Chinese
因为是道的门，所以如实宣说，像这样胡言乱语，致力于口之不善四业，心是毒性，一切习气都积聚在那里，带着罪障，害怕善业而逃向他处，变成无身之形的人们。在轮回的黑暗，即无明愚痴极其浓厚的深渊中隐藏，一切都行不善之业，对那业比后悔更多的是厌恶，即使行不善之业，也总是精勤于对治的善业，受持清净的戒律，获得不作恶业的戒律而恢复，皈依佛法僧三宝，不舍菩提心，以四力之日轮照耀的所依而忏悔。第四支是随喜支，由“结合”等来表示。安住三门，以任何结合不扰乱自性，以欢喜之心成办他人的善事，仅以一个特殊的想法，就随喜其他人刹那间夺取白净福德之聚的盗贼之行。那也是因为没有夺取而获得福德，所以才引用了“夺取”这个可以作为例子的惩罚之语的修饰。第五支是转法轮支，说了“无脱”等。像这样，没有解脱机会的轮回黑暗中，安住于此的众生之行如劫末之风般扰乱，自性未调伏，以业惑之势体验坚硬，所以是下劣的，过去的任何佛陀也没有成为调伏之方便的行境，对于那些失去稳固者，劝请转动与任何对境相适应的法之轮，即转动持有闪耀千百光芒的深刻意义的轮廓。第六支是不入涅槃，祈请住世之支，说了“胜者”等。看到过去的胜者及其眷属所舍弃的这些众生，显现五浊恶世的痛苦境地，现在的胜者及其眷属何时不老
English
Because it is the door of the path, it is truly declared that, like this, speaking nonsense, engaging in the four non-virtuous actions of speech, and the mind being poisonous, all habits are accumulated there, with sinful obscurations, fearing virtuous actions and fleeing elsewhere, those beings who have become formless. Hiding in the darkness of existence, that is, the extremely dense abyss of ignorance and delusion, all engage in non-virtuous actions, and from that action, more than regret is aversion, and even if engaging in non-virtuous actions, always diligently engage in the antidote of virtuous actions, taking pure vows, obtaining the vow of not committing evil deeds and recovering, taking refuge in the Three Jewels of Buddha, Dharma, and Sangha, not abandoning the mind of enlightenment, and confessing with the support illuminated by the sun of the four powers. The fourth branch is the branch of rejoicing, which is indicated by "union" and so on. Abiding in the three doors, with whatever union does not disturb one's own nature, with a joyful mind accomplishing the good deeds of others, with just one special thought, one rejoices in the conduct of thieves who momentarily seize the accumulation of pure white merit from others. That is also because merit is obtained without seizing, so the embellishment of the word "seizing," which can be used as an example of punishment, is cited. The fifth branch is the branch of turning the wheel of Dharma, saying "no liberation" and so on. Like this, in the darkness of samsara where there is no opportunity for liberation, the conduct of beings abiding there is disturbed like the wind at the end of an eon, one's own nature is not subdued, and one experiences hardness with the force of karma and affliction, so it is inferior, and no past Buddha has become the object of practice for the means of subduing, for those who have lost stability, one urges to turn the wheel of Dharma that is appropriate to any object, that is, to turn the outline that holds the profound meaning of thousands of blazing rays. The sixth branch is the branch of requesting to remain without passing into nirvana, saying "victor" and so on. Seeing that these beings abandoned by the past victors and their retinues manifest the painful state of the five degenerations, when will the present victors and their retinues not age
Chinese
