Chinese
《十方增长经》中说：如果想要忏悔，就正直地坐着，如实地看。如实地看真实的自性，如实地见到就能解脱。那就是最好的忏悔。这样说。然后，阿阇梨讲述罪恶的过患，弟子作礼拜和供养，袒露右肩，祈请说：请您清净我的罪业。在祈请之后，皈依并生起菩提心，将罪业置于舌尖和心中。我以贪嗔痴的控制，对三宝、堪布、阿阇梨、父母和其他众生所做的一切罪业，以强烈的忏悔之心，在十方诸佛菩萨面前，为了圆满菩提心和获得佛陀的菩提，我忏悔所见之罪。以后也请守护誓言。这样念诵三遍之后，让他们稍微修习空性。观想从本尊的心间发出白光，净化身语意三门。之后，阿阇梨询问所见之罪，弟子应作感谢。其中，第一个是自己的方式，第二个是他人的方式。第四个是能够清净这些的知识，如《慈氏狮子吼大经》中所说：无知所造诸罪业，皆应忏悔而清净。智者忏悔诸罪后，罪业不复得安住。这样说。以及《律分别》中说：谁造作了罪恶业，以善业来达到究竟，就像日月从云中出现一样，他在这个世间会变得光明。这样说。以及《佛藏经》中说：即使是杀害父母和独觉佛，修习空性也能获得解脱。以及《业分别》中说：做了极其不悦意的业，通过自我谴责可以减轻。通过彻底忏悔和守护誓言，那些罪业就像从根拔除一样。以及《亲友书》中说：谁从前因放逸而造罪，后来变得谨慎，也如明月离云般美丽，如同喜乐、指鬘、具见、安乐等。
English
From the Sutra of Increasing in Ten Directions: If one wishes to purify regrets, sit upright and look correctly. Look correctly at the true nature. If you see correctly, you will be liberated. That is the supreme purification of regrets. Thus it is said. Then, the Acharya explains the faults of sins. The disciple makes prostrations and offerings, bares one shoulder, and prays, saying: Please purify my sins. After the prayer, taking refuge and generating Bodhicitta, placing the sins on the tip of the tongue and in the heart. All the sins I have committed due to the power of attachment, anger, and ignorance towards the Three Jewels, the Khenpo, the Acharya, parents, and other sentient beings, with a strong intention of repentance, in front of all the Buddhas and Bodhisattvas residing in the ten directions, in order to fully embrace the mind of enlightenment and attain the enlightenment of the Buddha, I confess the sins I have seen. Hereafter, I shall also keep the vows. After reciting this three times, they are made to meditate on emptiness for a while. Thinking that white light emanates from the heart of the deity, purifying the three doors of body, speech, and mind. Afterwards, the Acharya asks about the sins seen, and the disciple should give thanks. Among them, the first is one's own way, and the second is the way of others. The fourth is the knowledge that can purify these, as stated in the Sutra Requested by Maitreya Lion's Roar: Whatever sinful deeds are done out of ignorance, should be confessed and purified. After the wise confess their faults, the sins will no longer abide. Thus it is said. And in the Vinaya-vibhaṅga it says: Whoever has done sinful deeds, accomplishes the end with virtuous deeds, just as the sun and moon emerge from the clouds, so will he become bright in this world. Thus it is said. And in the Buddha Treasury Sutra it says: Even killing parents and Pratyekabuddhas, one can be liberated by meditating on emptiness. And in the Karma-vibhaṅga it says: Having done extremely unpleasant deeds, they are lessened by self-reproach. By thorough confession and keeping vows, those sins are like being uprooted from the very root. And in the Suhrllekha it says: Whoever was previously careless, but later becomes mindful, is also beautiful like the moon free from clouds, like Delight, Aṅgulimāla, Endowed with Sight, and Bliss.
