English
He said. Even if one could obtain a single human body, If one does not accumulate virtue, it will be a meaningless emptiness. With actions like mine, Even a human body will not be obtained. If a human body is not obtained, Then there is only sin, no virtue. Thus he spoke. There is no certainty as to when one will die, This unreliable Lord of Death, Whether one has done or not done, it does not stay, Whether sick or not sick, everyone, Suddenly loses trust in life. Because one must abandon everything and go, I did not realize it that way. Thus he spoke. Life is exhausted without being felt, Neither day nor night stays, This life is exhausted in an instant, And there is no addition from elsewhere, How could I not die? I am lying in bed, Even though surrounded by all relatives and friends, The feeling of cutting off life, Will be experienced by oneself alone. When seized by the messengers of Yama, What is the use of relatives, what is the use of friends? At that time, if only merit could protect, That too I have not relied upon. Thus he spoke, so one must remember death, Like this day without illness, Although there is no harm from defilements, This life is deceiving in an instant, The body is like a temporary guest. It will not stay only for today, It is unwise to think of staying in comfort. Thus he said, if one does not remember death, Then whatever one does will not become Dharma, In the Letter to a Friend it says: "This will be done tomorrow, this will be done next time, This will be done today, when people think like this, The club of the Lord of Death is already in hand, looking from the side. Eyes are bloodshot, angry, fierce, with a mocking laugh." And, "In this season when summer flowers bloom, and the autumn season symbolizing the clear moon has arrived, When all people are happy, my life, It is unwise to think that it is being exhausted and not be happy." Thus he spoke, in order to take the essence of the great renunciation of leisure and opportunity, one must strive to accumulate the two accumulations, The Sutra says: "All the sufferings of the world, All of them arise from non-virtuous deeds. All the happiness of gods and humans, All of them are obtained from accumulating merit. Happiness is obtained by accumulating merit, Therefore accumulate again and again." Like this, the reminder of the impermanence of death, And the diligence of renunciation, And the good realms, higher realms, and
Chinese
讲述了十善的利益、十不善的过患、三恶道的痛苦，以及对业果产生信心的信仰等深刻而广大的佛法。生起堪为法器的定解。特别是九乘次第，尤其是密宗，更尤其是此法的传承方式，以及上师传承的次第，从而生起欢喜。对此，首先进行金刚手灌顶。首先，绘制与所需大小相符的坛城，四辐轮为黄色，中心为蓝色，外圈、间道、门为各自方位颜色。其他与通常相同。用三部分在坛城中央放置九个灵石，中央为蓝色，东方为白色，南方为黄色，西方为红色，北方为绿色，角落代表方位。外圈等所有门和马道都与通常相同。坛城绘制完成后，在其边缘放置供品、沐浴水、擦拭身体的布。在受用处放置阿伽（Argham，梵文天城体： अर्घं，梵文罗马拟音：arghaṃ，汉语字面意思：供水），鲜花，焚香，灯，香水，食物，音乐。陈设曼扎、外供、护法、六道众生、障碍的白色食子三份，以及内供的药供、血供会供等。外为金刚手自身，内为金刚萨埵、黑汝嘎和护法怙主兄妹。之后，熏香古古尔的宝瓶，陈设香水宝瓶、宝瓶物质、颈饰、口饰等，主要宝瓶、事业宝瓶、坛城、上师，以及其他适宜之物，并放置身像擦擦。陈设皈依境的能仁像、散布的青稞，以及金酒。早晨供奉一百个食子，并布施水食子和龙食子。之后，自己安坐在舒适的座位上，以皈依和发心为先导。在三部分坛城中央的珍宝座莲花日月垫上，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放出光芒，成办二利，收回融入后，化为薄伽梵金刚萨埵，身色蓝色或白色，以丝绸和珍宝为装饰，右手在心间握持金刚杵，左手持铃置于腰间，双足跏趺坐。主尊面向西方，前方为娇女，右侧为念珠女，后方为歌女，左侧为舞女。
English
