English
etc. It is said that it is an image of downfall. If it harms others, even if it is not a lie, it is an image without downfall. It should be understood in this way. Second, regarding the certainty of permission and prohibition: If it benefits others, then the seven non-virtuous actions of body and speech, in the case of permission, are actually virtuous. The three actions of mind are never allowed. It is also heard that there are cases where the seven non-virtuous actions of body and speech are allowed, namely, transforming for the benefit of others, knowing that it will transform, and observing in the three situations where one's own virtue is greater than that, not obscured, and increasing. For great Bodhisattvas, the seven non-virtuous actions are allowed. That's what it says. Therefore, in the Bodhisattva Pitaka, it says: In order to protect against the fear of dampness, with a pure mind, placing two shoes on the head of the Buddha, that is clearing away other things, it is said that both obtained kingship. Therefore, from the difference in intention, merit and sin are established. And, in the mind training of a Bodhisattva, intention is more important than action. For example, a black man with a short spear sees many people being killed at will, and the captain, with great compassion, kills to liberate them from samsara; some, even if rich, are stingy and do not give; in times of famine, if someone is on the verge of death, for the benefit of both, taking from the rich without giving and giving to the poor; a Brahmin boy likes stars, suffers because others want them, and commits sexual misconduct to prevent certain death; lying in order to liberate someone who is certain to be killed; being deceived by evil friends, separating the two with divisive speech in order to prevent falling into evil realms; telling stories or making jokes, etc., meaningless speech, in order to relieve the sorrow of the sorrowful; speaking harsh words, etc., in order to prevent certain engagement in sin, these are all cases of permission, because they are actually virtuous. The three actions of mind are never allowed, because they are entirely non-virtuous. In the Cloud of Jewels Sutra, it says: Whether virtuous or non-virtuous actions are accumulated by the mind. And, in the Sutra on Purifying Mental Obscurations, it says: When the Dharma bell is struck, the monk quickly goes to his old father.
Chinese
如是劝请后，以（暴力）推搡而致其死亡，这并非是无间罪，如是说。第三，开示忏悔之法，有二：深观之理，与广行之理。第一，其中平息根本堕罪之法是：若已过时限而失坏，则向圣者虚空藏（祈请），黎明祈祷，于梦中忏悔堕罪。若超过昼夜六时，则于总集咒神虚空藏前忏悔。如虚空藏经中说：菩提萨埵最初的罪过，于黎明起身，面向东方而坐，应向黎明之天子祈祷，说此语：黎明大慈悲者，大善者，您于赡部洲初升之时，以慈悲覆盖于我，请您垂念。又向具大慈悲之虚空藏，以我之语迅速劝请，以何方便能使我之堕罪得以清净，以及以何方便能使大乘圣者获得方便与智慧，请于梦中显示。如是说后，其时入睡而卧，于此赡部洲，太阳初升之时，将与菩提萨埵虚空藏相遇。如是说，以如是之方式忏悔三次，于日出之时，乃是罪堕清净之相。身心较先前安乐，太阳温和升起，虚空清净，于梦中显示吉祥。如是说。第二，平息剩余罪堕之法是：以三蕴经，昼夜三次念诵而摧毁（罪堕），此乃龙树之理。即白天早晨、中午、下午三次，夜晚黄昏、半夜、黎明三次，顶礼之蕴、忏悔罪业之蕴、回向之蕴，如是念诵三蕴经，如《菩提堕忏》。如《入行论》云：昼夜各三次，当诵三蕴经，依于诸佛及，菩提心力故，能净余罪堕。如是。第二，行为之忏悔法是：以愿心行持四黑法，从内心舍弃众生，则将舍弃（菩提心）。若犯他胜罪，则重新受戒，中品罪则于三人前，下品罪则于一人前，陈述实物而忏悔。若无随顺之人，则以意念（忏悔）
English
