English
Therefore, in Jambudvipa, he uses his body, speech, and mind to tame various beings to be transformed and to uphold the Buddha's teachings. He is especially compassionate to us, and if we pray, we can see him directly and be satisfied with the nectar of his speech. There are many such stories, and his blessings are swift. Although it is impossible to describe the qualities of each abbot, we must understand the individual ways of taming beings to be transformed as briefly explained above. With steadfast faith, constantly pray and diligently make offerings, then all wishes in this life and the next will be fulfilled. The precepts are: in the fourth section of the Stages of the Path, there are two types of discipline: the discipline of the Stages of the Path and the general precepts of the Stages of the Path. The discipline of the Stages of the Path is: fundamentally, to keep the two hundred and fifty precepts. As it is said, if one possesses discipline, one should study as much as possible. However, considering that there are many common beings to be transformed here, and it is not possible to study as it is, generally, the actions of the body are killing, stealing, and unchaste conduct; the speech is lying, slander, harsh words, and idle talk; the mind is covetousness, malice, and wrong views, these ten non-virtuous actions should be abandoned. The Pratimoksha vows are actually vows with form, therefore it is believed that they arise from body and speech, so abandoning the three actions of the body and the four actions of speech, that is, abandoning seven, is called the discipline of abandoning seven branches, but here it is in terms of the common situation. The discipline of the body is good, the discipline of speech is good, the discipline of the mind is good, and discipline is good in all places. A monk who guards all things will surely be liberated from all suffering. As it is said. In general, as mentioned above, there should be ten perceptions, that is, one should abandon killing with the perception of eating deadly poison. One should have the perception of clothing as wrapping a wound, just as if one were to leave the wound unwrapped, the wound would become infected, so one should wear the three Dharma robes properly and be mindful. One should have the perception of afflictions as poisonous snakes, thinking that mere contact and contemplation will destroy one, and abandon them. One should have the perception of food as eating the flesh of one's child, and not be attached to it. One should be wary of being covered by the perception of gain and honor as nets and traps, and escape them. One should have the perception of the lama and the Three Jewels as precious jewels.
Chinese
将世俗视为仇敌，以虔诚之心供养祈祷。将佛法视为通往善道的桥梁，精进修习。视佛陀的教法如珍贵的黄金，难得而殊胜，得之有意义，心怀敬意，努力修习。视戒律如庄严的饰品，珍爱并严谨守护。视证悟法性如在黑暗中点亮明灯，精进禅定，修习十法，二百五十三条戒律亦包含于此。通往解脱的道等，如前文根本中所述，应如是理解。如此修习，便能证得四双八辈之果位，此乃声闻乘之教诲，故应精勤修习教言、禅修等。由此，声闻乘之入门，三律仪之根本，灌顶引导等皆得圆满。因此，应发愿善护由此所宣说的戒律等，并随之念诵。主尊如何念诵三遍。献曼扎。发誓为奴仆。以此功德等回向文与前相同。根本中说：之后再次供养，请诸佛返回，逐渐收摄，供养上师。坛城的供品应补充完整，加持、赞颂等可根据情况增减。念诵金刚萨埵百字明三遍，以弥补不足和缺失。以“未获得和已退失”等祈求宽恕。为了使拥有察卡的坛城本尊的智慧尊安住，念诵“于此处显现”等偈颂，并以苏帕提斯塔（藏文：སུ་པྲ་ཏིཥྛ，梵文天城体：सुप्रतिष्ठ，梵文罗马拟音：supratiṣṭha，汉语字面意思：善安住）的咒语撒花。对于誓言尊和无所依的彩粉坛城本尊，念诵“嗡，您成办一切有情之利益”等偈颂，同时摇动铃铛，请其返回。从金刚持开始，收摄所有彩粉，擦去线条。将自生本尊的智慧尊以“班扎木”（藏文：བཛྲ་མུཿ，梵文天城体：वज्रमु，梵文罗马拟音：vajramuḥ，汉语字面意思：金刚印）遣返。第三十回向和第二十九吉祥似颠倒，故首先应回向，根本中说：将此无上善根回向
