Chinese
因此，应当以预备、正行、结行三者来修习。这是第六十个引导诀。接下来，修习慈心也有两种方式。所缘境是所有众生，如同祈愿所有与自己有关却没有安乐者都能获得安乐一样。有多少众生没有安乐啊！心中想着：愿他们都能获得安乐，将他们视为慈心所要关怀的对象。心之相是，以自己的父母为例，希望他们能与亲近的人相遇。之后，从一个到所有众生都这样修习之后，在没有任何执著的状态中安住，这就是具备预备、正行、结行三者的修持。这是第六十一个引导诀。接下来，修习悲心。所缘境是那些被剧烈痛苦折磨，令人无法忍受的众生。心之相是，心中想着：愿他们能脱离这些痛苦，对一个到所有众生都修习这种强烈的悲心之后，在不执著任何事物的情况下，稍微安住，这就是预备、正行、结行三者。这是第六十二个引导诀。接下来是喜心。从天界之中，无论谁拥有大小不一的安乐和幸福开始，将所有拥有安乐的部分都作为所缘境。心之相是，心中想着：愿他们永远不离这些安乐，并且比这更幸福、更快乐，寿命更长，眷属更多，受用更丰饶，没有损害，智慧更大等等，直到证得佛果。将这种喜心施予一个到所有众生。特别是对于那些伤害自己的人，以及那些让自己产生嫉妒的人，也要反复修习，最终安住在空性的状态中，这就是具备预备、正行、结行三者的修持。这是第六十三个引导诀。接下来是练习技巧。有一定的顺序：慈心、悲心、喜心、舍心这四者依次修习。然后反过来修习，从舍心到慈心。交替修习慈心和喜心，悲心和舍心。练习在每一个瞬间都变得熟练。这些修习要以预备（发心）、正行（专注于正行本身而不执著）、结行（三殊胜回向）来摄持。
English
Therefore, one should meditate with the three aspects of preparation, main practice, and conclusion. This is the sixtieth instruction. Next, there are two ways to meditate on loving-kindness. The object of focus is all sentient beings, just as one wishes that all those related to oneself who do not have happiness may meet with happiness. How many sentient beings are there who do not have happiness! Thinking, 'May they all meet with happiness,' seeing them as the object to be cherished with loving-kindness. The aspect of mind is, using one's own parents as an example, wishing them to meet with loved ones. Then, after meditating in this way from one to all, abiding in a state without any clinging is the practice that is complete with the three aspects of preparation, main practice, and conclusion. This is the sixty-first instruction. Next, meditating on compassion. The object of focus is to contemplate those who are tormented by intense suffering, which is unbearable. The aspect of mind is, thinking, 'May they be separated from this suffering,' after meditating on this intense compassion from one to all, abiding in a state without focusing on anything for a moment, this is done in the three aspects of preparation, main practice, and conclusion. This is the sixty-second instruction. Next is joy. From whoever in the heavenly realms has great or small happiness and joy, making all aspects of having happiness the object of focus. The aspect of mind is, thinking, 'May they never be separated from this happiness, and may they have even more joy and happiness, longer life, more retinue, more abundant resources, no harm, greater wisdom, and so on, until enlightenment.' Applying this to all sentient beings from one to all. In particular, repeatedly train on those who harm oneself and those who are the object of jealousy in one's mind, and finally abide in the state of emptiness, this is the practice that is complete with the three aspects of preparation, main practice, and conclusion. This is the sixty-third instruction. Next is training in skills. There is a definite order: loving-kindness, compassion, joy, and equanimity, these four are meditated on in sequence. Then meditate in reverse, from equanimity to loving-kindness. Meditate alternately on loving-kindness and joy, compassion and equanimity. Train to become familiar in every moment. These practices should be taken up with the three aspects of preparation (generation of bodhicitta), main practice (focusing on the practice itself without clinging), and conclusion (dedication with the three excellences).
