Chinese
转变，意思是成为产生佛陀欢喜之因。实际上，就供养本身的差别而言，虽然没有佛陀欢喜与不欢喜的区别，但对于调伏对象本身的障碍消除，以及作为圆满资粮之方便最殊胜者，如来会随喜。对此，我随喜的意思是，我也希望如此。十方供养如是，我的意愿也愿供养。这只是供养的支分，不是随喜的支分。其他例子中出现的“以遍知者的随喜”等，意思也相同。第二是忏悔一切罪业等。第三是所有福德等。第四是所有佛陀等。第五是我即是智慧，殊胜智慧是所有佛陀的法身，是周遍于一切所知之法性的法界智慧，是所有相。第六是劝请接近成佛的菩萨们证得佛果，以及劝请刚刚成佛的佛陀们转法轮。第一是“在十方清净的各方”等，即确定所居住的处所、劝请的对象以及劝请之事，依次是第一句和第二句的前后两部分。“安住于十地”是指安住于第十地，对于与多个心续相关的多个地，用“清净”一词表示多数之意。暂且从第一地到第九地之间，由于其他地所间隔，实际上并非直接劝请，如果通过间接方式劝请则不矛盾，但不符合此处之意。第二，为了转法轮之因、实际意义及其果，而进行劝请和祈愿。第一，有两种意义：所依和必要。所依是“殊胜菩提”等，即降伏所有魔众，并且现证圆满正等觉者，才能在世间转法轮，否则，不能成为一切众生的引导者。必要是利益一切众生，即为了利益。第二，实际意义是转法轮。
English
Transformation, meaning it becomes the cause of generating the Buddha's delight. In reality, in terms of the distinction of the offerings themselves, although there is no distinction between the Buddha's delight and non-delight, for the one where the obscurations of the object of taming themselves are exhausted, and as the most excellent means of perfecting the accumulations, the Tathagata rejoices. Regarding this, my rejoicing means that I also wish to be like that. The offerings of the ten directions are like that, and my intention also wishes to offer. This is only a part of the offering, not a part of the rejoicing. The meaning is the same as when it appears in other examples as "with the rejoicing of the all-knowing one," etc. The second is confessing all sins, etc. The third is all merits, etc. The fourth is all Buddhas, etc. The fifth is that I am wisdom, and supreme wisdom is the Dharmakaya of all Buddhas, the Dharmadhatu wisdom that pervades all knowable dharmas as their nature, and is all aspects. The sixth is encouraging the Bodhisattvas who are close to attaining Buddhahood to attain Buddhahood, and encouraging the Buddhas who have just attained Buddhahood to turn the wheel of Dharma. The first is "in the directions of the ten pure directions," etc., which is to determine the place of residence, the object of encouragement, and the thing to be encouraged, in order, the first sentence and the two halves of the second sentence. "Abiding in the ten grounds" means abiding in the tenth ground, and for the multiple grounds related to multiple mindstreams, the word "pure" is used to indicate the meaning of plurality. For the time being, from the first ground to the ninth ground, because of the intervening of other grounds, it is not actually a direct encouragement, and if it is encouraged through indirect means, it is not contradictory, but it does not conform to the meaning here. Second, for the sake of the cause of turning the wheel of Dharma, the actual meaning, and its result, encouragement and prayer are made. First, there are two meanings: the basis and the necessity. The basis is "supreme Bodhi," etc., that is, only by subduing all the hosts of demons and realizing perfect and complete enlightenment can the wheel of Dharma be turned in the world, otherwise, it cannot become the guide of all beings. The necessity is to benefit all sentient beings, that is, for the sake of benefit. Second, the actual meaning is turning the wheel of Dharma.
