Chinese
所有行为的本体是无漏，显现是有漏的善，总而言之，对被二谛所涵盖的三时诸佛及眷属，从最初发起菩提心到中间积累福德和智慧二资粮，最终现证圆满正等觉成佛或者获得各自道路的果位后，利益一切有情的所有行为都随喜。之后，对声闻和独觉弟子在三时中所积累的善根都随喜。之后，对三时的持明者们，从最初发起菩提心，中间修持二次第瑜伽，最终现前自身果位之间的所有善根都随喜。之后，对三时的一切有情的所有善根之根本都随喜。随喜是指对其他人的善根没有嫉妒，而是欢喜看待，视为必要，视为不可或缺，修持这种欢喜之心。因此，如果将七支分开来修持也可以，所以应该像这样在一切时间和情况下修持。第五，对治愚痴的转法轮是：在如虚空般无边无际的刹土中，圆满正等觉的薄伽梵们现证圆满正等觉后，没有转法轮的那些，以及声闻、独觉、菩萨眷属和持明者众，因所化众生的邪行过失而心生厌倦，不说法而安住的那些面前，将自己的身体化现为梵天和帝释天无法想象的形象，供养具有千辐的金轮和右旋白海螺等，祈请敲响正法的鼓，吹响正法的海螺，点燃正法的明灯，竖起正法的法幢，树立正法的胜幢。如此祈请。需要转何种法轮呢？如经中所说：善说众多，如所化众生的根器、能力和想法。因此，要根据所化众生的根器、能力和想法的差别，外在引导一切生起的三乘，内在苦行明咒的三乘，秘密自在方便的三乘，即三乘或者内。
English
All actions, whose essence is unconditioned and whose appearance is conditioned virtue, in short, I rejoice in all the actions of the Buddhas and their retinues of the three times, encompassed by the two truths, from initially generating the mind of enlightenment, to accumulating the two accumulations of merit and wisdom in the middle, and finally attaining complete perfect enlightenment or attaining the fruits of their respective paths and benefiting all sentient beings. Then, I rejoice in all the virtues accumulated by the disciples, hearers, and solitary realizers in the three times. Then, I rejoice in all the virtues of the vidyadharas of the three times, from initially generating the mind of enlightenment, to meditating on the yoga of the two stages in the middle, and finally manifesting their own fruit. Then, I rejoice in all the roots of virtue of all sentient beings of the three times. Rejoicing means to look at the virtues of others without jealousy, but with joy, to see them as necessary, to see them as indispensable, and to cultivate this joyful mind. Therefore, it is permissible to practice the seven branches separately, so they should be practiced in all times and circumstances. Fifth, the antidote to delusion is turning the wheel of Dharma: In the ocean-like realms that reach the limits of the sky, before those Buddhas, the Bhagavat who have attained complete perfect enlightenment but have not turned the wheel of Dharma, and the retinues of hearers, solitary realizers, bodhisattvas, and vidyadharas, who are weary of the faults of the disciples' wrong practices and remain without teaching the Dharma, I emanate my own body into unimaginable forms of Brahma and Indra, and offer golden wheels with a thousand spokes and white conch shells spiraling to the right, and request them to beat the drum of the sacred Dharma, blow the conch shell of the sacred Dharma, light the lamp of the sacred Dharma, raise the banner of the sacred Dharma, and erect the victory banner of the sacred Dharma. Thus I pray. What kind of Dharma wheel needs to be turned? As it is said in the scriptures: Speak many virtues, according to the faculties, powers, and thoughts of the disciples. Therefore, depending on the differences in the faculties, powers, and thoughts of the disciples, the outer three vehicles that lead to all arising, the inner three vehicles of asceticism and mantra, and the secret three vehicles of empowerment and means, that is, the three vehicles or the inner.
