Chinese
愿在所有圣物和佛像等上面， непрерывно降下珍贵花朵等的雨。第五，如同文殊等大菩萨们供养十方诸佛的方式。《宝积经》中说："大多数花是 श्रेष्ठ的花，花朵排列的光芒极其闪耀，各种花朵到处散布，伟大的自性者们以此供养诸佛。" 如是，我也信乐供养如来怙主及其眷属。第六，我以无尽的赞颂之支，赞颂功德如海的佛和菩萨们。愿那赞颂之声的美妙云朵，在那功德之海处，必定周遍生起。第二，过去、未来、现在三时的一切佛，以及法和僧的殊胜僧团，我以遍满一切刹土微尘数之身，顶礼膜拜。凡是依之生起菩提心之基的佛像，以及菩萨的宝藏等，以及凡是生起、修习或讲说的处所和佛塔等，我也顶礼。对于接受佛法的堪布和阿阇黎，以及为解脱而精进的具有殊胜行为者，我也顶礼。第三部分分为两部分： общей意义分为两部分：确定和随行。第一部分分为三部分：本体、分类和各自的自性。第一，是为了舍弃怖畏而依止皈依处。第二，是世间和出世间两种，或者出世间也有大小乘的两种皈依。第三，世间的皈依是为了从某些怖畏中解脱而皈依世间的神等，那不是殊胜的皈依，如《经幢胜幢经》中说："因怖畏而恐惧的地方，大多是山和森林，园林树木和佛塔等处去寻求庇护，但那庇护并非主要。
English
May a continuous rain of precious flowers and the like fall upon all the sacred objects and Buddha images, etc. Fifth, like the way Manjushri and other great Bodhisattvas made offerings to the Buddhas of the ten directions. As it is said in the Jewel Heap Sutra: "Most flowers are excellent flowers, the rays of light from the arrangement of flowers are extremely radiant, various flowers are scattered everywhere, and the great self-natured ones offer them to the Buddhas." Likewise, I also aspire to offer to the Tathagata, the Protector, and his retinue. Sixth, I praise the Buddhas and Bodhisattvas, who are oceans of qualities, with the immeasurable branches of praise. May those clouds of melodious praise arise completely and certainly in the presence of those oceans of qualities. Second, I prostrate with bodies as numerous as the dust particles of all realms to all the Buddhas who have gone to the three times of past, future, and present, and to the supreme Sangha of Dharma and assembly, together with the Sangha. I also prostrate to the Buddha images, which are the basis for the arising of Bodhicitta, and to the treasure troves of Bodhisattvas, etc., and to the places where they arise, practice, or teach, and to the stupas. I also prostrate to the Khenpos and Acharyas who receive the Dharma, and to those who have excellent conduct and strive for liberation. The third part has two parts: the general meaning has two parts: determination and following. The first part has three parts: essence, division, and individual nature. First, it is to rely on the refuge for the sake of abandoning fear. Second, there are two types: worldly and transcendental, or even within the transcendental, there are two types of refuge: the Great Vehicle and the Small Vehicle. Third, worldly refuge is to take refuge in worldly gods, etc., desiring to be liberated from some fears, but that is not the supreme refuge, as it is said in the Sutra of the Supreme Banner: "The places where people are frightened by fear are mostly mountains and forests, gardens, trees, and stupas where they go for refuge, but that refuge is not the main one.
