Chinese
总的来说，法的前行分为正行、结行三部分，此处是讲前行。前行有五种：听法者的行为，礼拜佛像的方法，布施朵玛的方法，供曼扎的方法，之后行持善业的方法。首先是听法者的行为： “处于低处而坐下，彻底遣除睡眠与昏沉，开启智慧的莲花，饮用词句之甘露。”如此宣说。其中“处于低处而坐下”是指说法者的上师坐在高处，听法者坐在低处，实际上是为了断除高慢之心。“彻底遣除睡眠与昏沉”，身体不要入睡，心不要陷入昏沉。睡眠这件事非常可怕，如果今天睡着了，明天也会睡着，所以不要睡着，要非常谨慎。不要让觉知陷入昏沉，要抖擞精神，提起注意力。这样做了之后要做什么呢？“开启智慧的莲花，饮用词句之甘露”，意思是开启各自领悟的智慧莲花，将如同甘露般的词句在心中理解并深信不疑。我们这样的人就不用说了，安住于地的菩萨也是如此听法的。释迦牟尼佛也曾劝请金刚手菩萨：“秘密主，因此我将为你详细讲述。你应一心一意地倾听。”这样称呼其名而说。而且，虽然本师与眷属的意趣无有差别，但为了防止后学者散乱，本师普贤劝请金刚萨埵
English
The wondrous sequence of preliminary practices from the nectar instructions of Tsurzhikpo. Drupka Ta. The wondrous sequence of preliminary practices from the nectar instructions of Tsurzhikpo. Drupka Ta. The wondrous sequence of preliminary practices from the nectar instructions of Tsurzhikpo is present herein. To the Dharma Lord, the Incomparable Lord of Yoga, foremost one, who, like a wish-fulfilling jewel, fulfills the hopes of all, the second Buddha, the sole friend of beings, to the kind incarnate one, I pay homage. In general, the preliminary practices of the Dharma are taught in three parts: the main practice, the conclusion, and this is the teaching of the preliminary practices. There are five of these: the conduct of the Dharma listener, the method of seeking the deity's blessings, the method of offering torma, the method of offering the mandala, and the method of engaging in virtuous activities afterwards. First, the conduct of the listener is: "Sitting in a low place, thoroughly dispel sleep and drowsiness, open the lotus of the mind, and drink the nectar of words." This is what is taught. "Sitting in a low place" means that the teacher who is explaining sits in a high place, and the listeners sit in a low place, which is actually to cut off the pride of superiority. "Thoroughly dispel sleep and drowsiness" means not letting the body fall asleep and not letting the mind fall into drowsiness. Sleep is very serious, so if you fall asleep today, you will go again tomorrow, so it is very important not to fall asleep and to be cautious. Do not let awareness fall into drowsiness, but shake it off and pay attention. Having done that, what should you do? "Open the lotus of the mind and drink the nectar of words," which means to open the lotus of wisdom that distinguishes each thing, and to understand and believe in the words that are like nectar in the depths of the mind. Not to mention someone like us, even a Bodhisattva who abides on the earth listens to the Dharma in this way. Even the teacher Shakyamuni urged Vajrapani: "Secret Lord, therefore I will explain it well to you. You should listen with one-pointed mind." Thus, he spoke after mentioning his name. Moreover, although the intention of the teacher and retinue is not different, the teacher Kunjed urged the Bodhisattva Vajra, considering the possibility of distraction among the followers.