Having urged in this way, if one causes death by pushing, it is not an unpardonable offense, so it is said. Third, there are two ways to show the method of confession: the profound view and the vast practice. First, the method of pacifying the root downfall is: If one has degenerated after the time limit has passed, then to the noble Akashagarbha, one should pray at dawn and confess the downfall in a dream. If six periods of day and night have passed, then one should confess before Akashagarbha, the deity of general mantras. As it says in the Akashagarbha Sutra: A Bodhisattva who has committed a first offense should rise at dawn, sit facing east, and pray to the son of the dawn deity, saying these words: Dawn, great compassionate one, great goodness, as soon as you rise in Jambudvipa, please cover me with compassion. And again, to Akashagarbha, who is endowed with great compassion, I urge you quickly with my words, by what means will my downfalls be purified, and by what means will the great vehicle Arya attain skillful means and wisdom, please show me in a dream. Having said this, one should lie down to sleep, and as soon as the sun rises in this Jambudvipa, one will meet the Bodhisattva Akashagarbha. Having confessed three times in this way, at sunrise, it is a sign that the offenses and downfalls are purified. The body and mind are more comfortable than before, the sun rises gently, the sky is clear, and auspicious dreams are shown. So it is said. Second, the method of pacifying the remaining offenses is: By reciting the Sutra of the Three Aggregates three times day and night, one destroys (the offenses), which is the system of Nagarjuna. That is, three times during the day—morning, noon, and afternoon—and three times at night—dusk, midnight, and dawn—one should recite the Sutra of the Three Aggregates, such as the Bodhisattva Downfall Confession, which includes the aggregate of prostration, the aggregate of confessing sins, and the aggregate of dedication. As it says in the Bodhicaryavatara: Three times during the day and night, one should recite the Sutra of the Three Aggregates. By the power of the Buddhas and Bodhisattvas, the remaining downfalls will be pacified. So it is. Second, the method of confession through practice is: With the mind of aspiration, one practices the four black dharmas. If one abandons sentient beings from the heart, one will abandon (bodhicitta). If one commits a defeat, one takes the vows again. If it is a medium offense, one confesses before three people. If it is a minor offense, one confesses before one person, stating the object. If there is no agreeable person, then one confesses in one's mind.
Chinese
律仪。广大行持的宗风无与伦比。其中，发愿菩提心的舍弃，是行持上面所说的四种黑法，以及从内心深处舍弃众生。趣入心的舍弃是四种他胜罪等。忏悔的方式，在二十颂律仪中说：律仪应当再次受持，中等罪过向三人忏悔，其余的在一个人的面前忏悔，随顺烦恼或不烦恼的自心。因此，如果生起了由重大缠缚所引起的四种他胜罪，就舍弃律仪。在具有律仪者或佛像等圣物前，这样说：某某名为大菩萨，请您垂听。我名为某某，生起了这个罪过，为了所有众生，请您以忏悔令其清净。这样说三遍后，对方回答说：您认为这些罪过是罪过吗？以后还会守护律仪吗？回答说：认为是罪过，会守护律仪。这样说。由中等和微小缠缚所引起的类似他胜罪，在一个具有律仪者的面前，陈述罪过的实物而忏悔。随顺自心，意思是说，对于四十二种恶作等其余罪过，如果没有集聚对境之人，就以自心为证人。菩提道次第中说，我不能接受超过三次的罪过。缠缚的意思是：烦恼的部分，即持续不断地行持无惭无愧，以此为满足欢喜，并且认为其本身是功德。看待这些就叫做重大缠缚。第四，宣说利益。如果以这样的菩提心来摄持，即使在睡眠等放逸的时候，也会有强大的福德力。持续不断地成为胜者的儿子。经过无数三大阿僧祇劫，证得菩提。如《入行论》中所说：从何时起，为了无边众生的界限，以不退转之心，真实地受持了那个心，从那时起，即使是睡眠或放逸，福德的力量也会持续不断地增长，如同虚空般广大。总而言之，发愿的利益，在《涅槃经》中说：如果有人以七宝和卧具，以及食物和无量天物，供养所有佛陀，直到生命终结。不如一瞬间
English
