Tibetan
【处理错误】 [ { "chinese_translation": "在讲述前行开门灌顶仪轨之时。", "english_translation": "At the time of explaining the preliminary door-opening empowerment ritual." }, { "chinese_translation": "在讲述前行开门灌顶仪轨之时。", "english_translation": "At the time of explaining the preliminary door-opening empowerment ritual." }, { "english_translation": "༈ Oṃ Svasti! Those who are prone to falling into evil destinies and bad migrations, You lead with impartial compassion, To the Lama Vajradhara, I pay homage and explain the door-opening empowerment ritual. Here, after the Maṇḍala arrangement and accomplishment of Vajrapāṇi's Subjugation of the Evil Destinies, including the Torma ritual, have been completed according to the Sādhana method, the Acharya himself enters the Maṇḍala and receives the empowerment, or if he prefers brevity, he enters the Maṇḍala by merely throwing the wisdom flower, making himself equal to the deity. Then, he leads the disciples in and bestows the empowerment. First, bathing and dispelling obstacles should be done before entering the Maṇḍala chamber. Or, if it is done for ease, it can also be done after paying homage and being seated. Bathe with the Karma Vase. Then, sprinkle scented water and water from the Karma Vase on the obstacle-repelling Torma, and cleanse with विघ्नाम् (Tibetan, Devanagari: विघ्नाम्, Romanization: vighnām, meaning: obstacles) and अमृत (Tibetan, Devanagari: अमृत, Romanization: amṛta, meaning: nectar). Purify with Raṃ Yaṃ Khaṃ. Visualize that in emptiness, from भ्रूम (Tibetan, Devanagari: भ्रूम, Romanization: bhrūṃ, meaning: seed syllable Bhrūṃ), in a precious vessel, a Torma arises from the melting of the syllable Oṃ, radiating clouds of inconceivable desirable qualities. Bless it by reciting Oṃ Āḥ Hūṃ three times. Recite Oṃ Sarva Vighnāṃ Namaḥ Sarva... Khaṃ Gṛhṇe Daṃ Baliṃta Svāhā three times, circumambulating and offering the Torma. Bind the Hūṃ Mudrā. Homage! Homage to the Three Jewels! By the truth of the Three Jewels, by the truth of the purity of Dharma-nature, by the truth of the infallibility of cause and effect of phenomena, by the truth of the assembly of deities of the Maṇḍala of the Great Gathering Sūtra, and by the truth of all emanations, further emanations, hand symbols, etc., by the blessing of the Great Truth, today these Vajra disciples, in order to enter the Maṇḍala and receive empowerment, may all obstructing demons and obstacles be satisfied by this bestowed Torma, and depart from this place, far beyond measure! Thus, fumigate with gugul incense, scatter mustard seeds, play loud music, and dispel the obstacles by reciting fierce mantras such as Sumba. By reciting Vajra Pañjara Jvāla Raṃ, visualize the Vajra protective tent, the fire of wisdom blazing, filling all directions, and being utterly indestructible. That" } ] ============================================================
Chinese
为了调整心态并生起欢喜，将讲述深奥的佛法和讨论的主题。为了与虚空无边的所有众生的利益，为了获得圆满正等觉的果位。为此，为了逐步进入圆满的大集经的坛城，听闻并修持成熟解脱的深广之道，生起远离烦恼的殊胜菩提心。听法的行为也如《本生经》所说： 坐在极低的座位上， 充分展现调柔的威仪， 以欢喜和渴望的眼神注视， 如饮甘露妙语。 还有： 所有分别念都善加收摄， 以极其善良的心态谛听， 莫以忘失之心对待金刚萨埵等， 善逝们的加持。 因此，请断除容器的过失，善加守护身语意三门而听闻。正如大导师莲花生所说： 屡屡难得犹如乌昙婆罗花， 获得则意义重大犹如如意宝。 若获能竭生死海， 亦能种植菩提种， 胜过如意摩尼宝， 何人令此无果实？ 依于遍知道，已备度众生， 心力极大之人所获， 天龙不能得此道，非天持明非人腹行亦不能。 如是说，犹如有船之时必须渡河一样，在这个具备成办解脱道的所有顺缘的圆满所依获得之时，务必做从轮回中解脱之事。
English
In order to adjust the mind and generate joy, profound Dharma and topics for discussion will be explained. For the sake of all sentient beings as vast as the sky, may we attain the state of perfect Buddhahood. For this purpose, with the intention to gradually enter the mandala of the complete Great Assembly Sutra, listen to and practice the profound and vast path of maturation and liberation, generate the supreme Bodhicitta free from defilements. The conduct of listening to the Dharma is also as stated in the Jataka tales: Sit on a seat that is very low, Fully display the splendor of gentleness, Look with eyes of joy and longing, As if drinking the nectar of words. And also: Having well gathered all thoughts, Listen with a very good mind, Do not forget Vajrasattva and others in your mind, Blessings of the Sugatas. Therefore, please abandon the faults of the vessel and listen while well guarding the three doors of body, speech, and mind. As the great teacher Padmasambhava said: Difficult to find again and again, like the Udumbara flower, If found, it is meaningful, like a wish-fulfilling jewel. If one obtains it, it exhausts the ocean of birth, And also plants the seeds of Bodhi, Surpassing even the wish-fulfilling jewel, Who would render this fruitless? Having relied on the path of omniscience, prepared to lead beings, What is obtained by humans with great mental strength, That path is not obtained by gods and nagas, nor by asuras, Nor by garudas, vidyadharas, kimnaras, or those who crawl on their bellies. As it is said, just as one must cross the river when there is a boat, at this time when we have obtained a perfect basis that possesses all the favorable conditions for accomplishing the path of liberation, we must definitely do the work of liberation from samsara.
