Chinese
例如，类似于离间二者的挑拨离间，以及为了消除悲伤的压抑或因喜欢谈话而看到进入佛法的必要性，而讲述故事和传说等闲聊，以及为了阻止不善的行为而进行的斥责等粗暴的言语。这些虽然看起来是不善的，但实际上是善的，因此被允许去做，因为除了心的倾向之外，没有其他的善恶。正如《四百论》中所说：以菩提心的意念，菩萨的善或不善，一切都会变成善，因为心是主要的。以及在《心的净障》中说：比丘劝自己的老父亲说：快点！即使因此而死，也不是无间罪。以善良的发心，将一只鞋子放在佛陀的头上，以及同样由其他人移除，二者都会获得王位。因此，在发心的根本上，存在着功德和罪恶。以及在《二十颂》中说：具有慈悲和爱心，善良的心没有过错。因此，善恶之业依赖于心的倾向，所以意的三种业永远不被允许。第三，有两种传统。 圣者龙树的传统是：如果错过时间而失坏，则在清晨向圣者虚空藏祈祷，忏悔梦中的堕落。剩余的三蕴，在白天和夜晚念诵三次，这是摧毁堕落的龙树传统。一般来说，菩萨戒的舍弃之因是：基础是舍弃愿心，违品是产生根本堕落，放弃之缘是舍弃戒律。其中，舍弃之前所说的十八或二十根本堕落，是利根者的境界。对于中根和钝根者，通过守护与自己智慧能力相结合的各自的学处，就不会从菩萨的学处中退失。在戒律仪轨中，首先发愿说：我将生起菩提心。然后承诺说：我也将如是次第学习学处。这是结合自己智慧的能力，次第学习，而不是从一开始就发誓学习所有的学处。失坏的过患是：堕落。
English
For example, gossiping that separates the two, and chattering such as telling stories and legends when seeing the need to enter the Dharma by dispelling the oppression of sorrow or by enjoying talking, and harsh words such as scolding to prevent non-virtuous deeds. Although these appear to be non-virtuous, they are actually virtuous, so they are allowed to be done, because there is no other good or evil other than the inclination of the mind. As it is said in the Four Hundred: With the intention of Bodhicitta, the Bodhisattva's good or non-good, everything will become good, because the mind is the main thing. And in the Cleansing of Mental Obscurations it says: The monk urged his old father, saying: Hurry! Even if he dies because of this, it is not an immediate sin. With a good intention, placing a shoe on the head of the Buddha, and similarly removing it by another, both will obtain the kingdom. Therefore, at the root of intention, merit and sin reside. And in the Twenty Verses it says: Possessing compassion and love, there is no fault in a virtuous mind. Therefore, since the actions of good and evil depend on the inclination of the mind, the three actions of mind are never allowed. Thirdly, there are two traditions. The tradition of the Lord Nagarjuna is: If one misses the time and degenerates, then in the early morning pray to the noble Akashagarbha, confessing the fall in dreams. The remaining three aggregates, reciting three times during the day and night, this is the Nagarjuna tradition of destroying degeneration. In general, the causes of abandoning the Bodhisattva vows are: the basis is abandoning the aspirational mind, the opposite is the occurrence of root downfalls, and the condition for abandoning is giving up the vows. Among these, abandoning all the eighteen or twenty root downfalls mentioned earlier is the realm of keen faculties. For those with medium and dull faculties, by guarding their respective trainings combined with the strength of their own intelligence, they will not degenerate from the Bodhisattva's training. In the vow ceremony, first taking the vow saying: I will generate the Bodhicitta. Then promising: I will also learn the trainings in that order. This is learning gradually by combining with the capacity of one's own intelligence, rather than vowing to learn all the trainings from the beginning. The fault of degeneration is: falling.
