Chinese
一切时处，都是圆满具足了所有关于经和续的教法的善逝之语的经卷之相。其所有间隔都用青金石为底，用熔化的黄金书写，或者用黄金为底，用青金石汁液书写的系解脱六法等无间隙地填满，这是法宝。背面的叶片和上下所有都是胜者三怙主和补处慈氏怙主等菩萨僧众，以及声闻缘觉等行利益的僧众宝。左侧的叶片和上下所有都是以咒语的护法金刚忿怒母红面母为主的空行护法，护持教法的护法神，财神，誓言者大海众等，这些也归于僧众宝。谁皈依呢？自己为主，左右是父母，下边是包含三界六道的一切有情，怨亲中立的众会，以慈爱大悲好好观察，对于感受不善之因和黑白各种果报的这些，生起慈悲，对于积累业力生起强烈的后悔心而皈依。如何皈依之理呢？自己引导，异口同声地大声皈依。祈祷！三界轮回漂泊的众生们，从“乃至未获菩提以慈悲视之”之间总的来说，特别地，功德之源成就之最胜处，念诵“于喇嘛仁波切我皈依”之时，对于喇嘛金刚猛厉力以心眼风三者一心专注，不散乱地生起强烈的虔诚和渴求。同样，于何者当调伏等两句词的时候，专注东方的本尊；于佛语事业等的时候，专注南方的法；于大悲等的时候，专注西方的僧众；于所化之义等的时候，专注北方的护法们，多次皈依。对于这些皈依处，有内外秘密真实性等的许多解释，但是文
English
At all times and places, it is the form of a scripture containing all the teachings of the Sugata, both scriptural and realized. All its intervals are filled without gaps with the Six Dharmas of Liberation through Connection, written with molten gold on a base of lapis lazuli, or with lapis lazuli juice on a base of gold, and so on, which is the Dharma Jewel. All the back leaves and the top and bottom are the Sangha of Bodhisattvas such as the Victorious Three Protectors and the Regent Maitreya, and the Sangha Jewel of those who benefit beings such as Shravakas and Pratyekabuddhas. All the left leaves and the top and bottom are the Dakinis, Dharma Protectors, oath-bound guardians of the teachings, treasure owners, and the ocean of oath-bound ones, with the Vajra Krodha Rakta-mukhi, the main protector of mantras, as the chief, and these are also included in the Sangha Jewel. Who takes refuge? Oneself as the chief, with parents on the right and left, and below, all sentient beings of the three realms and six classes, the assembly of enemies, friends, and neutrals, contemplate with love and great compassion, and generate compassion for those who experience the causes of non-virtue and the various black and white results, and take refuge with strong remorse for accumulating karma. How to take refuge? Lead yourself and take refuge in unison with a loud voice. Alas! All sentient beings wandering in the three realms of samsara, from "Until enlightenment is attained, look upon us with compassion," generally speaking, and specifically, the source of all qualities, the supreme place of accomplishment, when reciting "To the Lama Rinpoche, I take refuge," focus the mind, eyes, and breath single-pointedly on the Lama Vajra Drakpo Tsal, without distraction, and generate strong devotion and longing. Similarly, at the time of the two lines, "Whatever is to be tamed," focus on the Yidam of the East; at the time of "Buddha's speech and activity," focus on the Dharma of the South; at the time of "Great compassion," focus on the Sangha of the West; at the time of "For the sake of those to be tamed," focus on the Dharma Protectors of the North, and take refuge many times. For these objects of refuge, there are many explanations of outer, inner, secret, and suchness, but the text
Chinese
因為害怕而寫不完。如果將它們視為法身而皈依，那麼真實意義的功德將在相續中產生。如果視為報身，那麼將產生身和淨土廣大的功德。如果視為化身，那麼將產生化身能夠引導眾生的功德。與此相關聯的發心是，通常將願、入、勝義等的解釋基礎置於平等捨棄的狀態。將上述皈依境視為發起菩提心的對象和見證人一樣進行觀修。為了所有眾生的利益，我將獲得圓滿正等覺的果位，這樣想的願菩提心。為了這個目的，雖然進入道路的門戶很多，但進入並修持甚深秘密光明金剛藏的生起圓滿次第的甚深道。為了這個目的，我將以三世積累的善根之力，使遍滿虛空的無餘眾生獲得菩提，並且在勝義諦上證悟自生智慧自顯的法身真實心髓，等等，清楚地確立勝義菩提心。從「我以三世所積之善」到「成為引導眾生的導師」之間，多次念誦，並從內心深處皈依發心。經文中說：「上、中、下根器者，次第在三、五或七日之間，進行皈依發心。」因此，實修指導的時間應該這樣安排。在修持這些皈依發心時，對於因和果的皈依、願入勝義自他交換的菩提心修法、六度波羅蜜多的道路等，必須斷除增益和損減，這是非常重要的。這樣，在皈依發心完成後，從那些皈依境的身中發出光芒，照射到六道眾生身上，使他們的身體轉化為無漏大樂之身，心轉化為無分別法身，像母鳥和小鳥一起飛翔一樣，觀想他們以喧鬧的聲音飛向清淨空行淨土。那些皈依境也轉化為光明蘊、大樂的自性，融入自身，觀想它們的身語意和自己的三門無二無別，並安住於平等捨中。第二是積累資糧，指導文中說：有什麼就享用
