Chinese
所谓“制立”，是指违背持戒者所制定的戒律。其中又有四种情况：比如持戒比丘杀生，既是制罪，也是自性罪；比丘割草、吃午后食物等，是制罪，但不是自性罪；从未受过皈依戒的人杀生，是自性罪，但不是制罪；比丘割草等，既不是制罪，也不是自性罪。因此，如果不守护不割草等制罪，就无法正确守护戒律，所以制定这些戒律就像守护的篱笆一样。如经中说：“若于导师慈悲之教法，轻忽而欲舍弃者，彼由此将获他苦，如伐香草林，反损益母草林。如畜生转生，如艾拉叶中之虫。” 如此确定之后，我因愚昧无知，对取舍一无所知，被愚痴所控制，对于杀生等十不善业等自性罪，羞于启齿，不敢说出口，或者吃了午后食物等违背戒律的制罪，无论做了什么，在怙主，即怙主诸佛菩萨，具有大悲心者面前，显而易见地身体毛发竖立，眼含泪水，双手合掌，口中念诵忏悔之词，心中畏惧死亡、中阴和来世恶道的痛苦，以强烈的后悔之心，一次又一次地恭敬顶礼，毫不隐瞒地坦白和忏悔所有这些罪过和堕落。一次又一次，是智者所具有的词语，意思是需要极大的忏悔。如此，虽然对于自己来说，诸佛菩萨是隐蔽的，但对于他们来说，自己并非隐蔽，就像盲人面前的明眼人一样，因此，如果陈述罪过的种类并忏悔，从无数众生的彼岸，他们将以智慧之眼观看，以神通之耳倾听，以智慧之心领悟。
English
"Established" refers to those who violate the precepts established by those who hold them. There are four cases: for example, a monastic who has taken vows killing a sentient being is both a transgression of the established precepts and a natural transgression. Cutting grass or eating after noon is a transgression of the established precepts but not a natural transgression. A person who has never taken refuge vows killing a sentient being is a natural transgression but not a transgression of the established precepts. Cutting grass is neither a transgression of the established precepts nor a natural transgression. Therefore, if one does not protect the places of purely established precepts, such as not cutting grass, one cannot properly protect the training. Therefore, the established precepts are made as a means of protecting them, like a fence. As it is said in the scriptures: "Whoever, in the compassionate teachings of the Teacher, thinks it easy and tries to abandon them, will obtain suffering and dependence from that, like cutting down a grove of fragrant grass, which harms the grove of Asmra grass. Like a sentient being reborn, like a worm in the leaves of Ela." Having determined this, I, being ignorant and unknowing about what to accept and reject, and being controlled by delusion, am ashamed to speak of the ten non-virtuous actions and other natural transgressions, and dare not utter them. Or whatever transgressions of the established precepts I have committed, such as eating after noon, I confess and repent of all those sins and downfalls, without concealing or hiding them, before the protectors, that is, the protectors, the Buddhas and Bodhisattvas, who possess great compassion, with my body visibly trembling, tears in my eyes, and hands folded in prayer. With words of lament and mantra, I confess. Fearing and dreading the suffering of death, the intermediate state, and future evil realms, with a strong sense of remorse, I repeatedly and respectfully prostrate, and confess and repent of all those sins and downfalls, without concealing or hiding them. "Again and again" is a word possessed by the wise, meaning that great repentance is needed. Thus, although the Buddhas and Bodhisattvas are hidden from oneself, one is not hidden from them, just as a sighted person is in front of a blind person. Therefore, if one states the types of offenses and confesses, from beyond countless beings, they will see with their eyes of wisdom, hear with their ears of magic, and understand with their minds of knowledge.