Chinese
。据说：“依靠那些救护，绝不能从大痛苦中解脱出来。”过去的皈依是，为了自己从轮回的痛苦中解脱出来，尽其一生皈依三宝。大乘的皈依是，由大慈悲心所驱使，为了使一切众生从痛苦中解脱出来，自己想要获得佛果，直至菩提心之间，皈依大乘之道的三个皈依处。第二是，首先从上师那里获得皈依的戒律后，经中说：“皈依佛，即是真正的居士，任何时候都不会皈依其他诸神。皈依神圣的法，远离伤害和有害之心。皈依僧伽，不会转向外道。”如上所说，在一切时处都信赖三宝，并且努力以恭敬心供养他们，不伤害任何众生，不与罪恶的朋友交往等，不使皈依的戒律衰退，如果衰退了，就通过重新受戒等方式来消除过失，增长功德。第二，正文的意义是，直至菩提心之间，对境是诸佛，以及法和菩萨的僧众。方式是皈依，即我依靠您，请救护我。第四，忏悔罪恶，分为共同意义和正文意义两种。第一种分为三点：所要净化的罪恶之门有六种，净化的对治力有四种，净化的方式有加行、正行、后行三种。第一种是，时间和原因，门和行为，对境和形态的区分。第二种是，驳斥、依靠、对治和从罪恶中返回，第一种是，看到过患后产生后悔，就像喝了毒药后看到它的后果一样。第二种是，依靠能够从中救护的力量，就像依靠医生一样。第三种是，行善，就像吃药一样。第四
English
It is said, "Relying on those refuges, one can never be completely liberated from great suffering." The past refuge is that, in order to liberate oneself from the suffering of samsara, one takes refuge in the Three Jewels for as long as one lives. The Mahayana refuge is that, driven by great compassion, in order to liberate all sentient beings from suffering, one desires to attain Buddhahood oneself, and until the essence of enlightenment, one takes refuge in the three refuges of the Mahayana path. The second is that, after first taking the vows of refuge from the teacher, the sutra says, "Taking refuge in the Buddha is the true layperson, and one will never take refuge in other gods. Taking refuge in the sacred Dharma, one is free from the mind of harming and hurting. Taking refuge in the Sangha, one will not turn to non-Buddhists." As mentioned above, one relies on the Three Jewels in all circumstances, and strives to offer them with respect, does not harm any sentient beings, does not associate with evil friends, and does not allow the vows of refuge to decline. If they decline, one eliminates faults and increases merits by taking the vows again, etc. The second, the meaning of the text, is that until the essence of enlightenment, the objects are the Buddhas, as well as the Dharma and the assembly of Bodhisattvas. The way is to take refuge, which means I rely on you, please protect me. Fourth, confessing sins, divided into two types: common meaning and textual meaning. The first is divided into three points: there are six doors of sins to be purified, there are four powers of purification, and there are three ways of purification: preliminary practice, main practice, and subsequent practice. The first is the distinction between time and cause, door and action, object and form. The second is refutation, reliance, remedy, and turning back from sin. The first is regret after seeing the faults, just like seeing the consequences after drinking poison. The second is relying on the power that can save from it, just like relying on a doctor. The third is practicing virtue, just like taking medicine. The fourth
Chinese
即，此后即使面临生命危险也不去做，就像之后不再吃毒药一样。这些必须齐全，齐全了就必定能清净，因此这些数量是确定的。《四法经》中说：慈氏啊！菩萨具有四法，就能清净所有已做和已积累的罪业。四法是什么呢？厌患、依止菩提心、修习对治、遮止罪过。如是说。第三，加行是皈依、发心；正行是以具足四力的方式念诵忏悔文并观想清净；后行是以忏悔境的加持力观想所有罪业清净，并作回向等，这是上师们的口诀。第二，正文内容有四：厌患、所依、对治、从罪业中 वापस लौट 来的力量。第一有二：总的显示忏悔罪业的方式，以及依止殊胜境的特别忏悔罪业的方式。第一是：忏悔境是所有方位的圆满正等觉和菩萨大悲者们。在他们面前，身体合掌，口中祈请：从无始轮回以来，在此生或以前的生世中，我没有认识到罪业的过患等，自己做了罪业或让别人做，以及被愚痴迷惑所困扰，随喜他人做罪业，所有这些过错和罪业，我都已见到，从内心深处向怙主们忏悔，不隐瞒。第二是：作者我，对于三宝和父母或上师，即堪布和阿阇黎以及其他任何对境，以烦恼的心态，身语意上所做的过错或损害，以及总而言之，由于贪等多种过患而积累的罪恶，罪恶深重的我所做的一切极不好的罪业，都向引导者们忏悔。第二有三：以何因皈依的理由，向何境皈依的对境，如何皈依的意义。第一有教证和理证两种。
English
That is, from now on, even if it costs one's life, one will not do it, just like not eating poison afterwards. These must be complete, and if they are complete, they will definitely be purified, so the number of these is fixed. The Sutra of the Four Dharmas says: Maitreya! If a Bodhisattva possesses four dharmas, then all the sins he has done and accumulated will be purified. What are the four? Repentance, reliance on the mind of enlightenment, cultivation of antidotes, and prevention of offenses. Thus it is said. Third, the preliminary practice is taking refuge and generating the mind of enlightenment; the main practice is to recite the confession with the four powers and meditate on purification; the subsequent practice is to meditate on the purification of all sins by the blessing of the object of confession, and to make dedication, etc., which is the oral instruction of the lamas. Second, the main content has four: repentance, reliance, antidote, and the power to turn back from sins. The first has two: a general presentation of how to confess sins, and a special way of confessing sins based on a supreme object. The first is: the object of confession is all the Buddhas and Bodhisattvas, great compassionate ones, who reside in all directions. In front of them, with the body joining the palms, the mouth prays: From beginningless samsara, in this life or in other previous lives, I did not know the faults of sins, etc., and I myself committed sins or caused others to commit them, and I was troubled by the delusion of ignorance, and I rejoiced in others committing sins, all these faults and sins, I have seen them, and from the bottom of my heart I confess to the protectors, and I do not hide them. The second is: the author, I, to the Three Jewels and parents or gurus, that is, Khenpos and Acharyas and any other objects, with a mind of affliction, whatever faults or harms have been done by body, speech, and mind, and in short, the sins accumulated due to many faults such as attachment, all the extremely bad sins that I, a sinful person, have committed, I confess to the guides. The second has three: the reason for taking refuge, the object to whom one takes refuge, and the meaning of how one has taken refuge. The first has two: scriptural and logical.
