Chinese
在我这清澈的儿子面前，那些影像显现，真身与影像二者难以分辨。像这样，将自己青春的无数形象，化现为如大地微尘般无法区分的众多形象，并以三门合一的方式专注于顶礼，忙于此事以至于没有空闲顾及其他事情。否则，即使身体做出许多摇摆、弯曲的动作，心却散乱和迷惑；口中说着玩笑的废话等等，即使积累了成千上万的顶礼，也只是做了而未做的善业，仅仅是解脱的种子，毫无意义。因此，无论做什么善事，如顶礼等，如果能做到三门不分离，那才是关键。顶礼的利益，在《律藏》中说：比丘们，你们以信心顶礼如来头发和指甲的佛塔，其果报是，在未对梵天同修者生起嗔恨之前，将享受与大自在天黄金地基微尘数量相等的转轮王的幸福，并往生于天人和人类之中。因此，为生起菩提心而顶礼的功德是无量的，因为它最终能引导至至高无上的寂静之境。第二支，供养支。一般来说，菩萨们舍弃一切财物，行布施等六度万行，以舍弃七种贪著和具足四种特征而圆满。在此，对于初学者来说，为了生起菩提心等目的，实际能提供的供养，也应与之相应，具足三种清净：发心清净，为了生起菩提心；对境清净，以三宝为对境；物品清净，不掺杂罪恶的食物和不正当的生计。供养是悭吝的对治，因此不应被悭吝和吝啬束缚，也不应出于傲慢和炫耀。
English
In my clear son, those images appear, and it seems difficult to distinguish between the real body and the image. Like that, transforming one's own countless images of youth into so many forms that are indistinguishable from the number of dust particles on the great earth, creating great confusion, and engaging in the act of prostrating with the three doors united, being so busy with this that there is no time to think of other things. Otherwise, even if the body makes many swaying and bending movements, the mind is distracted and confused; the mouth speaks frivolous nonsense, etc., even if accumulating hundreds of thousands of prostrations, it is a merit that is done but not done, merely a seed of liberation, with no essence. Therefore, whatever virtuous deeds are performed, such as prostrations, if the three doors are inseparable, then it will surely be essential. The benefits of prostration are stated in the Vinaya Sutra: Monks, the ripening of your faithful prostration to the stupa of the Tathagata's hair and nails is that, as long as you do not generate anger towards those who practice like Brahma, you will experience the happiness of a Chakravartin king equal to the number of dust particles up to the great golden earth, and you will be born among gods and humans. Therefore, the merit of prostrating for the sake of generating Bodhicitta is immeasurable, as it ultimately leads to the supreme state of peace. The second branch is the branch of offering. In general, Bodhisattvas give up all possessions and practice the six perfections, such as the perfection of generosity, which are perfected by abandoning the seven attachments and possessing four characteristics. Here, for beginners, the offerings that can actually be made for the purpose of generating Bodhicitta, etc., should also be in accordance with this, possessing three kinds of purity: purity of intention, for the sake of generating Bodhicitta; purity of field, focusing on the Three Jewels; and purity of objects, not mixed with sinful food and wrong livelihood. Offering is the antidote to miserliness, so it should not be bound by miserliness and stinginess, nor should it be done out of pride and showing off.
