Chinese
为了舍弃增上慢而说法。 同样，由于对贪欲等执着为真实而产生舍弃之心；由于对清净之法执着为真实而产生获得之欲；对于深与不深，或者三乘，或者一切烦恼和清净，以真实执着而进行区分；甚至心中想着什么都不应该想。所有这些都是增上慢的行为。如果不对不可思议的自性显现执着，就不会有增上慢，这样说了。然后，导师以特别偈颂的方式广说了偈颂，即不可思议的处所，以及不对其显现执着的道理。将基、道、果三者的所有法都结合起来，以教诲的方式深广地宣说了。此时说：要了知智慧诸法啊！即使是智慧、胜观、聪慧、依于智慧，自性和无自性也永远无法了知，这也确定地显示了。这样说了自性有无的差别。我已显示了心的地狱怖畏，即使无数众生因厌离而死亡、转生，那些堕入恶趣剧烈之处的众生也永远不存在。这样主要显示了人无我。那些手持刀剑、弓箭、兵器，进行损害的众生并不存在。由于分别念的力量，在那些恶趣中，看到降临在身上的身体，那里没有武器。这样显示了外境无有，而只是心。各种令人愉悦的花朵绽放，黄金的殊胜殿堂燃烧，令人心旷神怡。在此，对于这些也没有任何作者，这些都是由分别念的力量安立的。这样说了没有其他作者，只是分别念本身。显现也是不离心的道理。由于分别念的力量，世间被安立，由于执着于相，孩童们才进行分别。能取和所取，这两者也没有生起，完全是如幻如化的寻思。这样显示了能取和所取二者皆无。如果不是阿赖耶识，就能获得寂灭。如果了知这些如虚空般的法，就能在百千佛土中无碍游行。等等，如果舍弃阿赖耶识，就是究竟。
English
He teaches the Dharma in order to abandon excessive pride. Similarly, due to clinging to desire and so forth as true, there arises a mind of renunciation; due to clinging to pure Dharma as true, there arises a desire to attain; regarding profound and not profound, or the three vehicles, or all defilements and purifications, distinguishing them with true clinging; even thinking that there is nothing to be thought about. All of that is the practice of excessive pride. If one does not manifestly cling to the inconceivable nature itself, there is no excessive pride, so it is said. Then, the teacher extensively spoke verses in the manner of special pronouncements, namely, the state of the inconceivable, and the manner of not manifestly clinging to it. Applying that very manner to all the Dharmas of the three bases, paths, and results, he taught them profoundly and extensively, along with instructions. At this time, it is said: "Know the wisdom Dharmas!" Even wisdom, superior seeing, intelligence, relying on intelligence, self-nature and no self-nature can never be known, and that is also definitely shown. Thus, the difference between self-nature and no self-nature is spoken of. I have shown the fear of the hell of the mind, and even though thousands of sentient beings die and transmigrate due to weariness, those beings who fall into the fierce places of the lower realms never exist. Thus, the selflessness of the person is mainly shown. Those who hold swords, arrows, and weapons, who inflict harm, do not exist. Due to the power of conceptual thought, in those lower realms, one sees the body falling upon oneself, but there are no weapons there. Thus, it is shown that external objects do not exist, but are only mind. Various delightful flowers bloom, and a supreme golden palace blazes, captivating the mind. Here, there is no agent for these either, for they are established by the power of conceptual thought. Thus, it is said that there is no other agent, but only conceptual thought itself. The appearance is also not other than the mind. Due to the power of conceptual thought, the worlds are established, and children distinguish themselves by clinging to signs. Grasping and not grasping, these two also do not arise, but are completely like illusions and mirages. Thus, it is shown that both the grasped and the grasper are non-existent. If one does not become the base of all, one attains nirvana. If one knows these Dharmas that are like space, one will travel unimpeded in hundreds of fields. And so forth, if one abandons the base of all, the all-ground consciousness, that is ultimate. Inconceivable.
