Chinese
以及殊胜之物。以胜幢和胜幡等一切，供养彼等诸佛。此句未见于往昔的注释，所有藏文旧本中也无此句。如今也无人念诵，故此处未书写解释，容易理解。天与人所生的清净衣物，以及用碎物堆砌的，供养资具，以及上等丸状香物，以及妙香沙粒所做的堆积如须弥山般的供品，以及所有以陈设美妙而超胜的殊胜供品，供养彼等诸佛。以上所说的只是举例，世间所有美好的供品和庄严的陈设，无论是实际陈设的，还是以意幻化的，都用来供养。二是无上供养：何等供养无上且广大，彼等一切诸佛皆欢喜。以普贤行之信心力，顶礼供养一切诸佛。所作何等供养是无上的，从天界以下，更胜者何须说，没有能与之相比的，是获得神通的菩萨们所作的供养。而且，以充满所有佛刹而广大，彼等供养对以上所说的所有诸佛，尤为欢喜，以无上的信心，以及相信普贤行具有不可估量的利益之信心力，顶礼并供养一切诸佛。如是，不可思议的顶礼方式，以及这些无上的供养，因无法实际做到，所以以信解来成就，以及未来能成就此等而发愿是意义之主，即“以普贤行愿力”，以及“以普贤行之信心力”所说的意义。又经中说：此三种梵行是对如来作供养和承侍的无上之行。供养之业能生无上的无量福德。
English
And with the finest things. With supreme banners and supreme flags, I offer to those Buddhas. This verse does not appear in the previous commentaries, nor is it found in any old Tibetan texts. Since no one recites it nowadays, I have not written an explanation here, as it is easy to understand. With the pure garments born from gods and humans, and those made by piling up fragments, offerings, and the finest round fragrant substances, and heaps of various kinds made of mounds of fine fragrant sand, equal to Mount Meru, and all those offerings that are especially excellent with beautiful arrangements, I offer to those Buddhas. Those things mentioned are merely examples, all the good offerings and excellent arrangements that exist in the world, whether actually arranged or offered in the manner of mental emanation. Second, the unsurpassed offering: Whatever offerings are unsurpassed and vast, all those are pleasing to all the Buddhas. With the power of faith in the practice of good, I prostrate and offer to all the Buddhas. Whatever offerings are made are unsurpassed, even below the realm of the gods, let alone anything superior to that. There is nothing equal to it, it is the offering made by the powerful Bodhisattvas. Moreover, it is vast by filling all the Buddha-fields. Those offerings are especially pleasing to all the Buddhas mentioned above, with unsurpassed faith and the power of faith that believes that the practice of good has immeasurable benefits, I prostrate and offer to all the Buddhas. Thus, these inconceivable ways of prostration and these unsurpassed offerings, since they cannot be actually accomplished, are accomplished through aspiration, and the main point is to pray that such will be accomplished in the future, as in "with the power of the aspiration of the practice of good," and the meaning of what is said in "with the power of faith in the practice of good." Furthermore, the sutra says: These three pure conducts are the unsurpassed acts of offering and serving the Tathagata. The act of offering produces unsurpassed and immeasurable merit.
