Chinese
如果想要清净，必须迅速修习，日夜不停留，此生刹那坏灭，增补断绝无有，因此我等怎能不死，必定会死啊！第二是关于教说和解释两方面。第一方面是：必定会死，但那时想需要亲友等。死亡之时，我躺在床上，虽然亲友眷属都围绕着，但断绝生命的感受唯有自己感受，他们无法分担。即使如此，他们也能在那时救护吗？被阎罗王的使者抓住，亲友有何用，眷属有何用，没有用啊！那么什么有用呢？那时唯有福德能救护，而我也未曾依止。呼唤着“怙主”，不修善法，对有漏之法不守护心，因此无有正念的我，不知晓如此的怖畏，为了无常的此生，造作了许多罪业。第二方面是：例如罪人被带到断肢之处，今天被带去也会恐惧，口干舌燥，眼眶发黑等，显现出与之前不同的样子。阎罗王的使者极其恐怖，有着令人恐惧的形象，被抓住，被大恐怖的疾病击中，被痛苦彻底折磨时，恐惧更不用说了。那时谁能从这大恐怖中好好地救护我呢？显露出恐惧之色，睁大极其恐惧的眼睛，向四方寻找救护，如此寻找，见到四方没有救护，从那之后又完全沮丧。在那样的境地，没有任何救护，那时我该怎么办，无有方法啊！第二是皈依之处，共同的皈依境三宝，以及皈依具有愿力之力的菩萨。第一方面是：那时没有救护，因此诸佛是众生的怙主，救护一切众生之事极其精进圆满，并且那救护的能力超群，因此力量强大，具足这二者，因此今天就应皈依能消除一切怖畏者。
English
If you want to be pure, you must practice quickly, without stopping day and night. This life is destroyed in an instant, and there is no addition or supplement. Therefore, how can we not die? We will surely die! The second is about the two aspects of teaching and explanation. The first aspect is: We will surely die, but at that time we think we need relatives and so on. At the time of death, as I lie in bed, although all my relatives and friends surround me, the feeling of losing my life is experienced by me alone, and they cannot share it. Even so, can they protect me at that time? When seized by the messengers of Yama, what good are relatives, what good are friends? They are of no use! So what is useful? At that time, only merit can protect, but I have not relied on it. Calling out "Protector," not practicing virtue, and not guarding my mind against contaminated dharmas, I, without mindfulness, did not know such fear. For the sake of this impermanent life, I have accumulated many sins. The second aspect is: For example, a criminal who is taken to the place where limbs are cut off will be afraid even if he is taken there today. His mouth will be dry, his eyes will be dark, and he will appear different from before. When seized by the messengers of Yama, who are extremely terrifying and have a frightening appearance, and afflicted by great and terrible diseases, and utterly tormented by suffering, what need is there to mention fear? At that time, who will protect me well from this great fear? Showing a look of fear, with eyes wide open in great terror, I search for refuge in the four directions. Having searched in this way, and seeing that there is no refuge in the four directions, I then become completely despondent. In such a situation, there is no refuge at all. What should I do at that time? There is no way! The second is the object of refuge, the common object of refuge, the Three Jewels, and taking refuge in the Bodhisattva who has the power of aspiration. The first aspect is: At that time, there is no refuge. Therefore, the Buddhas are the protectors of beings, and they are extremely diligent and perfect in the matter of protecting all beings. Moreover, their ability to protect is outstanding, and therefore they are powerful. Possessing these two qualities, one should take refuge today in the one who eliminates all fears.
