Chinese
十三种剩余等，应根据轻重忏悔，依次恢复。如是说：如果内心没有丝毫隐瞒地坦白，即使最终没有发生，也不会变成普通人。因此，应向僧团陈述所犯的罪行，不隐瞒地坦白。僧团会问你是否认为那是罪行，以后是否会守戒？回答说：我认为是，我会守戒。重复三次。对四种根本罪，重新受戒。比那更重的，也要忏悔。比那更轻的，只需忏悔罪行，心里守戒即可。根据轻重的顺序忏悔，即可清净。第二，详细说明四力忏悔的方法。《四法经》中说：慈氏，菩萨具有四法，就能克服所作所积的一切罪业。是哪四法呢？即：厌患、对治、恢复力和依止力。其中，第一种是即使做了不善业，也会非常后悔。第二种是即使做了不善业，也会非常精进于善业。第三种是正确地受戒，获得不作恶业的戒律。第四种是皈依佛、法、僧三宝，不舍菩提心。因此，总之，没有四力就没有忏悔。过去所作的后悔忏悔，如同喝毒药后呕吐一样。从内心深处厌恶忏悔，是厌患力。也就是说，对于过去所作的罪业，如同喝了毒药一样，从内心深处产生强烈的后悔，忏悔非常重要。例如，以前指鬘杀人，杀了一千人还差一个，通过修习厌患力，获得了阿罗汉果。如同用药物治疗毒药一样，以强烈的对治力，为了消除罪业而行持善法，是对治力。也就是说，罪业如同毒药，应该像对待药物一样修习善法，才能清净。《律分别》中说：谁做了罪恶业，以善业来弥补，就像太阳从云中出来一样，照亮这个世界。以前，快乐童子因为没有杀死一只鸟，就修习了对治力。
English
Thirteen remaining items, etc., should be confessed according to their weight, and restored in order. As it is said: If the mind confesses without concealing anything, even if it does not happen in the end, it will not become ordinary. Therefore, one should confess to the Sangha the nature of whatever transgression has been committed, without concealing it. The Sangha will ask you whether you see it as a transgression and whether you will keep the vows in the future. Answer: I see it as such, I will keep the vows. Repeat three times. For the four root downfalls, retake the vows. For those more serious than that, also confess. For those lighter than that, just confess the offense and keep the vows in mind. Confession according to the order of weight will purify it. Secondly, the specific method of showing the four powers of confession is: In the Sutra of the Four Dharmas, it says: Maitreya, if a Bodhisattva possesses four dharmas, all the sins he has committed and accumulated will be overcome. What are the four? They are: Repentance, application of remedies, the power of restoration, and the power of reliance. Among them, the first is that even if one engages in non-virtuous actions, one will have much regret for them. The second is that even if one has committed non-virtuous actions, one will be very diligent in virtuous actions. The third is that having taken the vows correctly, one obtains the vows of not committing sins. The fourth is taking refuge in the Buddha, Dharma, and Sangha, and not abandoning the mind of enlightenment. Therefore, in short, without the four powers, there is no confession. Regretting and confessing past actions is like drinking poison and vomiting it out. The power of thoroughly repenting from the heart. That is, for the sins committed in the past, just as if one had drunk poison, one should generate strong regret from the heart and confess, which is very important. For example, in the past, Angulimala killed people, killing one less than a thousand, and by practicing the power of repentance, he attained the state of Arhat. Just as medicine is applied to poison, with strong remedies, the power of applying all virtues to eliminate faults. That is, faults are like poison, and one should rely on virtues like medicine to purify them. In the Vinaya-vibhanga, it says: Whoever has done sinful deeds, let him make amends with virtuous deeds, just as the sun emerges from the clouds, it will shine in this world. In the past, the boy Sukha-datta, because he did not kill a single bird, practiced the power of remedies.
