Chinese
可以应用于任何金刚乘坛城仪轨的八支精要释义简略汇编。 可以应用于任何金刚乘坛城仪轨的八支精要释义简略汇编。 可以应用于任何金刚乘坛城仪轨的八支精要释义简略汇编。顶礼 गुरु (藏文，梵文天城体，gurave，梵文罗马拟音， गुरुवे，上师)。在此，对于宁玛派新旧传承中反复出现的八支，以全知上师口传的简略方式，宣说符合吉祥征兆之数的共同要义。对治我慢是顶礼，对治不敬是皈依，对治吝啬是供养，对治嗔恨是忏悔，对治嫉妒是随喜，对治自利之心是发殊胜菩提心，对治贪执是献身，对治怀疑是将善根回向菩提。 第一，金刚上师是引导自己证悟的诸部之主，是圆满掌握一切坛城之主的大自在者，是使自己认识自生智慧的根本上师。诸佛在十方无量刹土中，于一微尘之上安住着如微尘数般的佛，以及未来将要出现的，作为一切众生之本基的如来藏，因此，对过去、现在、未来的一切佛顶礼。 第二，殊胜三宝是：如经中所说：“依赖彼则意义重大，我向彼胜妙顶礼。”外在是三宝，内在是三根本，秘密是三身总集之自性。对于所有成为依赖之境者，以无二之意皈依于皈依之境，皈依之补特伽罗，以及如何皈依之方式。 第三，实际拥有的供养是外供、内供血、酒、朵玛，秘密是甘露菩提心以及饮食受用之会供。以意幻化的供养是三千大千世界无量百千万亿的
English
A concise compilation of the essential explanations of the eight branches, which can be applied to any Vajrayana mandala ritual. A concise compilation of the essential explanations of the eight branches, which can be applied to any Vajrayana mandala ritual. A concise compilation of the essential explanations of the eight branches, which can be applied to any Vajrayana mandala ritual. Namo Gurave (藏文，梵文天城体，gurave，梵文罗马拟音， गुरुवे，Homage to the Guru). Here, regarding the eight branches that repeatedly appear in the Kama and Terma traditions of the Ancient Translation School, the common essential points that accord with the number of auspicious signs are expressed in a concise manner according to the oral tradition of the omniscient Lama. The antidote to pride is prostration; the antidote to disrespect is taking refuge; the antidote to miserliness is offering; the antidote to hatred is confession; the antidote to jealousy is rejoicing; the antidote to self-interest is generating the supreme Bodhicitta; the antidote to attachment is offering the body; the antidote to doubt is dedicating the merit to enlightenment. First, the Vajra Master is the lord of all families who guides oneself on the path, the great sovereign who perfectly possesses dominion as the chief of all mandalas, and is the root guru who introduces the naturally arising wisdom to oneself. Buddhas reside in the ten directions of limitless realms, as numerous as dust particles on a single dust particle, and all sentient beings who are the basis of all, the Tathagatagarbha, who will appear in the future. Therefore, I prostrate to all Buddhas who have gone, are present, and will come in the three times. Second, the Supreme Three Jewels are: "Relying on that is of great significance, I prostrate to that excellent one." As it is said in the scriptures. Outwardly, it is the Three Jewels; inwardly, it is the Three Roots; secretly, it is the nature of the union of the Three Kayas. To all who have become the field of reliance, I take refuge with a non-dual mind in the object of refuge, the person who takes refuge, and the manner in which refuge is taken. Third, the actual offerings are the outer offerings of the five senses, the inner offerings of blood, alcohol, and torma, and the secret offerings of nectar, Bodhicitta, and the enjoyment of the Tsog feast of food and drink. The offerings emanated by the mind are hundreds of millions of three-thousandfold great world systems.