Chinese
或者轮等等。其中，分别说部的大多数人认为，仅仅证悟见道是意义之法轮，而为了获得它，宣说作为助缘的法，仅仅是语言之法轮。但在这里不是这样，凡是获得忍位之前，在大乘道上，新获得不同于世间的地的次第，以及声闻的四果等等，都是证悟之法轮。更不用说直接见到它们，所有从传承中宣说获得之法，都是语言之法轮，这些都是世俗的法轮。无间断地观照一切所知的智慧是证悟之法轮，与此意义相符的经藏支分如海显现于佛陀自身，是语言之法轮，这两者是胜义之法轮。如来以三种方式在世间转法轮，即为了小乘的所化众生，转四谛法轮；为了新入大乘，心散乱于空性的菩萨，转无相法轮；为了已逐渐进入各种乘，相续极其清净，具有殊胜信心的利根菩萨，转具足善妙分别之轮，或不退转轮之语法轮，或预言之轮，或宣说如来藏之语。第三个是果，即法鼓等等。如同天界大鼓之声使沮丧的天兵恢复勇气，消除痛苦和不适一样，这里佛陀的说法被描绘成天界大鼓的形象。它的声音消除众生的痛苦，痛苦的众生被描绘成天兵的形象，愿他们从痛苦中解脱！因此，说法的果实是将众生从痛苦的轮回中解脱出来，安置于解脱的安乐之中。第七个是：于无数亿劫中。等等十句偈颂，在此
English
Or wheels, and so on. Among them, most of the Vaibhashika school believes that only the realization of the path of seeing is the Dharma wheel of meaning, and that in order to obtain it, teaching the Dharma as a contributing factor is merely the Dharma wheel of language. But here it is not like that, all the stages of the Mahayana path up to the attainment of forbearance, where different levels of supramundane grounds are newly attained, and all the four fruits of the Shravakas, etc., are the Dharma wheel of realization. Not to mention directly seeing them, all the teachings that are taught from the lineage to obtain them are the Dharma wheel of language, and these are all the conventional Dharma wheels. The uninterrupted wisdom of seeing all knowable things is the Dharma wheel of realization, and the scriptures and branches that correspond to this meaning, like an ocean, appear to the Buddha himself, which is the Dharma wheel of language, and these two are the ultimate Dharma wheels. The Tathagatas also turn the wheel of Dharma in the world in three ways: for the disciples of the Hinayana, they turn the wheel of the four noble truths; for the Bodhisattvas who have newly entered the Mahayana and whose minds are distracted by emptiness, they turn the wheel of the signless Dharma; and for the Bodhisattvas of sharp faculties who have gradually entered all kinds of vehicles, whose minds are extremely purified, and who have excellent faith, they turn the wheel of excellent discrimination, or the Dharma wheel of irreversible speech, or the wheel of prophecy, or the speech that reveals the essence of the Sugata. The third is the result, which is the Dharma drum, and so on. Just as the sound of the great drum of the gods revives the discouraged heavenly soldiers and eliminates suffering and discomfort, here the Buddha's teaching is depicted as the image of the great drum of the gods. Its sound eliminates the suffering of sentient beings, and the suffering sentient beings are depicted as the image of the heavenly soldiers, may they be liberated from suffering! Therefore, the fruit of teaching the Dharma is to liberate sentient beings from the suffering of samsara and place them in the bliss of liberation. The seventh is: In countless billions of kalpas. And so on, ten verses, here
Chinese
所谓“俱胝”，并非指百万的百倍，而是从大概上理解为非常众多。因此，时间的差别是劫等等，行为的差别是说法等等。实际意义是，祈请佛陀不要入灭，而住世于世间。以何因缘而住世呢？如“于欲望之泥中”等等，三界众生各自被各自的处所摄持，贪爱，贪爱的绳索，即以绳索紧紧束缚，欲望，即贪爱的对境，沉溺于难以逾越的泥潭之中，以及怖畏聚观等等，还有被烦恼的束缚如铁链般束缚的众生们，祈请二足尊佛陀以大悲心垂视。这是在说明住世的因是大悲心。对此，有人认为欲界众生沉溺于色等欲望的泥潭中是合理的，但对其他二界这样说是不能成立的。欲望是指贪欲和贪欲的对境，所以没有矛盾。也就是，那些众生自己的贪爱对境，即五蕴和下三禅的乐受，以及第四禅和无色界的舍受，那些也是他们自己的所欲，所以用“欲望”一词来表示。为了消除这个偈颂的疑惑，由于心被烦恼的垢染所覆盖，对于犯无间罪者，盗窃者，邪淫者，诽谤佛陀并积累罪恶等等，恶劣者们，难道不是以慈悲垂视吗？佛陀们对他们是呵斥，是舍弃，特别是不会加以杀害、怨恨和不加观察的舍弃，因为具有无烦恼的无量舍受。不仅如此，还具有平等慈爱一切众生的心，安住于没有诽谤和呵斥等等之中，因为是恒常具有慈爱的自性。这样，通过提到慈悲、舍和慈爱，也间接地表明了喜。总之，这两个偈颂说明了为了利益他人而住世的因缘——四无量心。这样，恒常说法并安住，从而使一切众生从有之海中解脱。
English
The term "koti" does not refer to a hundred times a million, but rather is understood in general as being very numerous. Therefore, the difference in time is kalpas, etc., and the difference in action is teaching the Dharma, etc. The actual meaning is: please may the Buddha not pass into nirvana, but remain in the world. What is the cause for remaining? Such as "in the mud of desire," etc., all sentient beings of the three realms are gathered in their respective places. Attachment, the rope of attachment, is tightly bound by a rope, desire, the object of attachment, sinking into a difficult-to-cross swamp, and the view of the collection of fears, etc., and those who are bound by the bonds of affliction like iron chains. Please may the supreme two-legged Buddhas look upon them with great compassion. This is to show that the cause of abiding is great compassion. Regarding this, it is reasonable for those in the desire realm to sink into the mud of desire for form, etc., but it is thought that it is not reasonable to say so for the other two realms. Desire refers to attachment and the object of attachment, so there is no contradiction. That is, the objects of attachment of those very beings, namely the aggregates and the pleasant feelings of the three lower dhyanas, and the equanimity of the fourth dhyana and the formless realm, those are also the desires of those very beings, so they are indicated by the word "desire." In order to dispel the doubts of this verse, due to the mind being covered by the defilements of affliction, is it not the case that those who commit the five heinous crimes, those who steal, those who commit adultery, those who slander the Buddha and accumulate sins, etc., the wicked ones, are looked upon with compassion? The Buddhas rebuke them, abandon them, and especially do not kill, hate, or abandon them without examination, because they possess immeasurable equanimity without affliction. Not only that, but also possessing a mind of equal love for all sentient beings, they abide without slander and rebuke, etc., because they are constantly of the nature of loving-kindness. Thus, by mentioning compassion, equanimity, and loving-kindness, joy is also implicitly indicated. In short, these two verses explain the cause of abiding for the benefit of others—the four immeasurables. Thus, constantly teaching the Dharma and abiding, thereby liberating all beings from the ocean of existence.
