Chinese
等等。诸天众在世间一切悦意之处，以无量宫殿重重叠叠，珍宝罗网遍布，歌舞乐音，赞颂之声如雨般降下，拥有成百上千的殊胜庄严来供养。并且观想所有世间界都充满天人的宫殿，赞颂之声响彻，鲜花如雨般降落，以此供养殊胜的供养处。如经中所说：悦意的无量宫殿，伴随着赞颂之声，珍珠珍宝装饰闪耀，成为无垠虚空的庄严，我也将这些供养给具有慈悲本性者。如此等等。五种无主之供养是：此外，在所有清净的世间界中，珍宝山、森林、莲花湖，以及天鹅优雅的姿态，还有药材等散发香气的，充满香气的如意树，以及鲜花、果实、烟云的供养。如是说：有多少鲜花和果实，有多少药材，有多少世间珍宝，有多少清净悦意的水，以及珍宝山，同样地，森林，寂静而令人愉悦的地方，装饰着鲜花的树木，以及结满丰硕果实的树木，以及散发香气的地方。如此等等。此外，千瓣莲花摇曳，蜜蜂环绕，手臂上的手镯，装饰着睡莲，无云晴空，日月光芒照耀，以莲花等悦意之物供养。此外，檀香的清凉，吹动嘴唇，香甜的微风，舒适的气息，以及洞穴、岩石山、药草遍布的宜人之地，充满清凉池水的处所，都用来供养。就像这样，经中说：以莲花装饰的湖泊和池塘，天鹅发出美妙的声音，非常悦意，未经耕种而生长的各种庄稼，以及其他适合供养的装饰品。如此等等。此外，秋夜皎洁的月亮，被无星的星辰环绕，太阳的光芒，以千道光网装饰闪耀，以此供养成为四大部洲世间庄严之物。此外，包括周围山脉在内的，拥有百千俱胝的刹土，完全具备一切所需，十方刹土，如海中微尘般的一切。
English
Etc. The assembly of gods in all pleasing places in the world, with immeasurable palaces stacked upon each other, adorned with jeweled nets, with the rain of songs, dances, and melodious praises falling, and possessing hundreds and thousands of supreme ornaments, are offered. Furthermore, visualizing all realms of the world filled with the palaces of gods, resounding with praises, and raining flowers, these are offered to the sacred objects of offering. As it is said in the same text: "The pleasing immeasurable palace, endowed with melodious praises, adorned with pearls and jewels, shining beautifully, becoming the ornament of the immeasurable sky, I offer these to those with the nature of compassion." So forth. The five unowned offerings are: Furthermore, in all pure realms of the world, jeweled mountains, forests, lotus lakes, and the graceful gait of swans, as well as medicines and other fragrant substances, fragrant wish-fulfilling trees, and offerings of flowers, fruits, and clouds of smoke. As it is said: "How many flowers and fruits there are, how many kinds of medicines there are, how many worldly jewels there are, how much pure and pleasing water there is, as well as jeweled mountains, and similarly, forests, secluded and delightful places, trees adorned with flowers, and trees bearing abundant fruits, and places filled with fragrance." So forth. Furthermore, the thousand-petaled lotus swaying, bees surrounding it, bracelets on the arms, adorned with water lilies, the clear sky without clouds, illuminated by the rays of the sun and moon, are offered with lotuses and other pleasing things. Furthermore, the coolness of sandalwood, stirring the lips, the sweet-smelling breeze, comfortable breaths, and caves, rocky mountains, pleasant lands filled with herbs, places filled with cool ponds, are all offered. Like this, it is said in the same text: "Lakes and ponds adorned with lotuses, swans making beautiful sounds, very pleasing, various crops growing without cultivation, and other ornaments suitable for offering." So forth. Furthermore, the white rabbit-holding moon of the autumn night, surrounded by starless constellations, the sun's rays, adorned and shining with a thousand nets of light, are offered as ornaments of the world of the four continents. Furthermore, including the surrounding mountains, possessing hundreds of thousands of kotis of buddhafields, completely endowed with all desires, all the buddhafields of the ten directions, like dust motes in the ocean.
