Chinese
并且受持名号。再者，如果有人对如来、应供、正遍知，于六十二恒河沙数的刹土中安住、生活、受用的诸佛，供养衣服、饮食、卧具、医药和资具，那么善男子，以此对数量如此之多的如来、应供、正遍知作供养所积聚的福德，与仅仅向观世音菩萨摩诃萨作一次顶礼或受持名号所积聚的福德，二者相等，既无差别也无增减。因此，如果受持从赞颂和顶礼的续部中所说的此明咒，并从内心深处念诵一遍，也应知轮回有尽，人身有义。语自在等三句是赞颂本尊，成就胜等二句是祈请获得四灌顶和加持悉地。所有祈请上师瑜伽都包含于此。观想上师与本尊无二无别的身语意加持，从五处化为五色光芒融入自身五处，从而清净业障，获得灌顶和加持。之后，十方三世等五句是依止力。外义是皈依一切诸佛菩萨，内义是皈依三根本。对于外在的所依，忏悔自性罪和别解脱戒、菩萨戒的罪过；对于三根本，忏悔一切誓言的违犯和缺失。如果向具有慈悲者忏悔，则因其慈悲而摄受，罪业和堕落得以清净，因此必定能够清净。从轮回无始等至忏悔罪业之间两颂是厌患对治力，忆念罪业，将其置于意念之中，如违犯国王的法律，如吞下粪便和剧毒一般，以后悔之心忏悔。从今以后等一句是返回对治力，意欲从今以后即使面临生命危险也不再造作，决心断除。因此，对于罪业得以清净感到欢喜，自然而然地生起，是恢复力。诸佛等三句是受持三学，诸佛的真实
English
And also holding the name. Furthermore, if someone offers clothes, food, bedding, medicine, and necessities to the Tathagatas, Arhats, Samyak-sambuddhas, who reside, live, and enjoy in lands as numerous as the sands of sixty-two Ganges Rivers, then, son of good family, the merit accumulated by making offerings to such a vast number of Tathagatas, Arhats, Samyak-sambuddhas, is equal to the merit accumulated by merely making one prostration to Avalokiteśvara Bodhisattva Mahāsattva or holding his name. There is neither difference nor increase or decrease. Therefore, if one holds this mantra spoken from the tantra of praise and prostration, and recites it once from the depths of one's heart, one should know that samsara is finite and human life is meaningful. "Lord of Speech," etc., three lines are praise to the lineage deity, and "Supreme Accomplishment," etc., two lines are to request the attainment of the four empowerments and blessings and siddhis. All guru yoga prayers are contained within this. Visualize the blessings of the body, speech, and mind of the guru and yidam as inseparable, emanating as five-colored rays of light from the five places of the body and dissolving into one's own five places, thereby purifying obscurations and obtaining empowerment and blessings. After that, "Ten Directions, Three Times," etc., five lines are the power of reliance. The outer meaning is taking refuge in all Buddhas and Bodhisattvas, and the inner meaning is taking refuge in the Three Roots. For the external object of reliance, confess the sins of self-nature and the transgressions of Pratimoksha and Bodhisattva vows; for the Three Roots, confess all violations and deficiencies of vows. If one confesses to those who possess compassion, then they will be embraced by their compassion, and sins and downfalls will be purified, so it is certain that purification will occur. From "Beginningless Samsara," etc., to "confess sins," the two shlokas are the power of regret, remembering sins, placing them in the mind, and confessing with regret as if violating the king's law, or as if swallowing feces and poison. "Henceforth," etc., this one phrase is the power of remedy, intending to abandon from now on, even if faced with life-threatening danger, resolving to cut it off. Therefore, the joy that arises naturally when sins are purified is the power of restoration. "Buddhas," etc., three lines are holding the Three Trainings, the reality of the Buddhas.
