Chinese
回向一切之聚。回向有三种，即：小回向、大回向和无上回向。首先，关于小回向：布施乃至等等，是指将所有从布施中产生的善根，以及所有从身语的恶行中解脱出来的戒律之善，以及梵行，即忍辱，以及对善的欢喜，以及从止观中产生的善，都进行回向。第二，关于大回向：我以众生等等，是指菩萨的一切行为，都包含着成熟众生的方法。因此，六度以及四摄等等，都是大乘不共的行为。菩提心的善根，是指产生该行为的根本，以及生起入定的心，并使该传承习惯化，以慈悲为怀，修持自他平等和交换的菩提心。无上智慧是指：远离一切戏论的空性，即二空的智慧，也就是如来藏本身，以及以其为目标的瑜伽。在这两者中，这里必须回向的无上智慧是后者。并且，作为其对境的法界，也应该从总体上进行回向。因为必须观想一切善都融入法界，并在究竟的法身中发愿。如果将法界作为回向的对象，是否会将其视为相状呢？回向必须依赖于世俗谛而安立，这与将福德作为回向的对象没有区别，因此不会成为相状。将法界作为回向的对象，也只是在世俗的认知层面而言。在胜义谛中，回向本身尚未成立，因此不会涉及法界是否是回向对象的讨论。即使回向法界，也不会因为执着于真实而回向。因此，不会变成带有目标之毒的回向。如果因为想到回向的对象而产生真实执着，那么与善业相同，回向就不可能没有毒，如果法界是自性，也被认为是善，也被认为是真实，因此
English
The collection of dedicating everything. There are three types of dedication: small dedication, vast dedication, and supreme dedication. First, regarding the small dedication: Giving, and so on, refers to dedicating all the roots of virtue arising from giving, all the virtues of discipline that turn away from the misdeeds of body and speech, as well as celibacy, which is patience, joy in virtue, and the virtues arising from calm abiding and insight. Second, regarding the vast dedication: I, with sentient beings, and so on, refers to all the practices of a Bodhisattva, which are included as methods for fully ripening sentient beings. Therefore, the six perfections and the four means of gathering, and so on, are the uncommon practices of the Great Vehicle. The root of virtue of the mind of enlightenment is to generate the mind that is the root of that practice and to enter into meditation, and to make that lineage habitual, taking compassion as the basis, and meditating on the mind of enlightenment that equates and exchanges self and others. Supreme wisdom is: emptiness free from all elaborations, the wisdom of the two emptinesses, which is the very essence of the Thus-Gone One, and the yoga that focuses on it. Of these two, here, the supreme wisdom that must be dedicated is the latter. And the Dharmadhatu, which is the object of that very wisdom, should also be dedicated in general. Because it is necessary to contemplate all virtues as being of one taste in the Dharmadhatu and to aspire to the ultimate Dharmakaya. If the Dharmadhatu is made the object of dedication, will it be regarded as a sign? Dedication must be established in reliance on the conventional truth, which is no different from making merit the object of dedication, so it will not become a sign. Making the Dharmadhatu the object of dedication is also in the realm of conventional mind. In the ultimate truth, even dedication itself is not established, so the discussion of whether the Dharmadhatu is the object of dedication or not does not apply. Even if the Dharmadhatu is dedicated, it is not dedicated with attachment to truth. Therefore, it will not become a dedication with the poison of an object. If true clinging arises from thinking of the object of dedication, then it is the same as virtuous action, and dedication without poison will be impossible. If the Dharmadhatu is self-nature and is also considered virtuous, and is also considered true, therefore
Chinese
如果有人认为这些是有过失的，那么，虽然自性之善且真实存在，但因为不执着于仅仅是这样，所以没有过失。例如，有为之善虽然在世俗中能够起作用，但也不会执着于“在世俗中能够起作用”。将所回向的两个善根归结为一个的回向是，所谓“合而为一，融合而系缚”，也可以将这三个作为同义词来使用，或者可以按照解释“合一为聚集，融合为混合，系缚为不可分离”那样来理解。在一个注释中说，将今生的圆满和天人以及小乘等分别回向，是作为一种方便之说。因此，应该将所有的善根都以意念合而为一，祈愿从中获得最殊胜的果位。那么，应该将最殊胜的果位回向到哪里呢？“无上”和“至上”是同义词的说法，意思是再没有比这更高的果位了。“上师之上的上师”中，这里的上师是指声闻和缘觉的菩提，而比这更殊胜的上师，就是无上的菩提。“至上之上的至上”这样念诵的话，这两个仅仅是从同义词的角度来说的，并没有其他的意义。因此，在经典本身和许多例子中，只说其中任何一个似乎更好。这样，凭借积累的善根的力量，愿获得这样的果位。第三是，如逝去的佛陀等，我们这些凡夫俗子虽然做了很多为了菩提和利益他人的回向等广大发愿，但实际上很难变得广大。因此，通过说“愿三世诸佛的所有愿望，都依靠我的这些善行而成就”，就变成了进入无边愿海的回向。根本的简略意义之二，以简略的方式解释持续忏悔，既是对先前意义的总结，也是对先前未展示的随喜和祈请等的补充。先前简要展示的皈依，在这里再次详细解释，并且究竟的皈依处
English
