English
Like offering heads, etc., because it is not within one's own capacity, so not doing it, or all efforts to not confuse entry and exit, there is no downfall. Like giving limbs when one's own intellectual strength cannot do it, striving in that difficult situation, or doing white deeds with bad motivation, although there is no downfall, it is only a shadow of downfall, but in reality, it is a downfall. Second, if it is for the benefit of others, the seven non-virtuous actions of body and speech are allowed, which shows: If it is beneficial for the sake of others, the non-virtuous actions of body and speech, there are times when they are allowed, but in reality, they are virtuous. It means that if it is certain that it is for the benefit of other sentient beings, then the seven non-virtuous actions done by body and speech are allowed. How are they allowed? In order to save the lives of many sentient beings, and to kill the executioners who harm Buddhism and sentient beings in general, such as killing; for the impoverished sentient beings who are dying from hunger and cold, stealing food and clothing from the rich to give alms, such as taking what is not given; for women who are suffering from desire and are near death, in order to temporarily relieve their suffering, and to gradually lead them to virtue in the end, engaging in sexual misconduct with them; in order to save the life of a person who is certain to be killed, telling lies by concealing the truth; in order to prevent a person with Dharma from being deceived by bad friends and led to evil paths, using divisive speech to instigate; in order to liberate people from non-virtuous actions, using harsh words to scold; in order to dispel the fatigue of those who are oppressed by sorrow and lead them to the path of Dharma, telling many stories and other frivolous words, these seem non-virtuous at the time, but in reality, they are completely virtuous, because good and evil are not determined by things outside of the mind. The Four Hundred Verses says: The thought of a Bodhisattva, whether virtuous or non-virtuous, all will become virtuous, because the mind is the main thing. The Twenty Vows says: Having compassion and love, a good mind has no fault. Third, there are two ways to actually remedy: the system of Nagarjuna and the system of Asanga. First, the system of Nagarjuna is: If the meditation is missed, pray to the Noble Akashagarbha at dawn.
Chinese
祈祷之后，梦中忏悔堕罪。 剩余的三堆，日夜不断地， 念诵三遍，这是摧毁罪业的龙树法。 这是说，一般来说，舍弃和违犯誓言的因缘是： 根本是舍弃愿心，违背誓言是犯根本堕罪，放弃誓言是舍弃学处这三种。 前后两种是立即导致誓言完全消失的因和缘，因此仅仅忏悔是不够的，必须重新受戒。 除此之外，根本堕罪分为白天三部分，夜晚三部分，总共六部分，如果在任何一部分中犯了堕罪，而在下一部分到来之前没有通过对治进行弥补，则称为“时段已过的堕罪”。 如果发生了这样的堕罪，那么对于中等根器的人来说，通过在依怙本尊面前忏悔，可以从堕罪中解脱出来。 在这里，如果想要在五部总体的本尊，圣者虚空藏菩萨面前忏悔，那么就应该日夜不断地沐浴和保持清洁，焚香，念诵名号并顶礼膜拜，然后祈祷说： “请圣者垂视我，净化我的罪业。” 这样强烈祈祷后，在真实或梦境中，根据各自的根器，以其形象或名号，乃至行为等各种方式，显示出从堕罪中解脱出来的方法。 如果没有出现任何征兆，那么在黎明时分，按照之前的行为方式，祈祷说： “黎明，黎明，伟大的慈悲者，善者，您刚一出现在阎浮提，就请用您的慈悲遍布我吧！ 虚空藏菩萨，具有伟大的慈悲心，我也用我的语言迅速地祈请您，希望通过任何方法都能迅速地忏悔堕罪。 请您在我的梦中显示出获得大乘圣者的方便和智慧的方法。” 这样祈祷后入睡，在梦中根据各自的根器显示形象，从而使堕罪得以忏悔。 对于根器较差的人来说，则是通过四力忏悔，即：依靠力是大乘善知识，以及殊胜的如来之所依；内在的依靠力是皈依和发菩提心；普遍的行为力是读诵和念诵赞叹堕罪对治的大乘经典等殊胜形象。
English
