English
It should be made to confess. Those with inferior faculties should confess through the four powers. Among them, the power of reliance is twofold: the reliance of the place of confession is a virtuous friend, or inviting the special reliance of the Tathagata to the center of offerings, and visualizing the victorious ones and their sons in the sky in front. The reliance of one's own continuum is the mind of refuge, with the compassion of wanting to liberate all sentient beings, possessing the mind of perfect enlightenment, taking refuge in general, and especially praying to the main deity to protect from fear. The power of aversion and remedy is: remembering sins and downfalls, and confessing by mentioning the names of the downfalls that have occurred with strong remorse. The power of universally applying remedies is: holding the names of Buddhas and Bodhisattvas, building Buddha images and stupas, prostrating, making offerings, and circumambulating the supports, reading or reciting profound sutras and tantras, reciting dharani mantras praised for purifying sins, such as the Hundred Syllable Mantra of the Tathagata, and having faith in emptiness, that is, examining the nature of sins, where they are located, and so on, and then abiding in a state of non-objectification. These are known as the six methods of universally applying remedies. The power of restoration is: vowing not to commit these sinful actions in the future, even if it costs one's life, and thus not engaging in misdeeds. Furthermore, in terms of the difference in objects, the two heavy sins of hatred that harms sentient beings and ignorance that harms the Dharma, as well as the sins of attachment and mere hatred other than these, should be confessed in sequence to a group of ten or five who hold the Mahayana precepts, or to one or two individuals. If such an object is not found, then one should confess to all the Three Jewels. In particular, by prostrating to the thirty-five Buddhas six times during the day and night, and reciting the Sutra of the Three Aggregates of Confession, Rejoicing, and Dedication, the remaining downfalls that are not root sins, or that have not been purified because they were not grasped with mindfulness and awareness, will be purified and restored. The Bodhicaryavatara says: "Three times each day and night, recite the Three Aggregates Sutra, rely on the victorious ones and Bodhisattvas, and diligently strive to purify the remaining sins that have destroyed the vows." So it is said.
Chinese
一些敏锐的人，首先以如幻如梦的方式，在遍布虚空的诸佛菩萨面前以言语忏悔后，通过考察和分析罪行本身的性质，安住于了知其为无所缘虚空般自性的状态中，从而从一切罪堕中解脱。《十方广经》中说：若欲行忏悔，正直而观视，于真如而观，见真如解脱，此乃胜忏悔。如是，因根器之差别而归纳为三种补救方法，此乃黑行派之观点。如是说：一些下等之人，因执着于事物，散乱且心怀悔恨，于他人前忏悔罪行，之后通过戒律，逐渐地，在远离罪行许久之后才能恢复。一些中等之人，通过取悦明咒和密咒之神，如菩萨虚空藏等，获得神的许可，从而从堕落中恢复。一些上等之人，对于被称作堕落之事物，了知其为菩提心，从而毫不费力地安住其中，如《如何示现一切圣法无生经》这部大乘经中所说：文殊，任何菩萨了知业无有，异熟亦无有，彼获得清净业障。如是说。第二，圣者无著之宗，认定舍弃之物，以及补救罪堕之方式。第一是：发愿心行四黑法，从心舍弃众生彼舍弃，恒常行事无惭且无愧，以此满足喜悦彼即是功德，以一切大缠结之见破坏誓言，称作失败非小亦非中。即是说，根本是舍弃众生，支分是行持四黑法，则舍弃所依发愿心，舍弃彼则所依之入行心亦被舍弃。为了利养恭敬，自赞毁他等，如失败之处般的四法，恒常行持，连极小的羞耻和惭愧也不生起，以此满足和喜悦
English
Some sharp individuals, first, in a manner like illusion and dream, confess with words before the Buddhas and Bodhisattvas pervading the sky. Then, by examining and analyzing the nature of the offense itself, they abide in the state of knowing it as the nature of unapprehendable space, thereby becoming liberated from all downfalls. In the 'Sutra of Extensive Ten Directions,' it says: 'If one wishes to purify regret, sit upright and look correctly. Look correctly at reality itself. If one sees correctly, one is completely liberated. That is the supreme purification of regret.' Thus, these three remedial methods, condensed due to differences in faculties, are the view of the Black Practitioner. As it is said: 'Some inferior individuals, due to clinging to things, are scattered and remorseful. They confess their offenses before others, and later, through discipline, gradually recover from those offenses after a long time. Some intermediate individuals please the deities of knowledge mantras and secret mantras, such as the Bodhisattva Akashagarbha, and by obtaining the deities' permission, they recover from downfalls. Some superior individuals, knowing what is called a downfall as bodhichitta, effortlessly abide in it. As stated in the Mahayana Sutra called 'How the Holy Dharma All Appear Without Arising': 'Manjushri, any Bodhisattva who knows that actions are without existence and that their maturation is also without existence obtains the purification of karmic obscurations.' So it is said. Second, according to the system of the noble Asanga, there is the identification of what is to be abandoned and the manner of remedying downfalls. The first is: 'The aspiration mind employs four black dharmas. Abandoning