Chinese
受持密咒律仪，菩萨戒律仪，以及声闻独觉的别解脱戒，凡所受持皆不退失，即是守护。对于一切众生的善行，不起嫉妒之心，修习随喜，从而共同获得福德，这是两句偈颂。之后，以“善逝”等偈颂，劝请诸佛转法轮，并以一偈劝请欲入涅槃者莫入涅槃。以一偈将善根回向众生，作为圆满菩萨行的方法。以“观世音”等三句偈颂，将自己过去、现在、未来所受之身，全部供养诸佛菩萨和上师，使身体具有意义而不浪费。以“大乘”等三句偈颂，祈愿生生世世不离大乘善知识。忏悔、受持戒律、随喜，转法轮、请住世，回向、供养身体，是七支供。在《自生胜者九尊法》中说：“以七支或八支积累福德资粮。”又说：“在印度经文中，应忏悔罪业等。这是积累福德资粮。”自生金刚在《五尊法》中说：“供养、顶礼等七支，是积累福德资粮。”邬金仁波切所著《胜者海五尊法》中说：“应广修菩提心等七支。”与此相符，在《四百论释》中，寂天菩萨说：“修习善行等发愿。”如阿底峡尊者在《密集金刚修法摄略》中，于积资田的仪轨中宣说了七支供。黑行者也在荟供轮中做了七支供。这些实际上是将简短的祈愿文结合于此，即于一切方位的无量诸佛前顶礼，于十方世界中安住的三世善逝，生于王族或婆罗门族，是人中之胜。降伏四魔，无有恐惧，远离一切怖畏，如狮子般的诸佛。
English
Holding the vows of mantra, the vows of the Bodhisattva, and whatever vows of individual liberation of the Hearers and Solitary Realizers one has taken, without degenerating, is what is meant by guarding. Without jealousy towards all the virtues of beings, cultivating rejoicing, thereby jointly obtaining merit, these are two lines of verse. Then, with verses such as "Sugata," urging the Buddhas to turn the wheel of Dharma, and with one verse requesting those who wish to enter Nirvana not to enter Nirvana. With one verse dedicating the merit to sentient beings as a method for perfecting the conduct of a Bodhisattva. With three lines of verse such as "Avalokiteshvara," offering all the bodies that one has taken in the three times, and this present one, and those that will be taken, to the deities and gurus, making the body meaningful and not wasted. With three lines of verse such as "Mahayana," praying that in all lifetimes one will not be separated from the Mahayana spiritual friend. Confession, holding vows, rejoicing, turning the wheel of Dharma, requesting to remain, dedication, offering the body, are the seven branches. In the text of the Nine Deities of Rangjung Gyalwa, it says, "Accumulating the accumulation of merit with the seven or eight branches." And it says, "In the Indian texts themselves, one should confess sins, etc. This is accumulating the accumulation of merit." Rangjung Dorje says in the text of the Five Deities, "Offering and prostrating, etc., the seven branches, are accumulating the accumulation of merit." In the text of the Five Deities of Gyalwa Gyatso composed by Orgyen Rinpoche, it says, "One should extensively perform the seven branches, such as cultivating the mind of enlightenment." In accordance with this, in the commentary on the Four Hundred Verses with Half, Shantideva said, "Making aspirations such as the conduct of the excellent ones." As it is said, in the condensed secret mantra practice of Jowo Je, the seven branches are explained in the ritual of the field of accumulation. Nagpopa also performed the seven branches in the tsokhor. These are actually combining short prayers here, that is, prostrating to the immeasurable Buddhas in all directions and times, the Sugatas of the three times abiding in the realms of the ten directions, born into the royal family or the Brahmin family, are the best of humans. Subduing the four maras, without fear, free from all terrors, like lions, all those Buddhas.