Chinese
不是像品质不好的谷物，腐臭的酥油，发霉的奶渣，枯黄的树叶那样，而是从自己拥有的东西中选取最好的、最纯净的。供奉的酥油灯和净水等，要摆放端正，没有歪斜，这样才能使内心清净。通过具备这些条件来进行供养。但即使这样也无法完全表达，所以无可比拟的供养是，在清净与不清净的无量世界中，将无主之物，如令人愉悦的土地、树木、江河湖海、鲜花、果实和各种药物、山脉和森林、飞禽走兽、珍宝和如意树等，所有这些都通过意念占为己有，然后进行供养，这样就能圆满积累广大的资粮，因为意念的差别至关重要。此外，通过禅定的变化，将显现和存在的一切都化为遍布虚空的供品，包括五种欲妙、七政宝、七近宝、八吉祥、八瑞物、各种美丽的花朵、明亮的光明灯、芬芳的熏香、美味的食物、无量宫殿等，总之，将心中能想到的一切都观想为供养之物，然后进行供养，这就是无与伦比的供养，以无尽的供养云来供养。如《宝积经》中说：“多数鲜花胜妙花，鲜花排列放光芒，种种鲜花皆散布，供养大士及佛子。手中所有无量物，如供一佛之供养，如是供养一切佛，正士禅定之幻化。” 如同圣者普贤菩萨以不可思议的禅定变化，以广大的供养来供养十方诸佛，仅仅是略微效仿这种供养，也会被称作嫉妒。另一方面，无上的供养是这样的，如《虚空藏经》中所说：发菩提心，受持正法，修持对众生的慈悲，以及修法这四种。
English
It is not like inferior grains, rancid butter, moldy curd, or yellowed leaves, but rather selecting the best and purest from what one possesses. The butter lamps and water offerings should be arranged properly, without any crookedness, so that the mind becomes clear. Offerings are made by fulfilling these conditions. But even this cannot fully express it, so the incomparable offering is to mentally take possession of ownerless objects in the immeasurable realms of pure and impure worlds, such as pleasing lands, trees, rivers and lakes, flowers, fruits and various medicines, mountains and forests, wild animals and birds, jewels and wish-fulfilling trees, and then offer them. In this way, one can perfectly accumulate vast amounts of merit, because the difference in intention is crucial. Furthermore, through the transformations of samadhi, transforming all of appearance and existence into offerings that pervade space, including the five objects of desire, the seven royal emblems, the seven precious gems, the eight auspicious symbols, the eight substances, various beautiful flowers, bright lamps, fragrant incense, delicious foods, immeasurable palaces, etc. In short, visualizing everything that can be conceived in the mind as objects of offering and then offering them, this is the supreme offering, offering with an infinite cloud of offerings. As it is said in the Sutra of the Precious Heap: "Most flowers are superior flowers, flower arrangements radiate light, various flowers are scattered everywhere, offering to the great beings and the Buddha's children. The immeasurable objects in the palm of the hand, like offering to one Buddha, likewise offering to all Buddhas, such is the emanation of the samadhi of the righteous one." Just as the noble Samantabhadra offers to the Buddhas of the ten directions with inconceivable transformations of samadhi and vast offerings, merely imitating this offering slightly is called envy. On the other hand, the unsurpassed offering is this, as stated in the Sutra of Akashagarbha: Generating the mind of enlightenment, upholding the sacred Dharma, cultivating compassion for sentient beings, and practicing the Dharma, these four.
Chinese
是也。如果供养能成就什么呢？因为没有比这更能令诸佛欢喜的方法了。如此供养的利益是：能成为菩提心在相续中生起的器皿，暂时能成就一切如意善妙的事物，最终圆满福德资粮，成为成就色身的因等。《地藏十轮经》中说：三界一切皆安乐，此亦从三宝中生，因此若欲安乐，当恒常供养三宝。又《白莲经》中说：仅以一花作供养，于如来身像或墙壁画像，如亲身供养般以心供奉，彼等次第得见无数佛。又《宝鬘论》中说：诸佛之色身，从福德资粮中生。第三是忏悔罪业之支分：如此所作所积的一切罪业，若不迅速忏悔，则如被尘垢覆盖的镜子无法显现影像般，会成为菩提心在相续中生起的巨大障碍，若死亡突然降临，则只有堕入恶趣。如同圣者们也承认自己有罪，并精勤于忏悔之理一样，我们则是堕入轮回深渊，被业和烦恼所折磨，是无数罪过和堕落的容器，仅仅是业和业的异熟的自在者，因此日夜恒常思维从这种恶行不善的事物中解脱的方法才是合理的。那么如何忏悔呢？应以所净为罪业之六门，能净为对治之四力，净除之方式为具足加行、正行、后行三者来忏悔。而且，忏罪是愚痴的对治。首先要认识罪业的六门：何时、以何因、以何种行为、以何种方式、依靠何处、从何门造作罪业呢？时间是从无始以来到现在，原因是烦恼所引发，行为是自己所作、教他人作、
English
It is so. If offering accomplishes anything, it is because there is no other method to please the Buddhas. The benefits of making such offerings are: it makes one a suitable vessel for the arising of bodhicitta in one's mindstream, temporarily it accomplishes all desired good and excellent things, and ultimately it perfects the accumulation of merit, becoming a cause for the attainment of the Form Body, and so on. The Sutra of the Ten Wheels of Ksitigarbha says: All in the three realms are happy and joyful, This also arises from the Three Jewels, Therefore, if you desire happiness and joy, Always make offerings to the Three Jewels. Also, the White Lotus Sutra says: Even offering just one flower, To the body of the Sugata, a painted image on a wall, Offering with the mind as if offering in person, Those will gradually see billions of Buddhas. Also, the Precious Garland says: The Form Body of the Buddhas, Arises from the accumulation of merit. The third branch is the confession of sins: If all the sins committed and accumulated in this way are not quickly confessed, then, like a