Chinese
即使对菩萨做出任何诸如轻蔑之类的伤害，也如“善缘一生成佛，恶缘轮回无尽”所说的那样，以慈悲心和菩提心，以及善巧方便和祈愿力的力量，获得暂时和究竟的安乐，例如像忍辱仙人，以及慈力国王一样。因此，无论在任何情况下，凡是结缘者都有意义，因为一切今生来世的安乐之源，都来自于殊胜的菩提萨埵，所以我们要像皈依一样，皈依这些菩萨。我们也要向诸位菩萨顶礼膜拜，并皈依他们。那么，如果说之前对菩萨怀有恶意会堕入地狱，而这里又说受到损害会获得安乐，这二者不矛盾吗？并不矛盾。前者是从业果不虚的角度，指怀有恶意的当下会堕入地狱；而后者是指菩萨以慈悲心和菩提心，以及善巧方便和强大的祈愿力来摄受。因此，了解在相续中生起菩提心者具有功德的要点是，自己要对菩萨们忏悔往昔身语意三门所造的罪业，并受持戒律，如果皈依他们，就能产生意义和结果，仅仅知道和说说而已是不会有任何作用的，所以要铭记于心并修持。总的来说，据说西藏是圣观世音菩萨的调伏之地，是大乘种姓之地，而且现在几乎没有人没有得到灌顶，因此菩萨是人天供养之处，是具有诸多功德的特殊之人，也是未来的佛陀，所以如果自己以前对他们有过邪见、诽谤等行为，就要忏悔并受持戒律。从今以后，要修习清净观，进行顶礼供养，并将他们视为皈依处。因为在五浊恶世，经中说对菩萨们来说，依止其他人的过失非常容易发生，所以不要去看众生的过失，修习清净观非常重要，例如印度的婆罗门将月亮视为天神，他们向满月顶礼，也向初一的月亮顶
English
Even if one harms a Bodhisattva in any way, such as through contempt, it is said that "a good connection leads to Buddhahood in one lifetime, a bad connection leads to endless samsara." Therefore, through compassion and the mind of enlightenment, as well as skillful means and the power of aspiration, one attains temporary and ultimate happiness, like the sage who speaks of patience, and like the power of King Maitreya's loving-kindness. Therefore, in all ways, whatever connection is made is meaningful, because the source of all happiness in this life and the next comes from the noble Bodhisattvas. So, we should take refuge in these Bodhisattvas as if taking refuge. We should also prostrate to and take refuge in the Bodhisattvas. Now, if it is said that having ill will towards a Bodhisattva leads to rebirth in hell, and here it is said that being harmed leads to happiness, are these two not contradictory? They are not contradictory. The former refers to the immediate rebirth in hell due to ill will, from the perspective of the infallibility of karmic results. The latter refers to the Bodhisattva's compassion and mind of enlightenment, as well as their skillful means and powerful aspirations, which lead to their acceptance. Therefore, the key to understanding that those who have generated the mind of enlightenment in their continuum possess qualities is that one should confess and take vows regarding whatever faults of body, speech, and mind one has committed towards the Bodhisattvas in the past. If one takes refuge in them, meaningful results will arise. Merely knowing and talking about it will not accomplish anything, so one must take it to heart and practice it. In general, it is said that Tibet is the land to be tamed by the noble Avalokiteśvara, and is a land of the Mahayana lineage. Moreover, almost everyone has received empowerment. Therefore, Bodhisattvas are objects of veneration for humans and gods, and are special individuals with many qualities, and are also future Buddhas. So, if one has previously held wrong views or made false accusations against them, one should confess and take vows. From now on, one should cultivate pure perception, make prostrations and offerings, and regard them as objects of refuge. Because in the degenerate age, the sutras say that Bodhisattvas are very prone to the fault of relying on other individuals, it is important not to look at the faults of sentient beings, but to cultivate pure perception. For example, the Brahmins of India who regard the moon as a deity, they prostrate to the full moon, and also to the new moon.