Chinese
如是。随喜功德是第四支。对于众生的无量功德聚，我恒常随喜。如果对于自性之善，从内心深处修习随喜，就能获得同等善根，功德无量。如《集经》云：三千世界须弥山，可用秤量知其量，随喜功德非如是。如是。应以至诚之心随喜，并以从善妙行中产生的语言来行持：十方一切诸佛与佛子，以及声闻缘觉有学无学众，所有众生任何诸福善，对于彼等一切我随喜。如是。劝请转法轮是第五支。为了救度所有众生，劝请转无上法轮。如佛陀成道后，梵天献上法轮并祈请一般，我亦如是思惟，于上师善知识前祈请：凡是十方世界的明灯，次第证得菩提无染着，祈请诸位怙主为我等，转动无上殊胜之法轮。如是。由此能净除舍法之罪障，生生世世不离正法传承。请勿入灭是第六支。从今乃至轮回未空之际，祈请常住世间勿入灭。如昔日善宿请本师勿入涅槃一般，于一切世间界中，所有如来世尊，以及上师善知识等，凡是示现将入涅槃者，祈请住世直至轮回未空。对于想要示现入灭之导师，为利乐一切有情众，乃至尽于无量无数劫，我以合掌殷勤而劝请。如是。由此能净除短命、非时而死，以及以他命维生之罪，增长寿命。
English
Thus it is. Rejoicing in virtue is the fourth branch. I constantly rejoice in the boundless merit of beings. If one cultivates rejoicing from the depths of one's heart for the virtue of intrinsic nature, one will attain equal merit and immeasurable merit. As the "Collection Sutra" says: The Mount Meru of three thousand worlds can be measured by weight, but the merit of rejoicing is not like that. Thus it is. One should rejoice with a sincere heart and practice with the words arising from good deeds: All Buddhas and Buddha-sons of the ten directions, as well as Hearers, Solitary Realizers, Learners, and Non-learners, whatever merit of all beings, I rejoice in all of them. Thus it is. Requesting the turning of the Dharma wheel is the fifth branch. In order to liberate all beings, I urge you to turn the unsurpassed Dharma wheel. Just as Brahma offered the wheel and prayed after the Buddha attained enlightenment and did not speak the Dharma, I also think like this and pray before the great spiritual teachers: Those who are the lamps of the ten directions of the world, who have attained enlightenment without attachment in stages, I urge all those protectors to turn the supreme wheel for us. Thus it is. By this, the obscuration of abandoning the Dharma is purified, and one will never be separated from the lineage of the true Dharma in all lifetimes. Please do not pass into Nirvana is the sixth branch. From now until the end of samsara, please remain in the world and do not pass into Nirvana. Just as the good host once asked the Teacher not to enter Nirvana, in all the realms of the world, all the Tathagatas, World Honored Ones, and spiritual teachers, etc., who are showing signs of entering Nirvana, I pray that they will remain in the world until the end of samsara. For the sake of benefiting and bringing happiness to all sentient beings, I earnestly request with folded hands that the teacher who wants to show the passing into Nirvana will remain for countless eons. Thus it is. By this, the sins of short life, untimely death, and living on the lives of others are purified, and life is prolonged.
Chinese
将功德回向于无有，就能证得佛果。回向功德于菩提，七支供是：以此善业愿我与一切众生，无余一时成就佛果。也就是将自己和他人的一切善根，为了圆满菩提而发愿和转变，这是为了生起菩提心而回向。顶礼、供养、忏悔，随喜、劝请、祈祷，我所积的一切微小善业，全部为了菩提而回向。如是说。也就是回向的对境是自己和他人的一切善业，与三时相关的一切。在《华严经》中说：所有众生的所有善业，已做、将做、正在做的，如来您一样，在如是的地上，一切一切都变成善良吧。如是说。回向只能向佛回向。在《中品般若经》中说：善现，此善根只能回向于佛地，不能回向于声闻、缘觉以及其他之地。特意要做的是为了所有众生获得菩提。该经中说：这也是为了所有众生而回向，不是为了自己完全获得的目的，否则会堕入声闻和缘觉之地。相是所有法明明不存在却显现，如梦如幻。善业也知道如梦如幻后回向。该经中说：善现，所有法如梦如幻，善业也以如梦如幻的方式回向。在《善臂请问经》中说：谁将布施给谁，布施如何不执着，以那样的平等布施，愿善臂你完全圆满。如是说。以执着或执念将善根视为真实是不好的。在《摄经》中说：如同掺杂毒药的美食，执着于白法，佛陀也如是说。如果无相，就是回向菩提。如果是有相，就不是回向菩提。如是说。因此要做到没有执着或执念。在《现观庄严论》中说：那是无所缘之相，是不颠倒之体性。如是说。回向
English
By dedicating merit to the absence of inherent existence, one can attain Buddhahood. The dedication of merit to Bodhi, the seven branches are: Through this virtue, may I and all beings, without exception, simultaneously attain Buddhahood. That is, aspiring and transforming one's own and others' roots of virtue into complete Bodhi, dedicating it as a cause for generating the mind of enlightenment. Prostration, offering, confession, rejoicing, exhortation, and supplication, whatever small virtue I have accumulated, I dedicate all of it to Bodhi. Thus it is said. The object of dedication is all the virtues of oneself and others, related to all three times. In the Avatamsaka Sutra, it says: All the virtues of all beings, those done, to be done, and those being done, like the Tathagata, on such grounds, may everything, everything become good. Thus it is said. Dedication is only to the Buddhas. In the Intermediate Mother Sutra, it says: Subhuti, this root of virtue should only be dedicated to the Buddha-ground, and should not be dedicated to the grounds of Shravakas, Pratyekabuddhas, or others. What is done specifically is for all sentient beings to attain Bodhi. In the same sutra, it says: It is dedicated for the sake of all sentient beings, not merely for the sake of one's own