Chinese
还宣说了观察的功德。然后宣说了这个法门，增上慢的比丘二万八千人获得了阿罗汉果位，六万菩萨获得了不生之法的忍耐。在那之后，也说了这部经的名称的类别，以及眷属们欢喜信受等等。如是，为了记载这个常忏是从何处产生的经典的安住方式，大小乘的罪过差别，以及大乘本身的轻重罪过，以及最终是否能圆满的差别等，对于稀有的法会生起定解。现在开始进入常忏的真实正文，此正文以三个蕴、四种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、回向的三个蕴，而此的其中一个解释是，解释为忏悔、善根和祈请的蕴。然而，如果以分析经文的词义段落的方式来确定礼敬、忏悔和完全回向的三个蕴，我认为是好的。这样，从“向山王礼敬”到“也请您们垂念”是礼敬的蕴，从“请您垂念”到“以后也请您们守护”是忏悔罪过的蕴，从“诸佛薄伽梵，请您们垂念我”以下是完全回向的蕴。此处，两个“请垂念”也清楚地表明了是后面各个意义的开始，并且经文三个部分的多少非常均衡等等，我认为这种方式是好的。最初的皈依是为了忆念功德而产生的，因此是礼敬的部分，忏悔以下是从其他类别方面来显示的。第二，四力归纳的解释方法，虽然出现了很多不同的解释方法，但归纳的意义应如此理解：真实的忏悔和忏悔的支分四力的解说。初者，从“罪恶不善业”到“对于进入随喜”之间，以及“在他们面前”等等，以及“所有罪业
English
The merits of contemplation were also proclaimed. Then, when this Dharma discourse was given, twenty-eight thousand monks with excessive pride attained the Arhatship, and sixty thousand Bodhisattvas attained forbearance of the Dharma of non-arising. After that, the categories of names of this Sutra were also explained, and the assembly rejoiced and accepted it with faith. Thus, in order to record the way this constant confession arises from the Sutra's abiding, the differences between the faults of the Lesser and Greater Vehicles, and the heavy and light faults of the Great Vehicle itself, and the differences of whether or not it will ultimately be perfected, etc., one will gain certainty in the wondrous Dharma. Now, we shall enter into the actual text of the constant confession, which is condensed by the three aggregates, the four powers, and the sevenfold unsurpassed offering. Thus, it is explained. Firstly, some explain it as the three aggregates of confession, rejoicing, and dedication, while one commentary on this explains it as the aggregates of confession, virtue, and supplication. However, if we identify the three aggregates of prostration, confession, and complete dedication by analyzing the words and meanings of the text, I think it is good. Thus, from "I prostrate to the King of Mountains" up to "Please remember me," it is the aggregate of prostration, from "Please consider" up to "And also, please protect me from now on," it is the aggregate of confessing sins, and from "All the Buddhas, Bhagavat, please consider me," it is the aggregate of complete dedication. Here, the two "Please consider" also clearly indicate the beginning of each of the subsequent meanings, and the amount of the three sections of the text is very balanced, etc., I think this way is good. The initial refuge is arisen for the sake of remembering the qualities, therefore it is the section of prostration, and the confession below is shown from other categories. Secondly, regarding the method of explaining the collection of the four powers, although many different methods of explanation appear, the meaning of the collection should be understood as follows: the actual confession and the explanation of the four powers as limbs of confession. Firstly, from "sins, non-virtuous actions" to "rejoicing in entering," and "in front of them," etc., and "all sins"
Chinese