Chinese
祈请转动殊胜之法轮。第六，对治邪见的对治法，祈请不住于涅槃：祈请安住于虚空边际的无量刹土中的圆满正等觉佛陀薄伽梵们，以及完成十一事业，想要进入十二事业涅槃的圣子菩萨、弟子声闻和独觉、持明者众等，对于想要前往其他刹土者，以奉献天人的一切财富作为祈请的所依，祈请他们于轮回未空之际，请勿入涅槃，思维他们已经承诺安住直至无量劫。如此为自己的上师和金刚道友们献上长寿祈请，对于遣除自己的寿命违缘非常重要。第七，对治怀疑的对治法，回向：回向的见证者是诸佛菩萨。回向的对境是自己于三世所积累的一切善根，以及诸佛菩萨的无漏善根，一切有情众生的有漏善根，全部汇集在一起。回向的对象是一切有情众生，特别是病人、病魔、死者和阎罗等。回向的目的，需要具备双重利益或双重意义，特别是以外在的果位——遍知佛果为主要目标。如何回向呢？需要通过三轮体空的回向，即殊胜的回向和随顺的回向两种方式进行回向。最初的修行者们虽然无法做到三轮清净的殊胜回向，但可以做与其相似的回向。圣者们没有对三轮的执着和贪恋，将具足一切殊胜的空性回向，并以发愿的形式显现，这是殊胜的回向。凡夫俗子们可以效仿圣者，生起三轮为空性之显现的定解，或者模仿诸佛菩萨，念诵“文殊勇士”等，据说也能起作用。因此，通过回向和发愿来转变意愿非常重要，否则善根的果报将是不确定的。
English
I pray for the turning of the excellent wheel of Dharma. Sixth, the antidote to wrong views is the prayer not to pass into nirvana: I pray to the Buddhas, the Bhagavat Tathagatas, who dwell in the boundless realms that reach the limits of space, who have completed the eleven deeds, and who intend to enter the twelfth deed of nirvana, and to the sons, Bodhisattvas, disciples, Shravakas and Pratyekabuddhas, and the hosts of Vidyadharas, etc., who intend to go to other realms, by offering all the wealth of gods and humans as the basis of the request, I pray that they do not enter nirvana until samsara is empty, and I think that they have promised to abide until the ocean of kalpas. Thus, offering a long life prayer to one's own guru and Vajra brothers and sisters is very important for dispelling obstacles to one's own life. Seventh, the antidote to doubt is dedication: The witnesses of dedication are the Buddhas and Bodhisattvas. The objects of dedication are all the merits accumulated by oneself in the three times, as well as the uncontaminated roots of virtue of the Buddhas and Bodhisattvas, and the contaminated roots of virtue of all sentient beings, all gathered together. The objects of dedication are all sentient beings, especially the sick, the disease-causing spirits, the dead, and Yama, etc. The purpose of dedication is to have dual benefits or dual meanings, especially with the external fruit—the omniscient Buddhahood—as the main goal. How to dedicate? It is necessary to dedicate through the dedication of the three wheels without objectification, that is, the excellent dedication and the conforming dedication. Although the initial practitioners cannot achieve the excellent dedication of the three wheels of purity, they can do something similar to it. The noble ones have no attachment or clinging to the three wheels, and dedicate the emptiness that possesses all excellence, and manifest it in the form of aspiration, which is the excellent dedication. Ordinary people can imitate the noble ones, generate the definite understanding that the three wheels are the appearance of emptiness, or imitate the Buddhas and Bodhisattvas, and recite "Manjushri Warrior," etc., which is said to be effective. Therefore, it is very important to transform intention through dedication and aspiration, otherwise the result of the root of virtue will be uncertain.
