Chinese
如此修持所听闻之法。如是，无上供养宣说为三种。此处，对佛陀的虔诚和对善妙行之信心，二者被宣说为无上供养的特点，要点一致。第三是：因贪嗔痴之力的缘故，以身语以及意，我所造作的罪业，所有那些我皆一一忏悔。其中，罪业之因是三毒，即由贪欲、嗔恨和愚痴所引发的力量。罪业之基是身语以及意所造作的，如杀生等是身体所为，妄语等是语言所为，害心等是意所为。作者是“我所造作”。实际的忏悔是：如是之罪业，无论有何，所有那些我都一一忏悔。在谁的面前忏悔呢？如“一尘之上”等处所说，在无边佛陀及其眷属的面前。不忏悔的过患是：因为对过去所为没有补救，如果认为罪业是可以容忍的，那么罪业的延续将会增长，并且因为未来不约束，恶业将无法穷尽。因此，会连续不断地堕入恶道，更不用说解脱，甚至难以获得善趣。忏悔罪业的利益是：仅仅通过后悔和忏悔，过去的延续不会增长，并且还会被净化。未来通过谨慎和阻止，不善业将会断绝，从而从恶趣中解脱并转生到善趣，善的种子得以增长，也会成为解脱和一切智智之因。第四是：十方一切胜者和佛子，独觉以及有学与无学，无论众生有何福德，我对所有那些都随喜。在十方世界中，一切胜者佛陀，佛子菩萨，独觉们，以及声闻中的有学，即入流果、一来果和不还果这三种，以及无学阿罗汉，众生即六道众生的各个凡夫们。
English
Thus, practice the Dharma that has been heard. Thus, the supreme offering is explained as threefold. Here, devotion to the Buddha and faith in the Good Conduct are both explained as characteristics of the supreme offering, the key point is the same. The third is: Through the power of desire, hatred, and ignorance, with body, speech, and also mind, whatever sins I have committed, all of those I individually confess. Among them, the cause of faults is the three poisons, namely, the power arising from desire, hatred, and ignorance. The basis of faults is what has been done by body, speech, and also mind, such as killing is done by the body, lying and so on are done by speech, harmful thoughts and so on are done by the mind. The agent is "what I have committed." The actual confession is: Whatever sins there are like that, all of those I will individually confess. In front of whom? As it is said in places like "on a single atom," in front of the boundless Buddhas and their retinues. The fault of not confessing is: because there is no remedy for what has been done in the past, if one thinks that sins are tolerable, then the continuation of sins will increase, and because one does not restrain oneself in the future, bad karma will not be exhausted. Therefore, one will continuously go to the lower realms, not to mention liberation, it will even be difficult to obtain higher realms. The benefit of confessing sins is: merely through regret and confession, the past continuation will not increase, and it will also be purified. In the future, through caution and prevention, non-virtue will be cut off, thereby liberating from the lower realms and transforming into higher realms, the seeds of virtue will increase, and it will also become the cause of liberation and omniscience. The fourth is: All the Victors of the ten directions and the Buddha's children, solitary realizers and those in training and beyond training, whatever merit all beings have, I rejoice in all of those. In the realms of the ten directions, all the Victorious Buddhas, the Buddha's children, Bodhisattvas, the solitary realizers, and among the Shravakas, those in training, namely the stream-enterer, the once-returner, and the non-returner, and the Arhats who are beyond training, beings, namely the various ordinary beings of the six realms.