Chinese
就像依靠力量而转生为天人并获得入流果一样。像不喝毒药一样，从外部制止罪恶。以强烈的定解完全恢复力量。也就是说，即使后来面临生命危险也不作恶，就像不喝毒药一样制止，必须断除。如《金光明经》中说：“导师们，请好好记住我的罪过和过失。这不是好的，以后我将不再做。”因此，以前有个叫仲嘎瓦的人，非常贪恋女色，但通过修持完全恢复的力量，获得了阿罗汉果。像依靠医生一样，皈依、发心、忏悔等。运用强大的信心和四种依靠的力量。也就是说，像对毒药依靠医生一样，要以皈依、发菩提心、生起强大信心来作为罪恶的对治。如《猪女本生传》中说：“凡是皈依佛者，他们不会堕入恶趣。”又如《入菩萨行论》中说：“罪恶力量强大且极其难忍，除了圆满菩提心之外，任何其他善行都无法战胜它。”又如《金光明经》中说：“轮回中，以孩童之心，所造作的极其难忍的罪恶，我于具十力者面前，一一忏悔所有罪恶。”因此，以前有个叫王子见义的人，杀了自己的父亲，但他通过修持依靠的力量，变成了菩萨。这些也如《亲友书》中所说：“无论谁以前放逸，后来变得谨慎，就像云散月明一样美丽，如难陀、指鬘、见义、善护一样。”然而，如果罪恶和堕落的力量强大并反复造作，获得果位的时间就会拖延很久，因此要像保护眼睛一样守护。也就是说，违犯所立誓的戒律和行持自性罪的十不善业，这些的业果以及在轮回中流转的过患，在经藏中广为阐述，因此无需在此赘述，因此它们会障碍解脱的道，所以像保护眼睛一样守护非常重要。如《入菩萨行论》中说：“如此，如果罪恶和菩提心的力量强大，并且在轮回中交替作用，那么获得果位
English
It is like relying on power to be born as a deva and attain the stream-entry fruit. Like not drinking poison, externally restrain wrongdoing. With strong conviction, fully restore power. That is, even if later faced with the danger of death, do not commit evil, like refraining from drinking poison, one must restrain and cut off the continuation. As it says in the Golden Light Sutra: "O guides, please remember well my sins and faults. This is not good, and I will not do it again in the future." Therefore, previously there was one called Chung Gawa, who was very attached to women, but through practicing the power of complete restoration, he attained the Arhat fruit. Like relying on a doctor, take refuge, generate bodhicitta, confess transgressions, etc. Practice the four powers of reliance with strong faith. That is, like relying on a doctor for poison, one must generate refuge, bodhicitta, and strong faith as antidotes to sin. As it says in the Jataka of the Pig Woman: "Those who have gone for refuge to the Buddha will not go to the lower realms." And as it says in the Bodhisattvacharyavatara: "Sins are powerful and extremely unbearable; no other virtue can overcome them except for perfect bodhicitta." And as it says in the Golden Light Sutra: "In the suffering of samsara, with the mind of a child, whatever extremely unbearable sins I have committed, I am present before the one with ten powers, and I confess each and every sin." Therefore, previously there was one called Prince Mihtongden, who killed his father, but through practicing the power of reliance, he became a Bodhisattva. These are also as it says in the Letter to a Friend: "Whoever was previously heedless, but later becomes mindful, is beautiful like the moon free from clouds, like Nanda, Angulimala, Mihtongden, and Dejye." However, if the power of sins and downfalls is strong and repeatedly committed, the time to attain the ground will be delayed for a long time, so it is important to guard it like the eyes. That is, violating the vows one has taken and engaging in the ten non-virtuous actions, the karmic results of these and the faults of wandering in samsara are extensively explained in the scriptures, so there is no need to elaborate on them here, and therefore they will obstruct the path to liberation, so it is very important to guard them like the eyes. As it says in the Bodhisattvacharyavatara: "Thus, if the power of sins and the power of bodhicitta are strong and alternate in samsara, then attaining the ground
Chinese
