Chinese
诶！在那些已经证得佛果，对于一切所知事物都无执着、无障碍，获得了无上智慧的怙主面前。我亦化现如是之身，祈请所有这些如来，为了众生的心识相续，转动甚深广大的无上法轮。第六支是不入涅槃请住世：虽然究竟而言，佛陀不会入涅槃，但为了调伏的众生示现入涅槃之相，对于那些想要这样做、正在这样做的一切如来，为了利益一切众生，使他们暂时获得利益，究竟获得安乐，祈请他们于如所有佛刹的微尘数劫中安住。祈请者我，以恭敬的姿态，身体合掌，口中祈请。第七支是将善根回向菩提：何者回向呢？以于殊胜对境顶礼和以二种供养进行供养，以四力门忏悔自相续的罪业，随喜他人的善根，祈请转法轮和不入涅槃而获得的少分善根，以其为代表，我及其他一切众生三世的一切善根。由谁回向呢？由作者我。于何处回向呢？不是为了轮回的安乐和声闻缘觉的菩提，而是为了无上的圆满大菩提。如何回向呢？以不缘三轮的智慧所摄持，以菩提心的推动，以方便与智慧双运的方式回向。也就是说，为了使下面将要出现的愿望如实成就，障碍愿望实现的是罪障，所以要清净罪障；成就愿望的顺缘是福德，所以要广大增长福德，并且需要一种永不耗尽的福德作为成就愿望的因。而七支供能够成就清净罪障、积累福德资粮、增长和不耗尽善根这三者。因此，如果先进行七支供，那么下面将要出现
English
E! Before those protectors who have realized Buddhahood, who have no attachment or obstruction to all knowable things, and who have attained unsurpassed wisdom. I also manifest such bodies and request all these Tathagatas to turn the profound and vast unsurpassed Dharma wheel for the mind streams of sentient beings. The sixth branch is requesting not to enter Nirvana and to remain in the world: Although ultimately, the Buddhas do not enter Nirvana, but in order to tame sentient beings, they show the appearance of entering Nirvana. To those Tathagatas who wish to do so and are doing so, for the benefit of all sentient beings, to bring them temporary benefit and ultimate happiness, I pray that they remain for as many kalpas as there are dust particles in all Buddha-fields. I, the petitioner, with a respectful attitude, join my palms together and pray from my mouth. The seventh branch is dedicating the roots of virtue to Bodhi: What is dedicated? The small amount of merit obtained by prostrating to the supreme object and making offerings with the two kinds of offerings, confessing the sins of one's own mind stream through the four powers, rejoicing in the virtues of others, requesting to turn the wheel of Dharma and not entering Nirvana, representing all the virtues of the three times of myself and all other sentient beings. By whom is it dedicated? By me, the author. Where is it dedicated? Not for the sake of the happiness of samsara and the Bodhi of Shravakas and Pratyekabuddhas, but for the sake of the unsurpassed perfect great Bodhi. How is it dedicated? It is dedicated by the wisdom that does not grasp the three spheres, by the motivation of the Bodhicitta, and by the union of skillful means and wisdom. That is to say, in order to make the wishes that will appear below come true as they are, the obstacle to the realization of wishes is sin and obscuration, so sin and obscuration must be purified; the favorable condition for the realization of wishes is merit, so merit must be greatly increased, and a never-ending merit is needed as the cause for the realization of wishes. The seven-branch offering can accomplish the three things of purifying sins and obscurations, accumulating merit, and increasing and not exhausting the roots of virtue. Therefore, if the seven-branch offering is performed first, then what will appear below
Chinese
这些祈愿的实现具有非常强大的力量。第二，详细阐述实际祈愿的分类，分为正行和祈愿的结尾两部分。第一部分包括：清净的发心、不忘菩提心，无染的结合、利益和安乐，盔甲和与他人分享，依止善知识、证悟成佛，受持正法、获得宝藏，进入、力量、成就和事业，以及总结所有追随者。如上所述，共有十六个要点。首先，通过清净的意念来祈愿，包括供养佛陀的意念、圆满佛陀的意图、净化佛陀的净土和利益众生四个方面。第一方面是，如章嘉若贝多杰的注释中所说：“从这以下的祈愿的意义，为了利益初学者，应与修行的次第相结合。”因此，我们将进行解释。以顶礼等善根为代表，将自己的身体、受用和三世的善根全部供养给过去诸佛，以及现在十方世界中为了利益众生而住世的佛陀世尊们，观想这些供养在他们面前化为普贤供云，使他们感到欢喜，并恒常如此供养。第二方面是，对于尚未出现的，即未来将要成佛的，进入三乘道的人们，像之前一样进行供养，使他们成佛的顺缘没有丝毫欠缺，不费吹灰之力，迅速圆满各自意念中的资粮，时机成熟。从转生兜率天开始，直到获得菩提之间的次第，都以符合教理的方式示现，从而迅速成佛。这些是将善根等布施给入道者和非入道者的方式。祈愿在其他生世也能如此行持，这一点也应在下面的内容中理解。第三方面是，在十方所有不净的刹土中，以身体、受用等进行布施，使这些刹土全部变得像极乐世界一样广大，
English
These aspirations have a very powerful effect on their fulfillment. Second, the detailed explanation of the actual classification of aspirations is divided into two parts: the main practice and the conclusion of the aspiration. The first part includes: pure intention, not forgetting bodhicitta, undefiled union, benefit and happiness, armor and sharing with others, relying on spiritual friends, realizing Buddhahood, upholding the Dharma, obtaining treasures, entering, power, accomplishment, and activities, and summarizing all followers. As mentioned above, there are sixteen key points. First, praying through pure intention includes four aspects: the intention to offer to the Buddha, fulfilling the Buddha's intention, purifying the Buddha's pure land, and benefiting