为了祈祷众生在未与您一样具足福德之前，我决不涅槃，在座位的基石上，将包括身命在内的一切事物的价值堆积起来，奉献出去。第七是回向支，如“我”等所说。这就像用汞炼金，将铁变成金子，有三个阶段，即颤动、发出声音和高高升起。与这三个阶段的金子转变的例子相比，被我执束缚的不稳定，就像颤抖一样，白分低劣的铁矿石。在轮回中漂泊时，一旦获得显赫地位，就会发出善趣的声音，即哀嚎。如果用像炼金术药一样的无上菩提来加持它，这在其他导师那里，更不用说外道了，即使是声闻缘觉的教义中也没有。那么，这种方式是怎样的呢？有三种区分：第一种是对陷入三种痛苦的众生生起慈悲心，为了获得佛的果位而回向，这是以众生为对境。二是看到众生像风中摇曳的水中月影一样，刹那间就会毁灭，从而以慈悲心回向，这是以法为对境。同样，众生虽然像水中月影一样，自性不成立，但看到它显现为空性，从而像慈悲一样回向，这是无所缘。不清净的发心所作的供养是有过失的，因此说了知足等等。在此，无论谁因富裕而获得知足，都像喝了甘露一样，以此为生，如果不因富裕而作供养布施，就会因贪恋享乐而无法满足，如果田、思、物这三者不被士夫铭记在心，就会与八世俗法混杂。虽然口头上说观想成普贤供云而供养，但实际上是空洞的，因为害怕被言辞所困扰，所以将自己的身体以及眷属供养给诸佛菩萨的座位，也应该非常重视。如果对三宝生起信心，意义重大，如“珍贵稀有”等所示。无论是谁，凡是誓为三宝之仆的众生，无论是谁，其庇护之荫能
English
In order to pray that sentient beings will not pass into nirvana until they have the same fortune as you, on the foundation of the seat, I accumulate the value of all things, including body and life, and offer them. The seventh is the branch of dedication, as stated in "I" and so on. This is like using mercury to refine gold, turning iron into gold, with three stages: trembling, making sound, and rising high. Compared to the example of the transformation of gold in these three stages, the instability bound by the ego, like trembling, the inferior white iron ore. When wandering in samsara, once obtaining a prominent position, the sound of happy realms, that is, wailing, is heard. If it is blessed with the supreme bodhi like alchemical medicine, this is not found in other teachers, let alone heretics, even in the teachings of Shravakas and Pratyekabuddhas. So, what is this way like? There are three distinctions: The first is to generate compassion for sentient beings who are trapped in the three sufferings, and dedicate it for attaining the state of Buddhahood, which is to focus on sentient beings. Second, seeing sentient beings like the moon's reflection in the water, swayed by the wind, destroyed in an instant, thereby dedicating with compassion, which is to focus on the Dharma. Similarly, although sentient beings are like the moon's reflection in the water, their nature is not established, but seeing it appear as emptiness, thereby dedicating like compassion, which is without object. Offerings made with impure motivation are flawed, therefore, it is said to be content, and so on. Here, whoever obtains contentment through wealth is like drinking nectar, living by this, if one does not make offerings and give alms because of wealth, one will not be satisfied with greed for enjoyment, and if the three, field, thought, and object, are not kept in mind by the person, they will be mixed with the eight worldly dharmas. Although verbally saying to visualize and offer as Samantabhadra's cloud of offerings, it is actually empty, because of fear of being trapped by words, so offering one's own body and retinue to the seat of the Buddhas and Bodhisattvas should also be given great importance. If faith arises in the Three Jewels, it is of great significance, as shown by "precious and rare" and so on. Whoever, any sentient being who has vowed to be a servant of the Three Jewels, whoever it may be, the shade of whose protection can
Chinese
像清凉的娑oka花朵般，拥有青春的妩媚，无论在任何情况下，即使面对无缘无故怒火中烧的阎罗使者或阎王面前，如果不知道愤怒皱眉的可怕价值已经耗尽，那还用说别的吗？ 如此，通过将七支（供）前后关联地修心的方式，其功德由“由此”等词语来表示。由此，被愚痴的力量压倒的有罪的我和他人，就像极其用功擦拭的透明水晶一样，在善业的污垢遮蔽的过失完全净化的心中，即使生起菩提心，也能显现以仪轨获得的愿行之戒的真实形象。 正行是首先对资粮田生起敬信。 “罪过”等词语已经说过。也就是说，我等被五毒所控制，再加上罪恶之箭五支的打击，不仅会因成百上千的罪过而堕入悬崖，而且作为其同伴，八万四千种分别念的瘟疫之病无法医治，是极其严重的病人。即使去到精通八支（医学）的索玛拉扎等医术的普通医生面前，也无法呼吸。 那么，就束手无策了吗？不是的，通过皈依最胜的医生圆满的佛陀，就能轻易治愈。因此，要特别注意。 明观资粮田由“敬信”等词语来表示。为了调伏者的敬信，请您降临此处，安坐于已铺设的座垫之上。 谁呢？对于一切有情众生的根器，白天三次，夜晚三次，即六时中，谁是增长，谁是衰退，谁是应该调伏的时机已经成熟，观察并思考的导师们，在大乘行者的唯一集会中，以具足相好的证悟而光彩夺目。 为了宣说依照导师龙树和寂天论师的宗派，愿行合一的菩萨戒的仪轨，由“皈依”等词语来表示。从皈依三宝三次作为基础而受戒的方式，出自《皈依七十颂》中：“戒律虽遍一切，但……”