Chinese
因此，伟大的菩萨，请集中你的意念和听觉。用你的听觉去理解声音。我将解释其意义的声音。因此，听者也应如此不散乱。此外，还要净化三种不净，并具备三种清净。首先，什么是三种不净？即身体的行为不净，语言的表达不净，以及内心的想法不净。认识到这些并加以避免，同时也要具备三种清净。其中，身体的行为不净包括：盘腿而坐听法，伸直腿听法，头上戴着帽子或头巾听法，互相依偎着听法，在地上写字，堆砌泥土或墙壁，以及躺卧等所有不恭敬的行为。要避免所有这些，并使其清净。将身体转向上师的方向，以恭敬的姿态坐好，恭敬地听法。合掌时，也要双手交叠并弯曲，合在一起听法。此外，语言的表达不净包括：小声议论纷纷，以及发起争论等。这些对自身和同伴都非常有害。要避免这些，并使其清净，就是保持沉默。此外，内心的想法不净包括：身体坐在法座上，内心却想着家庭的事务和工作，债务关系，以及争吵的起因等。这些会使人无法忆念佛法，因此必须避免。正如所说：“行走时不要怀有两种心绪。”因此，想着世俗事务的心和听法的心是不能并存的。如果一种心绪占了上风，另一种就无法忆念。因此，要避免这些不净的想法，并使其清净，就是在听法期间，不要让心散乱到任何事物上。如果今天心散乱了，明天也会继续散乱，因此不散乱非常重要。此外，不要为了炫耀，不要为了试验，不要因为偶然，不要为了顾全面子，而是要以真诚的信心完全接受并听闻。这些是听法者的行为准则。其次，顶礼的方式有两种：避免不恭敬的顶礼，认识到其中的过失；以及通过恭敬的顶礼来积累资粮。首先是智者根本
English
Therefore, great Bodhisattva, please focus your mind and hearing. Use your hearing to understand the sound. I will explain the sound of its meaning. Therefore, the listener should also be so without distraction. Furthermore, purify the three impurities and possess the three purities. First, what are the three impurities? They are the impure conduct of the body, the impure speech of the tongue, and the impure thoughts of the mind. Recognize these and avoid them, and at the same time, possess the three purities. Among these, the impure conduct of the body includes: listening while sitting cross-legged, listening while stretching out the legs, listening while wearing a hat or turban on the head, listening while leaning on each other, writing on the ground, piling up mud or walls, and lying down, all of which are disrespectful. Avoid all of these and purify them. Turn the body towards the direction of the lama, sit in a respectful posture, and listen respectfully. When joining the palms, also cross and bend both hands, join them together, and listen. Furthermore, the impure speech of the tongue includes: whispering many things, and initiating arguments, etc. These are very harmful to both oneself and one's companions. Avoid these and purify them, which is to remain silent. Furthermore, the impure thoughts of the mind include: sitting in the Dharma seat with the body, but thinking about family affairs and work, debt relationships, and the causes of quarrels, etc. These will make it impossible to remember the Dharma, so they must be avoided. As it is said, "Do not hold two minds while walking." Therefore, the mind thinking about worldly affairs and the mind listening to the Dharma cannot coexist. If one mind prevails, the other cannot be remembered. Therefore, avoid these impure thoughts and purify them, which is to not let the mind wander to anything during the Dharma listening. If the mind wanders today, it will continue to wander tomorrow, so it is very important not to be distracted. Furthermore, do not listen for show, do not listen for testing, do not listen by chance, do not listen to save face, but listen with sincere faith and accept it completely. These are the guidelines for the Dharma listener. Secondly, there are two ways to prostrate to the deities: avoid disrespectful prostrations, recognizing the faults in them; and accumulate merit through respectful prostrations. The first is the wise root.