Chinese
如是所说：“具有二谛体性之法，离贪即是灭，以及道谛所摄。” 意思是说，以何者使离贪，即是道谛；何者离贪，即是灭谛，也就是清净的圣法宝。 诸佛之子菩萨们，初地获得时，具有十二百种功德；二地时，具有十二千种等等，如功德海之自性者。 对于清净之物，即是善好，也就是因好、质净、陈设好。 也就是因好，不是以邪命和罪恶所成办，不是为了我慢和炫耀，不是被悭吝和吝啬所束缚。 质净，即是具有清净之声，自己拥有的东西中，凡是好的、珍贵的、稀有的，以此供养，也能成为对治悭吝的对治品。 否则，如果以泔水的青苔和树叶的黄斑等供养，会成为耗尽福德之因，是不行的。 陈设好，也就是没有高低，平整；没有弯曲，正直；七堆等打扫干净，好好地充满。 如果没有被水等充满，会有受用贫乏的过失；如果倒出来，会有毁犯戒律的过失。 如果供养于供水中而散落，会生出肿瘤等过患，要避免这些过失而陈设供养。 第二，在十方世界的界域中，凡是自己见到听到的所需所欲的财富都供养。 只要心中忆念这些事物的形象，或者仅仅是名字，或者想到有像这样的东西而供养就可以了。 也就是，如果供养任何事物，在清净的刹土和天龙人等无边刹土中，有多少从水和陆地生长的莲花、曼陀罗和乌 উৎপལ་ 等花朵，以及有多少 बिल्व、अस्मर्य 和青稞稻谷小麦等果实。 以及药王 ഗീവം 和六良药等，凡是属于药草药石药树药园的形态或种类的东西。 以及在世间界中，有多少能生出一切所需所欲的如意宝珠。 以及有多少 वैडूर्य 和 इन्द्रनील 等珍宝。 经中说：凉爽和香甜和
English
As it is said, "That which has the nature of the two truths is Dharma. Freedom from attachment is cessation, and it is included in the truth of the path." That which makes one free from attachment is the truth of the path, and that which is free from attachment is the truth of cessation, that is, the stainless, sacred Dharma Jewel. When the sons of the Buddhas, the Bodhisattvas, attain the first ground, they have twelve hundred qualities. In the second, they have twelve thousand, and so on, those who possess qualities like an ocean. As for pure objects, they are excellent, that is, with good cause, pure essence, and well-arranged. That is, with good cause, not obtained through wrong livelihood and sin, not for pride and showing off, not bound by stinginess and miserliness. Pure essence, that is, with pure sound, the best, most precious, and rarest of the things one has should be offered, which can also become an antidote to stinginess. Otherwise, if one offers with the green moss of swill and the yellow spots of leaves, it will become a cause for exhausting merit, which is not good. Well-arranged, that is, without high or low, level; without crookedness, straight; cleaned and well-filled with seven piles, etc. If it is not filled with water, etc., there will be the fault of poverty of enjoyment; if it is poured out, there will be the fault of breaking vows. If it is offered in offering water and scattered, tumors, etc., will arise, so one must arrange and offer it, avoiding these faults. Secondly, in the realms of the ten directions, one offers whatever wealth of necessities one has seen or heard. It is enough to remember the appearance of these things in one's mind, or just the name, or to think that there is something like that and offer it. That is, whatever objects one offers, in the pure lands and the infinite lands of gods, nagas, humans, etc., how many flowers such as white lotuses, mandalas, and utpalas that grow from water and land, and how many fruits such as bilva, asmara, barley, rice, wheat, etc. And whatever belongs to the form or category of medicinal herbs, medicinal stones, medicinal trees, and medicinal gardens, such as the king of medicines, givam, and the six good medicines. And in the world realms, how many wish-fulfilling jewels that produce all desired things. And how many precious things such as vaidurya and indranila. As the sutra says: Cool and sweet and
Chinese
柔软又温和。清澈的水没有污垢。饮用对胃没有损害，对喉咙也没有损害。如是具有八功德水的热海，及其四方，东恒河，南印度河，西博叉，北斯陀等四大河流和嬉戏的七海等，有什么清净悦意的水呢？无等乔沃也说，西藏这里的水很好，仅仅依靠这个就可以积累资粮。由四种珍宝组成的山王须弥山和七金山等的山，以及同样的森林的广阔，即四周被旃檀等包围的寂静宜人的地方。如同擦拭过的绿松石曼扎拉，各种鲜花盛开而美丽，白天没有人来往，夜晚没有声音喧嚣，寂静宜人的地方。树木以各种颜色的花朵装饰，精美如镶嵌的图案。有些树木，如葡萄等，具有颜色、香味和味道，结满丰盛的果实，枝条因重量而弯曲下垂。即使在天和龙等世间界中，也有旃檀胜地等香树，以及沉香等天然的和人工合成的香，以及综合的地下生长的树木等，随心所欲地想象和思考，都能产生，如意树。在极乐世界等地方，有由金等七宝组成的各种珍宝树。未经犁耕，未经播种，自然生长的稻米等各种花朵。除了这些之外，还有数不胜数，无法一一述说的，适合供养的各种装饰品。以及著名的四大海，和无垢光亮的绿松石海等大海，以五种颜色的莲花装饰，以及许多以莲花装饰的小池塘，在这些池塘里，有天鹅和鸿雁等各种鸟类，有的像海螺的颜色一样洁白，有的像黄金的颜色一样金黄，有的像珊瑚的颜色一样鲜红，有的像绿松石的颜色一样翠绿，它们展示着美丽的羽毛。
English
Soft and gentle. Clear water is without impurity. Drinking it does not harm the stomach, nor does it harm the throat. Like the eight-fold qualities of water in the Anavatapta Lake, and from its four directions, the eastern Ganges, the southern Sindhu, the western Vakshu, and the northern Sita, these four great rivers and the seven playful seas, what pure and pleasing waters are there? The Incomparable Lord also said that the water in Tibet is good, and accumulating merit with just this alone is sufficient. Mount Meru, the king of mountains made of four kinds of jewels, and the seven golden mountains, and likewise the expanse of forests, that is, secluded and delightful places surrounded by sandalwood and so on. Like a wiped turquoise mandala, adorned with various blooming flowers, secluded and delightful places with no human traffic during the day and no noisy sounds at night. Trees adorned with various colored flowers, beautiful like inlaid patterns. Some trees, such as grapevines, are rich in color, fragrance, and taste, bearing abundant and excellent fruits, with branches drooping low due to their weight. Even in the realms of gods and nagas, there are fragrant trees such as the excellent sandalwood land, as well as naturally occurring agarwood and artificially produced incense, and all-encompassing underground trees, etc., whatever is imagined and thought of arises, like wish-fulfilling trees. In the fields of Sukhavati and so on, there are various jewel trees made of seven precious substances such as gold. Various kinds of flowers, such as rice, that grow naturally without plowing or sowing. Besides these, there are countless ornaments suitable for offering, which cannot be described one by one. And the four famous great oceans, and the great lakes such as the immaculate and radiant turquoise lake, adorned with five-colored lotuses, and many small ponds adorned with lotuses, and in these ponds, there are various kinds of birds such as swans and geese, some as white as the color of conch shells, some as yellow as the color of gold, some as red as the color of coral, some as green as the color of turquoise, displaying their beautiful feathers.
