受他人的痛苦，当呼出气息时，应将自己的安乐和别人的痛苦自己承受。这样将自己的安乐给予他人，自己承受他人的痛苦，生起这非凡的勇气，直至菩提，发愿与菩提心永不分离。根本：四无量愿的修学，从知恩报恩中生起慈爱，从慈爱中生起悲心，从悲心中生起菩提心，以正量的教证真实成就。这是说，发起殊胜菩提心有愿行两种，首先是四无量愿的修学，想到母亲以极大的辛劳救护生命等所作的恩德而知恩报恩，由此生起慈爱；由慈爱想到虽然没有损害却无利益，由此生起悲心，以此引导而次第生起喜和舍等，而且由此必定生起菩提心，这是以正量的教证真实成就的。还有，孟加拉的班智达认为，认识母亲，忆念恩德，报答恩德，可爱的慈爱，纯净的增上意乐，慈悲的大悲心，自己的无上果位，这是具有七支的因果窍诀。根本：像刚出生的可怜之人，用母亲的怀抱当作浴室，用手触摸一切不净，用乳汁供养，用身体的接触来服侍，宁愿自己死亡也不愿孩子生病，能够忍受一切罪恶痛苦和恶语，如果舍弃这样的恩德和服侍，还有谁比这更扰乱仪轨呢？这是说，对于这样没有依靠、刚出生的弱小心识，毫不犹豫地抱起，用怀抱当作浴室
English
Guard against looking at all fully ripened results. If you understand the meaning of what is said, biased thoughts will be pacified. Root text: Truly transferring my own happiness to others, And enduring to take on the suffering of others, Generating the amazing strength of giving and taking, I pray to never be separated until enlightenment. This means not going beyond entering into aspiration, which is holding the mind. That is, transferring one's own happiness to others and enduring to take on the suffering of others means that when exhaling, one should take on one's own happiness and the suffering of others. In this way, generating the amazing strength of giving one's own happiness to others and taking on the suffering of others, and praying to never be separated from the mind of enlightenment until enlightenment. Root text: Also, the four immeasurable vows of aspiration, From appreciating kindness, love arises, From love, compassion, and from that, the mind of enlightenment, Arising is truly accomplished by the words of valid measure. This means that generating the supreme mind of enlightenment has two aspects: aspiration and action. First, regarding the four immeasurable vows of aspiration, by thinking about the kindness of the mother who saved one's life with great effort, love arises; from love, thinking that although there is no harm, there is no benefit, compassion arises, and guided by this, joy and equanimity arise in sequence, and from that, the mind of enlightenment is certain to arise, which is truly accomplished by the words of valid measure. Furthermore, the Bengali Pandit considers recognizing the mother, remembering kindness, repaying kindness, lovely love, pure higher intention, compassionate great compassion, one's own unsurpassed result, to be the seven-fold causal and resultant instructions. Root text: Like a newly born, wretched person, Using the mother's lap as a bathing room, Touching all impurities with her hands, Serving with milk and covering with bodily contact, Choosing to die herself rather than the child being sick, Able to endure all sins, suffering, and evil words, If one abandons such kindness and service, Who is more disruptive of rituals than that? This means that for such a helpless, newly born, weak consciousness, one takes it up without hesitation, using the lap as a bathing room.
