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From the Mandala Sutra, it says: Giving with oil and water is generosity; Cleaning is discipline; Eliminating living beings is patience; Diligence is being diligent in doing things; Meditation is the mind focused for a moment; A well-drawn and radiant pattern is wisdom. For the six perfections, Well-made mandala of the Able One, Here, if one acts with the body, The color will become like gold, And one will be completely liberated from all diseases. Far surpassing gods and humans, Possessing splendor like the moon, Wealth and gold are abundant and complete, Born into the lineage of kings and Buddhas, A supreme family. Thus it is said. By making one complete mandala before the precious ones, one possesses all the parts of the six perfections. As it is said: Enjoyment and body are complete, Entourage and activities are complete, higher realms, Always not going under the power of afflictions, And not being mistaken in all actions. As it is said, one will also obtain the benefits. Temporarily, one will be born into a family with a complete lineage, with a beautiful form, free from disease, and with great enjoyment. If born in the heavens, one will be superior to other gods; if born as a human, one will be superior to other humans. Having splendor like the moon means that the radiance is great, and the power, authority, and influence are strong. Although the sun has great radiance, it scorches with heat, which is an example of a powerful force harming others. The moon is pleasing and can relieve heat, so that great power does not cause fear or harm to others, and is extremely beneficial. Therefore, in the Fifty Verses on the Guru, it says: With utmost respect in the three times, With mandala and flowers, with folded hands, Serve and honor the guru and teacher, And prostrate with the crown of the head at his feet. Thus it is taught. And in the Glorious Essential Practice, it says: In the three session intervals, with utmost purity, Having washed the mouth, hands, and feet, Having taken the flowers, before the guru, Make the mandala of the Victorious Ones, extremely round. As it is said, one should be diligent in the guru's mandala. In four or three sessions, offer the mandala of nine heaps, a combination of prose and verses. Offer as much as one can, but at least one hundred and eight times in each session. Generally, meditate
Chinese
任何引导，一座的時间要长，座间休息除了不得不做的做饭等事之外，要悠闲地坐着，不要闲聊和做无意义的散乱之事，因为座间休息时间长就等于没有修习。无论时间多长，睡眠的事先放在一边，不要超过白天一座的四分之一的时间。但是，特殊情况下，在净除罪障的引导时，如果得到上师的开许，建造佛塔等等身体力行必须要做的事，不是散乱的嬉笑，而是不倾向于懒惰的善业，是勤奋的行为，那么，那本身就是净除罪业的方法。所以，那样的座间休息即使时间长也没有关系。这里也一样，在座间休息时，如果允许从多种途径积累资粮，行大礼拜，陈设供品，做寺庙和清洁等事，从自己的受用中不执着地以信心布施，身体力行不让心散乱地做善业，那么，在这个积累资粮的时候，座间休息时间长也没有关系。除了积累和净障的时候，修习禅定时，即使是善业也要抛弃散乱之类的事，其他更不用说了。如果有人进入禅定修习，一定要在相续中生起所寻求的或大或小的禅定，而且在没有获得今生不会因缘而退失的把握之前，要放下其他事情，只努力修习禅定。在对所缘境获得稳固之后，通过禅定来学习广大的善法。一般来说，这是最好的，但是根据个人的根器和需要遮止的情况，即使对禅定获得了稳固，也不要热衷于繁琐之事，而专注于止观双运，这样效果会更好。极少数非常没有福分的人，即使通过巨大的努力长时间地修习，也没有生起禅定，如果断绝了今生生起禅定的希望，那么暂时为了积累和净障，努力积累身语的资粮才是重要的。有些人在禅修上精进，即使过了很多年月，
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Any guidance, the session time should be long. Session breaks, except for unavoidable things like cooking, should be spent sitting leisurely, without idle chatter or meaningless distractions. Because long session breaks are the same as not practicing. No matter how long, set aside sleep, and do not take session breaks longer than a quarter of the daytime session. However, in special cases, during the guidance on purifying obscurations, if you receive permission from the guru, building stupas, etc., whatever is necessary to do physically, not distracted laughter, but not inclined to laziness, engaging in virtuous activities, is a diligent activity, then that itself is a method of purifying sins. Therefore, such session breaks, even if they are long, are fine. Here too, it is the same. During session