Chinese
黑尊者说：向上腰不能伸直，向下头不能弯曲，恭敬心没有从内心生起，对我无益反而有害，是堕入地狱，头朝下出生的因。因此，请停止你那虚假的礼拜。这样说之后，向上腰也不伸直，向下头也不碰地，没有从内心生起恭敬心的虚假弯腰，不但对上师无益，反而自己堕入地狱，头朝下出生，因此应当舍弃。如同经部中也说：不恭敬的礼拜，会使人堕入颅骨地狱。二是，手掌如实合掌，腰部正直伸直，以恭敬心，五体投地作大礼拜一次，功德是暂时的果报，在五莲花瓣下有多少微尘，就能获得转轮王的果位，究竟能获得五部佛的体性而成佛。因此，具备恭敬心非常重要。数量是在讲法之前，对上师做三次，对法做三次，共六次。离开之后也做六次，共十二次。因为有以上所说的功德，所以在各自的家中，也要努力不间断地做吃饭礼等等。这是从礼拜的方面积累资粮的方法。第三是布施食子的方法：大家都拿着食子团，互相传递。在家里也请一两个人来，说请享用食子。因为在这些法会中的人，有些人具有智慧，有些人具有证悟，有些人修持明空三摩地，有些人修持生起次第本尊，有很多具有能力加持的人，所以大家一起发愿，同时觉醒誓言，因此，这些人加持之后，会变成百倍千倍。这样能消除今生的障碍，引导来世的道路。这有两点：具备三者和满足四者。第一，具备三者是：具备台座，具备装饰，具备湿润。第一，具备台座是：在玛孜等任何台座上摆放食子。第二，具备装饰是：用任何装饰品来装饰，最差也要用葱或蒜
English
The Black One said: "If you cannot straighten your back upwards, and you cannot bow your head downwards, and if respect does not arise from the depths of your heart, it is of no benefit to me, but rather harmful to you. It is the cause of being born headfirst in hell. Therefore, stop your false prostrations." Having said this, one does not straighten the back upwards, nor does one touch the ground with the head downwards. Such a mere pretense of bowing, without genuine respect arising from the heart, is not only useless to the teacher but also causes oneself to fall into hell, being born headfirst. Therefore, it should be abandoned. As it is also said in the Sutra: "With disrespectful prostrations, one is born in the Skull Hell." Secondly, joining the palms properly, straightening the back upright, and with respect, making one prostration with the five lower limbs touching the ground, the merit is that the temporary result is that one obtains the position of a Chakravartin king for as many fine particles as there are under the five lotus petals. Ultimately, one attains Buddhahood in the essence of the five Buddha families. Therefore, it is very important to have respect. The number is three times to the Lama before teaching the Dharma, and three times to the Dharma, making six. After leaving, also do six times, making twelve. Because there are such merits as mentioned above, one should also strive to continuously perform eating prostrations, etc., in one's own home. This is the method of accumulating merit through prostrations. Thirdly, the method of giving Torma: Everyone should take a piece of Torma and pass it around. In the home, invite one or two people and say, "Please enjoy the Torma." Because among these gatherings in the Dharma hall, some have wisdom, some have realization, some meditate on clear-void Samadhi, and some meditate on the deity in the generation stage. There are many who have the power of blessing, so all of these make aspirations together, and awaken their vows at the same time. Therefore, by the blessings of these, it will become a hundredfold, a thousandfold. This will eliminate obstacles in this life and guide the path in the next life. There are two aspects to this: possessing three and satisfying four. First, possessing three means: possessing a platform, possessing ornaments, and possessing moisture. First, possessing a platform means: arranging the Tormas on any platform available, such as a ma-zi. Second, possessing ornaments means: decorating with whatever ornaments are available, even if it is just onions or garlic.
Chinese
“玛斯德布当尼”等语如是说。如果这也不懂，就供养上师、本尊、诸佛菩萨、护法神、眷属等。供养六道一切众生。各取所需，各取所爱。愿具足五种妙欲。以食物的残余使之满足：以河水、残食等残余也能使饿鬼道的众生得到满足。因此，此朵玛功德极大。遣除眼前的违缘，消除障碍，引导究竟的道路。来世远离贫困之苦。即使是眼前的诅咒也能消除。因为利益不可估量，所以无论如何也要积攒一点食物，做朵玛。不仅如此，在各自的家中也要准备朵玛并布施。因为会出现上述的利益，所以要努力做朵玛的事业。这是通过朵玛积累资粮的方法。 第四，供养曼扎的方法：曼扎管理者准备一个宽度大、长度长的曼扎。然后，参加法会的人们各自拿一些曼扎的谷物聚拢起来。然后由曼扎管理者按照仪轨摆放后进行供养。如果想广大的供养，就在中央放置一个谷堆，观想为须弥山。然后在它的周围依次放置四大洲和八小洲。其中放置七政宝、八吉祥物、日月等，摆放成二十三个谷堆。如此观想并供养。比这简略的有二十一个谷堆的，十五个谷堆的，七个谷堆的等等，根据情况，按照广略的顺序进行供养。左边做散花的仪式，散播谷物，观想为散播珍宝而供养。然后供养者请求接受曼扎。上师说：愿圆满资粮。如是说。如此供养曼扎，功德不可估量，与将四大洲和须弥山一起拿在手中供养没有区别。这也是众人聚集的善根，所以拿来多少花就能获得多少功德。因此，要从明天开始。