Chinese
从……起皈依。如果信奉彼佛所悟之法，则能消除轮回之怖。对于菩萨僧众，也同样真实皈依。第二，我因地狱等痛苦所怖畏而极度恐惧，故将自身奉献于大菩萨普贤。我以自身将此身奉献于文殊。对于慈悲之念与行持无有错谬的观世音怙主，我也以痛苦不堪的声音发出哀嚎。如何哀嚎呢？即是向罪恶深重的我祈求救护。向圣者虚空藏、地藏以及慈氏（弥勒）和除盖障等具有大悲心的所有怙主寻求救护，从内心发出哀嚎，祈求救护。见到谁，阎罗王的使者等对众生怀有嗔恨者，都会因恐惧而四处逃散，我皈依手持金刚杵的金刚手。第三，如何皈依之义：往昔我违背您的教诲而造作罪业，如今见到罪业的果报之巨大怖畏，故向您皈依，祈求迅速消除怖畏。第三，对治力的力量有三：理应努力对治，迅速努力，以及如何努力。第一点分为二：第一，以疾病为例说明：即使是因风胆等普通疾病而感到恐惧，也必须按照医生的嘱咐来采取对治措施。那么，对于因贪欲等百种过患之病 постоянно侵袭，按照佛陀的教诲努力对治，更不用说了。因为疾病严重且难以找到治疗方法。这是为什么呢？因为贪欲等疾病，即使只是一种，也足以毁灭居住在南赡部洲的众多人。而除了按照佛陀的教诲去修持之外，在任何地方都找不到治疗这些疾病的药物。因此，对于烦恼之病，治疗它们的医生就是一切智者，因为他能拔除所有的病根。所以，不按照他的教诲行事，内心是极其愚昧的。
English
From... I take refuge. If one relies on the Dharma realized by that Buddha, it eliminates the fear of samsara. Likewise, I also genuinely take refuge in the assembly of Bodhisattva Sangha. Secondly, being terrified and utterly frightened by the suffering of hell and so on, I offer myself to the great Bodhisattva Samantabhadra. I offer this body of mine to Manjushri with myself. To the protector Avalokiteshvara, who has unerring thoughts and actions of compassion, I also cry out in anguish with a voice weakened by suffering. How so? It is to beseech refuge for me, who am full of sin. I seek refuge and protection from all the protectors endowed with great compassion, such as the noble Akashagarbha and Kshitigarbha, as well as Maitreya and Sarvanivaranaviskambhin, crying out from the heart. Seeing whom, the messengers of Yama and others who hate sentient beings are frightened and scatter in all directions, I take refuge in Vajrapani, the wielder of the vajra. Thirdly, the meaning of how refuge is taken: In the past, I transgressed your commands and committed sins. Now, having seen the great fear of the results of sin, I take refuge in you, I beseech you to quickly dispel the fear. Thirdly, the power of the antidote has three aspects: it is appropriate to strive for the antidote, to strive quickly, and how to strive. The first point has two parts: First, the example of illness is shown: Even if one is afraid of ordinary diseases such as wind and bile, one must take remedies according to the doctor's instructions. So, since one is constantly afflicted by the disease of a hundred faults such as attachment, there is no need to mention that one must strive for the antidote according to the Buddha's teachings. Because the disease is serious and the cure is difficult to find. Why is that? Because even one of the diseases such as attachment is enough to destroy many people living in Jambudvipa. And if the medicine to cure them cannot be found in any direction other than practicing according to the Buddha's teachings, then the doctor who cures the disease of afflictions is the all-knowing one, because he removes all its thorns. Therefore, not acting according to his teachings is extremely foolish.
Chinese
是嘲笑愚昧者的处所。第二，以悬崖的例子来说明：即使是普通的、小小的悬崖，为了不坠落其中，也必须谨慎地安住。千由旬是表示巨大的意思，更何况是坠入巨大的痛苦中，长期无法解脱的悬崖，更应该谨慎，这还用说吗？第二，迅速努力有三点：第一，不能信任寿命：如果认为罪恶虽然严重，但以后忏悔就可以了，今天不会死，这样安心地待着是不合理的。我将要消失，死亡的时刻一定会到来。谁给了我不死的保证？没有人给过，又怎么能确定可以从死亡中解脱呢？不可能解脱的。因此，如果一定会消失，怎么能安心地待着呢？这是不合理的。第二，不能信任享乐：从前经历过的那些消逝的享乐中，我还有什么特别不害怕的享乐呢？我不应该对那些享乐过于执着，以至于违背上师的教言，不要那样做。第三，不能信任亲友：不仅是享乐，还有自己的生命，以及亲友们，都要抛弃，自己一个人孤零零地走，无论亲近或不亲近，对他们执着都没有意义。第三，如何努力有两点：第一，思考：从不善中产生痛苦，如何才能确定从不善中解脱呢？我应该日夜不停地思考这个问题。第二，实践：我因为无知愚昧，无论是自性罪，也就是无论谁做都会成为罪恶的杀生等，还是制罪，也就是只有受戒后才会成为罪恶的下午的食物等，无论做了什么。在怙主面前，双手合十，以痛苦和恐惧的心，一次又一次地顶礼，忏悔所有的罪恶。第四，从罪恶中返回的力量：引导者们认为我的罪过
English
It is a place to mock the foolish. Second, the example of the cliff illustrates: Even a small, ordinary cliff, one must be mindful to avoid falling into it. A thousand yojanas represent vastness; needless to say, one must be mindful of a cliff where one falls into great suffering and cannot escape for a long time. Second, there are three points to striving quickly: First, one cannot trust life: If one thinks that even though sins are serious, it is enough to confess them later, and it is okay to be at ease thinking that one will not die today, that is not reasonable. I will disappear, and the time of death will inevitably come. Who has given the assurance that I will not die? No one has given it, and how can one be certain of escaping from death? It is impossible to escape. Therefore, if one will inevitably disappear, how can one reasonably