Chinese
以香和圣洁的焚香，我供养那些胜者。以圣洁的衣物和香水，以及面粉堆积如须弥山，和所有殊胜庄严的供品，我供养那些胜者。所有无上广大的供养，我都献给一切胜者。以对善行信奉的力量，我向一切胜者顶礼供养。这是贪欲的对治，是供养的支分。 之后，对于自己和他人的一切戒律和自性罪，像喝毒药一样后悔以前所造的罪业。并且具有即使丧命也不再造罪的坚定誓愿。观想自己等一切有情众生的所有罪障都得以清净，三宝尊知。念诵忏悔文，观想所有罪障都如冰雪消融般清净，然后跟着念诵： 由于贪嗔痴的控制，以身语意所造作的一切罪业，我都在这里一一忏悔。这是嗔恨的对治，是忏悔的支分。 之后，对于包括圣者和凡夫相续中的有漏和无漏的一切善根，生起极大的欢喜和随喜之心，念诵以下内容： 对于十方一切诸佛和佛子，以及声闻缘觉和有学无学，还有一切众生的所有功德，我都随喜。这是嫉妒的对治，是随喜的支分。 对于十方世界中，那些为了调伏众生的因缘而没有转法轮的善逝，我祈请他们转动大乘法轮，念诵以下内容： 对于那些十方世界的明灯，已经次第证得无染正觉的怙主们，我祈请他们为一切众生转动无上法轮。这是愚痴的对治，是转法轮的支分。 在十方世界的某些地方，为了生起对佛陀稀有的认识，有些善逝示现涅槃之相
English
With incense and sacred offerings, I make offerings to those Victors. With sacred garments and fragrant waters, and flour piles equal to Mount Meru, and all supreme offerings of extraordinary splendor, I make offerings to those Victors. All the supreme and vast offerings, I dedicate to all the Victors. With the power of faith in virtuous conduct, I prostrate and offer to all the Victors. This is the antidote to attachment, it is a limb of offering. Then, regretting all the transgressions of vows and natural sins of oneself and others, like drinking poison, and with a firm resolve never to commit them again even if it costs one's life, thinking that all the sins and obscurations of all sentient beings, including oneself, are purified, the Precious Jewels know. Recite the confession, imagining that all sins and obscurations are purified like melting snow, and then repeat after me: Through the power of desire, hatred, and ignorance, with body, speech, and likewise mind, whatever sins I have committed, I confess them all individually. This is the antidote to hatred, it is a limb of confession. Then, with great joy and appreciation for all the roots of virtue, both contaminated and uncontaminated, gathered in the streams of noble and ordinary beings, generate the mind of rejoicing and repeat after me: For all the merit of all the Buddhas and Buddha-sons of the ten directions, and the Pratyekabuddhas, those in training and those beyond training, and all beings, I rejoice in all of them. This is the antidote to jealousy, it is a limb of rejoicing. To those Sugatas in the realms of the ten directions who, due to the circumstances of those to be tamed, do not turn the wheel of Dharma, I request them to turn the wheel of the Great Vehicle Dharma, repeat after me: Those who are the lamps of the ten directions, who have attained stainless enlightenment in stages, I urge those protectors to turn the unsurpassed wheel for all. This is the antidote to delusion, it is a limb of turning the wheel of Dharma. In some realms of the ten directions, some Sugatas show the manner of passing into Nirvana in order to generate the perception of the rarity of the Buddha.
