Chinese
我将返回。通过这第一个分支，我将跟随那些阿罗汉的教导。我将实践。我将去做。此外，那些阿罗汉们，如不予取，不行不净行，不说谎，不饮谷酒、调制酒，不耽于醉酒、放逸之处，不歌舞、嬉戏，不佩戴装饰和色彩，不睡高床大座，不舍弃非时食，如从非时食中返回一样。我也以这个名字称呼自己。从现在起，直到生命终结，每个月的斋戒日，我不予取，不行不净行，不说谎，不饮谷酒、调制酒，不耽于醉酒、放逸之处，不歌舞、嬉戏、音乐之声、花环、涂香、装饰、香膏、色彩，不坐高床，不睡大座，不舍弃非时食，我将从非时食中返回。通过这第八个分支，我将跟随那些阿罗汉的教导。我将去做。老师说这是方法。学生说“好”。斋戒日的本尊是薄伽梵释迦牟尼。守护斋戒日，将在千劫中从饥荒劫中解脱。初八的本尊是药师佛毗琉璃光王。守护初八，将在两万劫中从兵器劫中解脱，并生于欢喜天。斋戒日的近圆戒是不净的。斋戒日的心咒：达雅塔。嗡 牟尼 牟尼 玛哈牟尼 耶 梭哈。初八的近圆戒是不净的。初八的心咒：嗡 贝卡则 贝卡则 玛哈贝卡则 萨芒嘎德 梭哈。受持布萨的誓言：以想要受持布萨誓言的发心，请模仿。
English
I shall return. Through this first branch, I shall follow the teachings of those Arhats. I shall practice. I shall do. Furthermore, those Arhats, such as not taking what is not given, not engaging in unchaste conduct, not lying, not drinking grain alcohol, concocted alcohol, not indulging in intoxication, places of recklessness, not singing, dancing, playing, not wearing ornaments and colors, not sleeping on high beds and large seats, having abandoned untimely food, just as returning from untimely food. I, too, by calling myself this name, from this time forth, until the end of my life, on every fast day of the month, I shall not take what is not given, not engage in unchaste conduct, not lie, not drink grain alcohol, concocted alcohol, not indulge in intoxication, places of recklessness, not singing, dancing, playing, sounds of music, garlands, applying incense, ornaments, unguents, colors, not sit on high thrones, not sleep on large beds, having abandoned untimely food, I shall return from untimely food. Through this eighth branch, I shall follow the teachings of those Arhats. I shall do. The teacher says this is the method. The student says, "Good." The deity of the fast day is the Bhagavan Shakyamuni. By guarding the fast day, one will be liberated from the famine kalpa for a thousand kalpas. The deity of the eighth day is the Medicine Buddha, King of Lapis Lazuli Light. By guarding the eighth day, one will be liberated from the weapon kalpa for twenty thousand kalpas and be born in the Joyful Heaven. The upavasatha of the fast day is impure. The heart mantra of the fast day: Tadyatha. Om Muni Muni Maha Muni Ye Svaha. The upavasatha of the eighth day is impure. The heart mantra of the eighth day: Om Bhaisajye Bhaisajye Maha Bhaisajye Samudgate Svaha. The vow of posadha: With the intention of taking the vow of posadha, please imitate.