breaks, if it is allowed to accumulate merit through various means, prostrating, arranging offerings, doing temple and cleaning work, etc., giving generously from one's own possessions without attachment, and physically engaging in virtuous activities without letting the mind be distracted, then during this time of accumulating merit, long session breaks are fine. Except for the time of accumulation and purification, when practicing meditation, even virtuous activities that are distractions should be abandoned, let alone others. If someone enters meditation practice, they must generate some kind of samadhi, large or small, in their mindstream, and until they have gained the confidence that it will not be lost due to conditions in this life, they must put aside other activities and only strive to practice meditation. After gaining stability on the object of focus, then learning vast virtuous dharmas through that meditation is best in general. However, depending on the individual's capacity and what needs to be prevented, even if stability in meditation has been gained, do not be enthusiastic about elaborate activities, but focus on remaining in equipoise, which is much more effective. A very few people with very little merit, even if they practice for a long time with great effort, do not generate samadhi. If they have given up hope of generating samadhi in this life, then temporarily, for the purpose of accumulation and purification, it is important to strive to accumulate the merit of body and speech. Some people are diligent in meditation, even after many years,
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有的时候，一点经验也不产生，有的时候，一次就像暖和的天气一样，巨大的经验突然降临。所以，现在说修不成，不要过早地断绝希望。想要生起三摩地，在积累净化的阶段，积累净化的修行总体上是好的，但是，如果把绕转掺杂着散乱、闲聊、玩笑等无意义之事的供品，认为是在增加工作负担等善业，那就太可惜了。心不在焉，眼不在焉，没有意义。因此，重要的是专注于自己的修行。这里所说的积累资粮曼荼罗的引导，积累资粮的实际方法是金刚瑜伽的实际正行，但是，如果有人有前世的业缘积累，范围特别广，那也可以，但是，这种情况很少。如果自己的相续中没有真正积累善根的基础，即使只有善的习气，也不能立即成熟和苏醒。因为不能成熟和苏醒，所以很难立即产生正行的经验，而且缓慢、微弱，不会增长。如果新产生特别的善根，那么以前的习气也会苏醒，证悟的产生会更快更强大。积累资粮的实际资粮是，如《现观庄严论》中所说：“菩萨之资粮，福德与智慧，无与伦比者。一者轮回中，显现增上生，他者无烦恼。布施戒福德，资粮智慧也，其余三者二，五皆智慧聚。恒常获禅定，屡屡行善业，何为教之聚，亦能成办义。”如是所说，成就佛陀之因的菩萨之资粮有两种，即福德资粮和智慧资粮。福德的特殊果报是，菩萨在轮回中利益众生时，为了有能力行持利他之事，获得殊胜的身体、受用和权力等，最终通过色身二身来利益众生，这是福德的特殊果报。智慧的自果是,
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Sometimes, no experience arises at all. Sometimes, like a warm weather, a great experience suddenly descends. Therefore, do not prematurely cut off hope by saying that you cannot practice now. In this stage of accumulating and purifying, which is the desire to generate samadhi, the practice of accumulating and purifying is generally good. However, it is a pity to consider offerings mixed with distractions, idle talk, jokes, and other meaningless activities as increasing the burden of work, etc., as virtuous deeds. Being absent-minded and inattentive is meaningless. Therefore, it is important to focus on one's own practice. Here, the instruction on accumulating the mandala of accumulation is called. The actual method of accumulating is the actual main practice of Vajra Yoga. However, if someone has a special accumulation of karma from previous lives, that is enough. However, that is rare. If there is no basis for actually accumulating the roots of virtue in one's own mind, even if there is only a trace of virtue, it cannot mature and awaken immediately. Because it cannot mature and awaken, it is difficult for the experience of the actual path to arise immediately, and it is slow, weak, and does not grow. If a special root of virtue is newly generated, then the previous traces will also awaken, and the generation of realization will be faster and stronger. The actual accumulation of the accumulation of resources is, as it is said in the Ornament, "The accumulation of Bodhisattvas, merit and wisdom, are incomparable. One in samsara, manifests higher birth, the other without afflictions. Giving and morality