Chinese
擦拭掉所有不洁之物，用乳汁进行侍奉，保持体温，避免寒冷等。以慈爱之心胜过爱惜自己的生命，教导文字和善知识。为了孩子，能够忍受一切罪恶、痛苦和恶语，如果轻视这样的恩情和侍奉，用恶意来回报善意，那么，谁会说这种仪轨混乱、行为错误呢？没有人会这样说。根本颂：这片土地连同山峦并非我的负担，忘恩负义的重担如同毒药，如同吞下致命毒药的人。意思是说，这片土地连同山峦并非我必须承担的负担，但是，像轻视母亲的恩情那样忘恩负义，以恶报善，这种负担非常沉重，比如像吞下必死的毒药的人一样。根本颂：因此，对于无边无际的一切众生，都曾做过我的母亲，施予恩惠，对于这神圣的恩情，要铭记于心，慈爱等四无量心才能增长，对于知恩图报的人，要用殊胜的珍宝来供养。意思是说，对于像虚空一样无边无际的一切众生，没有一个不曾做过我的母亲，他们都曾做过我的母亲，施予了无量的恩惠，对于这样的恩情，如果不能铭记于心，那是不可以的。要铭记于心，慈爱等四无量心才能增长，对于知恩图报、努力行善的人，要用殊胜的珍宝来供养，也就是说，要用七圣财逐渐变得富裕。根本颂：愿心如同秋天的月亮，要驱除罗睺之口所能吞噬的违缘，黑法四种。意思是说，愿心如同秋天的月亮，与罗睺的吞噬相对立，菩提心的违缘是黑法四种，也就是应该避免的四种罪恶之心，要远离它们。就名相乘而言，相对于密咒道是应成之义，经典中说许多独觉佛也进入了大乘，获得了八地。
English
Wiping away all impurities with hands, attending with milk, maintaining body temperature, and protecting from cold, etc. Cherishing with love more than one's own life, teaching letters and spiritual friends. For the sake of the child, being able to endure all sins, sufferings, and evil words, if one were to despise such kindness and service, repaying good with evil, then who would say that such rituals are chaotic and actions are wrong? No one would say that. Root verse: This land with its mountains is not my burden. The heavy burden of ingratitude is like poison. Like a person who has swallowed food that has entered the stomach. This means that this land with its mountains is not something I must bear as a burden, but to be ungrateful like despising the kindness of one's mother, repaying kindness with evil, is an extremely heavy burden, like a person who has swallowed deadly poison. Root verse: Therefore, all sentient beings, infinite as fathers, Having become mothers, bestowed virtuous kindness. By remembering, may the four immeasurables, such as love, increase, And whatever person knows what has been done and repays kindness, May they be attended to with the wealth of the noble ones. This means that all sentient beings, infinite as fathers, just as the sky is infinite, sentient beings are infinite, therefore, there is not one of them who has not been our mother, and having become mothers in this way, they have bestowed immeasurable benefits, so it is not right not to remember such kindness. By remembering, may the four immeasurables, such as love, increase, and whatever person knows what has been done and repays kindness, striving to benefit others, may they be attended to with the wealth of the noble ones, which means they will gradually become rich with the seven noble riches. Root verse: May the aspiration mind be like the autumn moon, May the opposing circumstances that can be swallowed by the face of Rahu, The four black dharmas, be driven far away. This means that the aspiration mind is like the autumn moon, opposing the swallowing of Rahu, the opposing circumstances of the mind of benefiting others are the four black dharmas, which are the four sinful minds that should be avoided, and they should be driven far away, not taken near. The characteristic vehicle is definitive in relation to the mantra path, and the sutras say that many solitary Buddhas also entered the Great Vehicle and attained the eighth ground.
Chinese
据说会返回。根本颂：欺骗应供境，于他人福德，生起怀疑心，并施加于后悔处，诋毁圣者们，宣扬不悦耳之语，以狡诈和欺骗行事，迷惑他人，四法中任何一种，体验后失毁愿心，未及以忏悔和对治，时间已逝，在那时立即失毁菩提心。也就是说，欺骗应供境上师、阿阇黎、堪布和布施处具有功德者。使众生行于聚集，使执持菩提心者和修习甚深义者，进入生圆次第念诵，对于趋向解脱和顺解脱分的业精进者，令生起后悔，诋毁供养布施和转绕等，赞叹世间的买卖耕种等，说赞叹之语，令生起怀疑。诋毁之处是请托之处，请菩提心之处等，宣扬不悦耳之语，如说此人行持此不善等。狡诈是以方法隐藏自己的过错，欺骗是自己没有功德却假装有功德，二者相关联，迷惑他人，在斗升秤等上行狡诈也与之相同。像那样的四法中任何一种，一旦体验，便会失毁愿心，在那里，在未及以后悔心和对治到达之前，时间已逝，在那时立即，即刻失毁菩提心。根本颂：对治殊胜之白法四者是，纵遇命难亦不思而妄语，于诸佛子视师而敬赞，无有谄諂恒常关顾诸有情，一切皆引菩提道。也就是说，不向任何众生明知而说谎，对于一切菩萨，如所说应生起佛之想，虽难以了知，然作为觉醒种姓之象征，安住于正确的见解，唯勤奋于利他，是他人无法转变的真诚之人。此外，屠夫和妓女以及旁生等，不观待身体高低贵贱，因为有菩萨种姓，为了应以何种方式调伏而调伏，所以对众生