Chinese
第一，为什么要努力忏悔呢？如果我还没有清净罪业就先死了，那样堕入恶趣，如何才能从这些罪业中解脱呢？所以要以快速的方式祈求救护。第二部分分为两点：想到迅速死亡而生起皈依之心，以及想到死亡的巨大恐惧而生起皈依之心。第一部分有教、释、摄三点。第一点是：为什么要快速皈依的理由呢？因为这个死主是不可信任的，不会想“这一世不会来”；不会等待罪业清净等事情做完没做完，不会顾及生病没生病，所有人都可能突然死亡，所以不能对寿命抱有侥幸心理。死亡时，要舍弃所有亲朋好友，独自一人前往，我因为不明白这个道理，为了对亲友有利、对非亲友有害而造作了各种罪业。第二点是：为了他们而造罪的那些非亲友也会消失，亲友也会消失，我自己也会消失。同样，所有有情和受用也都会消失，所以为了他们而造罪是没有意义的。如果有人认为，在这里让亲友高兴等带来的快乐，在来世也有跟随的意义，那么，像那样的快乐等事物，现在所享受的那些，都只会变成以后回忆的对象，而不会再见到和体验到，因为已经过去了。比如，梦里体验到的快乐，醒来后就无法体验一样。不要说来世，仅仅是现在活着的时候，也有很多亲友和非亲友已经逝去，和他们相处的快乐等，就像梦一样，以后不会再来。然而，为了他们而造作的那些可怕罪业的习气，却会以等待的姿态存在。第三点是：像这样，我因为没有意识到死亡的突然性，由于愚痴、贪恋和嗔恨而造作了各种罪业。对于这一世
English
Firstly, why strive to confess? If I were to die before purifying my sins, how could I possibly escape from these sins by going to the lower realms? Therefore, I pray for swift protection. The second part has two aspects: generating refuge mind by contemplating the swiftness of death, and generating refuge mind by contemplating the great fear of death. The first aspect has three points: teaching, explanation, and summary. The first point is: Why is it necessary to take refuge quickly? Because this Lord of Death is not to be trusted, one cannot think, "It will not come in this life"; it does not wait for the completion or non-completion of activities such as purifying sins, it does not consider whether one is sick or not, everyone may die suddenly, so one cannot rely on life. At the time of death, one must abandon all friends and relatives and go alone. Because I did not understand this, I committed various sins for the sake of benefiting friends and harming non-friends. The second point is: Those non-friends for whom sins were committed will also disappear, friends will also disappear, and I myself will also disappear. Similarly, all sentient beings and enjoyments will also disappear, so committing sins for their sake is meaningless. If someone thinks that the happiness of pleasing relatives and so on here has the meaning of following in the future, then those things like that happiness, all those that are enjoyed now, will only become objects of memory later, but will not be seen or experienced again, because they have passed. For example, just as the happiness experienced in a dream cannot be experienced when awake. Not to mention future lives, even in this life that is currently being lived, many friends and non-friends have already passed away, and the happiness of being with them, etc., is like a dream, and will not come again in the future. However, the unbearable karmic imprints of the sins committed for their sake remain in a waiting posture. The third point is: In this way, because I did not realize the suddenness of death, I committed various sins due to ignorance, attachment, and hatred. For this life