Chinese
福德，无论做了什么善事，对于所有这些，我都要随喜。随喜就是非常高兴。所谓“随”是指无论何时做了什么事或获得了果报，再次专注于此，就像追随过去的事情一样。一般来说，福德分为福德和非福德，以及不动业三种。虽然有以福德和智慧为代表的福德等等，但这里指的是一切善法。对于忏悔和随喜，无论是自己所做的善或恶，还是劝他人做，还是随喜他人所做之事，以及称赞和赞美这些，都应进行忏悔和随喜。然而，忏悔的对象主要是自己所造的罪业，随喜的对象主要是他人的善行。对于自己所做的善事，如果后悔，善业不会增长；如果没有傲慢并修习欢喜，善业就会增长。随喜他人的善行，既不会减少他人的善行，自己也不用努力，即使没有做，也能在相续中获得巨大的善业，因此是不可思议的善业。证悟了法界实相的圣菩萨们，以及获得了对一切显现的明觉者们，对于在自己所缘的境中显现的世间善业有多少，就随喜多少，也能获得同样的果报。例如，三千大千世界中的众生在一百劫中所做的善业，一位圣菩萨以其神通力，能清楚地看到所有这些善业，并且毫不混淆地显现出来。仅仅以一个座次修习对所有这些善业无有分别的随喜，也能因为随喜的力量，使这位菩萨在刹那间于相续中获得与这些众生在同一时间内积累的善业相同的功德。同样，也应将其扩展到无边无际。其中，欲界的众生是不安住的，色界的众生是四禅的等持。
English
Merit, whatever good deeds have been done, for all of these, I rejoice. Rejoicing is being very happy. The term "following" refers to whenever something is done or a result is obtained, focusing on it again, like following after something that has passed. Generally, merit is divided into three types: merit and non-merit, and unwavering karma. Although there are merits represented by merit and wisdom, etc., here it refers to all virtuous dharmas. For confession and rejoicing, whether it is good or evil done by oneself, or encouraging others to do it, or rejoicing in what others have done, and praising and extolling these, one should engage in confession and rejoicing. However, the object of confession is mainly the sins committed by oneself, and the object of rejoicing is mainly the good deeds of others. Regarding the good deeds done by oneself, if one regrets them, the merit will not increase; if one is without arrogance and cultivates joy, the merit will increase. Rejoicing in the good deeds of others does not diminish their merit, and even without one's own effort or action, one can obtain great merit in one's own mindstream, thus it is an amazing merit. Noble Bodhisattvas who have realized the true nature of reality, and those who have attained clear perception of all phenomena, can obtain the same result by rejoicing in as much worldly merit as appears clearly in their field of perception. For example, the good deeds done by beings in the three thousand great thousand worlds for a hundred kalpas, a single noble Bodhisattva, with their supernormal powers, can clearly see all these good deeds without any confusion. By practicing a single session of rejoicing without discrimination towards all these good deeds, due to the power of that rejoicing, that Bodhisattva can instantaneously obtain in their mindstream the same amount of merit accumulated by those beings during that same time. Similarly, this should be extended to infinity. Among them, beings in the desire realm are not stable, while beings in the form realm are in the samadhi of the four dhyanas.
Chinese
安住于禅定，无色界者也安住于无色界的等至禅定中。声闻和独觉的圣者有余依者，都是身体的所依属于三界，但声闻和独觉阿罗汉们的心之所依，唯是超出三界。学者的心，也是具有三界的心。众生的自性，凡是成为圣者相续的部分，要知道那是超出三界的。阿罗汉无余依的意生身，以及有余依的根身，还有大乘圣者们，身体也超出了三界，那又何必像心一样再说呢？这样，属于三界的凡夫，也有入道和未入道两种，这里入道者都包括在菩萨和学者之中。所谓“一切有情”，是指未入解脱道的，仅仅是就属于三界的一切有情而言的。声闻的资粮道者和加行道者，是声闻圣者学者的近取因，因此认为属于其中而没有说。独觉的安住于资粮道者也与此相同。加行道者和圣者学者稍微有些不同，但考虑到时间短暂，所以没有单独说学者。其中，以人无我为主的四谛之义现量证悟者是圣者，未证悟者是凡夫。声闻的资粮道和加行道的证悟先发生，现量见到四谛之义，因此，属于三界的烦恼中，恶见和怀疑等见断的部分已经断除，但总的来说，没有断除属于三界的烦恼，这称为入流者。对于此人没有断除的那些烦恼，称为修所断。其中，属于欲界的烦恼断除了三分之二，剩下三分之一时，称为圣者一来者。断除了所有属于欲界的烦恼时，称为圣者不来者。这属于修所断。
English
Those who abide in meditative absorption, and those in the formless realm also abide only in the meditative absorption of the formless attainments. All the noble ones of the Hearers and Solitary Buddhas with remainder are those whose bodily support belongs to the three realms, but the mental support of the Hearer and Solitary Buddha Arhats is only that which transcends the three realms. The minds of those who are still learning are also those that possess the mind of the three realms. The nature of beings, whatever part has become the lineage of the noble ones, should be known as that which transcends the three realms. The mind-made body of the Arhat without remainder, and the sense-faculty body of the one with remainder, and for the noble ones of the Great Vehicle, if the body also transcends the three realms, what need is there to mention it like the mind? Thus, even ordinary beings belonging to the three realms, there are those who have entered the path and those who have not. Here, those who have entered the path are included within the Bodhisattvas and those who are still learning. The term "all beings" refers to all sentient beings of the three realms who have not entered the path of liberation. The Hearer's path of accumulation and path of joining are the near cause of the Hearer's noble ones who are still learning, so it is considered that they belong to that category and are not mentioned. The one abiding in the path of accumulation of the Solitary Conqueror is also similar to that. The path of joining and the noble ones who are still learning are slightly different, but since it is considered short-lived, the learners are not mentioned separately. Among these, those who directly realize the meaning of the four truths, primarily the selflessness of the person, are noble ones, and those who do not realize it are ordinary beings. The realization of the Hearer's path of accumulation and joining occurs first, and by directly seeing the meaning of the four truths, from among the afflictions belonging to the three realms, those that have become part of what is abandoned by seeing, such as wrong views and doubt, have been abandoned, but in general, not abandoning the afflictions belonging to the three realms is called a stream-enterer. Those afflictions that this person has not abandoned are called those to be abandoned by cultivation. Among them, two-thirds of the afflictions belonging to the desire realm are abandoned, and when one-third remains, it is called a noble once-returner. When all the afflictions belonging to the desire realm are abandoned, it is called a noble non-returner. This belongs to what is abandoned by cultivation.