Chinese
以祈请的想法复诵这些话，祈请诸位，只要轮回存在，就请不要入于寂灭。对于那些想要示现寂灭者，为了利益和安乐一切众生，我合掌祈请，请住世如田地微尘数之劫。这是对治邪见的，是祈请支。如是，以这些功德之聚为代表，我与他人、轮回与涅槃一切众生，将过去、现在、未来所积累的一切善根，为了众生的利益，完全回向于无上的大菩提。如此想后，复诵这些话：顶礼、供养、忏悔，随喜、劝请、祈祷，我所积的一切微小善根，全部为了菩提而回向。这是对治怀疑的，是回向支。这些是加行仪轨的完成。第二、正行，分为修心和立誓两个部分。第一部分是：从无始以来，这些一次又一次成为父母的恩重如山的众生，在轮回中被无量的痛苦所折磨。为了消除他们所有的痛苦，并将他们安置于无上的安乐之中，我将毫不吝惜地奉献我的身体、受用和一切善根，作为成就他们一切利益的因。对于一切艰难困苦，我将欢喜地接受。如此想后，复诵这些话：身体以及受用，还有过去、现在、未来的一切善根，为了成办一切众生的利益，都将毫无吝惜地奉献。愿如大地等大种，以及虚空一般，恒常成为无量众生，各种资生之所需。同样，直至虚空边际的众生界，在一切时处，直至一切众生入于寂灭，我都成为资生之因。如此修心后，第二是立誓发心：一切法，胜义中超越戏论之边，然世俗中显现我他苦乐等种种。如《三摩地王经》云：幻术师所幻化的形象，如马、象、车等各种各样。
English
With the thought of requesting, repeat these words, requesting that as long as samsara exists, please do not enter into nirvana. To those who wish to show nirvana, for the benefit and happiness of all beings, I prostrate with folded hands, requesting you to remain for as many eons as there are dust particles in a field. This is the antidote to wrong views, it is the branch of supplication. Thus, represented by these accumulations of merit, I and others, all beings in samsara and nirvana, dedicate all the virtues accumulated in the past, present, and future, entirely to the unsurpassed great Bodhi for the benefit of all sentient beings. Thinking thus, repeat these words: I prostrate, make offerings, confess, rejoice, urge, and pray. Whatever small virtue I have accumulated, I dedicate it all for the sake of Bodhi. This is the antidote to doubt, it is the branch of dedication. These are the completion of the preliminary rituals. Second, the main practice, is divided into two parts: mind training and taking vows. The first part is: From beginningless time, these kind sentient beings who have been our parents again and again, are tormented by immeasurable suffering in samsara. In order to eliminate all their suffering and place them in unsurpassed happiness, I will unreservedly offer my body, possessions, and all virtues as the cause for accomplishing all their benefits. I will joyfully accept all hardships and sufferings. Thinking thus, repeat these words: My body and likewise my possessions, and all the virtues of the three times, for the sake of accomplishing the benefit of all sentient beings, I will offer them without reservation. May I constantly be like the great elements such as earth, and like the sky, as the source of various necessities for countless sentient beings. Likewise, until the realm of sentient beings reaches the end of space, at all times and places, until all sentient beings enter into nirvana, may I be the cause of sustenance. After training the mind in this way, the second is taking the vow of generating Bodhicitta: All dharmas, in ultimate truth, are beyond the limits of elaboration, but in conventional truth, various appearances such as self and other, happiness and suffering, etc., appear. As it is said in the Samadhiraja Sutra: The images conjured by illusionists, such as horses, elephants, chariots, and various others.
Chinese
如是行持。 对此，没有如实显现的任何事物。 应当了知一切法皆是如此。 如是所说，一切法虽无实，然因不了知此理，执着实有，以致轮回中无尽痛苦恒常折磨这些众生，从无始以来，一次又一次地做我们的父母，成办一切利益安乐，救护一切损害，思虑和忆念唯有我们，为了我们甚至无数次舍弃身命，虽是如此恩重如山，然希求安乐却与安乐相离，不欲痛苦却与痛苦相应，对于成办安乐和断除痛苦之方便一无所知的这些愚昧者，必须从痛苦之轮回中解脱。 然而现在我没有这个能力，因此必须获得具有能力之佛陀果位。 是故发起希求无上菩提之心，进入菩萨学处之律仪，摄律仪戒，摄善法戒，饶益有情戒三者，如昔日诸佛及其眷属所学一般，愿一切众生皆具足安乐和安乐之因二资粮，远离痛苦和痛苦之因二障，并安置于圆满正等觉之果位，如是思维并祈请时，诸佛菩萨定能如实知晓我的所思所行，如是思维，以对上师三宝之大信心，对众生之大悲心，对佛陀之大希求心，不离此三种意念，以一心一意跟随念诵： 祈请十方安住之诸佛菩萨垂念我。 祈请上师垂念我。 念诵各自之名，我名为某某，从此时起，乃至菩提果之间，如昔日善逝，发起菩提心，于菩萨之学处，如彼等次第安住一般，如是为利有情，我亦发起菩提心。
English
Thus it is done. There is nothing that appears as it is. Know that all phenomena are like that. As it is said, although all phenomena are without inherent existence, because of not understanding this and clinging to things as real, these beings are constantly tormented by endless suffering in samsara, having been our parents again and again from beginningless time. They have accomplished all benefits and happiness, protected us from all harm, and only we are the ones who think of them and remember them. Even sacrificing their lives countless times for our sake, they are entirely kind, but while desiring happiness, they are separated from happiness, and while not wanting suffering, they are associated with suffering. These ignorant ones who do not know the means to achieve happiness and abandon suffering must be liberated from the suffering of samsara. However, I do not have the ability to do that now, so I must attain the state of a Buddha who has the ability. Therefore, generating the mind that aspires to unsurpassed enlightenment, entering the discipline of the bodhisattva's training, the discipline of restraining vows, the discipline of gathering virtuous dharmas, and the discipline of benefiting sentient beings, just as the Buddhas of the past and their retinues have fully trained, may all sentient beings be endowed with happiness and the two accumulations that are the cause of happiness, be separated from suffering and the two obscurations that are the cause of suffering, and be established in the state of perfect and complete enlightenment. Thinking in this way and making requests, the Buddhas and Bodhisattvas will surely know my thoughts and actions as they are. Thinking in this way, with great faith in the Guru and the Three Jewels, great compassion for sentient beings, and great desire to attain Buddhahood, without separating from these three thoughts, with one-pointed mind, please repeat after me: All Buddhas and Bodhisattvas abiding in the ten directions, please pay attention to me. Teacher, please pay attention to me. Reciting their respective names, I am named so-and-so, from this time until reaching the essence of enlightenment, just as the Sugatas of the past generated the mind of enlightenment and abided in the training of the Bodhisattvas in that order, likewise, for the benefit of beings, I will generate the mind of enlightenment.