Tibetan
འཁྱོགས་འགྲོ་མི་ཤེས་པས་མངོན་མཐོ་སོགས་ནས་སངས་རྒྱས་ཀྱི་བར་གྱི་རང་གིས་གང་ཐོབ་པར་འདུན་པའི་འབྲས་བུ་དེ་ཐོབ་པའི་ཆེད་དུ་བསྔོ་དགོས། རྒྱུ་དགེ་རྩ་བསྔོ་རྒྱུ་ཡོད་ན་བསྔོ་བ་དང་། རྒྱུ་བསྔོ་རྒྱུ་མེད་ན་འབྲས་བུ་ལ་སྨོན་པ་སྨོན་ལམ་ཡིན། དེ་ལྟར་རང་གིས་བསྔོ་བ་སྨོན་ལམ་བྱེད་པ་ལ་རྒྱལ་བ་སྲས་བཅས་ཀྱིས་མཐུན་འགྱུར་མཛད་པར་བསམ་པ་གལ་ཆེ༑ གསུམ་པ་ཕུར་ཚུགས་སོགས་ནི། ཕུར་ཚུགས་ནི་སྙིང་ཁུང་རུས་པའི་གཏིང་ནས་ཞེས་བའི་དོན་ཡིན། དངོས་གྲུབ་བསྒྲུབ་པ་ལ། བསྒྲུབ་གཞི། བསྒྲུབ་བྱ། སྒྲུབ་ཐབས། སྒྲུབ་ཚུལ། གྲུབ་པའི་འབྲས་བུ་དང་ལྔ་ལས། བསྒྲུབ་གཞི་བདེ་གཤེགས་སྙིང་པོ་དོན་དམ་ལྷན་སྐྱེས་གཉུག་མའི་སྒོ་གསུམ། དབང་གིས་སྨིན་བྱ། ལྟ་བས་རྟོགས་བྱ། ལམ་གྱིས་ཐོབ་བྱ་སྟེ་བསྒྲུབ་བྱ་དང་གྲུབ་པའི་འབྲས་བུ་དོན་གཅིག་པས། རགས་པ་སྒོ་གསུམ་ཆོས་ཉིད་དང་བཅས་པ་རགས་པའི་རྡོ་རྗེ་བཞི། ཕྲ་བ་རྩ་རླུང་ཐིག་ལེ་བརྟེན་པ་ཆོས་ཉིད་དང་བཅས་པ། ཤིན་ཏུ་ཕྲ་བ་ཡེ་ཤེས་གསུམ་ལྡན་གྱི་རང་བཞིན་བསྒྲུབ་གཞི་ཡིན། བསྒྲུབ་བྱ་རྡོ་རྗེ་བཞིའི་གོ་འཕང་དེ་ཡིན། དེ་ཡང་རྩ་དག་པ་སྐུ་རྡོ་རྗེའམ་སྤྲུལ་པའི་སྐུ་ཡིན། རླུང་དག་པ་གསུང་རྡོ་རྗེའམ་ལོངས་སྤྱོད་རྫོགས་པའི་སྐུ་ཡིན། སེམས་དག་པ་ཐུགས་རྡོ་རྗེའམ་ཆོས་ཀྱི་སྐུ་ཡིན། ཆོས་ཉིད་དག་པ་དབྱེར་མེད་རྡོ་རྗེའམ་ངོ་བོ་ཉིད་སྐུ་ཡིན། སྒྲུབ་ཐབས་ལ་བླ་མའི་སྒྲུབ་པ་དང་། ཡི་དམ་དང་མཁའ་འགྲོའི་སྒྲུབ་པ་སོགས་ལས་འདིར་བླ་མའི་སྒྲུབ་པ་ཡིན། སྒྲུབ་ཚུལ་ཡིད་མོས་གུས་དང་ངག་གསོལ་འདེབས་གཉིས་ཀྱིས་སྒྲུབ་པ་ཡིན། བླ་མ་བརྟེན་ཐབས་མོས་གུས་ཡིན་ཏེ་སོགས། མོས་གུས་འོང་ཐབས། བླ་མའི་སྐུ་གཟུགས་སྐུ། ཐུགས་ཆོས་སྐུ་ཟུང་དུ་འཇུག་པ། ཧེ་དབྱིངས་དང་། ཀ་ཡེ་ཤེས། རུ་ཟུང་དུ་འཇུག་པ་ཡིན་པས། དཀྱིལ་འཁོར་གང་དུ་ཧེ་རུ་ཀའི་ངོ་བོར་དབང་རྫོགས་སོགས་བླ་མ་སངས་རྒྱས་སུ་ཤེས་པ་ལྔ་པོའི་སྒོ་ནས་མོས་གུས་བསྐྱེད་དགོས། སྐབས་དེར་ཡོན་ཏན་རེ་རེའི་ཆ་ཡང་སོགས། གང་ཡིན་ན། སྐུ་གསུང་ཐུགས་ཀྱི་གསང་བ་བསམ་གྱིས་མི་ཁྱབ་པའི་ཡེ་ཤེས་དེ་ཡིན་ལ། ནམ་མཁས་གར་ཁྱབ་ཆོས་སྐུས་ཁྱབ། ཆོས་སྐུས་གར་ཁྱབ་ལོངས་སྐུས་ཁྱབ། ལོངས་སྐུས་གར་ཁྱབ་སྤྲུལ་སྐུས་ཁྱབ་པ་ཡིན། སྐུ་གསུང་ཐུགས་ཐམས་ཅད་པ་ནི་སྐུ་མཚན་དཔེ་གསུང་ཚངས་དབྱངས་ཐུགས་མཁྱེན་བརྩེའི་ཡོན་ཏན་རྣམ་པ་ཐམས་ཅད་པར་འཆར་ཏེ། སྐུ་ས་བཅུའི་བྱང་སེམས་རྣམས་ལ་ལོངས་སྐུ་དང་། དེ་ལས་གཞན་པ
Chinese
因为不懂得绕弯，所以为了获得从增上生直到成佛之间自己所希望获得的果实，必须回向。如果有可以回向的善根，就回向；如果没有可以回向的，就是对果实的祈愿，是发愿。像这样自己做回向发愿时，认为诸佛菩萨都会给予帮助，这一点很重要。第三，关于牢固等：牢固的意思是从心底骨髓深处。成就悉地有五个方面：所要成就的、能成就的、成就的方法、成就的方式、成就的果实。其中，所要成就的是如来藏，胜义俱生本来的三门。通过灌顶成熟，通过见解证悟，通过道获得，因此能成就的和成就的果实意义相同。粗略来说，三门及其法性是粗略的四金刚。精细来说，脉、气、明点依靠法性。极其精细来说，具备三种智慧的自性是所要成就的。能成就的就是四金刚的果位。也就是，脉清净是身金刚或化身。气清净是语金刚或报身。心清净是意金刚或法身。法性清净是无别金刚或自性身。成就的方法有上师瑜伽、本尊和空行母的修法等，这里是上师瑜伽。成就的方式是通过意念的虔诚和口头的祈请来成就。依靠上师的方法就是虔诚等。产生虔诚的方法：将上师的身形身和意法身融为一体，将嘿汝嘎和，嘎耶谢，汝融为一体。因此，在坛城中，以嘿汝嘎的形象圆满灌顶等，通过五种方式将上师视为佛陀，从而生起虔诚。那时，每一个功德的部分也是如此。因为，身语意的秘密是不可思议的智慧。虚空如何遍布，法身就如何遍布。法身如何遍布，报身就如何遍布。报身如何遍布，化身就如何遍布。一切身语意都显现为身相好、语妙音、意智慧慈悲的功德等。身是对十地菩萨的报身，以及其他。
English
