Chinese
那，如是显示了能取和所取二者皆无。若未转为阿赖耶识，则获得寂灭涅槃。若能知晓这些如虚空般的诸法，则于百千佛土中，将无碍游行。如是等等，说明了舍弃阿赖耶识是究竟的，也宣说了不可思议的思维修功德。此后，宣说了此法的名相，具足增上慢的比丘二百人获得了阿罗汉果位，六万菩萨获得了无生法忍。其后，也宣说了此经的名称分类，以及大众欢喜信受等等。如是，叙述了此常忏悔文出自何处的经典仪轨，对于大小乘的罪过差别，以及大乘本身的罪过轻重，究竟是否能圆满等等的差别，将会对这些稀有之法生起定解。现在将进入常忏悔文的实际正文，此正文以三蕴、四力和七支无上供养所摄。如是宣说。初者，有些解释为忏悔、随喜、回向的三蕴，而此的其中一个注释中，解释为忏悔、善根和祈请之蕴。然而，将礼拜、忏悔和完全回向认定为三蕴，若以划分正文的词义段落的方式来做，则认为较为妥当。如是，从“礼敬山王”直至“礼敬”之蕴，从“祈请垂念”直至“也请您守护誓言”为忏悔罪业之蕴，从“诸佛世尊，请您垂念我”以下为完全回向之蕴。此处，祈请垂念二者也在后面的意义段落中各自清楚地作为造句成分，并且正文三个部分的篇幅多寡也相当均衡等等，此方式被认为是较好的。最初的皈依是为忆念功德而产生的，因此属于礼敬的部分，而下面的忏悔等等则是从其他方面来阐述的。第二，四力的摄集方式和阐述方式上，有不同的阐述方式。
English
That shows that both the grasper and the grasped are absent. If one does not become the basis of all, one attains the extinction of suffering. If one knows these Dharma-s that are like the sky, one will travel unimpeded in hundreds of Buddha-fields. Thus, it is said that abandoning the basis of all, the Alaya-vijnana, is ultimate, and the merit of inconceivable contemplation is also proclaimed. Then, by proclaiming this Dharma's nomenclature, two hundred monks with excessive pride attained Arhatship, and sixty thousand Bodhisattvas attained forbearance of non-arising Dharma. After that, the classification of the names of this Sutra was also explained, and the assembly rejoiced and believed. Thus, by describing the Sutra's format from which this constant confession originates, one will gain certainty about the differences between the faults of the Great and Small Vehicles, the severity of the faults of the Great Vehicle itself, and whether or not it will ultimately be perfected, etc., in these rare Dharmas. Now we will enter the actual text of the constant confession, which is condensed by the three heaps, the four powers, and the sevenfold unsurpassed offering. Thus it is explained. Firstly, some explain it as the three heaps of confession, rejoicing, and dedication, and in one commentary on this, it is explained as the heaps of confession, virtue, and supplication. However, it is considered better to identify the three heaps as prostration, confession, and complete dedication, if done by dividing the words and meanings of the text into sections. Thus, from "I prostrate to the King of Mountains" up to the heap of prostration, from "Please consider" up to "I will also keep the vows" is the heap of confessing sins, and from "All those Buddhas, Bhagavat, please consider me" onwards is the heap of complete dedication. Here, both "consider" and "supplicate" are clearly used as sentence-making components in their respective later meaning sections, and the three sections of the text are not too uneven in length, etc., this method is considered better. The initial refuge is generated for the sake of remembering qualities, so it belongs to the section of prostration, and the confession below is explained from other aspects. Secondly, regarding the method of collecting and explaining the four powers, there are different ways of explaining it.