Chinese
就像那样，对于学处也，要次第修学。如是说。从先前所说的修正发心当中，仅说其精要。第二和第三的重复也如先前一样做，连接处要能理解，偈颂要缓慢且适时地念诵。第三的重复圆满后，因为这样在您的相续中生起了希愿和进入自性的珍贵菩提心，请做获得之喜。如是说。第三结行仪轨中有修喜和供养感谢两个。第一个又分自己修喜和生起他喜两个。第一自己修喜是：我从无始以来，虽然取了无数的身体，但因为没有与心相应，所以都成了无意义。现在因为在相续中生起了自他一切利乐之因的珍贵菩提心，心想成就了大利益，要修喜。如果心想仅仅修喜有什么利益呢，因为是无边际的所以无法述说，如果只说一部分，就是名称意义转变、净化强大罪业、以譬喻显示利益、福德相续生起、无边利益等。第一个是，入行论中说：一旦生起菩提心，刹那间，那些陷入轮回牢狱的可怜者们，就被称为善逝之子，会被包括天人在内的世间所敬礼。如是说。第二个是，即使造作了极其不悦意的罪业，就像依靠勇士而脱离大怖畏一样，依靠何者而瞬间解脱，有智慧的人为何不依靠它呢？它就像劫末之火一样，刹那间必定焚烧大罪业。如是说。第三个是，其他一切善行就像水边的树木一样，结果后就会耗尽。菩提心的树木却恒常结果，不会耗尽且会增长。如是说。第四个是，从何时起，为了无边无际地度脱有情界，以永不退转之心，真实地受取了那个心。从那时起，即使是睡眠或放逸
English
Just like that, one should also gradually train in the precepts. Thus it is said. From the previously mentioned correction of motivation, only the essence is spoken. The repetition of the second and third should also be done as before. The connections should be understandable, and the verses should be recited slowly and appropriately. After the completion of the third repetition, because the precious Bodhicitta, which is the nature of aspiration and entry, has arisen in your mindstream, please rejoice in the joy of attainment. Thus it should be said. The third concluding ritual has two parts: cultivating joy and offering gratitude. The first has two parts: cultivating joy in oneself and generating joy in others. The first, cultivating joy in oneself, is: From beginningless time, although I have taken countless bodies, because they were not associated with the mind, they have all been meaningless. Now, because the precious Bodhicitta, the cause of benefit and happiness for oneself and others, has arisen in my mindstream, thinking that a great purpose has been accomplished, one should cultivate joy. If one wonders what benefit there is in merely cultivating joy, although it is boundless and cannot be described, if only a part is mentioned, it includes the transformation of name and meaning, the purification of powerful sins, the demonstration of benefits through metaphors, the continuous arising of merit, and boundless benefits. The first is, as stated in the Bodhisattvacaryāvatāra: "The moment the thought of enlightenment is born, those caught in the prison of existence are called the children of the Sugatas, and are worshipped by the world with its gods and men." Thus it is said. The second is, even if one has committed extremely unpleasant sins, just as one relies on a hero to escape great fear, why would the wise not rely on that which liberates one in an instant? It, like the fire at the end of time, will surely burn great sins in an instant. Thus it is said. The third is, all other virtues, like trees by the water, are exhausted after producing fruit. The tree of Bodhicitta, however, constantly bears fruit, never diminishing and always increasing. Thus it is said. The fourth is, from the moment one has truly taken that mind, with an unwavering intention to liberate the boundless realm of sentient beings, from that moment on, even if one is asleep or heedless,