Tibetan
ན། གང་ཟག་བདག་གིས་དུས་གསུམ་གྱི་རྒྱལ་བ་སྲིད་དོ་འཚལ་གཅིག་ཀྱང་མ་ལུས་པ་དེདག་ཐམས་ཅད་ལ། ལུས་དད་པ་དང་བས་ཐལ་མོ་སྦྱར་ཏེ་ཡན་ལག་ལྔ་ས་ལ་བཙུགས། ངག་དད་ཅིང་དང་བས་བསྟོད་དབྱངས་དང་བཅས་ཕྱག་འཚལ་བའི་ཚིག་བརྗོད་ལ་ཡིད་རབ་ཏུ་དད་ཅིང་དྭངས་བས་བཅས་པ་སྟེ་ཕྱག་བགྱིའོ། །དེ་ནི་སྤྱིར་ལུས་ངག་མི་འབྱེད་པར་འཚལ་བའོ། །རྒྱས་པར་སོ་སོར་བཤད་པ་ནི། བཟང་པོ་ནི། དགེ་བ་སྤྱོད་པའི་བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་སྟེ། བྱང་ཆུབ་སེམས་དཔའི་སྨོན་ལམ་གྱི་སྟོབས་དག་གིས་གལ་ཏེ་གཞན་གྱིས་ནི་འདི་ལྟ་བུ་བྱེད་མི་སྲིད་པའི་ཕྱིར་རོ། །ཕྱོགས་བཅུ་དུས་གསུམ་གྱི་རྒྱལ་བ་ཐམས་ཅད་དེ་སྡིག་པ་མི་དགེ་བའི་ཆོས་ལས་རྒྱལ་བས་རྒྱལ་བ་སྟེ་སངས་རྒྱས་ཐམས་ཅད་ལ་སྤྱིར་སེམས་གཏད་པའམ་གཅིག་ལ་མ་ཡིན་ཏེ། རྒྱལ་བ་ཐམས་ཅད་རེ་རེ་ཞིང་ཡིད་ཀྱིས་མངོན་སུམ་དུ་དམིགས་ཏེ་སངས་རྒྱས་ཀྱི་ཞིང་ཐམས་ཅད་ཀྱི་རྡུལ་ཕྲན་ཐམས་ཅད་གྲངས་དང་མཉམ་པའི་དེ་སྙེད་རང་གི་ལུས་སྤྲུལ་ནས། རབ་ཏུ་གུས་པས་བཏུད་པ་ཡིས། རྒྱལ་ བ་དེ་དག་ཀུན་ལ་རབ་ཏུ་དང་བས་ཕྱག་འཚལ་ལོ། །ཡིད་ཀྱིས་ཕྱག་འཚལ་བ་ནི། རྡུལ་གཅིག་གི་སྟེང་ན་འཇིག་རྟེན་ཐམས་ཅད་ཀྱི་རྡུལ་ཕྲ་རབ་ཇི་སྙེད་པ་དེ་སྙེད་ཀྱི་གྲངས་དང་མཉམ་པའི་སངས་རྒྱས་བཅོམ་ལྡན་འདས་རྣམས། དེ་རེ་རེ་ལ་ཡང་སངས་རྒྱས་ཀྱི་སྲས་བྱང་ཆུབ་སེམས་དཔའི་ཚོགས་མང་པོའི་དབུས་ནཱ་བཞུགས་པ་དེ་དག་གིས་རྡུལ་གཅིག་ལ་ཇི་ལྟ་བར་དེ་ལྟར་ཆོས་ཀྱི་དབྱིངས་ནམ་མཁའི་མཐས་གཏུག་པ་རྣམས་མ་ལུས་པར་ཐམས་ཅད་རྒྱལ་བ་འཁོར་དང་བཅས་པ་དག་གིས་བར་མཚམས་མེད་པར་གང་བར་བཞུགས་ཡོད་པར་ཡིད་ཀྱིས་མོས་པར་བྱའོ། །ཕྱག་འཚལ་ནི་གང་ཡིད་ཀྱིས་མོས་པའི་རྒྱལ་བ་དེ་དག་ཐམས་ཅད་ཀྱི་བསྔགས་པ་སྟེ་ཡོན་ཏན་གྱི་ཆ་ནས་བསྟོད་པ་ཡོན་ཏན་ཚད་མེད་པས་མི་ཟད་པ་རྒྱུ་མཚོ་ལྟ་བུ་རྣམས། གང་གིས་བསྟོད་ན་དབྱངས་ཀྱིཡན་ལག་རྒྱ་མཚོའི་ལྟར་མཐའ་ཡས་པ་སྒྲ་སྙན་པ་ཀུན་གྱིས་དང་པོར་ཐུགས་བསྐྱེད་པ་ནས་བཟུང་སྟེ་མཐར་སྐུ་བཞིའི་ཡོན་ཏན་བར་གྱིས་རྒྱལ་བ་ཐམས་ཅད་ཀུན་གྱི་ཡོན་ཏན་ཚུལ་དེ་ལྟ་བུ་རབ་ཏུ་བརྗོད་ཅིང་། བདེ་བར་གཤེགས་པ་རེ་རེའི་སྤྱན་སྔར་ན་འདུག་བཞིན་དུ་ཐམས་ཅད་ལ་ཡང་དེ་བཞིན་ཏུ་བདག་གིས་བསྟོད་དོ། །གཉིས་པ་ མཆོད་པའི་ཡན་ལག་ལ་གཉིས་ཏེ། བླ་ན་ཡོད་པ་དང་བླ་ན་མེད་པའོ། །དང་པོ་ནི་པདྨ་དང་། ཀུ་མུ་ཏ་དང་། ཨུ་དུམ་ཝ་ར་ལ་སོགས་ཏེ་འཇིག་རྟེན་ན་མེ་ཏོག་གི་མཆོག་དམ་པ་ཐམས་ཅད་དང་། གསེར་དང་། དངུལ་
Chinese
那，我以人我的身份，对于过去、现在、未来三世的一切诸佛，以身恭敬，合掌并五体投地；以语虔诚，歌颂赞美，口诵礼拜之词；以意至诚，清净信奉，行大礼拜。这是总的以身语不分的顶礼。详细分别解说如下：善者，即行持善业的菩萨行，以菩萨的愿力，若非如此，他人无法做到。十方三世的一切诸佛，即战胜罪恶、不善之法的诸佛，也就是对一切佛普遍倾心，而非只对一位。心中观想每一位诸佛，如同所有佛土的微尘数量一样，化现出等量的自身，以极大的恭敬顶礼。对所有这些诸佛，以极大的虔诚顶礼。以意顶礼是：在一个微尘之上，有如所有世界微尘数量一样多的诸佛世尊。在每一位佛的面前，都有许多佛子菩萨围绕。如同一个微尘一样，法界虚空无边无际，所有一切诸佛及其眷属无间隙地充满其中。心中应如此信解。礼拜就是赞颂心中所信解的诸佛，从功德方面赞颂，其功德无量无尽，如大海一般。以何赞颂呢？以音声的支分，如大海般无边无际，所有美妙的音声，从最初发心直至最终四身的功德，如此赞颂一切诸佛的功德。如同在每一位善逝面前一样，我对一切诸佛都如此赞颂。第二，供养支分有二：有上供养和无上供养。第一种是有上供养，如莲花、睡莲、优昙婆罗等世间一切最殊胜的花朵，以及黄金、白银。