是各自忏悔之意。第二是依靠的力量、对治遍行的力量、返回的力量、破斥的力量等。依靠的力量中，依靠处的力量是，对作为礼拜处的诸佛，如诸佛薄伽梵成为智慧等。自身相续所需的依靠的力量是，初始和最终的皈依，回向的意乐发心也包含于此。对治遍行之力是，礼拜和、随喜和、祈请和、完全回向前后二者。破斥的力量是，以业的障碍等。返回的力量是，以后也断除并受持。是这样说的。第三是不完全具备，但只是略说，或者结合意义的力量没有矛盾，如果那样结合，到礼敬山王为止是礼拜的支分，之后到受持为止是忏悔罪业的支分，我等也完全回向到回向的支分，对所有福德随喜到随喜的支分，对所有佛祈请，表示了转法轮祈请和不入涅槃祈请二者，加上初始和最终的皈依，以及回向的意乐发心，即礼拜忏悔随喜祈请，皈依发心回向，如果像这样计算七支，还算可以。然而，如果结合词义相关的意义来归纳，计算为七支是不好的，因为没有指定发心回向之外的其他，而且次第也错乱了。如果认为回向的意乐发心等同于依靠和白法种子的力量，那不是的，为了完整而作为补充意义那样说，因为依靠皈依和，白法种子随喜等有独立的依据。一般来说，显宗的七支大部分都有供养，祈请二者分别计算，皈依发心不
English
This means confessing individually. The second is the power of reliance, the power of universally applying antidotes, the power of reversing, and the power of refuting. Among them, in the power of reliance, the power of the object of reliance is, to the Buddhas who have become the object of prostration, such as the Buddhas, the Bhagavat, who have become wisdom, etc. The power of reliance needed for one's own mind-stream is the two refuges of beginning and end, and the aspiration of dedication is also included therein. The power of universally applying antidotes is prostration, rejoicing, supplication, and complete dedication, both before and after. The power of refuting is by the obscurations of karma, etc. The power of reversing is, in the future, I will also cut off and uphold. That is what it says. The third is not fully complete, but is only a brief explanation, or if the power of meaning is combined, there is no contradiction, so if it is combined in that way, up to 'I prostrate to the king of mountains' is a limb of prostration, and after that, up to 'I will restrain' is a limb of confessing sins, and 'I also completely dedicate' up to is a limb of dedication, and 'I rejoice in all merits' up to is a limb of rejoicing, and 'I supplicate all the Buddhas' shows the two, the supplication to turn the wheel of Dharma and the supplication not to pass into nirvana, and adding the refuge of beginning and end, and the aspiration of dedication, that is, prostration, confession, rejoicing, supplication, refuge, aspiration, dedication, if the seven limbs are counted in this way, it is somewhat acceptable. However, if one combines the meanings related to the meaning of the words to summarize the meaning, it is not good to count them as seven limbs, because nothing other than aspiration and dedication is specified, and the order is also confused. If one thinks that the aspiration of dedication is equal to the power of reliance and the white seed, it is not so, it is said as a supplementary meaning in order to be complete, because there is an independent basis for reliance on refuge and the white seed of rejoicing, etc. In general, most of the seven limbs of the Sutra tradition have offerings, the two supplications are counted separately, and refuge and aspiration are not.
Chinese
由于看起来计数很多，所以这里不一定需要完整地计算七支供。有些人认为皈依是供养的意义所在，想要计数它，这是舍弃了直接指明的，而去寻求间接暗示，是贫乏的原因。现在稍微说一下词义，也就是将此论的意义进行分类，分为三个方面来详细阐述：一是三蕴的详细阐述，二是用简略的忏悔来讲述。第一部分包括：礼拜之蕴、忏悔罪业之蕴、回向之蕴。第一部分又分为：作者自己的意义、所缘境的意义、以及实际的礼拜行为。第一部分是：在“我名为某某”中，为了菩提心而发心的士夫，要说出自己的名字。如果不清楚地说出自己的名字，可能会有隐藏罪过的想法，为了防止这种情况，所以要说出来。第二部分是：通过了悟三宝的功德，认识到三宝是皈依的对境，并且忆念它们，从而清晰地确立皈依。例如，“皈依佛”等等。这种修行是针对初学者和信解行地的菩萨而设立的。因此，不区分暂时和究竟的皈依境。佛是指包含色身、报身、法身三身的直接和间接的一切。法是指包含教法和证法的圣法。证法又包括道和果，或者说包括灭道的一切。僧是指获得不退转果位的菩萨们为主。这里，声闻缘觉圣者们也算是顺带提及，因为菩萨凡夫尚未获得果位时，在断证方面，声闻缘觉圣者们获得的更多。从这些功德的方面来说，他们是上师，并且为了成就这些功德而皈依。佛的功德是智慧、慈悲和不可思议的能力等等。法的功德，从果法来说，是断除一切过失，圆满一切功德；从道来说，是断除二障，获得圆满的功德；而要证悟这些，则依赖于教法。