After praying, confess transgressions in a dream. The remaining three heaps, day and night, Reciting three times, this is the method of Nāgārjuna to destroy sins. This is to say that, in general, the causes and conditions for abandoning and violating vows are: The root is abandoning the aspiration mind, violating the vows is committing root downfalls, and abandoning the vows is giving up the precepts. The first and last two are the causes and conditions that immediately cause the vows to disappear completely, so mere confession is not enough, and one must take the vows again. Apart from that, the root downfalls are divided into three parts during the day and three parts during the night, a total of six parts. If a downfall occurs in any part, and it has not been remedied by an antidote before the next part arrives, it is called a "downfall that has passed the time period." If such a downfall occurs, then for people of medium capacity, liberation from the downfall can be achieved by confessing in front of the yidam deity. Here, if one wants to confess in front of the deity of the five families in general, the noble Ākāśagarbha, then one should bathe and keep clean day and night, burn incense, recite the name and prostrate, and then pray: "Please, noble one, look upon me and purify my sins." After praying intensely in this way, in reality or in a dream, according to their respective capacities, in various ways such as their image or name, or even actions, the method of liberating from the downfall will be shown. If no signs appear, then at dawn, follow the previous conduct and pray: "Dawn, dawn, great compassionate one, good one, as soon as you appear in Jambudvipa, please spread your compassion over me! Ākāśagarbha, endowed with great compassion, I also quickly implore you with my words, hoping to quickly confess transgressions by any means. Please show me in my dream the method of obtaining the means and wisdom of the great vehicle noble one." After praying in this way, fall asleep, and in the dream, according to their respective capacities, the image will be shown, thereby allowing the transgressions to be confessed. For those of lesser capacity, confession is done through the four powers, namely: the power of reliance is the great vehicle virtuous friend, and the special basis of the Sugata; the inner power of reliance is refuge and bodhicitta; the universal power of action is reading and reciting the great vehicle sutras that praise the antidotes to transgressions, and other special forms.
Chinese
关于忏悔和恢复，与之前在别解脱戒律中所述相似。对于上根者，应以如幻如梦的方式，在遍布虚空的诸佛菩萨面前，以言语忏悔后，安住于真实义中。如《方广经》云：“若欲作忏悔，正直住而观，观真实之体，见真实解脱，此乃最胜忏。”此外，对于违犯和遗忘，以及因无正念而未能及时补救的剩余罪过，应昼夜念诵三次《三蕴经》以消除。总的来说，菩萨戒与别解脱戒不同，每天反复受持，不仅能使戒律增上，而且如果发生根本堕落，在规定时间内未过，仅忏悔即可恢复；若已过时，则戒律受损，需要重新受戒。此外，没有确定的数量，对于自己的一般过失和菩萨戒的一切过失，这是极为深刻和重要的对治法，这些都是龙树的观点。第二，关于圣者无著的观点，分为二：确定舍弃之因和补救罪过。首先，确定舍弃之因：发愿心行四黑法，从内心舍弃众生即舍戒。持续不断地行持，无惭无愧，以此为乐，视其为功德，以大缠缚之见解摧毁律仪，称为堕落，而非小罪和中罪。也就是说，舍戒之因是：发愿心行持四种黑法，根本上是从内心深处舍弃众生，这样就会舍弃戒律，舍弃戒律也会导致入行心退失。为了名闻利养，自赞毁他等，像四种堕落之因中的任何一种，如果持续不断地行持，甚至没有丝毫的惭愧心，并且对这种行为感到满足和高兴，还认为这种行为是功德，这四种支分圆满，就会产生极大的缠缚。
English