Chinese
将所有存在于诸佛刹土中的供养物，都以意念幻化出来，献给作为供养处之清净的殊胜三宝、诸佛及菩萨众。供养物清净，远离对实物的执着和吝啬；意念清净，远离罪过的过失。在不离空性见解的状态下，献上这些清净的供养，祈请诸佛及菩萨众纳受。第四，对于获得成就之大河流的巨大障碍，即所有违背别解脱戒、菩萨戒、密咒戒三者的根本和支分的誓言、破戒和罪堕，如同在恒河上堆积障碍一般，所有这些全部无余地，在作为见证的会众坛城前，以具足四力对治的方式忏悔。第五，对于十方四时诸佛的三轮完全清净，即初善、中善、后善的法轮，在三时中不执着，并且为了利益众生而恒常遍布、广大圆满地运转，我随喜赞叹。第六，如慈氏菩萨所说：“此中无须去除任何事物，也无须增添任何事物，如实地观照实相，如实见证便能解脱。” 依照此语，我将自己本自清净的觉性，安住在远离有无、常断四边戏论的无上圆满菩提中，发起菩提心。第七，为了圆满断证功德而善逝，故名为善逝，即对过去诸佛，以及现在给予灌顶、传续、开示诀窍的金刚上师三恩具足者，以及未来将成佛的一切众生，总而言之，以三种必要的方式献上身体：将身体献给善逝，能圆满二资粮，清净二障，成为诸佛之长子，这是献身之必要；将身体献给转法轮之自在上师，能以三种令师欢喜的方式，获得上师心续意之加持，这是献身之必要；将身体献给未来将成佛的一切众生，能暂时成
English
Mentally transforming all the offering substances that exist in the buddhafields, I offer them to the pure fields of offering, the supreme Three Jewels, the buddhas and their sons. The substances are pure, free from attachment to objects and miserliness. The intention is pure, free from the faults of wrongdoing. Offering these pure offerings while not separated from the view of emptiness, may the buddhas and their sons accept them. Fourth, all the misdeeds that obstruct the attainment of the great river of accomplishment, all the root and branch downfalls of vows, breakages, and transgressions that are the opposite of the three vows of individual liberation, bodhisattva, and mantra, all the obstructions like piling up obstacles in the Ganges River, all of these without exception, before the assembly mandala who are present as witnesses, I confess with the complete application of the four powers of remedy. Fifth, I rejoice in the completely pure three wheels of the buddhas of the ten directions and four times, the wheel of dharma that is virtuous in the beginning, middle, and end, which is unattached in the three times and constantly pervasive, vast, spontaneously perfect, and acts for the benefit of sentient beings. Sixth, as Lord Maitreya said, "There is nothing to be removed from this, nor is there anything to be added. To see the reality as it is, to see the truth is liberation." According to these words, I set my own awareness, which is inherently pure, in the supreme, unsurpassed, perfect enlightenment, free from the stains of the four extremes of existence and non-existence, permanence and annihilation, and generate the mind of enlightenment. Seventh, because they have perfectly completed abandonment and realization, they are called Sugatas, the gone-to-bliss. To the buddhas of the past, the masters who now bestow empowerments, transmit lineages, and show instructions, the vajra masters who possess the three kindnesses, and all sentient beings who will attain enlightenment in the future, in short, I offer my body in three necessary ways: by offering my body to the Sugatas, I complete the two accumulations, purify the two obscurations, and become the foremost son of the buddhas, this is the necessity of offering the body; by offering my body to the master, the lord of the wheel, I receive the blessings of the master's mind and intention through the three ways of pleasing the master, this is the necessity of offering the body; by offering my body to all sentient beings who will attain enlightenment in the future, I temporarily accomplish
Chinese
为了成就那些已经成就且最终在一个群体中圆满成佛的必要条件，我献出我的身体。第八，无数世的业，即过去、现在、未来三时所积累和将要积累的，总而言之，将一切完全清净的善业汇集在一起，完全回向于最终圆满的正等觉。这是麦彭南嘉嘉措所说。
English
In order to accomplish those necessities that are accomplished and ultimately become fully enlightened in a single group, I offer my body. Eighth, the karma of countless lifetimes, accumulated and to be accumulated in the three times of past, present, and future; in short, gathering together all the completely purified virtuous karmas, I completely dedicate them to the ultimate perfect great enlightenment. This was said by Mipham Namgyal Gyatso.