The discipline. The tradition of vast conduct is unparalleled. Among them, the abandonment of aspiration bodhicitta is to practice the four black dharmas mentioned above, and to abandon sentient beings from the depths of one's heart. The abandonment of entering mind is the four parajikas and so on. The method of confession, in the Twenty Verses on Discipline, says: The discipline should be taken again. Medium transgressions are confessed to three people. The remaining ones are in front of one person. According to whether the mind is afflicted or not. Therefore, if the four parajikas arise, caused by great entanglement, the discipline is abandoned. In front of a person with discipline or a sacred object such as a Buddha image, say this: So-and-so, a great bodhisattva, please listen to me. My name is so-and-so, this transgression has arisen. For the sake of all sentient beings, please purify it with confession. After saying this three times, the other person replies: Do you see these transgressions as transgressions? Will you keep the discipline in the future? The answer is: I see them as transgressions, I will keep the discipline. Say it like this. Similar parajikas caused by medium and small entanglements are confessed in front of one person with discipline, stating the actual object of the transgression. According to one's own mind, it means that for the remaining transgressions, such as the forty-two misdeeds, if there is no gathering of objects and persons, one's own mind is taken as witness. The Bodhisattvabhumi says that I cannot accept more than three transgressions. Entanglement means: the part of affliction, that is, continuously practicing shamelessness and lack of embarrassment, being satisfied and happy with this, and considering it itself as a merit. Looking at these is called great entanglement. Fourth, explaining the benefits. If one is grasped by such a bodhicitta, even when one is heedless, such as in sleep, there will be a strong force of merit. One will continuously become a son of the Victorious One. After countless three great asamkhyeya kalpas, one will attain enlightenment. As it is said in the Bodhicaryavatara: From when, for the sake of the boundless realm of sentient beings, with an irreversible mind, one has truly taken that mind, from that time on, even if one is asleep or heedless, the power of merit will continuously increase, as vast as the sky. In short, the benefits of aspiration, in the Nirvana Sutra, says: If someone offers all the Buddhas with seven jewels and bedding, and food and immeasurable divine objects, until the end of their life. It is not as good as a moment
Chinese
对于有情众生，发起殊胜菩提心，对此没有限量。如是说。进入的利益是，在《月上女请问经》中说：仅仅是对他人有利益的心，利益也极其无量，更何况是做利益者呢？如是说。此外，还能使一切罪业耗尽。如《入行论》中说：强大的、极难耗尽的罪业，若非圆满菩提心，任何其他善行都无法压倒。如是说。善根也会浩大地增长。如《休息论》中说：其他善根果小且会耗尽，一旦掌握珍贵的心，善根就不会耗尽而增长。就像清澈的海水流入，就像肥沃的土地丰收一样。如是说。究竟的利益是证得菩提。如《宝积经》中说：如果想迅速成就无上菩提，就应当发起无上菩提心。如是说。如《入行论》中说：如同殊胜的炼金术，舍弃这不净的身体，转化为胜者的身体，因为能将无价之宝转化为无价之宝，所以应当牢牢抓住这被称为菩提心的东西。如是说。果报有多少呢？《宝积经》中说：对于此，以大欲心发起菩提心，就能在三十三个无数劫中从轮回中解脱。以殊胜智慧心发起菩提心，就能在七个无数劫中圆满。以无与伦比的心发起菩提心，就能在三个无数劫中现证圆满正觉。为什么呢？因为心力有小、中、大之分。这些可以比作转轮王、船夫和牧人。如是说。自己首先成佛，然后度化他人，这是大欲菩提心，就像获得王位后，使百姓安乐一样。自己和他人同时解脱，这被称为殊胜智慧菩提心，就像船夫一样，自己和船上的人同时解脱。首先度化众生，然后自己解脱，这被称为无与伦比的菩提心，就像牧人首先照看牲畜一样。而且，心力大，刹那间