Regarding confession and restoration, it is similar to what was previously explained in the context of individual liberation vows. For those of sharp faculties, one should, in a manner like illusion and dreams, confess with words before the Buddhas and Bodhisattvas pervading the sky, and then abide in the true meaning. As stated in the Extensive Sutra: "If one wishes to make amends, dwell upright and look at reality. Look at reality itself, and seeing reality, one is completely liberated. This is the supreme atonement." Furthermore, for transgressions and forgetfulness, and for the remaining downfalls that could not be remedied due to lack of mindfulness, one should recite the Sutra of the Three Aggregates three times day and night to eliminate them. In general, this Bodhisattva vow is different from individual liberation vows. Taking it repeatedly each day not only becomes a means for increasing the vows, but also, if a root downfall occurs and the allotted time has not passed, it can be restored by mere confession. However, if the time has passed, the discipline is impaired, and it is said that one must retake the vows. Moreover, there is no fixed number. It is an extremely profound and important antidote for one's general faults and all faults of the Bodhisattva precepts. These are all Nagarjuna's views. Second, regarding the views of the noble Asanga, there are two: identifying the causes of abandonment and remedying transgressions. First, identifying the causes of abandonment: The aspiration mind engages in four black dharmas; abandoning sentient beings from the heart causes abandonment of the vow. Continuously engaging in shamelessness and lack of embarrassment, delighting in it, viewing it as a virtue, and destroying the vows with great entanglement views is called defeat, not minor or middling offenses. That is to say, the cause of abandoning the vows is: the aspiration mind engaging in the four black dharmas, and fundamentally abandoning sentient beings from the depths of one's heart, which will cause abandonment of the vows, and abandoning the vows will also cause the decline of the entering mind. For the sake of gain and honor, praising oneself and disparaging others, etc., like any of the four causes of defeat, if one continuously engages in them, without even the slightest sense of shame, and feels satisfied and happy with this behavior, and even considers this behavior to be a virtue, when these four branches are complete, it will generate great entanglement.
Chinese
堕罪，意为破坏誓言，因此被称为失败。如果任何一个支分对此产生强烈的羞耻感，并且不依赖于其他因素，自己迅速地从中返回，这是小罪聚；如果任何一个支分完整，产生些微的羞耻和惭愧，并且在他人敦促下返回，这被称为中罪聚。但这二者不会舍弃誓言。第二，补救罪堕的方法是：如果犯了根本堕，则重新受戒；如果犯了中等堕，则向三人忏悔；如果犯了下等堕，则在一人面前陈述罪行而忏悔。如果没有志同道合的人，则用心约束。广行派的宗义是无与伦比的。意思是说，如何忏悔的方法是，舍弃愿心，以及像大罪聚一样，由根本堕舍弃，如果发生这些，应在大乘戒律持有者四人以上的面前，努力进行忏悔和积资净障，并重新受戒，据说重复不超过三次。由中罪聚引起的类似失败的罪行，应向三人以上忏悔。对于下等罪聚所犯的根本堕，以及除此之外的四十六种罪行，由于动机的影响，有些会变成有烦恼或无烦恼，有些会变成无罪，无论发生哪种情况，只要在一人以上的面前陈述罪行的实质内容并进行忏悔和约束，就会变得清净。如《二十誓言》中所说：应再次受持誓言，中等罪向三人忏悔，其余的罪在一个人的面前，如烦恼不多，则如自心一般。对于所有这些，如果没有可以忏悔的志同道合的大乘戒律持有者，则应在心中观想诸佛菩萨，并在他们面前忏悔和约束。此外，《道灯论释》中说：第一部分能很好地补救，是殊胜之人，中等是向二人，最后部分补救是下等。一般来说，将六时，特别是每一时分为三个部分，并根据当时的情况，分为上中下三等人的补救方法。因此，这种广行派的宗义，在守护的界限和补救的方法等方面，是考虑到初学者而制定的，因此非常严格，所以菩提心...