English
Hold the mundane as an enemy, and offer prayers with reverence. Generate the perception of Dharma as a good path, train well, and strive diligently. Regard the Buddha's teachings as precious gold, rare and excellent, finding meaning in obtaining them, be respectful, and learn the path. Hold the perception of discipline as an ornament, cherish it, and keep it meticulously. Generate the perception of the manifestation of Dharma as raising a lamp in the darkness, strive in samadhi, and by training in the ten practices, the two hundred and fifty-three precepts are also included therein. The path of the vehicle, etc., is as explained in the root text above, so understand it accordingly. By training in the path in this way, one manifests the fruits of the four pairs and eight individuals, which is the instruction of the Hearers, so be diligent in instructions, meditation, etc. Thus, the entrance to the Hearer's Vehicle, the basis of the three vows, all the empowerments and instructions are well accomplished. Therefore, with the intention of protecting the vows, etc., explained therein, repeat after this. How the main one recites three times. Offering the mandala of gratitude. Vowing to be a servant. The dedication such as "By this merit" is the same as before. In the root text: Then offer again, request to depart, gradually gather, offer to the lama. The mandala offerings should be replenished, and blessings and praises should be expanded or contracted as appropriate. Recite the Vajrasattva Hundred Syllable Mantra three times to fill any deficiencies. Ask for forgiveness with "Not attained and degenerated," etc. For the wisdom beings of the mandala deities who possess Cakras, for the sake of their stable abiding, recite the verses such as "Here is form," and scatter flowers with the mantra of Supratiṣṭha (Tibetan: སུ་པྲ་ཏིཥྛ，Sanskrit Devanagari: सुप्रतिष्ठ，Sanskrit Romanization: supratiṣṭha, Literal meaning: well-established). For the Samaya beings and the deities of the ungrounded colored powder mandala, recite the verses such as "Om, you accomplish all the benefits of sentient beings," while ringing the bell and requesting them to depart. Starting from Vajradhara, gather all the colors and erase the lines. Request the wisdom being of the self-generation deity to depart with "Vajramuḥ" (Tibetan: བཛྲ་མུཿ，Sanskrit Devanagari: वज्रमु，Sanskrit Romanization: vajramuḥ, Literal meaning: Vajra seal). The thirtieth dedication and the twenty-ninth auspiciousness seem reversed, so first dedicate, as the root text says: Dedicate this supreme virtue to
Chinese
哦哦！如是说后，修持善行等清净之愿。三十颂的根本是：散布鲜花，宣说七佛之吉祥。如是说：世尊遍见是王族具光辉者。在寿命八万岁时，于亲眷城中。菩提树下现前成佛的。吉祥圆满，愿今日也吉祥。善逝顶髻尊是王族具神通者。在寿命七万岁时，于迦腻城中。白莲树下现前成佛的。吉祥圆满…… 胜者救护一切是王族具智慧者。在寿命六万岁时，于舍卫城中。殊胜娑罗树下现前成佛的。吉祥圆满…… 导师断轮回是具力婆罗门种姓。在寿命四万岁时，于安乐城中。尸利沙树下现前成佛的。吉祥…… 引导者金贤是具足最胜学处婆罗门种姓。在寿命三万岁时，于庄严城中。乌昙跋罗树下现前成佛的。吉祥…… 救护者光护是婆罗门无上具功德者。在寿命二万岁时，于瓦拉纳西。榕树下现前成佛的。吉祥…… 众生怙主释迦牟尼是王族具精进者。在寿命百岁时，于迦毗罗卫城中。阿শ্বัตtha树下现前成佛的。吉祥圆满，愿彼亦于今日吉祥。经中宣说的七佛吉祥与此稍有不符，然似为古译之译差，故保持原样。此外，念诵各种吉祥之偈颂并撒花。这是声闻乘的仪轨。夜晚寂怒本尊的事业、会供等也如前进行。从别解脱经百部的旃檀森林中。清净戒律的香气百倍散发。由事业仪轨的香风引来。以满足所化众生的心意，真是稀有奇妙。暂时依循别解脱的道路。成为具决定意义的比丘金刚持。如旭日东升般的光芒。
English