Chinese
随喜：轮回的众生，无论是谁，经历地狱等恶趣的痛苦，被疲劳所折磨，暂时在天界休息，获得天人安乐的果报之因，思维出离心和菩提心，以及没有被修习无我所摄持的十善等善行。对于果报随喜，相对于三恶趣，天人们虽然暂时安乐，但普遍存在行苦、苦苦、坏苦这三种痛苦，因此对于痛苦的有情们，在高处天人的境界中，获得美貌和青春，以及权势、美名和声誉、财富和受用等圆满的安乐，安住在安乐中，享用各自前世的善果，对于他们没有嫉妒和竞争之心等，从内心深处感到高兴而随喜。中士的善根，小乘解脱分中，也有因和果两种。因方面，如云：“知尽与不生，是名智慧菩提。”如是所说，声闻缘觉菩提之因的善根，以及被出离心和无我所摄持的善根，对于所积累的这些善根感到高兴而随喜。果报方面，任何有情众生，从三界轮回的痛苦生老病死等中必定解脱，获得有学须陀洹、斯陀含、阿那含和无学阿罗汉的果位，血和眼泪的海洋干涸，骨头的山被摧毁，黄金和粪土平等，忆念断证的功德，以及慈悲的导师所教导，对于导师和教法两者都安立和赞叹的圣法和律藏相遇，这也是他们的恩德，忆念他们的恩德，对他们生起信心而随喜。大士的善根，大乘解脱分中，有果和因两种，果方面，究竟的果报是救护一切众生的诸佛，断证的功德无余圆满的大菩提，功德如海的自性，以及暂时的果报是诸位佛子菩萨们，从获得初地极喜地到十地法云地之间的地道的断
English
Rejoicing: Whatever sentient beings in samsara, experiencing the suffering of the lower realms such as hell, tormented by fatigue, temporarily resting in the heavens, obtaining the cause of the fruit of happiness of gods and humans, contemplating renunciation and bodhicitta, and performing virtuous deeds such as the ten virtues not grasped by the practice of selflessness. Rejoicing in the result, compared to the three lower realms, although the gods and humans are temporarily happy, they universally experience the suffering of conditioning, the suffering of suffering, and the suffering of change, thus for those suffering beings, in the high realm of gods and humans, obtaining beauty and youth, as well as power, fame and reputation, wealth and enjoyment, etc., dwelling in complete happiness, enjoying the fruits of their previous virtuous deeds, without jealousy or competitiveness, rejoicing from the bottom of their hearts. The virtue of a middling person, in the Lesser Vehicle's liberation, also has two aspects: cause and effect. Regarding the cause, as it is said, "Knowing exhaustion and non-arising is called wisdom and enlightenment." As it is said, rejoicing in whatever virtue has become the cause of the enlightenment of hearers and solitary realizers, and the virtue grasped by renunciation and selflessness. Regarding the result, whatever sentient being is certain to be liberated from the suffering of the three realms of samsara, such as birth, old age, sickness, and death, obtaining the stages of the learners Stream-enterer, Once-returner, Non-returner, and the non-learner Arhat, the ocean of blood and tears is dried up, the mountain of bones is destroyed, gold and dung are equal, remembering the qualities of abandonment and realization, and encountering the Holy Dharma and Vinaya taught by the compassionate teacher, and established and praised by both the teacher and the teachings, this is also their kindness, remembering their kindness, generating faith in them, and rejoicing. The virtue of a great person, in the Great Vehicle's liberation, has two aspects: result and cause. Regarding the result, the ultimate result is the Buddhas who protect all beings, the Great Enlightenment that completely perfects the qualities of abandonment and realization, the nature of the ocean of qualities, and the temporary result is the sons of the Buddhas, the Bodhisattvas, from obtaining the first ground, the Joyful Ground, to the tenth ground, the Cloud of Dharma, the abandonment of the grounds and paths
Chinese
也对证悟的功德生起欢喜心。 缘于如虚空般广阔的意乐，为了将一切众生安置于最胜安乐的佛果位，发起殊胜菩提心的如海善根；以及缘于修学六度波罗蜜多，以无量利益一切众生的善根，如功德利益品中所说般广大而长久，如同虚空般，不生嫉妒，由衷欢喜而随喜。 如此随喜，自己能获得比那更大的功德，如昔日光明国王迎请佛陀及其眷属，一位贫女随喜，佛陀将功德回向给那位贫女一样。 利益方面，《摄颂》中说： “三千世界须弥山，可用秤量知其量， 随喜善根非如是。” 这样说。 随喜既不会增长我慢和炫耀，又省力，是迅速成就广大福德的窍诀，因此对于他人所见所闻的善根，都应当修习随喜。 第二是： 往昔，我等导师在菩提树下现证圆满正等觉时， “深寂离戏光明无为法， 犹如甘露吾已获得， 纵为谁说亦不能解， 故我默然住于林间。” 以诸如此类对法的赞叹，连续七周不行说法。 后来，帝释天手持右旋白海螺，大梵天手持千辐金轮等供养，并为了四个法会中的每一会，在身上钉入千枚铁钉，在身上点燃千盏酥油灯等，以无量苦行祈请：如今已获得正法宝藏，为何不转法轮？ 梵天说道： “具足慈悲之众生， 具足信心与智慧， 常怀不害之意念， 恒常乐于听闻法， 为彼等开启甘露门。” 如此宣说后，便开始转法轮。 同样，十方
English
And also rejoice in the qualities of realization. Due to the intention as vast as the sky, the merit of generating the supreme Bodhicitta to place all sentient beings in the supreme bliss of Buddhahood is like an ocean; and due to the practice of learning the six perfections, the merit of immeasurably benefiting all sentient beings is vast and long-lasting like the sky, as explained in the chapter on benefits, without jealousy, sincerely rejoicing and following with joy. By rejoicing in this way, one obtains greater merit than that, just as in the past, King Clear Victory invited the Buddha and his retinue and made offerings, and a poor woman rejoiced, and the Buddha dedicated the merit to that poor woman. Also, regarding the benefits, in the Condensed Sutra it says: "The three