Chinese
，以及从那座佛塔中，邬金第二佛以神通迎请了一罐舍利，安放在桑耶寺白塔中，有缘者至今仍能寻得，等等佛塔，以及绘画的、铸造的、浮雕的佛像。僧伽罗洲的女子以珍珠藤蔓确立真理而制作的最初的布画，是如来开许的唐卡光芒母，以及工匠之王噶玛比瓦用各种珍宝制作的如来二十五岁等身像安放在兜率天，十二岁等身像的觉沃仁波切释迦牟尼，八岁等身像的拉萨小昭寺不动金刚二者现在安放在拉萨，以及旃檀木制作的觉沃像安放在汉地等等。从密咒金刚乘来说，所谓的“教法的三种化身”，作为身之所依，有一百零一种珍宝中自然显现的佛陀金刚持像，作为语之所依，有教法独子的传承，作为意之所依，有一百零一种珍宝或者一肘长的五股金刚杵，以及十二处圣地等等，无论何处，凡是弘扬大圆满之法的天空圣地，都将降下各种珍宝、鲜花、妙香、衣饰、谷物、药物等等的雨，愿其恒时不断。如果戒律清净，那么所发的愿望就能如实成就，即使不是这样，也能获得利益的差别。第四种无上供养是：普贤菩萨从自己的心间发出百千俱胝不同颜色的光芒，与无量佛土的微尘数相等，每一道光芒的顶端都幻化出一个与自己一样的普贤菩萨。那每一位普贤菩萨的心间又发出与之前一样的光芒，光芒的顶端又幻化出普贤菩萨等无数不可思议，无法想象的化身。他们每一位都以不可思议的供品种类供养十方诸佛及其眷属，
English
and from that stupa, Orgyen Second Buddha miraculously invited a bre of relics, which are enshrined in the white stupa of Samye, and fortunate beings can still find them to this day, and so on, as well as painted, cast, and embossed statues. The first cloth painting made by the daughter of the island of Sinhala, establishing the truth with pearl vines, is the Tangka Light Ray Mother, authorized by the Tathagata, and the craftsman king Karma Biwa made from various precious jewels the Tathagata's twenty-five-year-old life-size statue enshrined in the Tushita heaven, and the twelve-year-old life-size statue of Jowo Rinpoche Shakyamuni, and the eight-year-old life-size statues of Ramoche Mikyo Dorje, both of which are now enshrined in Lhasa, and the Jowo statue made of sandalwood enshrined in China, and so on. From the Secret Mantra Vajrayana, the so-called "three embodiments of the teachings," as the support of the body, there is the self-arisen Buddha Vajradhara statue from one hundred and one kinds of precious jewels, as the support of speech, there is the lineage of the only son of the teachings, and as the support of mind, there are one hundred and one kinds of precious jewels or a cubit-long five-pronged golden vajra, and the twelve sacred places, etc., wherever the Dharma of the Great Perfection flourishes, may a rain of various precious jewels, flowers, fragrant scents, clothing ornaments, grains, medicines, etc., fall constantly without ceasing. If the discipline is perfectly pure, then the prayers made will be actually accomplished, and even if it is not so, the distinction of benefits will be obtained. The fourth unsurpassed offering is: Bodhisattva Samantabhadra emanates from his heart a hundred thousand kotis of different colored rays, equal to the number of dust particles in countless Buddha-fields, and at the tip of each ray, he conjures a Samantabhadra Bodhisattva identical to himself. From the heart of each of those Samantabhadras, he emanates rays of light similar to before, and at the tip of each ray, he conjures Samantabhadras and so on, countless and inconceivable emanations. Each of them offers to the Buddhas of the ten directions and their retinues with inconceivable varieties of offerings,
Chinese
犹如殊胜的供养云。如同文殊和普贤等十地菩萨们，以无量变化的供养云，供养十方诸佛圆满正等觉一样。如《宝积陀罗尼》所说：多数鲜花，殊胜妙好之鲜花，鲜花庄严，光芒四射，种种鲜花，普散各方，大士们以此供养诸佛。如是等等所说一样，我亦如是，对如来怙主及眷属们，作供养。应如是信解。此外，发菩提心，修慈悲心，受持法之词义等，也是无上的供养，这些也应自己去做。第五，赞颂之音声供养是：诸佛薄伽梵，身具妙相等，语具梵音，意具遍知等功德如海，以及诸菩萨眷属们，我以赞颂之音声，即声音之音调，起伏转折，细粗等六种圆满等支分如海，如海一般无量无边地赞颂。赞颂之歌声，极其悦耳动听的无量云团，对诸佛菩萨及其眷属们，必定，无疑地，时时处处周遍显现，祈愿发生。第二支，顶礼支是：于十方无边刹土中，过去、未来、现在，三时中已逝和现住之诸佛薄伽梵，以及经和证悟之殊胜正法，和合不离之僧众等，我将自身化为十方刹土微尘数之数量相等，身体弯曲，恭敬地手掌合于三处，身体全部伏地或五体投地。语以恭敬之语顶礼，意以恭敬忆念三宝之大功德，以恭敬和虔诚，我等顶礼。如是，何者是菩提心之基，即佛之身像
English