If someone thinks these are flawed, then, although the nature of goodness is real and truly exists, there is no flaw because one does not cling to it as being only that. For example, although conditioned virtues can function in conventional truth, one does not cling to "being able to function in conventional truth." The dedication that combines the two objects of dedication, the roots of virtue, into one is: "Having gathered, blended, and bound into one." These three can be used as synonyms, or it can be understood as explained: "Gathered means assembled, blended means mixed, bound means inseparable." One commentary says that dedicating separately to the perfections of this life, gods and humans, and the Lesser Vehicle is stated as a skillful means. Therefore, all roots of virtue should be mentally bound into one, and one should pray to obtain the supreme fruit from that. Where should one dedicate the supreme fruit? "Unsurpassed" and "Supreme" are synonymous terms, meaning there is no higher state than that. In "The Lama of Lamas," the lama here refers to the enlightenment of Hearers and Solitary Buddhas, and the lama who is superior to that is unsurpassed enlightenment. If one recites "The Supreme of Supremes," these two are merely stated from the perspective of synonyms and have no separate meaning. Therefore, in the sutra itself and in many examples, it seems better to mention only one of them. Thus, through the power of accumulated roots of virtue, may one attain such a state. The third is, like the Buddhas of the past, etc. Although we ordinary beings have made many vast aspirations such as dedication for enlightenment and the benefit of others, it is actually difficult for them to become vast. Therefore, by saying, "May all the aspirations of the Buddhas of the three times be accomplished through these virtues of mine," it becomes a dedication that enters the boundless ocean of aspirations. The second condensed meaning of the root text: Explaining the continuous confession in brief is both a summary of the previous meaning and a supplement to the rejoicing and supplications, etc., that were not previously shown. The refuge that was previously briefly shown is again explained in detail here, and the ultimate refuge
Chinese
之中所说。 也就是从“所有罪业都各自忏悔”开始，忏悔、随喜、祈请和回向各自一句，皈依偈一句。 这些之外的都容易理解。 祈请是：劝请示现刚刚获得菩提之相的最胜化身转法轮，以及劝请想要入灭者不要入灭，这样解释为两种。 确实也是这样。 不仅如此，还讲述了所有祈求愿望的内容。 愿望的内容主要是利他，即救度众生的痛苦等。 无上智慧之最胜是诸佛的自性身，即一切种智的果位。 人中之胜和胜者是佛的名号的异名。 以前只是说皈依佛，但这里详细区分： 哪些现在安住者，哪些示现逝去之相者，以及哪些现在未来但未来将要出现者，这样说了所有佛。 其中，分为三世佛的说法，是就出现在不净刹土而言的。 在色究竟天密严刹土等处，一切现在也安住。 然而，如果想未出现的佛如何安住呢？ 从世俗名言的角度来说，虽然不认为是真实安住，但为了生起信心和调伏心意而皈依。 从究竟的意义上来说， 智慧的大海恒常存在，现在作为信仰的对境而安立的这一个，是未出现者所要获得的。 因为皈依了过去和现在的三身，所以未来三身所说的基础也包含在这一个之中。 佛陀三宝的特点是： 功德也是，赞叹和称颂也是，如奇妙的法海般无边无际，即所有拥有这些功德者。 方式如何呢？ 合掌恭敬。 这里只说了皈依境佛陀，是因为总的来说
English
is also taught therein. That is, from "All sins are confessed separately," each phrase for confession, rejoicing, supplication, and dedication, and one verse for taking refuge. Others besides these are easy to understand. Supplication is explained as two types: urging those who show the aspect of having just attained the supreme enlightenment to turn the wheel of Dharma, and requesting those who intend to pass into nirvana not to pass into nirvana. It is indeed so. Moreover, all supplications for desired purposes are taught. The desired purpose is mainly for the benefit of others, such as saving sentient beings from suffering. The supreme of unsurpassed wisdom is the essence of all Buddhas, the state of all aspects of omniscience. The best of humans and the victorious ones are synonyms for the name of the Buddha. Previously, it was only said to take refuge in the Buddha, but here it is extensively differentiated: Those who are currently