Chinese
并且，如果将遍布三千大千世界的气味载体，即缠绕在风中的旃檀香的芬芳香气分配，那么就将其涂抹在由无数福德之源的诸佛以妙相之光，夺取精炼黄金般稳固的身体轮廓上。四无量心是，在如水晶般广阔的舍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的地面上，布满无数慈无量心的莲花花蕊。悲无量心的日月光芒闪耀，祈请天众大乐的薄伽梵及其眷属安住。又如根本颂所说，舍弃跳跃、奔跑和摔倒等轻率的习惯，以恭敬的身体姿态，如何展示心中充满的虔诚呢？就像将各种鲜花的花茎扎成束，双手合掌，如同拿着小嘎乌盒子的苦行者一样。又，如具足智慧和足等一切善逝的功德，如同被处所束缚而无法前往他处一样，我这由信心滋养的花园，一旦来到这里，就因并非厌恶痛苦而是由信心所生，以至于全身的毛孔都竖立起来。七支供养的第一个是礼拜。又，如同秋季新月般年轻的称谓，以及它沐浴的景象，在水池的倒影中显现。孔雀女，暗示她没有丈夫，在水中嬉戏玩耍，我的身体如同青春的尘埃数量，以令人迷惑的姿态忙于礼拜。因此，礼拜的方式是，像将树木倾倒在地一样，身体有意识地伸展在地上，这被称为灯供的伸展礼拜。其中，头部接触地面，其他四肢也尽力接触地面，这是五体投地。又，将双手合掌放在头顶、喉咙和心口三个部位，同时观想三宝，像之前一样进行，如此重复三次，被认为是九次礼拜。或者，对于上师等，初次见面时，然后献上礼物，最后表达问候，就像祈愿一样。
English
And, if the carrier of fragrance pervading the trichiliocosm, that is, the fragrant aroma of sandalwood incense entwined in the wind, were to be distributed, then let it be applied to that which can seize the steadfastness of the body's mandala, like refined gold, by the marks and examples of the Victorious Ones, the source of countless merits. The four immeasurables are: on the ground of equanimity, vast like crystal, a thousand lotus stamens are spread with immeasurable love. The sun and moon of immeasurable compassion shine brightly, and the Bhagavan and retinue of great joy of the gods are invited to abide. Again, according to the root text, abandoning frivolous habits such as jumping, running, and falling, what is the manner of showing the realization full of reverence in the heart with a respectful bodily posture? It is said that the vessel for holding the cluster of various flowers is like holding the two hands together in a palm, holding the asceticism of a small gau box. Also, like all the qualities of the Sugatas, such as being endowed with intelligence and feet, being bound by place and unable to go elsewhere, this garden of mine nourished by faith, once it comes here, is generated by faith that is not like being weary of suffering, so that even the body's hairs stand on end. The first of the seven limbs is prostration. Again, the term young like a new autumn moon, and the sight of it bathing, appear in the reflection of the pool. The daughter of a peacock, implying that she has no husband, plays gracefully in the water, and my body, like the number of dust of youth, is busy with prostrations in a confusing manner. Therefore, the way to prostrate is to stretch the body consciously on the ground like a tree being felled, which is called the prostration of offering lamps. In it, the head touches the ground, and the other four limbs also try to touch the ground, which is the five-limbed prostration. Also, placing the palms together on the head, throat, and heart, while focusing on the Three Jewels, doing as before, and repeating this three times, is considered to be nine prostrations. Or, for a lama, for example, upon first meeting, then offering a gift, and finally expressing greetings, just like making a wish.