Like the excellent offering clouds. Just as the bodhisattvas of the ten bhumis, such as Manjushri and Samantabhadra, make offerings to the Buddhas, the complete and perfect enlightenment, in the ten directions with limitless transformation of offering clouds. As it is said in the Jewel Heap Dharani: Most flowers, excellent and wonderful flowers, flower decorations, radiating light, various flowers, scattered everywhere, the great beings offer these to the Buddhas. As it is said and so on, likewise, I also make offerings to the Tathagata, the protector, and his retinue. One should believe in this way. Furthermore, generating the mind of enlightenment, cultivating compassion, and upholding the words and meanings of the Dharma are also supreme offerings, and one should do these oneself. Fifth, the offering of praise and sound is: The Buddhas, the Bhagavat, possess bodies with excellent marks, speech with Brahma's voice, minds with omniscient wisdom, and other qualities like an ocean, along with the assembly of bodhisattvas, I offer praises with sounds, that is, the tones of the voice, with rising and falling, turning and twisting, fine and coarse, and other six perfections, with limbs like the ocean, praising limitlessly like the ocean. May the clouds of praise songs, infinitely sweet and melodious, certainly, without doubt, pervade and arise at all times and in all ways for those Buddhas and bodhisattvas and their retinues. The second branch, the branch of prostration, is: In the limitless realms of the ten directions, past, future, and present, all the Buddhas, the Bhagavat, who have passed away and are present in the three times, and the excellent Dharma of scripture and realization, and the Sangha who are united and inseparable, I transform my body into a number equal to the number of all the fine dust particles of the realms of the ten directions, bowing my body, respectfully joining my palms at the three places, prostrating my whole body to the ground or with the five limbs prostrate on the ground. With respectful speech, I offer words of prostration, and with respectful mind, I remember the great qualities of the Three Jewels, with respect and devotion, we prostrate. Thus, whatever is the basis of the mind of enlightenment, that is, the Buddha's body
Chinese
并且，对于大乘的宝藏和导师降生的地方等等，以及发心林等讲经闻法的地方，还有所有身语意的所依和佛塔，我都顶礼膜拜。也对别解脱的堪布和接受其教诲的人们宣说。同样地，对于沙弥和比丘的业师和诵经的老师等等的老师们，以及名为“行者”的人，即先前伪装，之后加入，成为行者，仅仅持有导师追随者的标志的人，乃至最高的行者，即白衣长发者和出家僧众，都以不退转的信心发起，以身语意三门恭敬顶礼。在身语意三门的顶礼中，以意为主，比起心不在焉、眼花缭乱地多次顶礼，从内心深处顶礼一次更为重要，功德也更大。而且，身体正直伸展，使脉、气、心都正直，以正直四具之门，观想自己的右边是父亲，左边是母亲，前方是怨敌魔障，周围是所有众生，如同灰尘聚集在地面上一样。观想所有人都以恭敬的身体，在双手合掌之间持有宝珠。如《解脱经》中所说：“犹如莲花含苞待放，双手合掌于头顶。”如是，善加合掌，依次触及头顶、喉咙、心间三处，忆念如来们的身语意功德，并向其顶礼，愿自他一切众生的身语意三门的所有障碍都得以解脱，获得头顶无见顶相，语如法螺之声，意如吉祥海螺，或身语意不尽庄严轮的所有功德。如此观想后，全身伏地，或五体投地时，应如经中所说的那样观想：右膝着地时，应说并观想所有众生都安住于右方的正直之道。左膝着地时，应说
English
And, I prostrate to the treasure of the Mahayana and the places where the Teacher was born, and to the places where Dharma is taught and listened to, such as the Bodhicitta Grove, and to all the supports of body, speech, and mind, and the stupas. I also declare this to the Abbot of Individual Liberation and those who receive its teachings. Similarly, to the teachers such as the preceptors and reciters of novices and monks, and to those called "practitioners," who previously pretended and then joined, becoming practitioners, merely holding the mark of the Teacher's followers, up to the highest practitioners, namely the white-clad long-haired ones and the ordained Sangha, I generate unwavering faith and respectfully prostrate with body, speech, and mind. Among the prostrations of body, speech, and mind, the mind is primary. Rather than prostrating many times with a distracted mind and wandering eyes, prostrating once from the depths of one's heart is more decisive and of greater benefit. Moreover, straightening the body makes the channels, winds, and mind straight. Through the door of the fourfold straightness, visualize one's father on the right, mother on the left, enemies and obstacles in front, and all sentient beings