Chinese
如同往昔的如来、应供、正等觉，如善调之马，如大象般已作应作之事，已作所作，重担已舍，已获自身之义，有之系缚已尽，善妙解脱之语，善妙解脱之心，善妙解脱之智慧者，为了利益一切有情，为了利益，为了解脱，为了无饥馑，为了圆满菩提之支分法，为了必定获得无上正等菩提，而作布萨，如是，我名某某，从此时起，直至明日太阳升起，必定善住于布萨之律仪。念诵三次，发起守护学处不退转之意乐并随念。今起不杀生，不取他人之财物，不行淫欲之法，不说妄语。过患多显现，酒当尽断除。如是，非时之食，香及花鬘与装饰，歌舞等当舍弃。如应供恒常，不作杀生等事。如是不作杀生等事。如是舍弃杀生等。愿获无上菩提。愿于此痛苦纷乱之世间，从有之海中度脱。菩萨布萨自受仪轨，出自经部，圆满。第十一，抛掷鲜花：为了观察各自之鲜花花鬘与各自本尊之关联，于自在天前，作自在天为一切种姓之主之想，面向自在天，鲜花等珍贵花鬘，往昔亲近智慧之天，念及以慈悲摄受，降于何者之上。嗡 扎底扎 班匝 吽（藏文，प्रतिच्छ वज्र हो，praticcha vajra ho，领受 金刚 吽），如是念诵。自在天亦以双手持金刚铃，于心间摇动铃铛。弟子们亦于铃声中
English
Just as the Tathagatas, Arhats, Perfectly Awakened Ones of the past, like a well-trained horse, like a great elephant, have done what needed to be done, have accomplished what was to be done, have abandoned burdens, have attained their own benefit, have completely exhausted the bonds of existence, with well-liberated speech, well-liberated mind, well-liberated wisdom, for the sake of all sentient beings, for the sake of benefit, for the sake of liberation, for the sake of freedom from famine, for the sake of perfecting the qualities of enlightenment, and for the sake of definitely attaining unsurpassed perfect enlightenment, they have undertaken the Uposatha. Likewise, I, named so-and-so, from this time until the sun rises tomorrow, will definitely abide well in the vows of the Uposatha. Recite three times, generating the intention to protect the precepts without decline and repeating after. From today, I will not kill, nor will I take the wealth of others, nor will I engage in sexual activity, nor will I speak false words. I will completely abstain from alcohol, which reveals many faults. Likewise, untimely food, fragrances, garlands, and ornaments, dancing and singing, etc., should be abandoned. As the Arhats always do not commit killing and so on, likewise, I will not commit killing and so on. Likewise, I abandon killing and so on. May I attain unsurpassed enlightenment. May I be liberated from the ocean of existence in this world of suffering and turmoil. The Bodhisattva's Uposatha self-receiving ritual, which originated from the Sutra, is complete. Eleventh, throwing flowers: In order to examine the connection between one's own flower garland and one's own Yidam, in front of the Lord, with the thought that the Lord is the master of all lineages, facing the Lord, precious flower garlands and so on, the deity who was previously approached for wisdom, thinking of being embraced with compassion, may it descend upon whomever it is. Oṃ praticcha vajra ho (藏文，प्रतिच्छ वज्र हो，praticcha vajra ho，领受 金刚 吽), thus reciting. The Lord also holds a vajra and bell in both hands, ringing the bell at the heart. The students also, in the sound of the bell
Chinese
那接近产生， निश्चित रूप से महान आश्चर्य होगा। 如是说。 《幻术诀窍次第》中说： “自身与本尊结合， 即使功德小也能成就。” 如是说。 那么观修本尊有很大的利益， 如果不观修有什么过患呢？ 如果舍弃了本尊， 即使行持其他善事也变得没有意义， 如果以没有信心的力量而违犯誓言， 那么总是被烦恼恶趣三者所折磨而感受痛苦， 从获得无上菩提的道路上迷失而堕入断种姓之地。 《秘密藏续》中说： “无誓言而违犯则会毁灭。” 《幻化金刚事业次第》中说： “舍弃本尊，行持善事也没有意义， 任何舍弃此手印者， 将会转生于烦恼恶趣三者之中， 无法获得菩提果， 也会断绝无上的众生之流， 堕入断种姓的心中。” 请理解所说的意义。 如是说。 第十五，展示坛城： 哦，从这里展示现有的本尊和人类的坛城所依。 外面围绕着火墙、石墙和莲花。 其中有四方形的宫殿，具有四门、装饰和阶梯。 其中有殊胜的须弥山， 具有四个莲花瓣。 七金山，七嬉戏海。 请生起显现见到四大洲和八小洲的意乐。 在莲花中心的中央是毗卢遮那佛、释迦牟尼佛、无量光佛、药师佛。 在四个莲花瓣上，有四大天王。 在金山和嬉戏海上，有其眷属，在四大洲和十二小洲上，有无数的天人和人类，身相显现而自性空性， 如同镜子中的影像般显现，那就是你们
English
That which is close to arising, will certainly be a great wonder. Thus it is said. In the "Gradual Path of Illusion Tantra," it says, "By uniting oneself with the deity, even small qualities will be accomplished." Thus it is said. Well then, although contemplating the deity has great benefits, if one does not contemplate, what faults are there? If one abandons the yidam deity, even if one practices other virtues, they become meaningless. And if one's samaya is broken by the power of lack of faith, one will always experience suffering from the three poisons and the three lower realms. One will stray from the path of attaining unsurpassed enlightenment and fall into the state of lineage extinction. In the Guhyagarbha Tantra, it says, "Without samaya, if it is broken, one will be destroyed." In the "Gradual Path of Vajra Activity of Illusion," it says, "Abandoning the deity, practicing virtue is meaningless. Whoever abandons this mudra will be born in the three poisons and the three lower realms. One will not attain the fruit of enlightenment. The stream of unsurpassed beings will also be cut off. One will dwell in the heart of lineage extinction." Please understand the meaning of what is said. Thus it is said. Fifteenth, Showing the Mandala: Oh, from here, show the support of the mandala of deities and humans that exists. Outside, it is surrounded by a fire mountain, a stone wall, and a lotus. Inside that is a square palace with four doors, decorations, and staircases. Inside that is the supreme Mount Meru, with four lotus petals. Seven golden mountains, seven playful oceans. Please generate the intention to manifestly see the four continents and eight subcontinents. In the center of the lotus's heart are Vairochana, Shakyamuni, Amitabha, and the Medicine Buddha. On the four lotus petals are the four great kings. On the golden mountains and playful oceans are their retinues, and on the four continents and twelve subcontinents are countless gods and humans, whose forms appear but whose nature is emptiness, appearing manifestly like reflections in a mirror, and that is you all.