Chinese
以智慧获取，供养能仁及诸佛子。以主人所持之供品是，此外，如意生起一切愿望之，妙瓶如意树与满愿之牛，七政宝与吉祥八物，近七宝等广大之物，供养应供之圣众大悲者。又以意念将虚空界充满而供养，即轮宝，珍宝，后妃，大臣，骏马，大象，将军珍宝即七政宝，芥子，杜若，木橘，红花，酸奶，牛黄，明镜，右旋海螺即吉祥八物，鞋，绸缎，垫子，坐骑，卧具，床，宝剑，皮革即近七宝等供养。禅定海之供养二者是，禅定之供养是，思维胜过善妙行及供养云等之陈设而供养是，如此，以禅定意念周遍虚空界，以以外内密之供云海供养。其亦有三种，第一是，花朵云彩美丽，楼阁美丽燃烧，香与药混合甘露之云聚，光彩夺目灯盏食物乐器之云，赞颂音调支分海洋之云供养。仪轨如何呢？如《宝积陀罗尼经》云：花朵大多是殊胜之花，花朵陈设之光芒极散发，花朵各种各样普遍散布后，大士胜者及诸佛子供养。手掌之中无量之供品，如对一胜者作供养般，对所有胜者亦如是作，仙人禅定幻化即如此。此在《广大游乐经》中亦有，如《善行》云：彼等赞颂无尽大海等，以音调支分海洋之音声，善说胜者一切功德，我赞颂一切善逝。如是。不共之供养二者是，内与密之供养是，以智慧之，进入之云彩，极其无边际，娇女持鬘珍宝歌舞等，供养之天女
English
Having taken with intelligence, I offer to the Sage and all the Buddha's offspring. The offerings held by the master are, furthermore, the wish-fulfilling vase, the wish-fulfilling tree, and the wish-granting cow that produce all desires. The seven royal emblems, the eight auspicious symbols, the seven precious possessions, and other vast objects are offered to the holy objects of generosity and great compassion. Furthermore, offering by filling all of space with the mind: the wheel, the jewel, the queen, the minister, the excellent horse, the elephant, and the general jewel, which are the seven royal emblems; mustard seeds, durva grass, bilva, red ochre, yogurt, bezoar, mirror, and conch shell spiraling to the right, which are the eight auspicious symbols; shoes, silk, cushions, vehicles, bedding, thrones, swords, and leather, which are the seven precious possessions, are offered. The two offerings of the ocean of samadhi are: The offering of samadhi is to think of offering as something far greater than the arrangement of the Good Conduct and the clouds of offerings, etc. Like this: With samadhi, the mind pervades the expanse of the sky, Offering with the ocean of outer, inner, and secret offering clouds. It also has three aspects. The first is: Flower clouds are beautiful, pavilions are beautiful and blazing, Clouds of incense and medicine mixed with nectar, Clouds of radiant lamps, food, and music, Offering with clouds of praise, melody, and oceanic limbs. How is the ritual? As it says in the Kōnchok Tala La Sutra: Most of the flowers are supreme flowers, The rays of light from the flower arrangement are greatly scattered, Having scattered all kinds of flowers everywhere, I offer to the great beings, the victorious ones and their sons. In the palms of the hands are countless offerings, Just as offerings are made to one victorious one, So it is to all the victorious ones, The transformation of the ascetic samadhi is just like that. This is also found in the Extensive Play Sutra, as well as in the Good Conduct, which says: Those inexhaustible oceans of praise, With the sounds of the ocean of limbs of melody, Fully expressing all the qualities of the victorious ones, I praise all the Sugatas. Thus it is. The two uncommon offerings are: The inner and secret offerings are: With the mind's, Entering clouds, utterly limitless, Charming girls holding garlands, precious songs and dances, etc., Offering goddesses.
Chinese
以各种妙欲之云供养，愿一切诸佛菩萨皆欢喜。金刚形母、声母、香母、味母、触母、鬘母、光明母、花母等众，观想以各自的供品充满虚空而作供养，并将珍爱的身体也作为供品献给三宝。如《入行论》云：乃至虚空边际所摄持，无边无量之一切方所，以意摄取尽献于佛子，祈请慈悲尊长纳受我，我无余福亦无余供财，为利有情祈请佛纳受，我将自身完全献于诸佛，祈请一切勇士纳受我。忏悔罪业：第三支是：我于往昔无始时来，串习之习气所生，所作一切业及烦恼罪，悉皆忏悔。此处宣说忏悔罪业之理，共有四种。首先，所净之罪业有六门：身、语、意三门，以及贪、嗔、痴三毒。对于父母、堪布、阿阇黎等，从无始时至今，其自性罪为杀生等十不善业，以及出家众违犯下午不食等戒律。如《入行论》云：贪嗔痴三毒之势力，身语意三门所造罪，一切我皆忏悔之。造作方式：或自己所造，或教他人造，或随喜他人造。罪业之作用：障碍解脱与善趣，于恶趣中感受痛苦。二、忏悔之方便，四力具足：对不善业生起猛烈后悔之心，是为破恶力。造作不善业后，精勤行善，是为依止力。受持律仪后，不再
English
May all the Buddhas and Bodhisattvas be pleased by the clouds of various offerings. The Vajra Form Mother, Sound Mother, Fragrance Mother, Taste Mother, Touch Mother, Garland Mother, Light Mother, and Flower Mother, visualizing their respective offerings filling the sky, make offerings. Even the cherished body is offered as a servant to the Three Jewels. As stated in the Bodhicharyavatara: 'To the extent of the infinite realms of space, all those places without exception, taking them with my mind, I offer them well to the supreme beings, the Conquerors and their children. May the venerable objects of generosity, the great compassionate ones, regard me with affection and accept these offerings of mine. I am without merit, greatly impoverished, and have no other wealth to offer. Therefore, for the sake of others, may the protectors who care for others, accept these offerings