Chinese
是故如是。何为三者？即发无上正等菩提心，受持如来之法，如所闻之法如是修持。如是宣说无上供养有三种。此处亦说，于佛生信及于善妙行生信二者，是无上供养之特点，要点相同。第三者：以贪嗔痴之势力故，身语及如是意亦然，罪业我所造作有几何，彼等一切我皆一一忏悔。其中，罪业之因乃三毒，谓贪欲、嗔恨、愚痴所生之势力故。罪业之所依乃身语及如是意亦然造作，如杀生等乃身所为，妄语等乃语所为，害心等乃意所为。作者乃我所造作。真实忏悔者：如是罪业有几何，即所有彼等一切我皆一一忏悔。于谁之跟前耶？如于一微尘上等所说，于无量诸佛及佛子之前。其中，未忏悔之过患乃：于昔所作无有后悔，执罪业为可容忍，则罪业之流转将增长，且未来不防护，则恶业无有穷尽。由此将连续堕入恶趣，莫说解脱，纵是欲得天界亦难。忏悔罪业之利益乃：仅以后悔及忏悔，则昔日之流转不增长且得清净，未来以谨慎及遮止，则不善断绝，能从恶趣中遮止且转生天界，善根增长，亦成解脱及一切智之因。第四者：十方一切胜者及佛子，独觉以及有学与无学，于诸有情之福德任何者，彼等一切功德我皆随喜。于十方世界中，一切胜者佛陀，佛子菩萨众，独觉众，声闻中，有
English
Therefore, it is so. What are the three? They are generating the mind of unsurpassed, perfect and complete enlightenment, upholding the Dharma of the Tathagatas, and practicing the Dharma as it has been heard. Thus, it is said that there are three kinds of unsurpassed offerings. Here, it is also said that having faith in the Buddha and having faith in the excellent conduct are the characteristics of unsurpassed offerings, and the key points are the same. The third is: Due to the power of desire, hatred, and ignorance, the body, speech, and likewise the mind, whatever sins I have committed, I confess them all individually. Among them, the cause of sins is the three poisons, namely, the power generated by desire, hatred, and ignorance. The basis of sins is the actions committed by the body, speech, and likewise the mind, such as killing is done by the body, lying is done by speech, and harmful thoughts are done by the mind. The actor is "I have committed." The actual confession is: Whatever sins there are, that is, all of them, I will confess them individually. In front of whom? As stated in "on a single atom," etc., in front of the infinite Buddhas and their children. Among them, the fault of not confessing is: not regretting what was done in the past, holding sins as tolerable, then the flow of sins will increase, and if one does not guard against them in the future, then bad karma will never end. From this, one will continuously fall into the lower realms, not to mention liberation, it will be difficult to even attain the heavenly realms. The benefits of confessing sins are: only through regret and confession, the flow of the past will not increase and will be purified, and in the future, by being cautious and preventing, unwholesome deeds will be cut off, one can be prevented from the lower realms and be reborn in the heavenly realms, the roots of virtue will increase, and it will also become the cause of liberation and omniscience. The fourth is: All the victors of the ten directions and the children of the Buddhas, the solitary realizers, and those in training and beyond training, whatever merit all sentient beings have, I rejoice in all their merits. In the realms of the ten directions, all the victorious Buddhas, the Bodhisattvas, the solitary realizers, among the Shravakas, there are
Chinese
学道者中的入流者、一来者、不来者这三种，以及无学阿罗汉，还有众生，即六道各自的凡夫们，他们的福德，无论做了什么善事，对于所有这些，我都随喜。随喜就是非常欢喜。所谓“随”是指无论谁做了什么事，或者获得了什么果报的时候，再次缘取而行，就像跟随先前走过的人一样。总的来说，福德分为福德、非福德和不动业三种，也有福德和智慧并称的福德等等。但这里指的是所有的善法。对于忏悔和随喜这些，无论是自己所做的善或恶，还是劝他人做的，还是随喜他人所做的，以及称赞和赞颂那些，都应当忏悔和随喜。然而，忏悔的对象主要是自己所造的恶业，而随喜的对象主要是他人的善业。对于自己所做的善业，如果后悔，善业就不会增长；如果没有傲慢，修习欢喜，善业就会增长。随喜他人的善业，既不会减少他人的善业，自己也不用付出努力，即使没有做，也能在相续中获得巨大的善业，所以是殊胜的善业。证悟了法界本体的圣菩萨们，以及获得了对一切事物的清晰显现的那些人，仅仅随喜自己在所缘境中清晰显现的世间善业，也能获得同样的果报。例如，三千大千世界中的众生们在一百劫中所做的善业，圣菩萨以其神通力能够清晰地看到所有这些，并且毫不混淆。仅仅对所有这些，修习一次无有分别的随喜，也能使菩萨在刹那间，通过随喜的力量，在相续中获得与那些众生在同一时间内积累的善业相同的善业。就是这样。
English
The stream-enterer, once-returner, and non-returner among the learners, as well as the arhat who is a non-learner, and beings, that is, the ordinary individuals of the six realms, their merit, whatever good deeds they have done, for all of these, I rejoice. Rejoicing is extreme joy. The term "following" refers to whenever someone does something or obtains some result, to again focus on that and engage, like following someone who has gone before. Generally speaking, merit is divided into three types: merit, non-merit, and unwavering karma. There is also merit that is referred to in conjunction with wisdom, and so on. But here, it refers to all virtuous dharmas. Regarding these confessions and rejoicings, whether it is good or evil that one has done oneself, or encouraged others to do, or rejoiced in what others have done, as well as praising and extolling those, one should confess and rejoice. However, the object of confession is primarily the evil deeds one has done oneself, while the object of rejoicing is primarily the good deeds of others. Regarding the good deeds one has done oneself, if one regrets them, the merit will not increase; but if one is without arrogance and cultivates joy, the merit will increase. Rejoicing in the good deeds of others neither diminishes the good deeds of others, nor requires one's own effort, and even if one has not done it, one will obtain great merit in one's continuum, so it is a superior merit. Noble Bodhisattvas who have realized the essence of the Dharmadhatu, and those who have obtained clear appearance of all things, can obtain the same result by merely rejoicing in the worldly good deeds that clearly appear in their object of focus. For example, the good deeds done by the beings of the three thousand great thousand world systems for a hundred eons, a noble Bodhisattva can clearly see all of these without confusion through their supernormal cognition. By merely cultivating a single session of non-discriminating rejoicing towards all of these, the Bodhisattva can, in that instant, through the power of that rejoicing, obtain in their continuum the same amount of merit that those beings accumulated in that same amount of time. That is how it is.