It explains the profound and vast Dharma, such as the benefits of the ten virtues, the faults of the ten non-virtues, the suffering of the three lower realms, and the faith that arises from believing in the law of karma. It generates the definite understanding of being a suitable vessel for the teachings. In particular, it explains the nine vehicles in order, especially the Secret Mantra, and even more specifically, how this Dharma was transmitted and the lineage of the Lamas, thereby generating joy. For this, first, the Vajrapani empowerment is performed. First, draw a mandala with a wheel of four spokes in yellow, a blue center, and the outer circle, intermediate space, and doors in the colors of their respective directions, according to the appropriate size. Otherwise, it is the same as usual. With three parts, place nine lingams in the center of the mandala, with the center one blue, the east one white, the south one yellow, the west one red, and the north one green, representing the directions. The outer circle and all the doors and horse steps are the same as usual. After the mandala is drawn, place the offering substances, bathing water, and body-wiping cloths around its edge. At the place of enjoyment, place Argham (藏文：ཨརྒྷཾ，梵文天城体： अर्घं，梵文罗马拟音：arghaṃ，汉语字面意思：Water for washing feet), flowers, incense, lamps, perfume, food, and music. Arrange the mandala, outer offerings, Dharma protectors, the white torma offerings in three parts for the six realms of beings and obstacles, as well as the inner offerings of medicine torma, rakta, and tsok. Outwardly, it is Vajrapani himself; inwardly, it is Vajrasattva, Heruka, and the Dharma protectors Gonpo and Chamdral. Then, fumigate the vase with gugul incense. Arrange the vase of scented water, the vase substances, the neck cord, and the mouth ornament, along with the main vase, the activity vase, the mandala, the Lama, and whatever else is appropriate, and also place the body tsa-tsas. Arrange the image of Thubpa, the object of refuge, scattered roasted barley, and chang. In the morning, offer about a hundred tormas, and also cast water tormas and Naga tormas. Then, sit comfortably on your seat. Having taken refuge and generated bodhicitta as preliminaries, on a precious throne, lotus, sun, and moon cushion in the center of the three-part mandala, light radiates from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), accomplishing the two benefits. Gathering back and completely transforming, it becomes the Bhagavan Vajrasattva, with a body color of blue or white, adorned with silk and precious jewels, holding a vajra pointed towards his heart in his right hand, and a bell resting on his hip in his left hand, seated in the vajra posture. The main deity faces west, with a seductive woman in front, a rosary woman on the right, a singing woman in the back, and a dancing woman on the left.
Chinese
西北等四隅供养熏香母，花母，灯母，香水母，西门方向供养铁索母，铃母，铁钩母，索母等等，身色手印与其他相同。 大吉祥身色青灰，具鹏鸟之翼，血脂成团，以蛇、虎、牛、大象皮和人头鬘为庄严。二者于修近诵时，持金刚铃，或如金刚萨埵般修持时，持金刚颅血。然后，从主尊心间的吽字放出光芒，从自性处迎请智慧尊者，以阿閼伽等五种供品作供养，以 扎 吽 邦 霍融入誓言尊者，再次供养。之后，于主尊心间盛开的莲花上，在日月轮垫上，从吽字五种智慧的自性中，由 嗡 班匝 萨埵围绕放出光芒。观想三门的一切罪障皆得清净，此心咒即为一切之总持，念诵百遍或千遍等后，身语意三门之罪障得以清净，身语意之失坏得以圆满，根本与支分的誓言违犯全部忏悔。祈请息除一切罪堕垢染之众，令其清净。如是说后，于此状态中不作改变而安住。 然后，于金刚手之坛城中央，从薄伽梵金刚萨埵心间五部之显现的心间，生出一尊以金色五股金刚杵，以吽字标记者，于日月莲花座上，吉祥金刚手身色蓝色，右手金刚杵，左手期克印，双足内收右屈，外展左伸，寂静者心间忿怒者骨饰，增益者珍宝，怀爱者丝绸，寂静者巴帝，忿怒者蓝色绸缎衣饰，身着白狮子上衣，具不动佛之顶饰，观想安住于智慧火焰之中。四方隅角上，嬉女母，鬘女母，歌女母，舞女母，四隅供养熏香母，花母，灯母，香水母，四门供养四门神，四回廊供养护法，角落供养六道众生，外侧观想债主等宾客。然后，以 嗡 班匝 萨玛雅 匝迎请从自性处来的智慧尊者， 匝 吽