English
Like the cooling Soka flower, possessing the charm of youth, in any situation, even when facing the wrathful messenger of Yama or Yama himself, if one does not know that the terrifying value of an angry frown has been exhausted, what else needs to be said? Thus, by cultivating the mind through connecting the seven limbs (of practice) sequentially, the merit of this is indicated by words such as "By this." By this, sinful beings like myself and others, overwhelmed by the power of ignorance, just like a clear crystal that has been diligently polished, in a mind where the faults obscuring the accumulation of merit have been completely purified, even if Bodhicitta arises, the true image of the vows of aspiration and application obtained through ritual will be revealed. The main practice is to first generate longing for the field of merit. Words such as "faults" have been spoken. That is to say, beings like myself, controlled by the five poisons, and struck by the five arrows of sin, will not only fall into a precipice due to hundreds of faults, but also, as their companions, the epidemic disease of eighty-four thousand conceptual thoughts cannot be cured, and they are extremely serious patients. Even if they go to ordinary doctors who are proficient in the eight branches (of medicine), such as Somaraja, they will not be able to breathe. So, is there no recourse? No, by taking refuge in the supreme physician, the perfect Buddha, one can be easily cured. Therefore, pay special attention. Visualizing the field of merit is indicated by words such as "faith." For the sake of the faith of those to be tamed, please descend here and sit upon the seat that has been prepared. Who? For the faculties of all sentient beings, three times during the day and three times during the night, that is, during the six times, who is increasing, who is decreasing, and who is the time to be tamed has matured, the teachers who observe and contemplate, in the unique gathering of Mahayana practitioners, are radiant with the realization of the marks and signs. In order to proclaim the ritual of the Bodhisattva vows of aspiration and application in accordance with the tradition of the teachers Nagarjuna and Shantideva, it is indicated by words such as "refuge." The way to take vows based on taking refuge in the Three Jewels three times comes from the Seventy Verses on Refuge: "Although vows pervade everything, but..."
Chinese
没有不皈依的。如是说。然后为了摄持心，以一心一意的想法呼唤皈依境，祈请诸佛菩萨垂念我等，以三昧耶的方式在前方虚空中安住，然后念诵仪轨。其他地方可以了解，这里解释根本。诸佛菩萨及其眷属的一切发心和学处戒律，我都如实受持。如果发起菩提心，即使像烦恼障疾病的痛苦被切断一样，但由于所知障对境的贪执，声闻缘觉阿罗汉没有从大乘道中解脱出来，让他们从中解脱。被二障的束缚紧紧缠绕的梵天等各个凡夫，乃至有学圣者之间的一切众生，没有解脱的让他们解脱，以及从极其剧烈的痛苦长叹中无法呼吸的三恶道，已经在前面四品中讲述了。将他们安置于获得巨大呼吸的善趣天界，不仅如此，简而言之，所有陷入十二缘起轮中的众生，都将他们安置于不落入有寂边，不可思议的大智慧涅槃之城。引人发笑的仪轨是菩萨道次第，按照它所指示的那样受持学处，这些言辞是依据过去时代仙人的传统。这样受持之后，也要常常在白天和夜晚三次生起两种菩提心，努力非常重要。为了显示获得的方式，以“希求”等来指示。像这样获得，心中想着，在希求的顶端，与法相应的功德会因缘而生起，因此刚才所说的念诵三次，第一次是发愿，第二次是进入，第三次是获得两者稳固，这是班智达海云所赞同的无上之法。这样获得菩提心后，为了以后越来越增长，赞叹自己说“以前”等。以前为了他人的利益，如此的闻思修持尚且不必说，为了自己的利益，连做梦都没有梦到过的珍贵菩提心的殊胜之处显现出来。