sentient beings. The first aspect is, as Changkya Rolpai Dorje's commentary says, "The meaning of the aspirations from here on should be combined with the stages of practice for the benefit of beginners." Therefore, we will explain. Representing with prostrations and other virtuous roots, offering all of one's body, enjoyment, and the virtuous roots of the three times to all the Buddhas of the past, and to the Buddhas, the Bhagavat who are now residing in the ten directions of the world for the benefit of sentient beings, visualizing these offerings transforming into Samantabhadra's clouds of offerings in front of them, making them happy, and constantly making such offerings. The second aspect is that for those who have not yet appeared, that is, those who will become Buddhas in the future, those who have entered the path of the three vehicles, offering as before, so that there is no lack of favorable conditions for them to become Buddhas, and without any effort, quickly fulfilling the accumulation of their respective intentions, and when the time is ripe. Starting from being born in Tushita, until the stages between obtaining Bodhi, are shown in accordance with the doctrine, thereby quickly becoming Buddhas. These are the ways of giving virtuous roots and so on to those who have entered the path and those who have not entered the path. Praying that one can act in this way in other lifetimes as well should also be understood in the following content. The third aspect is that in all the impure lands in the ten directions, giving with body, enjoyment, etc., so that all these lands become as vast as the Pure Land of Bliss,
Chinese
完全脱离一切，变得完全清净。在那中央，前往成为一切菩提树之王的树下，成为已经成佛的胜者，以及他们的眷属，愿充满无间断的诸佛之子菩萨众。这是主要施予容器的方式。第四，如前一样，将自己的身体等施予十方世界的众生，凡是被六道所摄的众生，有多少就施予多少。愿他们永远脱离轮回的痛苦及其原因业和烦恼，如经中所说，以疾病、悲伤和痛苦的声音来表示，愿他们拥有如此无病的圆满安乐。愿所有这些众生都能成就他们所希望的如法之事，并因此成就获得佛果的希望。这是主要施予未入道的众生的方式。以上是修习慈悲的对境和修习利他之心的修行方式。第二，以不忘菩提心的方式发愿：忆念前世，出家，修习共同行仪和清净戒律，以各种语言说法，精进于善，以这五个因不忘菩提心，发愿远离违缘等七个方面。第一，为了成就他人的利益，自己必须成佛，因此，生起菩提心是成佛之因的主要因素，并且我将行持增长菩提心的善行。从这个世界转移到另一个世界，无论出生在何处，愿我都能忆念前世，并如以前一样行持。第二，如此在生生世世的轮回中，当经历死亡和出生的连续时，通过忆念居家之过患和出家之利益，愿我永远从在家转为出家。
English
May it be completely pure, utterly free from all taints. In its center, may I go to the foot of the Bodhi tree, which is the sovereign of all trees, and may the assembly of Buddhas who have already attained enlightenment, along with their retinues of bodhisattvas, the spiritual children of the Buddhas, be completely filled without interruption. This is primarily the way of giving to the vessel. Fourth, as before, I give my body and so on to all sentient beings in the ten directions, as many as are included in the six realms. May they always be free from the suffering of samsara and its causes, karma and afflictions, as indicated by the sounds of sickness, sorrow, and pain, as often mentioned in the sutras, and may they possess such perfect happiness free from illness. May all these beings accomplish all their desired righteous aims, and through that, may their hope of attaining Buddhahood be similarly fulfilled. This is primarily the way of giving to sentient beings who have not entered the path. Up to this point, these are the methods for training in the objects of loving-kindness and compassion, and for cultivating the intention to benefit others. Second, praying through the gate of not forgetting the mind of enlightenment: Remembering past lives, ordaining, training in general conduct and pure morality, teaching the Dharma in various languages, striving for virtue, these five causes for not forgetting the mind of enlightenment, and praying to be free from obstacles, are the seven aspects. First, in order to accomplish the benefit of others, one must attain Buddhahood oneself. Therefore, generating the mind of enlightenment is the main cause for attaining Buddhahood, and I will practice the good deeds that increase the mind of enlightenment. From this world, may I be transferred to another world, and wherever I am born, may I remember my past lives and act as before. Second, thus, in all states of lifetimes, when experiencing the continuous cycle of death and birth, by remembering the faults of being in a household and the benefits of renunciation, may I always go forth from household to homelessness.