Chinese
虽然如此显现，但总结的意义应如此做：忏悔正行，以及忏悔的支分四力之解说。第一，从“罪恶不善之业”至“于趋入随喜”之间，以及“彼等之前”等，和“一切罪恶皆个别忏悔”是也。第二，有依止力、对治遍行力、返回力、破斥力等，其中依止力中，依止处之力是：对于成为礼敬之境的诸佛，如“成为佛陀薄伽梵智慧”等。自身相续所需的依止力是：初始和结尾的皈依二者，回向的意乐发心也包含于此。对治遍行力是：礼敬、随喜、祈请、以及前后二者的回向。破斥力是：以何业之障碍等。返回力是：今后亦断除并受持。是也。第三，虽未完全具备，然仅是略说，或若结合意义之力量则无有相违，如是结合则，“向山王礼敬”至“受持”之间是礼敬之支分，其后至“我亦回向”之间是忏悔罪恶之支分，至“于一切福德皆随喜”之间是随喜之支分，以“向一切佛陀祈请”是说祈请转法轮，以及祈请不入涅槃二者，并加上初始和结尾的皈依，以及回向的意乐发心，即礼敬、忏悔、随喜、祈请，皈依、发心、回向，如此行持七支之次第，尚可。然若结合词义相关之意义而作总结，则将之归为七支则不佳，因发心回向之外未另作标明，且次第亦错乱之故。若认为回向的意乐发心等同于依止和白净种子之力量，则非也，为令完整故。
English
Although it appears as such, the meaning of the summary should be done as follows: the actual confession, and the explanation of the four powers of the limbs of confession. First, from "sinful non-virtuous deeds" to "entering into rejoicing," and "before them," etc., and "all sins are confessed individually." Second, there are the power of reliance, the power of universally applying antidotes, the power of reversing, and the power of refuting. Among them, the power of the object of reliance in the power of reliance is: for the Buddhas who have become the object of prostration, such as "becoming the wisdom of the Buddha Bhagavan," etc. The power of reliance needed for one's own continuum is: the two refuges of the beginning and the end, and the aspiration of dedication is also included there. The power of universally applying antidotes is: prostration, rejoicing, supplication, and the dedication of the former and latter two. The power of refuting is: by whatever obscuration of karma, etc. The power of reversing is: in the future, I will also cut off and uphold. That's it. Third, although not fully complete, it is only a brief explanation, or if the power of meaning is combined, there is no contradiction, so if combined in this way, then "I prostrate to the king of mountains" up to "uphold" is the limb of prostration, after that up to "I also dedicate" is the limb of confessing sins, up to "I rejoice in all merits" is the limb of rejoicing, and by "I supplicate to all Buddhas" it is said to supplicate to turn the wheel of Dharma, and to supplicate not to pass into Nirvana, and adding the refuge of the beginning and the end, and the aspiration of dedication, that is, prostration, confession, rejoicing, supplication, refuge, aspiration, dedication, it is still acceptable to practice the seven limbs in this order. However, if summarizing by combining the meaning related to the meaning of the words, it is not good to classify it into seven limbs, because nothing other than aspiration and dedication is specified, and the order is also confused. If it is thought that the aspiration of dedication is equal to the power of reliance and white seeds, it is not so, in order to make it complete.
Chinese
实际上是那样说的，因为有依靠皈依和白种子随喜等立足的论典。一般来说，大多数显宗的七支供都有供养，祈请二者分别念诵，皈依发心不念诵的情况比较多，所以这里不一定需要算作完整的七支供。有些人认为皈依具有供养的意义，因此想要念诵它，这是舍弃了直接的指示而寻求间接的指示，是贫乏的原因。现在稍微说一下词义，也就是如果对这部论的意义进行分类，有详细阐述三蕴和简略说明持续忏悔的第一个部分，其中有礼拜之蕴、忏悔罪恶之蕴和完全回向之蕴这三者。第一个部分有作者自己的意义、对境的意义和行为礼拜本身这三者。第一个是，我名为某某，这指的是为了菩提心生起的士夫念诵自己的名字，因为对于不清楚念诵自己名字的人，可能会有隐藏罪恶的想法，所以为了遮止这一点而念诵。第二个是，通过了知三宝的功德，了知这三者是皈依的对境，并且忆念它们而进行明示，比如皈依佛等。这个行法是就初学者和信行以下的菩萨修持而说的，没有区分暂时和究竟的皈依处，佛是包含三身的一切真实和假立。法是包含圣法教法和证法，证法也包含道和果，或者包含灭道的一切。僧是获得不退转地的菩萨们为主，这里声闻缘觉圣者们也是顺带的，因为菩萨凡夫没有获得的断证功德，声闻缘觉圣者们获得了很多，因此从这些功德方面成为上师，并且为了成办这些功德也进行皈依。佛的功德是智慧、大悲和能力不可思议。
English
Actually, it is said that way, because there are treatises that are based on taking refuge and rejoicing in white seeds, etc. In general, most of the seven-branch offerings in the Sutra tradition have offerings, and it seems that there are many cases where prayers are recited separately, and refuge and bodhicitta are not recited. Therefore, it is not necessarily required to be counted as a complete seven-branch offering here. Some people think that refuge has the meaning of offering, so they want to recite it, which is abandoning the direct instruction and seeking indirect instruction, which is the cause of poverty. Now let's talk a little bit about the meaning of the words, that is, if we classify the meaning of this treatise, there are three parts: the detailed explanation of the three aggregates and the brief explanation of continuous confession. The first part includes the aggregate of prostration, the aggregate of confessing sins, and the aggregate of complete dedication. The first part has three aspects: the meaning of the actor himself, the meaning of the object, and the act of prostration itself. The first is, "I am named so-and-so," which refers to the fact that a person who has generated bodhicitta should recite his own name, because for those who do not clearly recite their own name, there may be a thought of hiding sins, so it is recited in order to prevent this. The second is that by knowing the qualities of the Three Jewels, knowing that these three are the objects of refuge, and clarifying them by remembering them, such as taking refuge in the Buddha, etc. This practice is based on the practice of bodhisattvas who are beginners and below the stage of faith, and does not distinguish between temporary and ultimate refuge. The Buddha is all real and imputed, including the three bodies. The Dharma includes the sacred Dharma, the scriptural Dharma and the realized Dharma, and the realized Dharma also includes all the paths and fruits, or the cessation and the path. The Sangha is mainly composed of bodhisattvas who have attained the irreversible stage, and here the Shravakas and Pratyekabuddhas are also incidental, because the qualities of abandonment and realization that ordinary bodhisattvas have not attained have been attained by many Shravakas and Pratyekabuddhas, so they become teachers in terms of these qualities, and they also take refuge in order to accomplish these qualities. The Buddha's qualities are wisdom, great compassion, and inconceivable power.