Oho! Having said this, practice pure aspirations such as good conduct. The root of the thirty verses is: Scatter flowers and proclaim the auspiciousness of the seven Buddhas. As it is said: The Bhagavan Vipashyin is a glorious member of the royal family. At the age of eighty thousand years, in the city of Bandhumati. Under the Bodhi tree, may the auspiciousness be perfect, may it be auspicious today. The Sugata Sikhin is a magical member of the royal family. At the age of seventy thousand years, in the city of Arunavati. Under the Pundarika tree, may the auspiciousness be perfect... The Victorious One who protects all is a wise member of the royal family. At the age of sixty thousand years, in the city of Shravasti. Under the excellent Sala tree, may the auspiciousness be perfect... The Sage who destroys samsara is a powerful Brahmin. At the age of forty thousand years, in the city of Kshemavati. Under the Shirisha tree, may the auspiciousness be perfect... The Guide Kanakamuni is a Brahmin with excellent discipline. At the age of thirty thousand years, in the city of Sobhavati. Under the Udumbara tree, may the auspiciousness be perfect... The Protector Kashyapa is a Brahmin with unsurpassed qualities. At the age of twenty thousand years, in Varanasi. Under the Nyagrodha tree, may the auspiciousness be perfect... The Protector of beings, Shakyamuni, is a diligent member of the royal family. At the age of one hundred years, in the city of Kapilavastu. Under the Ashvattha tree, may the auspiciousness be perfect, may it be auspicious today as well. Although the auspiciousness of the seven Buddhas spoken of in the sutras is slightly different from this, it seems to be a difference in translation from the early translations, so it is left as it is. In addition, recite various auspicious verses and scatter flowers. This is the ritual of the Shravaka vehicle. At night, the activities of the peaceful and wrathful deities, tsok offerings, etc., should also be performed as before. From the sandalwood forest of hundreds of Vinaya texts. The fragrance of pure morality spreads a hundredfold. Drawn by the fragrant breeze of the activity ritual. Satisfying the minds of those to be tamed is truly rare and wonderful. Temporarily relying on the path of individual liberation. Becoming a Bhikshu Vajradhara with definite meaning. With the radiance of the rising sun.
Chinese
犹如星光熠熠生辉。 能仁大德圣众眷属俱。 此乃具足真言手印三摩地之仪轨。 于坛城轮中现前安住之尊前。 善得灌顶戒律乃吉祥之妙春。 此乃中间穿插之偈颂。
English
It is like the brilliance of stars. The great Thubwang (Mighty Sage), together with the assembly of great stable ones. This is the ritual that possesses mantra, mudra, and samadhi. In the presence of the mandala wheel, manifestly dwelling. Well receiving empowerment and discipline is the auspicious spring. This is also an intermediate verse.
Chinese
二、十二自在。总集大小行用，说是五种。也就是，在圣典通用语中，像犀牛角一样是独自存在的，所以叫做独自行用。像鹦鹉一样是聚集而存在的，所以叫做聚众行用。噶陀派认为，像犀牛角和鹦鹉一样，各自是两个坛城。格朗巴·索南衮波等合起来认为是一个。总之，似乎用犀牛角和鹦鹉两种，或者合二为一就足够了。但是，像祖尔焕·释迦炯的拉殿和，利证仁波切的亲传弟子邬金巴等所说的五种那样来写也可以。为了便于入手修行，最好归纳为犀牛角和鹦鹉两种。也就是，十二缘起的标志布置在回廊里。为了十二自在的意念中存在十二缘起的意义。为了缘起之义有所依处。也这样说过。那些圣者自在，独自存在时就像犀牛角，聚集存在时就像鹦鹉，因此在中等聚众行用里也包括了化身和自续。然而，中等聚众行用的化身和自续，据说和声闻乘的十六尊者相同，如果喜欢，也可以那样分开。如果归纳，用前面的说法就足够了。如果坛城分开得太详细，在生起次第和供养时也会有些不便，所以这里归纳为两种，既不矛盾也好，而且修行也大多如此。像犀牛角一样，中央是黄色正方形，腰部狭窄。因此有红色花瓣或十二种装饰。像鹦鹉一样的中心是黄色。因此有四个花瓣。因此说了有八个花瓣，但在修行中，十二种都是红色的装饰，五种颜色的墙壁和声闻乘相同。回廊的门和马道，以及两个坛城的马道的回廊里，画上如意树的根、芽、树干、叶、花、果等，以及天空、风、火、水、土，和春季等四季的颜色或名称。外围回廊上也要画上十二缘起的标志，即无明是盲老妇，行是陶工。