dwelling, those who have shown the aspect of passing away, and likewise those who have not yet come but will come in the future, thus mentioning all Buddhas. The term dividing them into the Buddhas of the three times is based on their appearance in impure realms. In realms such as Akanishta Ghanavyuha, all are still dwelling now. However, if one wonders how the Buddhas who have not yet come dwell, according to the conventional terminology, although they are not considered to dwell in reality, refuge is taken for the purpose of generating faith and taming the mind. In the definitive sense, the great ocean of wisdom is always present, and this one, which is now established as the object of faith, is what those who have not yet come will attain. Because refuge is taken in the three bodies of the past and present, the basis for what is called the three bodies of the future is also included in this one. The distinction of the Buddha Jewel is that it is both qualities and something to be praised and extolled, like a wondrous ocean of Dharma, boundless, that is, to all who possess these qualities. How is the manner? Joining the palms together in reverence. Here, only the Buddha is mentioned as the object of refuge because, in general,
English
Having gone for refuge to the Buddha, the other two are also indirectly understood, and it is also thought that the ultimate refuge is the sole Buddha. Thus, the meaning of the Bodhisattva's Confession of Downfalls has been briefly explained. Among the translated treatises of this Dharma category that are currently extant in Tibet, there seem to be two commentaries. One is said to have been written by Candragomin and translated by Chag Lotsawa; the other is said to have been written by Nagarjuna and translated by the Pandit Śāntarakṣita and the translator Nyiba Lha'i Yang. It seems that it was not written by that particular teacher, and although it is an Indian commentary, it also seems to be a source of doubt. In terms of meaning, there are good explanations, but there also seem to be various errors. The Dharma Lord Pandit said, "In the Confession of Downfalls, the Buddha holds, shields and swords, etc., the means of accomplishment were not spoken by the Buddha." In that which is said to have been written by Nagarjuna, it seems to refer to the practice of holding swords and armor. However, there is a little room for investigation. If it is explained as esoteric, then even though the Buddha renounced and manifested a form free from desire, there might still be a practice of holding weapons. If it is a siddha's instruction, it is not entirely excluded, because there are many other valid practices that hold contradictory appearances. If it is explained as in the sutra system, then it is certainly unreasonable. I have taken some of the good points from those two commentaries, and I have also clarified them slightly with the explanation of the Compendium of Trainings, the extended meaning of the verses of the Guide to the Bodhisattva's Way of Life, and the teachings of the previous masters that are related to this Dharma. For the most part, I have spoken of what is clearly seen in the text itself. If you need a thorough understanding of the classification of refuge and the results of karma, etc., then you should learn from others, because only the temporary meaning of the words is easy to understand. Therefore, here, by explaining the essential points of the meaning in the manner of a concise commentary, I think the purpose will be accomplished. This was also spoken by Tāranātha. This interval was built by Karma Ratna. May those who are connected attain great Bodhi! Mangalam! Commentary on the Confession of Downfalls.