Chinese
在那悦耳动听的声音中，伴随着令人愉悦的事物，东方日月双灯光芒四射，南方旃檀林中的熏香散发着芬芳，西方洁白酥油制成的供品洁白光亮，北方碧蓝泉水制成的供水清澈透明等等，所有这些之中，鲜花等等，每一个的数量都达到了无垠虚空界的尽头，遍布无量虚空的各个角落，所有这些，以及没有瑕疵的特点，没有主人占有的，如同不悦耳声音的享受等等，所有这些，通过运用的特点，用智慧获取，即在心中铭记，产生如同自己拥有的想法，并且毫无吝惜。田地的特点是，为了使珍贵的菩提心在自相续中生起，对佛陀的身语意的行为不加约束，以能胜伏者胜伏六道众生中意志最坚定的士夫，即二足人中的至尊——佛陀薄伽梵及其眷属菩萨众，进行供养。供养能彻底清净业障，即使只供养微小的供品，也能带来巨大的果报，例如，向佛陀供养七粒豆子，就变成了人王我乐努，撒了一捧沙子，就变成了法王阿育王。像这样，对于以慈悲之心希望利益众生，不怀欺骗和虚伪的圣地之圣者们，请您们慈悲垂念我们，请以大慈悲心怜悯我们，接受我的这些供品。之所以要供养这些，是因为我过去没有积累布施等福德，所以今生供养享用，会变得非常贫穷，就像乞丐中的持杖者一样。因此，除了之前所说的适合供养的财物之外，我实际上没有任何其他东西，一无所有。因此，从最初发菩提心开始，为了所有众生圆满资粮、清净业障，无私地只为利益他人着想的怙主——诸佛及其眷属，请接受这些没有主人占有、远离一切实执的供品，这些供品不会让您们感到匮乏。
English
In that pleasing and melodious sound, accompanied by delightful things, the eastern sun and moon lamps shine brightly, the incense from the southern sandalwood forest emits fragrance, the western white ghee offerings are bright and pure, the northern blue spring water offerings are clear and transparent, and so on. Among all these, each of the flowers and so on, in terms of quantity, reaches the end of the infinite expanse of space, pervading every corner of the immeasurable sky. All these, and the characteristics of being without fault, without being possessed by an owner, like the enjoyment of unpleasant sounds, all these, through the characteristic of application, acquired through wisdom, that is, kept in mind, generating the thought of owning them, and without any miserliness. The characteristic of the field is that, in order to generate the precious bodhicitta in one's own mindstream, without restraining the actions of body, speech, and mind, one offers to the Buddha, the Bhagavan, the supreme among two-legged beings, who subdues the six realms with his power, and to his retinue of bodhisattvas. Offering purifies all obscurations, and even offering a small offering can bring great results. For example, offering seven beans to the Buddha transformed me into the human king Iola Nunu, and scattering a handful of sand transformed me into the Dharma king Ashoka. Like this, for the holy beings of the sacred place who wish to benefit sentient beings without deception or hypocrisy, please have compassion on us, please have compassion with great compassion, and accept these offerings of mine. The reason for offering these is that I have not accumulated merit such as generosity in the past, so offering enjoyment in this life will make me very poor, like a staff-bearer among beggars. Therefore, apart from the wealth suitable for offering mentioned earlier, I actually have nothing else, I am destitute. Therefore, from the very beginning of generating bodhicitta, for all beings to complete the accumulations and purify the obscurations, the protectors who selflessly think only of benefiting others—all the Buddhas and their retinues—please accept these offerings that are not possessed by an owner and are free from all clinging to reality, these offerings will not make you feel deficient.