Chinese
必须努力做有意义的事。正如大学者所说：“现在这个圆满具足一切顺缘的时候，要以勇猛的精进，从轮回中解脱出来。” 既然我们已经获得了如此优良的所依身，但它却是无常的。正如《入行论》中所说：“今天不死而安乐地活着，是不合理的。我将不复存在之时，那一定会突然降临。” 就像这样，我们自己的身体就像水泡一样，因为不稳定，所以会迅速坏灭，生命就像天空中的闪电一样，不知道什么时候会死。看到许多人像行星相撞一样突然死亡，所以不能有今天也不会死的自信。因此，不要把成就大事的行动拖延到以后，而是要从现在开始，以坚定的精进和苦行来努力修持圣法。正如《劝学书》中所说：“人们心中想着，这个明天做，这个过一会儿做，这个今天做。死神手持棍棒在一旁看着，眼睛发红，怒容满面，发出不满的嘲笑。” 如此，在获得这难以获得又容易坏灭的所依身时，如果不修持能获得永久安乐的圣法，那么，即使努力追求今生的事情，如财富、享受、名声等等，也是没有意义的。所有这些暂时的快乐，都像睡梦中的美好梦境一样，会变化和消失。今生的幸福无论多么巨大，在死亡时也不会跟随自己，所以没有丝毫的益处。正如《本生经》中所说：“享乐转眼即逝，犹如离别的亲友；财富犹如梦中娶妻；幸福的荣耀犹如风中摇曳的灯火；世间的行为就像疯子的舞蹈。” 然而，为了今生的幸福而积累的善恶业，永远不会白费，就像身体和影子一样，即使死后也会跟随，无法分离。如果自己已经造作了罪业，即使不情愿也无法舍弃。如果没有行持善业，也没有什么可以带走的。无论因业力而在轮回中生于高处或低处，慈氏怙主（弥勒菩萨）说：“就像不干净的泥土中没有香味一样，五趣之中没有安乐。”
English
One must strive to do meaningful things. As the great scholar said, "Now, in this time when all the perfect conditions are met, strive with fierce diligence to transcend existence." Although we have obtained this excellent support, it is impermanent. As it says in the Bodhicaryāvatāra, "It is not reasonable to live comfortably thinking that one will not die today. When I cease to exist, that will surely come suddenly." Like this, our own bodies are like bubbles, and because they are unstable, they will quickly perish, and life is like a flash of lightning in the sky, and we do not know when we will die. Seeing many people die suddenly like a planetary collision, one cannot have the confidence that one will not die even today. Therefore, do not postpone the action of accomplishing great things to the future, but from now on, strive with steadfast diligence and austerity to practice the holy Dharma. As it says in the "Letter of Exhortation," "People think in their hearts, 'This I will do tomorrow, this I will do in a moment, this I will do today.' Yama, holding a club in his hand, looks on from the side, his eyes red, his face full of anger, and he lets out a mocking laugh." Thus, when we obtain this support that is difficult to find and easy to destroy, if we do not practice the holy Dharma, which can bring lasting happiness, then even if we strive to pursue the things of this life, such as wealth, enjoyment, fame, etc., it is meaningless. All these temporary pleasures are like good dreams in a sleep, and they change and disappear. No matter how great the happiness of this life may be, it will not follow us at the time of death, so it is of no benefit whatsoever. As it says in the Jataka, "Enjoyment is like a friend who departs in an instant; wealth is like taking a bride in a dream; the glory of happiness is like the tip of a candle blown by the wind; these ways of existence are like the dance of a madman." However, the virtuous and non-virtuous actions accumulated for the sake of the happiness of this life will never be wasted, and like the body and its shadow, they will follow us even after death, and there is no way to separate from them. If we have already committed evil deeds, we cannot abandon them even if we do not want to. If we have not performed virtuous deeds ourselves, there is nothing to take with us. No matter where we are born in samsara, high or low, due to the power of karma, the Protector Maitreya said, "Just as there is no fragrance in unclean mud, there is no happiness in the five realms of existence."