Chinese
这是第六十四个引导步骤。第八个主题是发起无上菩提心，包括学习和思考利益。实际发起的方式，以及学习的思考，分为三个部分。第一部分是：在所有大乘佛法中，发起菩提心是至高无上的。如果不发起菩提心，就无法成佛；发起菩提心就能成佛。因为它能从轮回的痛苦中解救，消除烦恼的折磨，超越声闻和独觉的乘，善根不会耗尽且增长，获得广大的福德，继承佛陀的血脉，奠定安乐的基础，成为世间的供养之柱，一切所想皆能实现，成就伟大的利他事业，迅速获得菩提等等。因此，我今天就要发起菩提心，以具备加行、正行、后行的三种方式来努力。这是第六十五个引导步骤。接下来是实际发起菩提心的方式，分为前行和正行两个部分。首先，前行包括七支供养中的顶礼支：在珍宝所依的面前陈设供品。观想上方的虚空中，上师、本尊、空行母、护法神和护法如同浓密的云层。观想自己的身体化为百千俱胝无量无数，遍布大地，以及三界六道的一切众生都在顶礼。伴随着赞颂的旋律，念诵《宣说悟境的经藏王》，《菩提堕忏》，《如来名号》，《千佛名号》，《寂怒百尊会供的顶礼》等等。伸直身体，双手合掌于心口、喉咙或头顶三处之一。双膝跪地，五体投地，以具备加行、正行、后行的三种方式来修持成百上千的顶礼。这是第六十六个引导步骤。接下来是供养支：在珍宝所依的面前陈设力所能及的供品，特别是灯鬘和焚香的香气。观想天空和大地遍满天人和人类的供品，如香、花、灯等等，以及宫殿和清净刹土等等，各种令人愉悦的景象，七政宝和吉祥物
English
This is the sixty-fourth guiding step. The eighth topic is generating the supreme Bodhicitta, including learning and contemplating the benefits, the actual way of generating it, and contemplating the learning, divided into three parts. The first part is: Among all the Mahayana teachings, generating Bodhicitta alone is supremely excellent. If you do not generate Bodhicitta, you cannot become a Buddha; if you generate it, you can become one. Because it saves from the suffering of samsara, eliminates the torment of afflictions, surpasses the Hearer and Solitary Realizer vehicles, the roots of virtue do not diminish but increase, vast merit is obtained, the lineage of the Buddha is maintained, the foundation of happiness is laid, it becomes an object of veneration in the world, all wishes are fulfilled, great altruistic deeds are accomplished, and Buddhahood is quickly attained, and so on. Therefore, I shall generate Bodhicitta today, striving with the complete three aspects of preparation, main practice, and conclusion. This is the sixty-fifth guiding step. Next is the actual way of generating Bodhicitta, divided into two parts: preliminary and main practice. First, the preliminary includes the branch of prostration from the seven limbs: Arrange offerings in front of the precious supports. Visualize above in the sky the gurus, deities, dakinis, protectors of the Dharma, and guardian deities like a dense cloud. Visualize your own body multiplied into hundreds of thousands of millions, filling the earth, and all sentient beings of the three realms and six classes also prostrating. Accompanied by melodies of praise, recite the "King of Sutras that Expresses Realization," the "Confession of Bodhisattva Downfalls," the "Names of the Tathagatas," the "Thousand Buddhas," the "Prostration of the Peaceful and Wrathful Assembly," and so on. Straighten the body, join the palms at the heart, throat, or crown of the head. Kneel on the ground, touching the five lower limbs to the ground, performing hundreds of thousands of prostrations with the complete three aspects of preparation, main practice, and conclusion. This is the sixty-sixth guiding step. Next is the branch of offering: Arrange whatever offerings are available in front of the precious supports, especially garlands of lamps and the fragrance of incense. Visualize the sky and the earth filled with offerings from gods and humans, such as incense, flowers, lamps, and so on, as well as palaces and pure lands, various delightful scenes from all directions, the seven royal emblems, and auspicious symbols.