are merit, accumulation is wisdom, the other three are two, all five are wisdom accumulations. Constantly attain meditation, repeatedly perform virtuous deeds, what is the accumulation of teachings, can also accomplish meaning." As it is said, the accumulation of Bodhisattvas, which is the cause of attaining Buddhahood, is twofold: the accumulation of merit and the accumulation of wisdom. The special result of merit is that when Bodhisattvas benefit sentient beings in samsara, in order to have the ability to perform altruistic deeds, they obtain excellent bodies, enjoyments, and powers, etc., and ultimately benefit sentient beings through the two form bodies. This is the special result of merit. The self-result of wisdom is
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是，在暂时为了众生的利益而在轮回中行事时，以无有烦恼且善巧方便的智慧而进入，最终成就自利法身。其中，确定属于福德资粮的是布施和戒律两种，确定属于智慧资粮的是智慧，其他三种波罗蜜多具有两者的成分。忍辱中，对于损害毫不介意和接受痛苦是福德，对于佛法坚定信心的忍辱主要是智慧。精进也有努力于福德和努力于智慧两种。禅定也是，专注于世俗谛是福德，专注于胜义谛是智慧资粮。这是暂时从反面区分，是二资粮不同的安立。当被智慧波罗蜜多所摄持时，不仅是般若波罗蜜多，布施等五种波罗蜜多也是智慧资粮，因此，也有全部变成智慧资粮的时候。如同其他五种都会产生福德的果实一样，因为从般若波罗蜜多中也会增长福德的果实，因此，也有全部变成福德资粮的时候。因此，应该说六度全部既是福德也是智慧，即从行为本身或自性的角度，将二资粮安立为一体。总的来说，如果从菩提心的行为的范围来衡量，有各自单独的两种，以及两者都是的共同基础，即有三种情况。比如，被菩提心所摄持，但未被无分别智慧所摄持的布施，是单纯的福德；在凡夫时期，舍弃身语的行为，只专注于空性的禅定，是单纯的智慧资粮；在凡夫时期，被与无分别智慧相似的所摄持的布施等，以及从空性体验中生起的慈悲等具有戏论的形象，以及空性如幻等，是二资粮双运相似，或者双运的修持，或者因，或者结合。圣者们的无分别智慧，般若波罗蜜多，以及布施等一切行为都成为一体，是资粮
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Yes, when temporarily acting in samsara for the benefit of sentient beings, one enters with wisdom that is free from afflictions and skillful in means, and ultimately accomplishes the Dharma body for one's own benefit. Among these, what is definitely included in the accumulation of merit is the two, generosity and discipline, and what is definitely included in the accumulation of wisdom is wisdom. The other three perfections have aspects of both. In patience, not caring about harm and accepting suffering is merit, and patience with firm faith in the Dharma is mainly wisdom. Diligence also has two aspects: striving for merit and striving for wisdom. Similarly, in meditation, focusing on the conventional truth is merit, and focusing on the ultimate truth is the accumulation of wisdom. This is a distinction based on temporary reversal, and it is an establishment of the difference between the two accumulations. When it is grasped by the perfection of wisdom, not only is it the Prajñāpāramitā, but the five perfections, such as generosity, are also the accumulation of wisdom. Therefore, there is also a time when everything becomes the accumulation of wisdom. Just as the other five all produce the fruit of merit, because the fruit of merit also increases from the Prajñāpāramitā, there is also a time when everything becomes the accumulation of merit. Therefore, it should be said that all six perfections are both merit and wisdom, that is, from the perspective of the action itself or its nature, the two accumulations are established as one. In general, if we measure the scope of the conduct of Bodhicitta, there are two separate ones and a common basis for both, that is, there are three situations. For example, generosity that is grasped by Bodhicitta but not by non-conceptual wisdom is pure merit; in the time of ordinary beings, abandoning the actions of body and speech and focusing solely on emptiness is pure accumulation of wisdom; in the time of ordinary beings, generosity and so on that are grasped by what is similar to non-conceptual wisdom, and compassion and so on that arise from the experience of emptiness and have the appearance of elaboration, and emptiness like illusion and so on, are similar to the union of the two accumulations, or the practice of union, or the cause, or the combination. The non-conceptual wisdom of the noble ones, the Prajñāpāramitā, and all actions such as generosity become one taste, which is the accumulation