Chinese
磕三个三次九个头也叫做九拜。供养支：还有，布施支是向上供养、向下布施两种，也就是“圆满的”指不被悭吝束缚的实际拥有的东西。即使这样也无法表达的叫做“无与伦比”，比之前更好的是以意幻化的供养，没有比这更好的供养了，供养的云海。圣者普贤的功德说的是，无论谁的供养能够与之相比，在世间是不存在的，但因为强大的心力能够如此展现，所以才说了“嫉妒”这样的词语。发起无上菩提心，受持正法，修持对众生的慈悲，修行佛法这四种也被认为是无上的供养。忏悔支：所谓“胡言乱语的行为”，口是罪恶之门，所以对语言的不善业称为胡言乱语的行为，成熟的果报和习气就像珍宝和污垢一样不可分离地存在，像罪恶的种子一样存在，惧怕修行十善而逃离，像不善的形象暂时被微弱的善所压制，隐藏在轮回的黑暗中，也就是八万烦恼并非稀薄，而是非常浓厚的地方叫做隐藏，这所有的一切都无法被他人洗净，但通过四力的日光照耀，净化和忏悔，对之前所做的不善业感到后悔和羞愧，这是破除力的力量；因为自己对治力弱的过失，被烦恼所控制，之前造作不善业，但比这更多地生起广大的善的力量，这是对治力普遍运用的力量；对之前所做的不善业非常后悔，再次受戒，即使面临生命危险也不作恶，这是从罪恶中返回的恢复力量；为了忏悔罪业，尽力修行身语意的善业，特别是皈依三宝和修持珍贵的菩提心，以此来消除罪业。甚至据说，杀害父母和独觉佛，通过修持空性也能清净罪业。
English
Kneeling three times, three times nine, is also called nine prostrations. The limb of offering: Furthermore, the limb of giving is both offering upwards and giving downwards, which is "complete," referring to things actually possessed that are not bound by stinginess. Even so, what cannot be expressed is called "incomparable," and what is superior to the previous is the offering created by the mind. There is no offering superior to that, the ocean of clouds of offerings. The merits of the noble Samantabhadra say that no one's offering can compare to it; it does not exist in the world, but because of the great power of mind, it can be manifested in this way, so the term "jealousy" is used. Generating the supreme bodhicitta, upholding the true Dharma, cultivating compassion for sentient beings, and practicing the Dharma are also considered supreme offerings. The limb of confession: The so-called "actions of idle talk" means that the mouth is the door of sin, so the non-virtuous actions of speech are called actions of idle talk. The maturing result and habitual tendencies exist inseparably like jewels and dirt, existing like seeds of sin, fearing and fleeing from practicing the ten virtues, like the image of non-virtue being temporarily suppressed by weak virtue, hidden in the darkness of samsara, which is the place where eighty-four thousand afflictions are not thin but very thick, is called hiding. All of this cannot be washed away by others, but through the sunlight of the four powers, it is purified and confessed. Feeling regret and shame for the non-virtuous deeds done before is the power of repenting; because of one's own fault of weak antidotal power, being controlled by afflictions, having previously committed non-virtuous deeds, but generating a vast power of virtue that is much greater than that is the power of universally applying antidotes; being extremely remorseful for the non-virtuous deeds done before, taking vows again, and not committing evil even when facing life-threatening situations is the power of restoring from turning away from evil. In order to confess sins, striving to practice the virtuous deeds of body, speech, and mind, especially taking refuge in the Three Jewels and cultivating the precious bodhicitta, thereby eliminating sins. It is even said that killing parents and solitary Buddhas can also purify sins by practicing emptiness.
Chinese
因为一切都是无常的。另外，在加行之前，当你的心没有被贪、嗔、痴三毒中的任何一个所扰乱时，以一种特殊的意乐，即喜欢行善断恶。也就是说，对于不分彼此的纯善之德，从内心深处感到欢喜和快乐，那么他的福德在瞬间获得，就像被强盗抢夺一样。例如，仅仅随喜就能做到这一点。过去，当憍萨罗国的国王光明王用食物供养佛陀及其眷属时，一个住在城郊的乞丐也随喜赞叹。三世一切知的佛陀告诉国王：‘你这次的功德是为你自己的福德回向吗？还是你以你所做的善行的力量，为他人获得比你更大的福德而回向呢？’国王回答说：‘如果我的善行能使他人获得更大的福德，那就为他回向吧。’佛陀提到了那个穷人的名字，并为他回向，这也是随喜的利益。此外，没有解脱的轮回行为，如不调伏、不寂静、不约束等，都被罪恶和欺骗所玷污。对于供养布施，像铁门闩一样坚固，习惯于吝啬等，像金刚石一样坚硬，对于出离心和信心，像野驴一样僵硬。对于这样的人，任何其他调伏的方法都无法奏效，因此要劝请他们转动包含正说、不了义说、隐义说的三转法轮，以适应不同根器的调伏方式，其锐利的轮辐超越了增上生和决定胜的界限。此外，如果十方三世的诸佛及其菩萨们舍弃了众生，那么佛陀和佛法都将不复存在。如果佛陀和佛法不存在，那么不知道因果取舍的六道众生，只能体验痛苦，仅仅拥有暂时的生存基础。为了使他们能够达到解脱和一切智的果位，为了供养不入涅槃的法座，将一切事物的价值凝聚在一起，堆积如山，为了我和其他众生
English
Because everything is impermanent. Furthermore, during the preliminary practices, when your mind is not disturbed by any of the three poisons of attachment, hatred, and ignorance, with a special intention, namely, delighting in performing virtuous deeds and abandoning evil ones. That is to say, if you rejoice and are happy from the bottom of your heart in pure virtues that are not biased towards others, then his merit is obtained in an instant, just like being robbed by a robber. For example, it is said that one can do this by merely rejoicing. In the past, when King Prasenajit of Kosala offered food to the Buddha and his retinue day and night, a beggar living on the outskirts of the city greatly rejoiced. The Buddha, who knows the three times, told the king, 'Is this dedication of merit for your own merit, O king? Or are you dedicating it so that someone else may obtain greater merit than you through the power of your virtuous deeds?' The king replied, 'If my virtuous deeds can cause another to obtain greater merit, then dedicate it to him.' The Buddha mentioned the name of the poor man and dedicated the merit to him, which is also the benefit of rejoicing. Moreover, the actions of samsara without liberation, such as being untamed, unpacified, and unrestrained, are defiled only by sins and deceptions. Towards offerings and generosity, they are as solid as iron bolts, accustomed to and hardened by stinginess, as hard as vajra paste, and as stiff as wild asses towards renunciation and faith. For such people, any other means of taming are ineffective, so they should be urged to turn the three wheels of Dharma, which include the explicit, the implicit, and the interpretative, in a way that tames according to different capacities, with sharp spokes that do not go beyond the boundaries of higher realms and definite goodness. Furthermore, if the Buddhas of the ten directions and three times and their bodhisattva sons were to abandon beings, then both the Buddha and the Dharma would cease to exist. If the Buddha and the Dharma do not exist, then the six types of beings who do not know what to accept and reject in terms of cause and effect would only experience suffering, merely having a temporary basis for existence. In order to establish them in the state of liberation and omniscience, and as an offering for the throne of not passing into nirvana, gathering together the value of all things and piling them up like mountains, for me and other beings.