Chinese
铃铛等等，以及诸佛菩萨的种种化身，以歌舞和音乐的云彩来供养这个和其他世界的诸佛菩萨。思维供养圣妙吉祥真实名经和入菩萨行论等等中所说的供养。从现在开始，以实际的供养等等来供养，知道所供养的对境、能供养的主体和所供养的物品都是无所缘的，从而以加行、正行、后行三者来供养。第六十七个引导。然后是忏悔罪业的支分：在所依的面前合掌，以惭愧和后悔之心，忆念和不忆念的从无始以来，直到今天所积累的罪业，通过身语意三门，对父母、堪布、阿阇黎、道友和其他众生不恭敬，造作十不善业，五无间罪，近五无间罪，损耗三宝的财物，吝啬和阻碍等等，观想一切罪业都聚集在舌头上的黑团中，通过忏悔，刹那间，从所依的身语意中发出光芒照触，观想罪业清净。以后不再造作，以对治力来防护。最后念诵忏悔罪业的词句，如菩提堕忏等等，念诵所有从经续中出现的词句，最后将所忏悔的对境，所忏悔的罪业，以及能忏悔的主体都安住在无所缘的状态中，从而以加行、正行、后行三者来修持。第六十八个引导。然后是随喜的支分：以加行发菩提心，对诸佛为了利益他人而转法轮等等的善根，对菩萨们行持广大菩萨行等等的善根，对任何众生所造作的福德和解脱分善根，以及自己以前所做的，现在正在做的，将来必定要做的所有善根，都从内心深处随喜赞叹。从一到一切，在观修所有善根的最后，安住在无所缘的状态中进行回向。第六十九个引导。然后是请转法轮的支分：安住在所依的面前，发起菩提心。
English
Bells and so on, and the many distinctions of gods and goddesses, with clouds of song, dance, and music emanating, think of offering to all the precious ones of this and other realms. Think of offering with the offerings arising from the Holy Practice of Goodness and the Engaging in the Bodhisattva Deeds, and so on. From what is explained in this context, offering with actual wealth and so on. Knowing that all objects of offering, offerers, and substances of offering are without focus, offer with the completeness of the three aspects of preparation, main part, and conclusion. The sixty-seventh instruction. Then, the branch of confessing sins: In the presence of the support, join palms and with remorse and regret, from beginningless time, sins that are remembered and not remembered, accumulated up to today, through the doors of body, speech, and mind, having been disrespectful to parents, preceptors, teachers, spiritual friends, and other beings, the ten non-virtuous actions, the five without interval, the five near to them, defiling the wealth of the precious ones, being miserly and obstructive, and so on, think of all of them as gathered in a black mass on the tongue, and by confessing, in that instant, light arising from the body, speech, and mind of the support strikes and is thought to be purified. Later, restrain with remedies so as not to do them, and at the end of reciting all the words of confessing sins that arise from the sutras and tantras, such as the Bodhi Falling Confession, and so on, the support to whom one confesses, the sins that are confessed, and the sins that are confessed by whom, are placed in a state of non-objectification, and thus one takes them to heart with the completeness of the three aspects of preparation, main part, and conclusion. The sixty-eighth instruction. Then, the branch of rejoicing: From the preparation of generating the mind of enlightenment, the virtue of the Victorious Ones turning the wheel of Dharma for the sake of others, and so on, the virtue of the Bodhisattvas practicing the vast conduct of enlightenment, the virtue of any sentient being creating merit and a share of liberation, and also what one has done before, is doing now, and is certain to do later, to all of them, rejoice from the depths of one's heart. From one to all, at the end of meditating on all virtues, dedicate them by placing them in a state of non-objectification. The sixty-ninth instruction. Then, the branch of turning the wheel of Dharma: Sit in the presence of the support and generate the mind of enlightenment.
Chinese
对于已经示现殊胜利他事业的诸位上师、菩萨、大善知识，在那些不说法而安住者面前，如同往昔梵天和帝释天祈请一般，我也幻化无数身体，奉献轮王和珍宝等，祈请转法轮，祈请之后，观想一切都应允并降下妙法之雨。如《普贤行愿品》等所说那样念诵，于无所缘的状态中作回向。这是第七十引导文。之后，为了利益有情而不入涅槃，祈请的支分是：发起菩提心后，在这个刹土和其他刹土中，对于已经成办有情之利、正欲趣入涅槃的诸位上师、佛陀和菩萨面前，如同往昔善宿尊者祈请一般，我的无数化身祈请：观想在轮回未空之间安住并成办利益，之后如经和论典中所说那样念诵，于无所缘中作回向。这是第七十一引导文。之后，回向的支分是：从顶礼支分开始，以现在所作之善为代表，将自己、他人、三时所积累的一切善根，为了所有有情直至成佛之间作回向。也如诸位圣者在经续和伟大论典中所说那样念诵，稍顷安住于无自性的状态之后，再次作回向。这是第七十二引导文。之后是正行：之后在所依的本尊面前合掌，为了利益有情而发起殊胜菩提心之后，修学广大的行持，并发愿尽轮回际，乃至一个有情也不得安住于轮回中，我将如是精进。念诵这些誓言之王。我，名为……，从此时起直至证得菩提果之间，皈依大金刚持上师们！皈依二足之尊——诸佛薄伽梵！皈依寂静离贪之尊——神圣的法！皈依