Chinese
对于色界和无色界的烦恼，有完全没有断除，从稍微断除，到几乎断除之间，有证悟高低各种不同。断除了属于三界的一切烦恼，就是阿罗汉。而且如“速疾者于有三之边际”所说的那样，最少也要在三个生世中积累资粮才能产生。虽然说了三个生世中修习五道的方法，但也不是绝对的。声闻四果，也有由一个人次第证得的情况。也有没有中间二果，能同时断除修断三界烦恼的根器，只证得预流果和阿罗汉果的情况。还有在凡夫位时，通过世间道获得色界和无色界的禅定者，一旦见到真谛，就会转为不来果，因此只证得后面二果等各种情况。这些是声闻圣者。独觉是先要积累一百个大劫的资粮，但在那些阶段中，大多安住于资粮道，通过修习加行道、见道、修道三者于一个座上，并且在其间不间断地了知断尽和不生，从而证得阿罗汉果和究竟道，这是独觉中的主要类型，如犀牛角独觉。对于在僧团中修行的独觉，则不一定是这样。然而，所有这些都一致地在先前的生世中为佛陀服务，并且像学习声闻道的人一样，但更精通于缘起，并且由于愿力的力量，在最后有位时，在没有佛陀住世，也没有教法存在的世间界中，仅凭自己串习的力量，现证菩提。声闻圣者有上中下等根器，而独觉只有上根。菩萨是从发起最初发心开始，积累无量福德资粮，并发愿成佛，通过对大乘进行闻思修，在资粮道中也能见到许多功德，并在加行道中获得殊胜的胜义谛证悟。
English
Regarding the afflictions of the form realm and formless realm, there are various levels of realization, from not having abandoned them at all, to having slightly abandoned them, to having almost abandoned them. One who has abandoned all afflictions belonging to the three realms is an Arhat. Moreover, as it is said, "The swift one is at the edge of the three existences," at the very least, it arises from accumulating merit in three lifetimes. Although the method of training in the five paths in three lifetimes is explained, it is not absolute. There are also cases where one person attains the four Shravaka fruits in sequence. There are also those who, without the two intermediate fruits, have the capacity to simultaneously abandon the afflictions of the three realms that are to be abandoned through cultivation, and only attain the Stream-enterer fruit and the Arhat fruit. Furthermore, those who have attained the Samadhi of the form and formless realms through worldly paths while still in the state of ordinary beings, once they see the truth, will transform into Non-returners, thus only attaining the latter two fruits, and so on. These are Shravaka Arya. A Pratyekabuddha is one who first accumulates merit for a hundred eons, but in those stages, mostly abides in the path of accumulation, and through practicing the paths of joining, seeing, and meditation in a single session, and without interruption, knows exhaustion and non-arising, thereby attaining the Arhat fruit and the ultimate path. This is the main type of Pratyekabuddha, like the rhinoceros horn Pratyekabuddha. For a Pratyekabuddha who practices in a Sangha, it is not necessarily so. However, all of these uniformly served the Buddha in previous lifetimes, and like those who study the Shravaka path, but are more skilled in dependent origination, and due to the power of aspiration, in the state of the final existence, in a world realm where no Buddha resides and no teachings exist, attain enlightenment solely through the power of their own habitual tendencies, without a teacher. Shravaka Aryas have various faculties, such as sharp, medium, and dull, but this one is only sharp. A Bodhisattva, from the moment of generating the initial Bodhicitta, accumulates limitless merit and dedicates it to enlightenment, and through hearing, contemplating, and meditating on the Great Vehicle, sees many qualities even on the path of accumulation, and attains supreme realization of reality on the path of joining.