Chinese
如果祈请（上师）长久住世，那么作为与此相应的因的果报，自己也不会非时而死。这是这样说的。这里也是，执着于有寂的安乐果报，以我执看待，所谓的“颤抖”，即以世间八法的想法，看似白法的行为，也会在有寂中成熟一次，仅仅获得增上的身体所依，也会迅速耗尽，即使是急于宣扬其名声的人们。如果具有菩提回向的甚深方便，就像铁变成金子的炼金术一样，必定会转变为不住涅槃之因。像这样不可思议的殊胜之法，无论声闻缘觉还是外道都没有，因此说在其他导师的宗派中没有。因此，才说要回向所有先前所做和将来所做的善根。对于自己的福德受用感到满足，所谓的“甘露妙药”，如果不满足于此，而不努力进行供养布施等行为，那么凡夫心中没有想到的供云，就只是意幻而已。这是因为被实际财富的吝啬所束缚，像不愿意布施一样，仅仅赞叹和夸耀意幻，这只是在词语的尽头徘徊，害怕仅仅成为空话，更不用说布施实际财富了，甚至对于将自己珍爱的身体也供养为垫子也十分重视。又是这样，凡是立誓成为三宝的奴仆或仆人的求法者，在慈悲的荫凉下栖息，就像花朵远离冰雹的恐惧一样，展现娇媚的青春，这样的人在各种纷乱中，能够平息寂静，而不是驯服阎罗使者的面前，在忆念三宝的瞬间，就能摧毁产生恐惧的证悟的愤怒皱纹，其价值是无法估量的。这是这样说的。又是因此，生生世世被愚痴的力量所压倒，具有罪业的我，像极其擦拭的光洁水晶一样，将所有非福德的污垢，在清净的心中，通过从具表仪轨中获得的菩提心生起仪轨所获得的形象展现出来。又是，烦恼的过患
English
If one prays for (the guru) to remain for a long time, then as a result of the corresponding cause, one will not die prematurely. This is what it says. Here also, clinging to the happiness of samsara and nirvana, viewing it with self-grasping, the so-called "trembling," that is, with the thought of the eight worldly dharmas, actions that appear to be white dharma will mature once in samsara, and even if one only obtains an exalted physical basis, it will quickly be exhausted, even those who are eager to proclaim its fame. If one possesses the profound means of dedicating bodhi, just like the alchemy of turning iron into gold, it will surely be transformed into the cause of non-abiding nirvana. Such immeasurable superior dharma is not possessed by either shravakas, pratyekabuddhas, or outsiders, therefore it is said that it is not present in the doctrines of other teachers. Therefore, it is said that all previously done and future virtuous deeds should be dedicated. Being content with one's own merit and enjoyment, the so-called "nectar of immortality," if one is not satisfied with this and does not strive to perform offerings, generosity, and other actions, then the cloud of offerings not conceived in the mind of an ordinary person is merely a mental illusion. This is because one is bound by the miserliness of actual wealth, and like being unwilling to give, one merely praises and boasts of mental illusions, which is only wandering at the end of words, fearing that it will only become empty words, let alone giving actual wealth, even offering one's cherished body as a seat is taken very seriously. Again, in this way, any dharma seeker who has vowed to be a servant or attendant of the Three Jewels, dwelling in the cool shade of compassion, like a flower free from the fear of hail, displaying a charming youth, such a person, in all kinds of disturbances, can pacify and quieten, and not tame the messenger of Yama, in the moment of remembering the Three Jewels, can destroy the wrathful wrinkles of realization that generate fear, its value is immeasurable. This is what it says. Again, therefore, I, who have been overwhelmed by the power of ignorance in all lifetimes and possess sins, like a highly polished clear crystal, will display all non-virtuous impurities in the pure mind, through the image obtained from the bodhicitta generation ritual obtained from the symbolic ritual. Again, the faults of afflictions.