complete attainment, for it would fall into the grounds of Shravakas and Pratyekabuddhas. The aspect is that all phenomena appear as if they do not exist, like dreams and illusions. Virtue is also dedicated knowing it to be like dreams and illusions. In the same sutra, it says: Subhuti, all phenomena are like dreams, like illusions. Virtue should also be completely dedicated in the manner of dreams and illusions. In the Sutra Requested by Bhadra, it says: Whoever gives alms to whom, how alms are not fixated upon, by that equal almsgiving, may Bhadra be completely fulfilled. Thus it is said. It is not good to regard the root of virtue as truly real through fixation or attachment. In the Compendium Sutra, it says: Just as it is good to eat food mixed with poison, the Victorious Ones have said that attachment to white dharma is similar. If there is no sign, it is the dedication to Bodhi. But if there is a sign, it is not the dedication to Bodhi. Thus it is said. Therefore, one should be without fixation or attachment. In the Ornament of Clear Realization, it says: That is the aspect of non-fixation, the characteristic of being non-perverted. Thus it is said. Dedication
Chinese
其自性为：以将善根转化为菩提之愿力，以及特殊之词句威力之总和。如《文殊刹土功德庄严经》云：“诸法皆如缘，安住于愿力之根本。无论立下何种愿，皆能如是成就。”如是。回向与发愿之差别在于：先有善根之因，再结合词句与愿望，是为回向。未有善根之因，仅有愿望，是为发愿。其中，回向乃是透过布施者之心愿与词句之力，将善根转化为菩提等等。如今之法师们所为，乃是基于无法确定之情况。否则，回向应有见证者，故应是上师僧众以心随其词句，共同祈愿成就之协力表达。词句也应如初地以上成就真实语者所说般，而非随意而为，故于此处依循之。为使回向成就，应观想前方虚空如云雾般充满佛陀与菩萨，如昔日国王转生为慈力王时，将自身血肉布施与夜叉后所说之偈颂般念诵：以此功德愿速得成就，证得遍知，战胜罪恶之敌。从生老病死的波涛汹涌中，救度众生脱离轮回之苦海。如是等等。某些人在最后以空性印持，实为不应理，若问：以空性印持有何用？答：此乃未解其义之故。善行亦如梦，积聚者亦如梦，接受者亦如梦，于三轮中无有真实执着，方可称为无所缘。若观修一无所有的空性，则成断见，应知此为恶见而舍弃。总而言之，无论行何善，皆应以发菩提心之殊胜加行摄持，以无所缘与无相之殊胜智慧摄持，以如梦如幻之殊胜回向摄持。若与此三殊胜相应，则称为顺解脱分之善根，而非成佛之道之因。若不以此三殊胜摄持，则仅为顺福分之善根。
English
Its nature is: the mind transformed by the aspiration to turn virtuous roots into Bodhi, and the sum of the power of special words and phrases. As stated in the "Array of the Qualities of the Pure Land of Manjushri": "All phenomena are like conditions; they abide thoroughly in the root of aspiration. Whatever aspiration one plants, that will be accomplished in just that way." Thus it is. The difference between dedication and aspiration is: dedication is when the cause of virtue has preceded, and then words and aspirations are combined. Aspiration is when the cause of virtue has not preceded, and there is only aspiration. Among these, dedication is the transformation of virtue into Bodhi, etc., through the aspiration of the benefactor's mind and the power of words. What the teachers do nowadays is based on the assumption of uncertainty. Otherwise, dedication should have a witness, so it should be a cooperative expression of the lamas and sangha directing their minds after his words, wishing for accomplishment. The words should also be spoken as by someone who has achieved true speech from the first ground onwards, and not randomly, so here we follow that. As a witness to the accomplishment of dedication, one should visualize the sky in front as filled with Buddhas and Bodhisattvas like a mass of clouds, and recite as the king who was transformed into Mighty Love in the past, after giving his own flesh and blood to the yakshas: "By this merit may I quickly attain omniscience, defeat the enemy of faults, and liberate beings from the ocean of existence, turbulent with the waves of birth, old age, sickness, and death." And so on. Some people seal with emptiness at the end, which is very inappropriate. If you ask, "What is the use of sealing with emptiness?" The answer is: it seems that you have not understood the aspect. Virtue is also like a dream, the accumulator is also like a dream, the receiver is also like a dream. Not having true clinging in the three circles is called having no object of focus. If you meditate on emptiness as nothing at all, it is a nihilistic view, so you should understand this as a bad view and abandon it. In general, whatever virtue you do, it should be taken by the excellent preliminary practice of the mind of enlightenment, taken by the excellent wisdom of no object of focus and no characteristics in the main practice, and taken by the excellent dedication of dreamlike illusion in the subsequent practice. If it is connected with these three excellences, it is called virtue that is in accordance with liberation, and it is not a cause for the path of Buddhahood. If it is not taken by these, it is only virtue in accordance with fortune.