Chinese
请您怀着这样的信念：这是您的本尊神降临的时刻。第十六，会供和供养：会供应该与其他仪轨相符，可繁可简。供养方面，如《秘密藏续》所说：“此后，殊胜的种姓之子，将王位、自身、子女、妻子和珍宝，极其珍爱和心满意足地供养。如果以五种权势和享受来供养，那就是供养了所有的坛城。更不用说近处的坛城了，所有罪业都将得以清净。”要理解这段话的含义。如果喜欢简略的，那么这十六种进入之法，只需偈颂和真言即可。通过这些，可以实现地面平整、坛城的尺寸、线条、坛城的绘制、安置形象、开光、火供和进入之法这九项在前文中已经提到的内容。第十，进入坛城的功德，要通过十种功德来了解其殊胜之处。如《秘密藏续》所说：“大乐的坛城，通过仇恨和慈爱二者，或者五者，来让具信者进入，愿望和心意都将如愿。”因此有四种功德：进入此坛城，就具有进入所有坛城的功德；即使是初学者进入映像坛城，也具有在色究竟天获得解脱道和与劫同寿的功德；仅仅是对人天坛城生起信心，也是因为前世修持本尊神的威力，而被认为是诸佛的近亲之子的功德；进入此坛城，如果不违背誓言，就能获得共同和殊胜的一切成就的功德。第一种功德出自《幻化金刚次第》：“善入幻化网，即是进入十方四时的一切坛城。”第二种功德是：“幻化大乐坛城之基，通过仇恨和慈爱二者，或者五者，来让具信者进入，愿望和心意以及殊胜等，都将与先前所做相同。”第三种功德出自根本续的第十三品：“无论谁对此生起信心，都将从一切佛坛城的各个方向和时间
English
Please cultivate the conviction that this is the moment when your yidam deity descends. Sixteenth, the tsok offering and the offering of wealth: The tsok offerings should be performed in accordance with other texts, either elaborately or concisely as appropriate. Regarding the offering of wealth, as stated in the Guhyagarbha Tantra: "Thereafter, that supreme son of the lineage offers the kingdom, his own body, children, wife, and precious jewels, with utmost affection and satisfaction. If one offers with the five powers and enjoyments, it is an offering to all mandalas. What need is there to mention the nearby mandala? All faults will be purified." One should understand the meaning of this. If one prefers brevity, then these sixteen entering practices can be accomplished with just verses and mantras. Through these, one can accomplish the leveling of the ground, the measurements of the mandala, the lines, the drawing of the mandala, the placement of the images, the consecration, the fire offering, and the nine entering practices mentioned above. Tenth, regarding the benefits of entering the mandala, one should understand its excellence through ten benefits. As stated in the Guhyagarbha Tantra: "The mandala of great bliss, through hatred and love, either two or five, having the faithful enter, desires and wishes will be fulfilled." Therefore, there are four benefits: entering this mandala has the benefit of entering all mandalas; even if a beginner enters the image mandala, they have the benefit of attaining the path of liberation in Akanishta and having the same lifespan as a kalpa; merely having faith in this mandala of gods and humans is also due to the power of having practiced the yidam deity in previous lives, and one is considered a close son of all Buddhas; entering this mandala, if one does not break the vows, one will obtain all common and supreme siddhis. The first benefit comes from the Kunjed Gyalpo Tantra: "Having entered well into the net of illusion, one has entered into all the mandalas that have gone to the ten directions and four times." The second benefit is: "The basis of the mandala of great bliss of illusion, through hatred and love, either two or five, having the faithful enter, desires and wishes, supreme and so forth, will be the same as what was done before." The third benefit comes from the thirteenth chapter of the root tantra: "Whoever has faith in this will, from all directions and times of all Buddha mandalas,