be at ease? Second, one cannot trust enjoyment: Among those past, experienced, and vanished enjoyments, what particular enjoyment do I have that I am not afraid of? I should not be overly attached to those enjoyments, to the point of contradicting the guru's teachings; do not do that. Third, one cannot trust relatives and friends: Not only enjoyment, but also one's own life, and likewise, relatives and friends, must be abandoned, and one must go alone. Whether close or not close, attachment to them is meaningless. Third, there are two points to how to strive: First, thinking: Suffering arises from non-virtue; how can one be certain of escaping from non-virtue? I should constantly think about this day and night. Second, practice: Because of my ignorance and delusion, whether it is a natural transgression, that is, killing and the like, which becomes a sin no matter who does it, or a prescribed transgression, that is, afternoon food and the like, which becomes a sin only after taking vows, whatever I have done. In the presence of the Protector, with palms joined, with a heart of suffering and fear, I repeatedly prostrate and confess all those sins. Fourth, the power to turn away from wrongdoing: The guides consider my sins
Chinese
请宽恕我之前所犯的错误。因为这个罪恶不好，从今以后我不会再犯了。第二章讲完了。第五，随喜分为两种：随喜世间之善和超越世间之善。第一种是：愿一切众生的恶道痛苦得以止息，暂时不遭受痛苦，愿导致痛苦的善因及其果报，能使众生从痛苦中解脱，安乐地居住，对此心生欢喜而随喜。第二种分为四种：随喜小乘之善，即随喜声闻、缘觉菩提之因的善业积累。随喜果报，即随喜众生必定从轮回的痛苦中解脱，获得阿罗汉果位。随喜大乘之善，即随喜救护者们究竟的菩提果位，以及过渡阶段的果位——菩萨地。随喜因，即随喜发心利益一切众生的广大善心，以及乐于利益众生的行为。第六，劝请转法轮：合掌祈请十方诸佛，为那些被痛苦的黑暗或因痛苦而不知的黑暗所迷惑，不辨正道与非道之众生，点亮正法的明灯，指明道路。第七，祈请不入涅槃：合掌祈请那些想要入涅槃的诸佛，不要舍弃这些因无知而盲目的众生，祈请在无数劫中不入涅槃。第八，回向分为两种，首先是总的回向：如是做了以上从供养到祈请住世的一切善行，愿我所积累的善业，能消除一切众生的所有痛苦。其次是分别回向，分为三种：为病人回向，愿我于一切有情众生疾病痊愈之前，成为他们的良药、医生，以及照顾他们疾病的人。为饥渴者回向，愿降下食物和饮水的雨，消除饥渴的损害。饥荒的回
English
Please forgive my mistakes in the past. Because this sin is not good, from now on I will not commit it again. The second chapter is finished. Fifth, rejoicing is divided into two types: rejoicing in worldly good and rejoicing in good that transcends the world. The first is: may the suffering of all sentient beings in the lower realms be relieved, and may they not experience suffering for a while; may the virtuous causes that lead to suffering and their results enable sentient beings to be liberated from suffering and live in happiness, and I rejoice in this. The second is divided into four types: rejoicing in the virtue of the Lesser Vehicle, that is, rejoicing in the accumulation of virtue that is the cause of the enlightenment of Hearers and Solitary Realizers. Rejoicing in the result, that is, rejoicing that sentient beings will surely be liberated from the suffering of samsara and attain the state of Arhat. Rejoicing in the virtue of the Great Vehicle, that is, rejoicing in the ultimate fruit of enlightenment of the saviors, and also in the fruit of the intermediate stage—the Bodhisattva grounds. Rejoicing in the cause, that is, rejoicing in the vast mind of bodhicitta that benefits all sentient beings, and in the actions that delight in benefiting sentient beings. Sixth, urging the turning of the wheel of Dharma: joining palms and praying to the Buddhas of all directions, to light the lamp of Dharma and show the path to those sentient beings who are confused by the darkness of suffering or the darkness of not knowing because of suffering, and who do not distinguish between the right path and the wrong path. Seventh, praying not to pass into Nirvana: joining palms and praying to those Buddhas who wish to pass into Nirvana, not to abandon these beings who are blinded by ignorance, and praying that they will not pass into Nirvana for countless eons. Eighth, dedication is divided into two types, first is the general dedication: having done all the virtuous deeds from offering to requesting to remain, may the virtue that I have accumulated eliminate all the suffering of all sentient beings. Secondly, there are three types of specific dedication: dedicating for the sake of the sick, may I be their medicine, doctor, and caretaker of their illnesses until all sentient beings are healed. Dedicating for the sake of the hungry and thirsty, may rains of food and drink fall, eliminating the harm of hunger and thirst. The famine's