sentient beings from the heart, one abandons it. Constantly engaging in shamelessness and immodesty, being satisfied and delighted by it, and considering it a virtue, destroying vows with all great entanglements of views, it is called a defeat, not small nor medium.' That is to say, the root is abandoning sentient beings, and the branches are practicing the four black dharmas. Then one abandons the basis, the aspiration mind, and by abandoning that, the dependent, the engaging mind, is also abandoned. For the sake of gain and honor, constantly engaging in the four dharmas that are like the places of defeat, such as praising oneself and disparaging others, not generating even a tiny bit of shame and embarrassment, and being satisfied and delighted by it
Chinese
去做，并且认为那是功德，如果四支全部满足，那就是大缠结的堕落。因为它摧毁了戒律，所以被称为失败。如果满足任何一支，并且稍微产生羞耻感和惭愧感，并且在他人劝说下停止，那就是中缠结。如果对任何一支产生极大的羞耻感，并且不依赖于其他因素，自己迅速地从那里面停止，那就是小缠结。那两者不会舍弃戒律。那么，在确定归纳时，在那两个舍弃的基础上，加上违背誓言而生起的非戒律，舍弃戒律，以及中缠结以上的四支全部满足，这样加上后说成四种舍弃，这有矛盾啊。没有矛盾，因为这里所说的两种舍弃，是按照《瑜伽师地论》的观点，针对中等和下等根器的人所做的粗略的分类。就像《方便经》所说，《学集论》的四根本堕落是中等根器的根本堕落一样。同样，瑜伽师地论的四种也实际上获得了作为中等根器的根本堕落的地位。因此，在归纳中，认为以中等垢染行持是舍弃，这是针对上等根器的人所说的。这表明圣无著的宗派也认为上等根器有戒律。第二，如果已经失败，那么再次受戒的次数是三次。最后，通过在一个人面前陈述事物来忏悔。如果没有志同道合的人，就在心中约束。广行派的宗义是无与伦比的。这是说，因为舍弃了发心，以及像大缠结的失败之处那样的根本堕落会舍弃戒律。如果发生了那些，就要努力忏悔和约束，积累和净化，并且要再次受戒。全知者说，在《瑜伽师地论》中说，次数不能超过三次。对于以中缠结行持的类似失败，要在三个人以上面前忏悔。对于以小缠结行持的根本堕落，以及除此之外的四十六种罪过，由于意乐的原因，有的是有烦恼的，有的会变成无罪的。因此，无论发生什么，都要在一个人以上的面前忏悔和约束，这样就会清净。《二十戒经》中说：应再次受戒。中等的垢染是三
English
To do it, and to regard that as merit, if all four limbs are satisfied, that is a downfall of great entanglement. Because it destroys the discipline, it is called defeat. If any one limb is satisfied, and a slight sense of shame and embarrassment arises, and one stops when urged by others, that is a medium entanglement. If one develops great shame for any one limb, and without relying on other factors, one quickly stops from that, that is a small entanglement. Those two do not abandon the discipline. So, in determining the collection, on top of those two abandonments, adding the non-discipline that arises from violating the vows, abandoning the discipline, and all four limbs being satisfied above the medium entanglement, after adding these, it is said to be four abandonments, is this contradictory? There is no contradiction, because the two abandonments spoken of here are a rough classification made according to the view of the Yogācārabhūmi-śāstra, aimed at people of medium and inferior faculties. Just as the four root downfalls of the Compendium of Trainings are the root downfalls of medium faculties, as stated in the Upāyakauśalya Sūtra. Similarly, the four of the Yogācārabhūmi-śāstra actually obtain the status of root downfalls of medium faculties. Therefore, in the collection, considering acting with medium defilement as abandonment is spoken to those with superior faculties. This shows that the school of the noble Asaṅga also considers that there is discipline for superior faculties. Secondly, if one has been defeated, then the number of times to take the vows again is three. Finally, one confesses by stating the matter in front of a person. If there are no like-minded people, one restrains in one's mind. The doctrine of the Extensive Conduct School is unparalleled. This is to say that because abandoning the mind of aspiration, and fundamental downfalls like the place of defeat of great entanglement, will abandon the discipline. If those occur, one should diligently confess and restrain, accumulate and purify, and one should take the vows again. The Omniscient One says that in the Yogācārabhūmi-śāstra it is said that the number cannot exceed three. For similar defeats practiced with medium entanglement, one should confess in front of three or more people. For the root downfalls practiced with small entanglement, and the forty-six transgressions other than that, due to the intention, some are afflicted, and some will become without fault. Therefore, whatever happens, one should confess and restrain in front of one or more people, and thus it will become purified. The Twenty Vows Sutra says: One should take the vows again. Medium defilement is three.
Chinese
向母亲忏悔。 在一位面前的剩余。 烦恼与非烦恼如我心一般。 如是说。 对于那一切，如果没有忏悔处相同的补特伽罗，则在以意念思念的诸佛菩萨面前忏悔并约束。 也就是在《道灯论释》中说： 第一座中善作祈请者，是殊胜之人，中等者于二座中。 于一座中调伏者是下等者。 这样，一般分为六时，特别将每一时分为三部分。 说是对于此和彼，以对治力到达者，是上中下三等人的调伏方式。 第七，利益方面。 福德恒常生起。 将成为佛子。 获得无上菩提的利益。 第一是： 一旦像这样的菩提心被算入。 即使在睡眠等放逸时，福德的力量。 也会持续不断地生起。 这是说，暂时以发愿菩提心为主。 不说此果将成为佛陀。 即使在暂时，也多次体验转轮王和天王等上界的果报。 显增上的果报生起的力量也永远不会穷尽。 如《入行论》云： 其他善行如树木，生果后即会耗尽。 菩提心之树恒常，施予果实而不会穷尽，反而增长。 如是说。 一旦算入入行心，不仅会生起不穷尽的果报。 而且果报之因的福德也会持续不断地生起，因此与发愿心有所差别。 其中说： 从发菩提愿心，轮回时虽生大果。 然如趣入心一般，福德不会恒常生起。 从何时起，为了无边度脱有情界。 以不退转之心，如实受持彼心。 从那时起，即使睡眠或放逸，福德的力量。 也会持续不断地，如虚空般增长。 如是说。 仅仅思维利益，也胜过供养诸佛。 何况是勤奋于一切有情的安乐。 如是说。 第二是： 将成为胜者的儿子。 这是说