Chinese
等等，是不可胜数的。关于法的功德，果法是舍弃一切过失、圆满一切功德；道法则能断除二障、获得殊胜圆满；而证悟这些未证悟的，则依赖于教法的功德。僧众的功德是，由于相续中生起了这些道法，从而舍弃众多过失、具足诸多功德，以大悲心精勤度化众生。因此，这三宝是值得皈依、值得礼敬的。第三是：顶礼如来应供正遍知释迦牟尼佛等等。如来，是因为如实无谬地照见法性；应供，是因为降伏四魔；正遍知，是因为一切法的无明之相消散，智慧之相增长。释迦是能力之主，具足威力与胆量；牟尼是能胜怨敌，断除二障及其习气。经部的范例中仅出现这些，但如果像通常念诵的那样，加上“薄伽梵”和“吉祥胜者”的词语，则薄伽梵是因为具足六种圆满，吉祥是因为成就自他二利的圆满，胜者是因为战胜一切相违品。同样地，不坏故为金刚，坚固故为心要，摧灭一切有情的痛苦故为极摧灭，即金刚心要极摧灭。遣除无明故为珍宝光芒。因为是法界大海的主宰，故为龙王。因为摧灭一切相违品，故为勇士众。与此类似，因对法喜悦而欢喜，故为勇喜。如珍宝般不变异，且焚烧他人烦恼故为珍宝火。为遣除所化众生的无明黑暗，故为珍宝月光。以其宣说佛法的因缘，使所有见法者皆能毫无疑惑地趋入殊胜菩提之义，故为见者有义。为散发大悲的清凉光芒，故为珍宝月。
English
Etc., which are countless. Regarding the qualities of the Dharma, the Dharma of fruition is the abandonment of all faults and the perfection of all qualities; the Dharma of the path is what eliminates the two obscurations and attains excellence and perfection; and realizing those unrealized depends on the Dharma of scripture. The qualities of the Sangha are that, because these Dharmas of the path have arisen in their minds, they have abandoned many faults and possess many qualities, and they strive to liberate sentient beings with great compassion. Therefore, these Three Jewels are worthy of refuge and worthy of veneration. The third is: Homage to the Tathagata, Arhat, Samyaksambuddha, Shakyamuni Buddha, etc. The Tathagata, because he sees the nature of reality without error; the Arhat, because he has conquered the four maras; the Samyaksambuddha, because the appearance of ignorance of all dharmas has vanished and the appearance of wisdom has increased. Shakya is the lord of power, possessing abundant might and courage; Muni is the one who overcomes enemies, abandoning the two obscurations together with their imprints. In the example of the sutras, only these appear, but if, as is usually recited, the words "Bhagavan" and "Glorious Victorious One" are added, then the Bhagavan is because he possesses the six perfections, the Glorious One because he has accomplished the perfection of his own and others' benefit, and the Victorious One because he has conquered all opposing forces. Similarly, because it is indivisible, it is Vajra; because it is solid, it is Essence; because it destroys all the suffering of beings, it is Utterly Destroying, that is, Vajra Essence Utterly Destroying. Because it dispels ignorance, it is Jewel Radiance. Because it is the lord of the ocean of the Dharmadhatu, it is the King of Nagas. Because it destroys all opposing forces, it is the Host of Warriors. Similar to this, because it rejoices with the joy of Dharma, it is Joyful Hero. Because it is immutable like a jewel and burns away the afflictions of others, it is Jewel Fire. Because it dispels the darkness of ignorance of those to be tamed, it is Jewel Moonlight. Because of the circumstances of his teaching the Dharma, all who see the Dharma are led without doubt to the meaning of supreme enlightenment, therefore seeing is meaningful. Because it radiates the cool rays of great compassion, it is Jewel Moon. Seeing