surrounding, like dust gathered on the ground. Visualize that all hold a jewel between their palms with respectful bodies. As it is said in the Sutra of Liberation: "Like a lotus bud about to bloom, join the hands at the crown of the head." Thus, joining the hands well, touching the crown of the head, throat, and heart in sequence, remember the qualities of the body, speech, and mind of the Thus-Gone Ones, and by prostrating to them, may all the obscurations of body, speech, and mind of oneself and all sentient beings be purified, and may one attain the qualities of the invisible crown of the head, speech like the sound of a conch shell, mind like a glorious conch, or the inexhaustible adornment wheel of body, speech, and mind. After contemplating in this way, when prostrating the whole body to the ground, or the five limbs to the ground, one should contemplate as the Sutra says: When placing the right knee on the ground, one should say and contemplate that all sentient beings may abide on the straight path of the right side. When placing the left knee on the ground, one should say
Chinese
思维：当右手按在地上时，就像如来在菩提树下安坐，以福德成就的右手按地，降伏了魔众及其军队，证得菩提一样，愿一切众生也能战胜一切魔障和外敌。安住在菩提树下，以手按大地，愿能获得佛陀的智慧，这样念诵并思维。当左手按在地上时，愿那些安住在孩童之法中，执着于左边，难以调伏的众生，都能被四摄事所摄受，这样念诵并思维。当脸和额头触地时，愿一切众生都能以此无慢之心，获得侍奉上师的功德，获得不见顶髻的果位，愿一切善法都能增上，这样念诵并思维。像这样以五体投地的方式顶礼，愿能消除一切众生的五种障碍，愿能圆满五根，愿能完全了解五种妙欲，愿能获得不退失的五种神通，愿能清净五眼，愿转生于五道的众生，都能超胜五道，愿能超胜戒律，超胜禅定，超胜智慧，超胜解脱，超胜解脱的智慧见，这样念诵并思维。它的利益也如是说：身体弯曲，能获得与大自在天之间的微尘数相同的转轮圣王的果位，最终获得寂静涅槃的果位。第三是皈依支： 它是开启一切佛法的门径，是一切律仪的基础，是一切功德的来源，是区分内外道的界限，是进入内道佛教徒行列的皈依，因此意义非常重大，也就是开启一切佛法的门径，无论进入哪个内道佛法之门，首先都要从皈依开始，一切律仪
English
Think: When the right hand is placed on the ground, just as the Tathagata sat under the Bodhi tree, and with his right hand, which was made of great merit, pressed the earth, subdued the hordes of demons and their armies, and attained enlightenment, may all sentient beings also overcome all demons and external obstacles. Abiding at the Bodhi tree and pressing the great earth with his hand, may we attain the wisdom of the Buddha, thus reciting and contemplating. When the left hand is placed on the ground, may those sentient beings who abide in the Dharma of children, clinging to the left side, and are difficult to subdue, be thoroughly subdued by the four objects of gathering, thus reciting and contemplating. When the face and forehead touch the ground, may all sentient beings, with this humility, obtain the merit of serving the Guru, obtain the invisible crown of the head, and may all virtuous Dharmas increase, thus reciting and contemplating. By prostrating with the five limbs in this way, may we eliminate the five obscurations of all sentient beings, may we perfect the five faculties, may we fully understand the five objects of desire, may we obtain the five unimpaired supernormal knowledges, may we purify the five eyes, may those born in the five classes of beings surpass the five paths, may we surpass morality, surpass samadhi, surpass wisdom, surpass liberation, and surpass the wisdom of liberation, thus reciting and contemplating. Its benefits are also as follows: Bowing the body, one obtains the number of Chakravartin kings equal to the dust between the body and the great powerful one, and ultimately attains the state of perfect peace. The third is the limb of taking refuge: It is the gateway to all Dharmas, the foundation of all vows, the source of all qualities, the distinction between internal and external paths, and the refuge that allows one to enter the ranks of Buddhists, therefore it is of great importance, that is, it is the gateway to all Dharmas, no matter which Buddhist Dharma one enters, one must first enter through refuge, all vows