English
In the four corners, northwest, etc., offer incense mothers, flower mothers, lamp mothers, and scented water mothers. Towards the west gate, offer iron chain mothers, bell mothers, iron hook mothers, rope mothers, etc., with forms and hand implements similar to the others. The Great Glorious One has a bluish-gray body, with Garuda wings, clusters of blood and fat, and is adorned with snake, tiger, elephant, and human skull garlands. During both approaching and accomplishing, hold a vajra and bell, or when accomplishing like Vajrasattva, hold a vajra and skull cup filled with blood. Then, from the HUM (ཧཱུྃ, हूं, hūṃ, 种子字) at the heart of the main deity, light radiates, and wisdom beings are invited from their natural abode. Offerings such as argham are made with the five offerings. Absorb the samaya beings with JAH HUM BAM HOH (ཛཿཧཱུྃ་བྃ་ཧོཿ, जः हूं बं होः, jaḥ hūṃ baṃ hoḥ, 四语合一，迎请融入安住). Offer again. Then, on the lotus that opens at the heart of the main deity, on the mandala of the moon and sun, from the nature of the five wisdoms of HUM (ཧཱུྃ, हूं, hūṃ, 种子字), light arises from being surrounded by OM VAJRA SATTVA (ༀ་བཛྲ་སཏྭ, ॐ वज्रसत्त्व, oṃ vajrasattva, 嗡 班匝 萨埵). Think that all sins and obscurations of the three doors are purified. Recite this essence mantra as the recitation of all, and after reciting hundreds or thousands of times, the sins and obscurations of body, speech, and mind are purified. Fill the broken vows of body, speech, and mind. Confess all broken root and branch vows. Pray that all the hosts of defilements and stains are purified and cleansed. After saying this, remain in that state without altering the mind. Then, in the center of the Vajrapani mandala, from the heart of the Blessed One Vajrasattva, from the heart of the manifestation of the five families, a five-pronged golden vajra marked with HUM (ཧཱུྃ, हूं, hūṃ, 种子字) arises. On a seat of sun and moon lotus, the glorious Vajrapani, with a blue body, right hand holding a vajra, left hand in a threatening mudra, right leg bent inward, left leg extended outward, peaceful with a mind of wrathful bone ornaments, increasing with jewels, powerful with silk, peaceful with pati, wrathful with blue silk garments, wearing a white lion upper garment, with an Akshobhya crown, is visualized as residing in the midst of blazing wisdom fire. On the four corners, offer seductive mothers, garland mothers, song mothers, and dance mothers. In the four corners, offer incense mothers, flower mothers, lamp mothers, and scented water mothers. At the four gates, offer the four gatekeepers. In the four courtyards, offer the Dharma protectors. In the corners, offer the six realms of beings. Outside, visualize guests such as debtors. Then, with OM VAJRA SAMAYA JAH (ༀ་བཛྲ་ས་མ་ཡ་ཛཿ, ॐ वज्र समय जाः, oṃ vajra samaya jāḥ, 嗡 班匝 萨玛雅 匝), invite the wisdom beings from their natural abode. JAH HUM (ཛཿཧཱུྃ, जः हूं, jaḥ hūṃ, 匝 吽)