持续很长时间。（完）第二，戒律的利益分为两种：共同利益和特殊利益。第一种是：为了避免疾病和国王的惩罚而受戒，虽然能消除一些障碍，但这是为了躲避恐惧的戒律。受戒是为了消除今生的衣食贫困，以及为了避免国王的惩罚，但这只是为了躲避恐惧的戒律。为了来世而受戒，被称为“善愿戒律”。即使获得了天人的安乐果报，也不是解脱。如果自己为了来世获得天人的安乐果报而受戒，那也只是善愿戒律，无法获得解脱和一切智。如《律经》中说：阿难向婆罗门女子讲述了皈依后获得天界功德的情况。世尊说：阿难，不是这样的，追求轮回安乐的人是下等人。因此，要如实宣说解脱的功德。那么，应该怎样做呢？如果具备出离心的戒律，就能像阿难的解脱一样获得阿罗汉果位。也就是说，因为看到了轮回的过患而想要舍弃，因为看到了解脱的利益而想要修持，具备这种想法，并通过追求菩提的出离心来持戒，就像以前阿难因为贪恋自己的妻子，无论如何也没有真正生起出离心，世尊显现神变，示现了六道众生的苦乐，从而生起了对轮回的出离心，出家后获得了阿罗汉果位一样。第二种是特殊的利益：居士戒，皈依三宝等功德是来世最好的，之前的戒律是前后共同的道路。与发心和密咒的所化相同。因此，它是所有功德的基础。成为佛法的基础是殊胜的律藏，而律藏中的七种别解脱戒，也是之前戒律作为之后戒律的基础。即使是比丘戒，也必须首先皈依三宝，成为居士，然后依次受戒。如《根本律》中说：居士和沙弥。
English
It lasts a long time. (End) Second, the benefits of vows are twofold: common and special. The first is: Taking vows to avoid illness and the king's punishment, although it can eliminate some obstacles, it is a precept to avoid fear. Taking vows is to eliminate the poverty of food and clothing in this life, and to avoid the fear of the king's punishment, but this is just a precept to avoid fear. Taking vows for the sake of the next life is called "good wish precepts." Even if one obtains the happiness of gods and humans, it is not liberation. If one takes vows because one wants to obtain the happiness of gods and humans in the next life, it will only become a precept of good wishes, and one will not obtain liberation and omniscience. As it says in the Vinaya Sutra: Ananda told the Brahman girl about the merits of going for refuge and obtaining heavenly virtues. The Blessed One said: Ananda, it is not like that, those who seek the happiness of samsara are inferior people. Therefore, you should truly proclaim the merits of liberation. So, what should be done? If one has precepts with renunciation, one can attain Arhatship like Ananda's liberation. That is, because one sees the faults of samsara and wants to abandon it, and because one sees the benefits of liberation and wants to practice it, one has this thought, and holds the vows with the mind of renunciation that seeks enlightenment, just like before, Ananda was attached to his wife, and no matter what, he did not truly generate renunciation. The Blessed One manifested miraculous powers and showed the suffering and happiness of the six realms, thereby generating renunciation from samsara, and after becoming a monk, he attained Arhatship. The second is the special benefit: the lay vows, taking refuge in the Three Jewels, etc., are the best virtues in the next life, and the previous vows are the common path of the previous and the next. It is the same as those who are tamed by the mind generation and mantra. Therefore, it is the foundation of all virtues. The foundation of the Buddha's teachings is this Vinaya, and the seven types of individual liberation vows in it are also the basis of the previous vows as the basis of the later vows. Even the Bhikshu vows must first take refuge in the Three Jewels, become a lay person, and then take the vows in order. As it says in the Root Sutra: Lay person and novice.
Chinese
而且，比丘自己没有做前一件事，就不会做后一件事。就这样。想要发起菩提心的人，也必须首先获得别解脱戒。如觉窝杰所说：别解脱的七种戒律，恒常精勤持戒者，才有菩萨发心之资格，否则没有。就这样。又，想要进入密咒道的人，也必须首先从律藏中出家。如《事部妙臂经》所说：胜者我所说之别解脱，清净戒律以及所有律藏中，密咒居家士应断标志与仪轨，其余皆应修持。就这样。在那之上，还必须具备菩萨的学处。如《秘密总续》所说：若谁未发菩提心，若谁无有种姓与灌顶仪轨，若谁未进入坛城，念诵我的秘密咒语将会毁灭。就这样。进入内密咒续的人也必须如此，因为进入坛城的时候，必须受持别解脱和菩萨的戒律，因此进入乘之究竟大圆满的人也必须如此，因为一切法都未聚集于此，或未包含于此，或未证悟于此，或未圆满于此，所以称为大圆满。因为是道的支分，因此教法之根本是律藏的戒律。怙主龙树心要的面前说：戒律如田地，是生与不生的处所，因此能仁说它是所有功德的基础。就这样。对此，现在有些人自诩为无上密咒，说是小乘的法，对律藏连思索都不愿意，这样盲目地前进，是智慧之眼没有睁开。伟大的莲花生大师也是从阿难陀出家，最终成为成就者瑜伽士等。印度的大成就者，西藏的前弘期和后弘期的所有新旧派，没有不珍视律藏的。如果没有正法律藏，就没有佛法。因为是教法的根本，所以要学习律藏。是这样说的。