by their power for my sake. To the Conquerors and their children, I offer my entire body forever. May the supreme heroes completely accept me.' Confession of sins: The third branch is: 'From beginningless time, due to the habits of familiarity, whatever actions and afflictions I have committed, all those that have become the cause of existence, I confess.' Here, the method of confessing sins is explained in four aspects. First, the six doors of sins to be purified are: the three doors of body, speech, and mind, and the three poisons of desire, hatred, and ignorance. Towards parents, Khenpos, Acharyas, etc., from beginningless time until now, the sins by nature are the ten non-virtuous actions such as killing, and for the ordained, all violations of vows such as not eating after noon. As stated in the Bodhicharyavatara: 'By the power of desire, hatred, and ignorance, whatever sins I have committed through the three doors of body, speech, and mind, all of that I confess.' The manner of committing: either done by oneself, caused to be done by others, or rejoicing in the doing. The function of sins: obstructing liberation and higher realms, and causing suffering in the lower realms. Second, the method of application, the four powers: Having great regret for non-virtue is the power of aversion. After committing non-virtue, diligently practicing virtue is the power of reliance. After taking vows, no longer
Chinese
不作之恢复力，以及依靠三宝和菩提心来使罪业耗尽和减轻的所依力。在《四法经》中说：慈氏，菩萨具有四法，则能压倒所有已作和已积之罪业。何为四？即如下：遍行厌患，遍行对治，恢复力，以及所依力。其中第一是，即使行不善业，也对此生起极大后悔。第二是，即使做了不善业，也精勤于善业。第三是，如法受戒后，获得不作罪业之戒。第四是，皈依佛、法、僧，并且不舍菩提心。第三，关于结合之方式，有加行、正行、后行三种。加行是，观想无量佛和菩萨，然后皈依。正行是，忆念所有罪业并生起后悔，观想自己和他人的一切罪业如黑色的东西在舌头上，然后忏悔，观想从佛和菩萨的眉间发出光芒，立即得到清净。后行是，观想发出更多光芒，所有罪业都已清净，身体变得像水晶球一样。词句也如《善行》或《入行论》中所说：各方一切安住之，圆满佛陀与菩萨，具大悲者诸尊前，合掌恭敬而祈请。无始时来轮回中，此生或于其他生，吾因无知所造罪，或教他人令造作，或因愚昧所迷惑，所作随喜诸罪业，今于尊前诚忏悔。我于三宝及父母，或于其他诸师长，因烦恼门身语意，所作种种之损害，以及由诸多过失，所积罪恶诸罪愆，一切难忍诸罪业，于诸导师前忏悔。如此等等。之后，分别观察罪业的自性如何，住在哪里，然后在如虚空般的境界中安住，便能得到清净。
English
The power of restoring non-doing, and the power of reliance, which is to rely on the Three Jewels and the mind of enlightenment to exhaust and alleviate sins. In the Sutra of the Four Dharmas, it says: Maitreya, if a Bodhisattva possesses four dharmas, he will overwhelm all sins that have been done and accumulated. What are the four? They are as follows: constantly practicing revulsion, constantly practicing antidotes, the power of restoration, and the power of reliance. The first is that even if one engages in non-virtuous actions, one has great regret for them. The second is that even if one has done non-virtuous actions, one is very diligent in virtuous actions. The third is that after taking vows correctly, one obtains the vow of not committing sins. The fourth is to take refuge in the Buddha, Dharma, and Sangha, and not to abandon the mind of enlightenment. Third, regarding the method of combining, there are three: preliminary, main practice, and subsequent practice. The preliminary is to contemplate countless Buddhas and Bodhisattvas, and then take refuge. The main practice is to remember all sins and generate regret, visualizing all the sins of oneself and others as black things on the tongue, and then confessing, visualizing light emanating from the eyebrows of the Buddhas and Bodhisattvas, and immediately becoming purified. The subsequent practice is to visualize more light emanating, all sins being purified, and the body becoming like a crystal ball. The words are also as in the "Good Conduct" or "Entering the Path of Enlightenment": Before all the Buddhas and Bodhisattvas who dwell in all directions, the great compassionate ones, I prostrate with folded hands and pray. From beginningless time in samsara, in this life or in other lives, the sins I have committed out of ignorance, or caused others to commit, or the sins I have rejoiced in due to delusion, I confess all these before you with a sincere heart. I confess all the harm I have done to the Three Jewels, parents, or other teachers, through the doors of afflictions, with body, speech, and mind, and all the sins and faults accumulated through many transgressions, all the unbearable sins, I confess before all the guides. And so on. After that, by examining the nature of sin, where it resides, and then abiding in a state like the sky, one will be purified.