thousand worlds, Mount Meru, can be measured by weighing, but the merit of rejoicing is not like that." This is how it is. This rejoicing does not increase pride and boasting, and it is effortless, it is a secret instruction for quickly accomplishing great merit, therefore, one should cultivate rejoicing in whatever good roots one sees or hears of others. Secondly: In the past, when our teacher attained complete enlightenment under the Bodhi tree, "Profound, peaceful, free from elaboration, luminous, uncompounded. I have found a Dharma like nectar. But if I were to show it to anyone, they would not understand. Therefore, I will remain silent in the forest." With such praises of the Dharma, he did not teach for seven weeks. Later, Indra, the lord of the gods, offered a white conch shell spiraling to the right, and Brahma offered a golden wheel with a thousand spokes, and for each of the four Dharma assemblies, he drove a thousand iron nails into his body, lit a thousand butter lamps on his body, and so on, and requested with immeasurable hardships: Now that you have found the treasure of the true Dharma, why do you not turn the wheel of Dharma? Brahma said: "Those beings who have compassion, who have faith and wisdom, who always have the intention of not harming, who are always happy to listen to the Dharma, for them, open the gate of nectar." After saying this, he began to turn the wheel of Dharma. Similarly, in the ten directions,
Chinese
以常时安住的诸佛薄伽梵以智慧观照，以慈悲垂念，对于我等未被隐瞒者，我等信解以自身供养金轮等物，身体合掌，以语祈请劝请：祈请为被种种痛苦所折磨的众生，对于处与非处之差别，道与非道之区分，取舍之处一无所知，于无明之黑暗中深陷迷茫者，依各自之根器，点燃如妙法之明灯般，遣除无知之黑暗，恳请开示真实之智慧光明。如是祈请后，思维诸佛已允诺转法轮。劝请转法轮，则有生生世世不生起邪见恶见于相续中，不离正法光明之必要，如是说。第三是往昔我等之导师，居士纯陀劝请勿入涅槃，而延寿三个月一般，于十方刹土安住之诸佛，就究竟而言，诸佛虽不入涅槃，然调伏所化事业究竟后，因必要而示现入涅槃之相者，我等身体合掌，以语祈请劝请：祈请勿将此无边无际之有情，置于取舍之眼为愚痴之翳障所盲或所蔽之处，为令取舍之处得以明晰，于无数劫中，祈请勿入涅槃而安住，亦思维已允诺不入涅槃而安住。第四是，通常大乘之回向是为了获得大菩提而回向，然此处于自相续中生起菩提心，需修习四无量心或慈悲之意，如彼之根本为慈悲所愿。如是，此处似为回向与慈悲于方向上一致而宣说。如是以上所说之七支，以行持此等一切之善根为代表，我于三时所作所积之善根，总而言之，愿如虚空般之所有众生，轮回与恶趣之所有痛苦无余遣除，
English
The Buddhas, the Bhagavat, who constantly abide, observe with wisdom and contemplate with compassion. To those of us who are not concealed, we believe that we offer golden wheels and other things with our own bodies, joining our palms, and requesting with our speech: We pray that for sentient beings who are tormented by various sufferings, who do not know the difference between what is and is not, the distinction between the path and the non-path, and the place of acceptance and rejection, and who are deeply confused in the darkness of ignorance, according to their respective capacities, may they light a lamp like the light of the Holy Dharma, dispel the darkness of ignorance, and request to show the true light of wisdom. After praying in this way, we think that the Buddhas have promised to turn the wheel of Dharma. If we urge them to turn the wheel of Dharma, there is a need to ensure that wrong views and evil views do not arise in the continuum in all lifetimes, and that they are not separated from the light of the Holy Dharma, so it is said. The third is that in the past, our teacher, the layperson Cunda, requested not to enter Nirvana, and extended his life for three months. In general, although the Buddhas do not enter Nirvana in the ultimate sense, those who show the appearance of entering Nirvana out of necessity after the work of taming has been completed, we join our palms and request with our speech: We pray that these infinite beings will not be placed in a place where the eye of acceptance and rejection is blinded or obscured by the cataract of ignorance, and that in order to clarify the place of acceptance and rejection, we pray that they will not enter Nirvana and abide for countless kalpas, and we also think that they have promised not to enter Nirvana and abide. Fourth, in general, the dedication of the Great Vehicle is dedicated to attaining great Bodhi, but here, in order to generate Bodhicitta in one's own continuum, one needs to practice the four immeasurables or the mind of compassion, as the root of that is desired to be compassion. Thus, here it seems that dedication and compassion are declared to be consistent in direction. Thus, the seven branches mentioned above, represented by the merits of performing all these, the merits that I have done and accumulated in the three times, in general, may all the sufferings of samsara and the lower realms of all beings like space be completely removed,