Chinese
总的过患有三种。第一，违背誓言会成为受谴责的对象。欺骗导师佛陀，佛陀不会高兴；欺骗众生，他们不会喜欢；欺骗自己，自己的利益会受损，并且会成为被所有人谴责的对象。第二，名不副实会招致所有不 желаемого。就像国王失去王位一样，今生不吉祥，临终时会因悲伤而痛苦。第三，罪过严重会导致来世堕入恶道，并且难以从中解脱。《学集论》中说：“如圆满正觉所说，不努力则堕入恶道。”特别是根本堕罪的过患是：摧毁先前积累的所有菩萨善根；因此，欺骗了包括神在内的三宝；因此，通常会导致堕入恶道，特别是堕入大焦热地狱。其中说：“这些是根本堕罪，是众生堕入大焦热地狱之因。”放弃戒律是：别解脱戒律中允许如果无法守护就放弃，但如果放弃菩萨戒，罪过会非常严重，因为放弃了在诸佛菩萨面前承诺为众生谋求利益和安乐的誓言。《入菩萨行论》中说：“对于无上安乐，以坚定的决心邀请为客人，如果欺骗了所有众生，怎么能去往安乐之处呢？”又说：“即使伤害一个众生的安乐，自己也会衰败，更何况破坏无边无际虚空中所有有情众生的安乐呢？”因此，考虑到这些过患，即使努力不被堕罪玷污，但由于无知、放逸、烦恼众多和不恭敬这四个原因而犯了堕罪，也应该通过恢复的方法从罪过中解脱出来。所谓“时限已过”是指：将白天分为三部分，夜晚分为三部分，分为六个时段，如果在一天中的六分之一的末尾通过对治力恢复，那么他的戒律就不会中断，并且会变得完全清净。例如，如果在早晨的第一个时段的开始、中间或结束时犯了堕罪，那么就像中午一样，应该在紧随其后的时段的开始、中间或结束时，在那个时候以菩提心和
English
The general faults are threefold. First, breaking vows leads to being condemned. Deceiving the teacher, the Buddha, displeases the Buddha; deceiving sentient beings, they will not like it; deceiving oneself, one's own benefit is harmed, and one becomes an object of condemnation by all. Second, losing the meaning of the name gathers all that is undesirable. Like a king losing his kingdom, it is inauspicious in this life and one suffers from sorrow at the time of death. Third, the heavy fault causes one to fall into the lower realms in the future and it is difficult to be liberated from them. The Compendium of Trainings says, "As the Complete Buddha has said, without effort, one goes to the lower realms." In particular, the faults of the root downfall are: destroying all the bodhisattva's roots of virtue previously generated; thereby deceiving the Three Jewels including the gods; thereby generally causing one to fall into the lower realms, and in particular to be born in the great hell of torment. From that it says, "These are the root downfalls, the cause of sentient beings falling into the great hell of torment." Relinquishing vows is: in the Pratimoksha, it is permitted to relinquish if one cannot protect them, but if one relinquishes the Bodhisattva vows, the fault becomes very heavy, because one has abandoned the very vow to accomplish the benefit and happiness of beings in the presence of the Buddhas and Bodhisattvas. The Bodhicharyavatara says, "For the unsurpassed bliss, having invited as a guest with firm intention, if one deceives all beings, how will one go to a place of bliss?" And, "Even harming the happiness of one sentient being, oneself will decline, what need is there to mention destroying the happiness of all embodied beings in the boundless sky?" Therefore, having considered these faults, even if one strives not to be stained by downfalls, if a downfall occurs due to the four causes of ignorance, carelessness, many afflictions, and disrespect, one should rise from the fault through the means of restoration. The term "time has passed" means: dividing the day into three parts and the night into three parts, dividing them into six periods, if one arrives with the antidote at the end of one-sixth of the day, then his discipline will not be interrupted and will become completely pure. For example, if a downfall occurs at the beginning, middle, or end of the first period, such as in the morning, then like midday, one should, at that very time, at the beginning, middle, or end of the immediately following period, with the mind of enlightenment and
Chinese