Chinese
也應當結合到無邊之境。其中，欲界有情是不安住的，色界有情是安住在四禪定的等持中，無色界有情也唯有安住在無色定的等持中。聲聞和獨覺的聖者有餘者，都是身體的所依屬於三界，但聲聞、獨覺阿羅漢們的心之所依，唯是超越三界，學者的心也是，具有三界之心，然而心續的本質，凡是轉變成聖者相續的那部分，應當了知是超越三界的。阿羅漢無餘者的意身，以及有餘者的根身，還有大乘聖者們，既然身體也超越三界，心更不用說了。這樣，屬於三界的凡夫，也有入道和未入道兩種，這裡入道者都包括在菩薩和學者之中，所謂「一切有情」，是指唯有未入道者的三界一切有情。聲聞資糧道者和加行道者們，是聲聞聖者學者的近因，因此認為包括在其中而未提及，獨覺安住於資糧道者也與此相同，加行道者和聖者學者也稍微有一些，但認為時間短暫而未另外提及學者。其中，以人無我為主的四諦之義現證者是聖者，未證者是凡夫。聲聞的資糧道和加行道的證悟先發生，現見四諦之義，因此，屬於三界的煩惱中，見所斷的邪見和懷疑等都已斷除，但總體來說，未斷除屬於三界的煩惱，這稱為入流（須陀洹），此人對於未斷除的那些煩惱，稱為修所斷，其中的欲界煩惱斷除了三分之二，剩下三分之一時，是聖者一來果。
English
It should also be combined with the boundless realm. Among them, sentient beings of the desire realm are not settled, beings of the form realm are settled in the samadhi of the four dhyanas, and beings of the formless realm are only settled in the samadhi of the formless attainments. All the remaining Shravaka and Pratyekabuddha aryas, their physical basis belongs to the three realms, but the mental basis of Shravaka and Pratyekabuddha arhats is only beyond the three realms. The minds of the learners are also accompanied by the minds of the three realms, but the essence of the mind-stream, whatever part has become the continuum of the aryas, should be known to be beyond the three realms. The mind-body of the arhat without remainder, and the sense-faculty body of the one with remainder, and the Mahayana aryas, since the body is also beyond the three realms, what need is there to mention the mind? Thus, even ordinary beings belonging to the three realms have two types: those who have entered the path and those who have not. Here, those who have entered the path are included among the Bodhisattvas and learners. The term "all beings" refers to all sentient beings of the three realms who have not entered the path. The Shravaka on the path of accumulation and the path of preparation are the near causes of the Shravaka arya learners, so it is considered that they are included in that and not mentioned. The Pratyekabuddha abiding on the path of accumulation is the same, and there are also some on the path of preparation and the arya learners, but it is considered that the time is short and the learners are not mentioned separately. Among them, those who directly realize the meaning of the four truths, mainly the selflessness of persons, are aryas, and those who do not realize it are ordinary beings. The realization of the Shravaka's path of accumulation and preparation occurs first, and the meaning of the four truths is directly seen. Therefore, among the afflictions belonging to the three realms, the wrong views and doubts, etc., that belong to the category of what is abandoned by seeing, have been abandoned, but in general, the afflictions belonging to the three realms that have not been abandoned are called Stream-enterer (Srotapanna). For those afflictions that have not been abandoned by this person, it is said that they should be abandoned by cultivation, and among them, two-thirds of the afflictions belonging to the desire realm have been abandoned. When one-third remains, it is the Once-returner arya.