Since one does not know how to go astray, one must dedicate in order to obtain the fruit that one desires to obtain, from higher realms to Buddhahood. If there is a root of virtue to dedicate, then dedicate it; if there is nothing to dedicate, then it is a prayer for the fruit, it is aspiration. In this way, when one makes dedications and aspirations, it is important to think that the Buddhas and Bodhisattvas will assist. Third, regarding firmness, etc.: Firmness means from the depths of the heart and marrow. To accomplish siddhis, there are five aspects: what is to be accomplished, what can be accomplished, the method of accomplishment, the manner of accomplishment, and the fruit of accomplishment. Among these, what is to be accomplished is the Tathagatagarbha, the three doors of ultimate innate nature. It is matured through empowerment, realized through view, and attained through the path, so what can be accomplished and the fruit of accomplishment are the same in meaning. Roughly speaking, the three doors together with their suchness are the four gross vajras. Subtly, the channels, winds, and bindus rely on suchness. Extremely subtly, the nature endowed with the three wisdoms is what is to be accomplished. What can be accomplished is the state of the four vajras. That is, pure channels are the body vajra or the nirmanakaya. Pure winds are the speech vajra or the sambhogakaya. Pure mind is the mind vajra or the dharmakaya. Pure suchness is the indivisible vajra or the svabhavikakaya. The methods of accomplishment include guru yoga, and the practices of yidams and dakinis, etc., but here it is guru yoga. The manner of accomplishment is through accomplishment with devotion of mind and supplication of speech. The method of relying on the guru is devotion, etc. The method of generating devotion: merging the guru's form body and mind dharmakaya into one, merging Heruka, Kye Dorje, and Ru into one. Therefore, in the mandala, one must generate devotion by seeing the guru as a Buddha through the five aspects, such as fully empowering in the form of Heruka. At that time, each aspect of the qualities is also like that. Because, the secret of body, speech, and mind is that inconceivable wisdom. How space pervades, so does the dharmakaya pervade. How the dharmakaya pervades, so does the sambhogakaya pervade. How the sambhogakaya pervades, so does the nirmanakaya pervade. All body, speech, and mind appear as the qualities of body with marks and signs, speech with melodious sound, and mind with wisdom and compassion, etc. The body is the sambhogakaya for the bodhisattvas of the ten bhumis, and others.