Chinese
因此，由于没有超出痛苦的波浪，就像一个持续遭受痛苦的病人一样，没有获得安乐的机会。在这些之中，如果投生到三恶道，那该怎么办？没有不投生恶道的把握。因此，无论遇到什么事情，都必须正确地取舍善恶。正如大学者所说： “多生痛苦之因的恶业，今生安乐又能做什么？此生短暂不过数月年，来世无量不可测。来世不生诸痛苦，为得安乐应取舍善恶。” 因此，要对业果不虚产生坚定的信念。由此引发，即使面临生命危险，也要立下不错误取舍善恶的誓言。因为今生来世轮回的安乐没有意义，所以不要羡慕高位。因为彻底认清轮回的一切都是巨大的痛苦之堆，要以罪犯逃离监狱般的想法，下定决心这次一定要从轮回中获得解脱，生起坚定的出离心。然而，仅仅自己想要从轮回中解脱的想法是不够的。正如《劝学书》中所说： “亲友沉溺轮回海，如堕深渊见而不救，生死流转不相识，若谓自脱无耻极。” 正如所说，除了因为转世而认不出来之外，我们所有的众生都曾无数次地互为父母、夫妻等，给予了无量的帮助，都是恩人。然而，这些众生都被巨大的痛苦重担所压迫，不知道获得安乐的方法。虽然想要安乐，却只造作痛苦之因，就像愿望和行为完全颠倒的疯子一样，抛弃这些众生，自己独自想要追求寂静安乐的想法是非常低劣的，要像毒药一样抛弃。从究竟上来说，一切众生本来就是自性清净的。轮回本不存在，显现如幻如梦，但由于没有证悟到这一点，就像梦中的因果一样，沉溺于无边无际的轮回大海之中。
English
Therefore, since we have not escaped the waves of suffering, like a patient with constant pain, there is no opportunity for happiness. Among these, what if we are born into the three lower realms? There is no certainty that we will not be born there. Therefore, no matter what happens, we must correctly accept and reject good and evil. As the great teacher said: "What good is happiness in this life from evil deeds that cause suffering in many lifetimes? This life is short, only a few months and years, but the next life is immeasurable. In future lives, may suffering not arise, and to attain happiness, accept and reject good and evil." Therefore, generate unwavering faith in the infallibility of cause and effect. Inspired by this, even if it costs your life, make a vow to never err in accepting and rejecting good and evil. Since the happiness and prosperity of this life and future lives in samsara have no essence, do not covet high positions. Because you have thoroughly realized that all of samsara is a great heap of suffering, with the attitude of a criminal escaping from prison, resolve to attain liberation from samsara this time, and generate a firm mind of renunciation. However, the mere thought of wanting to liberate oneself alone from samsara is not enough. As it says in the Upadesha: "Seeing relatives drowning in the ocean of samsara, like falling into a deep abyss, and not saving them, forgetting them because of the shifting of birth and death, if you say you will liberate yourself, there is no greater shamelessness than that!" As it is said, except for those we do not recognize because of the shifting of lives, all sentient beings have been our mothers, fathers, spouses, etc., countless times, and have helped us immeasurably, so they are all kind. However, all of these are oppressed by the great burden of suffering, and they do not know the means to happiness. Although they desire happiness, they only create the causes of suffering, so, like madmen whose desires and actions are completely reversed, abandoning these beings, the thought of wanting to pursue peace and happiness alone is extremely base, so abandon it like poison. Ultimately, all sentient beings are primordially pure by nature. Samsara does not exist, appearing like an illusion or a dream, but because they have not realized this, like the cause and effect of a dream, they are drowning in the boundless ocean of samsara.