English
Now, as an individual, I prostrate to all the Buddhas of the three times—past, present, and future—without exception. With body respectful, I join my palms and place my five limbs on the ground. With speech devout, I sing praises and recite words of homage. With mind utterly sincere and pure, I perform the great prostration. This is a general prostration without distinguishing between body and speech. The detailed explanation is as follows: The good one is the practice of the Bodhisattva who engages in virtuous deeds. Due to the power of the Bodhisattva's aspiration, others cannot do this. All the Buddhas of the ten directions and three times are those who have conquered sin and non-virtuous Dharma, meaning that one directs one's mind to all Buddhas generally, not just to one. Mentally visualizing each Buddha individually, one emanates bodies equal to the number of atoms in all Buddha lands, and prostrates with great reverence. To all those Buddhas, one prostrates with great devotion. Mental prostration is: On one atom, there are Buddhas, Bhagavat, equal in number to the atoms of all worlds. In front of each of them, there are many assemblies of Buddha's sons, Bodhisattvas. Just as with one atom, so it is that the Dharma realm extends to the end of space, and all the Buddhas and their retinues are present, filling it without interruption. One should believe in this way. Prostration is praising all those Buddhas one believes in, praising from the aspect of qualities, whose merits are immeasurable and inexhaustible, like an ocean. With what does one praise? With the limbs of sound, boundless like the ocean, all beautiful sounds, from the initial generation of the mind to the qualities of the final four bodies, one praises the qualities of all the Buddhas in this way. Just as if one were in front of each Sugata, I praise all the Buddhas in the same way. Second, the limb of offering has two aspects: superior offering and unsurpassed offering. The first is the superior offering, such as lotuses, water lilies, udumbara flowers, and all the most excellent flowers in the world, as well as gold and silver.