Chinese
名为“来吧”。 像这样，那些善的根本增长、广大和兴盛，依赖于以广大的愿望来完全回向。因此，根本科判的第三部分，增长之因的真实愿望是，从“圆满正觉何处住”开始。 其中有总说、广说、利益三种。 第一是偈颂一句：圆满正觉现在何处安住于世间，以及哪些示现逝世之相，以及未来将要出现的所有那些的意趣是什么，以及所说之语如何，以及所作之事如何，我亦如是学习，愿行菩提行。 其中，菩提行是指以菩提为主的行，即圆满菩提之因的所有和果时的事业。 因此，三世诸佛所作的一切，我也做，愿行一切菩提行，这里是所有愿望的汇集。 第二是广说，分为与行为之主相关的愿望，与胜义空性相关的愿望，广说六度波罗蜜多的愿望，以及究竟果的愿望。 第一是，六度等，即菩萨的一切行为都包含在内的六度波罗蜜多圆满，以及从利益他人的角度，以四摄事安置六道众生于解脱，以及现证威力之本体的六神通，愿我证得无上菩提。 这是将六度、四摄、六神通作为行为之主来宣说的。 其中，六度和四摄虽然从本体的角度来说没有差别，但只是分类方式不同而已。如果从自身修持的角度来分类菩提行，则是六度；如果从利他行为的方式来分类，则是四摄；如果单独宣说利他之因的差别，则是六神通。 其中的第一个是，布施波罗蜜多，以及持戒，以及忍辱，以及精
English
It is called "Come on." Thus, those roots of virtue increase, become vast and prosperous, depending on dedicating them entirely with great aspirations. Therefore, the third part of the root division, the actual aspiration that causes growth, is from "Wherever the Perfect Buddha dwells" onwards. There are three aspects to it: a summary statement, a detailed explanation, and benefits. The first is one verse: Wherever the Perfect Buddha now dwells in the world, and those who have shown the manner of passing away, and all those who will come in the future, whatever their intention is, and whatever they speak, and whatever they do, may I also learn like them and practice the conduct of enlightenment. Among these, the conduct of enlightenment is the conduct done for the sake of enlightenment, that is, all the causes of perfect enlightenment and all the activities at the time of fruition. Therefore, whatever all the Buddhas of the three times have done, may I also do, and may I practice all the conduct of enlightenment. Here, all aspirations are gathered. The second is the detailed explanation, divided into aspirations related to the main practice, aspirations related to ultimate emptiness, aspirations that extensively explain the six perfections, and aspirations for the ultimate result. The first is, the six perfections, etc., that is, perfecting the six perfections that include all the conduct of a Bodhisattva, and from the perspective of benefiting others, establishing the beings of the six realms in liberation through the four objects of gathering, and having directly realized the six superknowledges, which are the essence of power and strength, may I attain unsurpassed enlightenment. This is the explanation of the six perfections, the four objects of gathering, and the six superknowledges as the main practice. Among these, the six perfections and the four objects of gathering are not different in terms of essence, but only in terms of different classifications. If the conduct of enlightenment is classified from the perspective of one's own practice, it is the six perfections; if it is classified from the perspective of the way of benefiting others, it is the four objects of gathering; if the distinctions of the causes of benefiting others are explained separately, it is the six superknowledges. The first of these is, the perfection of generosity, and of discipline, and of patience, and of dili-