通过忏悔而恢复，意思是恢复原状。如果忏悔没有超过限度，即使根本堕罪一再发生，也能通过忏悔恢复，因此是可以补救的。如果超过了忏悔的限度，那就是违犯了戒律，无法通过补救来恢复。忏悔的誓言必须先进行，然后按照仪式重新受戒，次数没有限制。即使这样，这里没有提到重新受戒，是为了避免认为反正可以重新受戒而疏于精进，就像《学集论》中没有明确说明一样，这里也是这样处理的。然而，那里引用了《近事经》，讲述了声闻和菩萨的根本堕罪是否可以补救的区别，实际上已经说明了。可以补救的，也不外乎忏悔罪过和受戒。因此，关于补救的方法，根据根器的不同有三种。对于中等根器，那些精进于本尊瑜伽的人，在自己的本尊面前进行七支供养并忏悔就足够了。如果想在明咒总体的本尊圣者虚空藏菩萨面前忏悔，就应该日夜不停地忏悔。从发生堕罪的那一刻起，就要沐浴和保持清洁，焚香，念诵圣者虚空藏菩萨的名号并顶礼，祈请圣者慈悲垂视，使我的罪业得以清净。这样恳切祈祷，在真实或梦中，根据各自的根器，他会以自身或人到鸟之间的任何形象，指示从堕罪中解脱的方法。如果他不指示，那么在黎明时分起身，保持清洁，面向东方，焚香供养，念诵：黎明，黎明，大慈悲者，大善者，您在赡部洲刚刚升起，请以慈悲遍布我！虚空藏菩萨，具大慈悲者，我也以我的语言迅速催请您，请在梦中指示我以何种方法迅速忏悔堕罪，以及获得大乘圣者的方便和智慧的方法。说完后睡觉，在黎明时分，虚空藏菩萨会根据各自的根器在梦中显现形象，指示堕罪
English
Restoration through confession means restoring to the original state. If the confession does not exceed the limit, even if the root downfall occurs repeatedly, it can be restored through confession, so it can be remedied. If it exceeds the limit of confession, then it is a violation of discipline, and it cannot be restored by remedy. The vow of confession must be done first, and then the vows should be taken again according to the ritual, and there is no limit to the number of times. Even so, the reason why the re-taking of vows is not mentioned here is to avoid the thought that it can be taken again anyway, and thus neglecting diligence, just as it is not explicitly stated in the Compendium of Trainings. However, there, the Nearness Sutra is quoted, which explains the difference between whether the root downfalls of Hearers and Bodhisattvas can be remedied, and it is actually explained. What can be remedied is nothing more than confessing sins and taking vows. Therefore, regarding the method of remedy, there are three types according to the difference in faculties. For those of medium faculties who diligently practice the deity yoga, it is sufficient to perform the seven-branch offering and confess in front of their own yidam deity. If one wants to confess in front of the deity of all mantras, the noble Akashagarbha, one should confess day and night without interruption. From the moment the downfall occurs, one should bathe and keep clean, burn incense, recite the name of the noble Akashagarbha and prostrate, and pray that the noble one will mercifully look upon me and purify my sins. By praying earnestly in this way, in reality or in a dream, according to one's own capacity, he will show the method of liberation from the downfall in the form of himself or any form from human to bird. If he does not show it, then get up at dawn, keep clean, face east, offer incense, and recite: Dawn, dawn, great compassionate one, great good one, you have just risen in Jambudvipa, please spread your compassion over me! Akashagarbha, endowed with great compassion, I also quickly urge you with my words, please show me in a dream by what method I want to quickly confess the downfall, and the methods by which the noble one of the Great Vehicle will obtain skillful means and wisdom. After saying this, go to sleep, and at the time of dawn, Akashagarbha will show his form in a dream according to each person's capacity, and indicate the downfall.
Chinese
应当使之忏悔。根器差者则应通过四力忏悔。其中，所依之力的有两种：忏悔处的所依是善知识，或者将如来之殊胜所依迎请至供养的中央，并观想面前的虚空中遍布诸佛菩萨。自相续的所依是皈依心，以欲度脱一切有情之慈悲心，具足圆满菩提之心，普遍皈依，特别是向主尊祈祷救脱怖畏。厌患对治力是：忆念罪堕，以猛烈后悔心，说出所犯堕罪之名而忏悔。对治遍行力是：忆念诸佛菩萨之名号，建造佛像和佛塔，对所依进行顶礼供养和绕转，读诵或念诵甚深经续，念诵如来百字明等赞叹净罪之陀罗尼咒语，以及信解空性，即对罪业之自性为何，位于何处等分别观察后，安住于无所缘之状态。这些被称为对治遍行六法。返回力是：发誓今后纵遇命难，亦不造作此等罪业，从而不作恶行。此外，就对境之差别而言，对有情造成损害之嗔恨，以及对佛法造成损害之愚痴的重罪二者，以及除此之外的贪心和仅仅是嗔恨的罪业，依次向具足大乘戒律的十众、五众，以及一个人或两个人忏悔。如果未找到如是之对境，则应于一切三宝前忏悔。特别是，昼夜六时，向三十五佛顶礼，念诵忏悔、随喜、回向之三蕴经，从而使非根本罪，或者因未以正念和正知摄持，而未能清净的剩余罪堕得以清净和恢复。《入行论》云：昼夜各三时，诵三蕴经文，依怙诸胜佛，菩萨勤精进，能净毁坏戒，所余诸罪堕。如是说。