Chinese
愿我得以出家！这就像不嗔比丘发愿说，当我在行持菩萨行时，直至成佛之间，唯愿获得比丘的身份。虽然也有这样的发愿，但主要是因为在未获得果位之前，在家生活的过患会多次阻碍菩提心。因此，发愿在那之前的所有生世中都能出家。第三，在所有生世中，怀着发愿心和行入心，像三世诸佛所教导的那样，追随他们的行迹，总的来说，要学习圆满一切普贤六度的行为；特别是要行持三种戒律的行为，没有烦恼的垢染，不被自我的寂静之心所染污，完全清净，始终不被邪淫所染污，不衰退，与三轮的执着分离，没有过失，愿我行持这样的行为！第四，为了成熟所化众生，我能知晓天神的语言、龙的语言、夜叉的语言、毗舍遮等非人的语言，以及人类的各种不同语言，以此类推，知晓一切众生的所有语言，然后我能用他们各自的语言，为他们宣说深奥而广大的佛法，愿我能做到！第五，以调柔的相续，发愿安住于种姓的功德中。虽然大乘种姓的功德有很多说法，但主要似乎是指具有慈悲心和调柔的相续。为了知晓尚未知晓的六度行为，并且为了已知的不会退失，而且越来越增上，要精进，愿我安住于大乘的种姓中，并学习其行为！第六，像这样，由于忆念前世等五种因素在前，愿我永远不会忘记想要从轮回中解脱一切众生的增上意乐，以及安住于法界离戏的智慧中的这两种菩提心，到此为止是菩提心。
English
May I be ordained! This is like the aspiration made by the non-wrathful monk, saying, "When I am practicing the conduct of a Bodhisattva, may I only obtain the body of a monk until I attain Buddhahood." Although there are such aspirations, the main reason is that before attaining the ground, the faults of household life often obstruct the mind of enlightenment. Therefore, one aspires to be ordained in all lifetimes before that. Third, in all lifetimes, holding the mind of aspiration and engagement, following the example of how all the Buddhas of the three times have taught, generally learning to perfect all the practices of Samantabhadra's six perfections; in particular, practicing the three kinds of discipline, without the defilement of afflictions, completely pure without being tainted by the mind of self-peace, always undiminished without being tainted by immoral conduct, free from clinging to the three spheres, without faults, may I practice in such a way! Fourth, in order to ripen those to be tamed, knowing the language of gods, the language of nagas, the language of yakshas, the language of pisachas and other non-humans, and the various different languages of humans, and so on, knowing all the sounds and languages of all beings, then I will teach the profound and vast Dharma to all of them in their own languages, may I be able to do so! Fifth, with a gentle mind-stream, aspiring to abide in the qualities of the lineage. Although there are many explanations of the qualities of the Mahayana lineage, the main one seems to be referring to having a gentle mind-stream with great compassion. In order to know the practices of the six perfections that have not been known, and in order for what is known not to be lost and to increase more and more, strive diligently, may I abide in the lineage of the Great Vehicle and learn its practices! Sixth, in this way, with the five factors such as remembering past lives going before, may I never forget the superior intention of wanting to liberate all sentient beings from samsara, and these two aspects of Bodhicitta, which are the wisdom of abiding equally in the Dharmadhatu, free from elaboration, up to this point is Bodhicitta.