mirror covered with dust that cannot reflect images, it will be a great obstacle to the arising of bodhicitta in the mindstream. If death suddenly occurs, there will be no choice but to go to the lower realms. Just as the holy beings also acknowledge themselves as sinful and diligently strive in the manner of confession, we are those who have fallen into the abyss of samsara, tormented by karma and afflictions, are vessels of hundreds of faults and downfalls, and are merely under the control of karma and the ripening of karma. Therefore, it is reasonable to constantly think day and night only of the means to be liberated from this evil and unwholesome thing. So how does one confess? One must confess with the six doors of sin to be purified, the four powers of the antidote to be purified, and the method of purification being complete with the three: preliminary practice, main practice, and subsequent practice. Moreover, confessing sins is the antidote to ignorance. First, one must recognize the six doors of sin: When, by what cause, by what kind of action, in what manner, relying on what place, from what door was sin committed? The time is from beginningless time until now, the cause is provoked by afflictions, the action is done by oneself, caused others to do,
Chinese
随喜他人所作，无论是自性罪还是制罪，无论是对三宝等殊胜对境，还是对父母等，都以身语意三门造作。如《布畏智经》所说：‘世间黑业生之因，意乃毒之根本也，为生罪语诸过故，口乃罪恶之门也。’如是，口为生一切罪行之门，故最初说，以语门而妄语，即说一切绮语，造作语之不善业四。意乃身语一切业之最初发起之因，中间是助成事业之友伴，最终是执持习气之所依，故真实宣说。身语之七支，若皆发起善，则有转为善之可能，亦有转为无记之可能。然意之三者，于一切时皆是不善，故此意如毒树之种子，乃一切罪恶之根本。彼二者之所依，亦以身门造作一切罪业。总之，一切自性罪与制罪之罪过，如今以昔日些微善业之力，依于人天之身时，除感受少分疾病痛苦等不善之异熟外，其余皆被善果所压伏，因此畏惧而逃往他处般，虽未真实感受恶趣等之痛苦，然亦非全无，即与遮蔽有之根本，实相之义之浓厚黑暗无明相同之具烦恼心，一同潜藏于阿赖耶识中，如潜伏般存在的一切，纵经多劫亦不会于中阴时耗尽，一旦因缘聚合，则会显现成熟。如《业百颂》云：‘有情诸业虽百劫，不耗亦不失坏灭，因缘聚合成熟时，彼等终将生果报。’如是，于当净治之罪业自性认识之后，彼净治之方便即以四力之门。
English
By rejoicing in what others have done, whether it is a natural transgression or a prohibited transgression, whether it is towards the Three Jewels or other excellent objects, or towards parents, etc., all are done through the three doors of body, speech, and mind. As it is said in the Sutra Requested by the Courageous Intellect: 'The cause of the arising of the dark world, the mind is the root of poison. For the sake of the arising of those who speak wrongly, the mouth is the door of sin.' Thus, the mouth is the door from which all misdeeds arise, so it is mentioned first. Through the door of speech, one babbles and speaks whatever frivolous words come to mind, committing the four non-virtuous actions of speech. The mind is the cause that initially instigates all actions of body and speech, in the middle it is the friend that helps to accomplish the action, and in the end it is the basis for holding imprints, so it is explicitly mentioned. The seven branches of body and speech, if all are motivated by virtue, there is a possibility of turning into virtue, and there is also a possibility of turning into something unspecified. However, the three of mind are non-virtuous in every way, so this mind is like the seed of a poisonous tree, the root of all evils. As for the basis of both of these, whatever sinful actions are done through the door of the body. In short, all the faults of natural and prohibited transgressions, now, due to the power of a little bit of virtuous action from the past, when relying on the human body of higher realms, although one only experiences some maturation of non-virtue such as illness and suffering, all the rest is suppressed by the virtuous result, and fearing and being afraid of it, one does not actually experience the suffering of the lower realms and so on, as if fleeing elsewhere. However, it is not entirely non-existent, namely, all that is hidden in the alaya consciousness together with the afflicted mind that possesses the same thick darkness of ignorance that obscures the meaning of the fundamental nature of existence, exists as a latent state, and will not be exhausted in the bardo for many eons, and when the conditions come together, it will manifest and mature. As it is said in the Hundred Deeds Sutra: 'The actions of sentient beings, even for a hundred eons, will not be wasted or destroyed. When the causes and conditions come together and the time arrives, they will surely ripen into their fruit.' Thus, having recognized the nature of the sins to be purified, the method of purifying them is through the door of the four powers.