English
Because of fear, I cannot finish writing. If one regards them as the Dharmakaya and takes refuge, then the qualities of true meaning will arise in the mindstream. If one regards them as the Sambhogakaya, then the qualities of the body and pure land will increase. If one regards them as the Nirmanakaya, then it is said that the qualities of the Nirmanakaya being able to guide beings will arise. In connection with this, generating the mind of enlightenment is, in general, to set aside the explanations of aspiration, entry, ultimate truth, etc., in a state of equanimity. Meditate on the above objects of refuge as if they were the object and witness for taking the mind of enlightenment. For the benefit of all sentient beings, I will attain the state of complete and perfect enlightenment, this is the aspiration mind of enlightenment. For this purpose, although there are many gateways to enter the path, enter and practice the profound path of the generation and completion stages of the profound secret clear light Vajra Essence. For this purpose, by the power of the accumulation of merit in the three times, may all beings pervading the sky attain enlightenment, and in the ultimate truth, may I realize the self-born wisdom, the self-arisen Dharmakaya, the true essence, etc., clearly establishing the ultimate mind of enlightenment. From "By the merit accumulated in the three times" to "May I become the guide who leads beings," recite many times, and take refuge and generate the mind of enlightenment from the depths of your heart. The scriptures say, "Those of superior, middling, and inferior faculties, in order, for three, five, or seven days, perform the refuge and mind of enlightenment." Therefore, the time for practical guidance should be arranged in this way. When practicing these refuge and mind of enlightenment, it is very important to cut off the additions and subtractions regarding the refuge of cause and effect, the practice of exchanging self and others in the aspiration, entry, and ultimate truth Bodhicitta, the path of the six paramitas, etc. Thus, after the refuge and mind of enlightenment are completed, light radiates from the bodies of those objects of refuge, striking the sentient beings of the six realms, transforming their bodies into bodies of uncontaminated great bliss, and their minds into non-conceptual Dharmakaya, like a mother bird and her chicks flying together, visualize them flying with a loud noise to the pure land of the pure sky-goers. Those objects of refuge also transform into a mass of light, the nature of great bliss, and dissolve into oneself, visualizing their body, speech, and mind as inseparable from one's own three doors, and abide in equanimity. Second, accumulating merit, the guidance text says: Whatever you have, enjoy
Chinese
说“放下贪恋行善”，以及《五钉经》中说：第二，解脱我执，为了积累福德二资粮，食物和受用无论得到什么，吝啬和深爱全部，供养善逝并布施，实际财物和以意幻化的，外内秘密坛城供养。所说的意义是：不必像因的法那样，经历三大阿僧祇劫积累资粮的辛苦，在这个果的法中，为了舍弃对实有的执着，积累福德和智慧二资粮的方式是，把自己拥有的东西，无贪恋地进行供养布施，特别是通过外内秘密坛城的方式，修持圆满二资粮的甚深道，观想如同皈依境的那些福田在自己的面前。首先，供养共同的坛城，从“那摩，大自在宫殿中央的莲花上”开始，到“愿迅速证悟真实心髓”为止，口中念诵。如何观想的方式是，一般而言，时轮金刚和现观等所主张的器情世界的方式各不相同，但此处按照现观的方式容易修持，新旧派的一切都是这样做的。因此，必须确定三千大千世界的器世界，包括山、洲、轮围、日月、铁围山等情况的总体含义。在心髓法类中，详细讲述了五组五坛城的供养方式。在此，在自己的面前准备好金银手杖等的坛城，以及稻米等的谷物。像这样的坛城堆积，也有广的三十七堆和简的七堆等的说法。莲花生大师在《秘密真言道次第》中说：“修持和供养的坛城分为两种供养。”在自释中说，修持的坛城是五堆的供养处，七堆的是供养的坛城。在大圆满普贤合修的前行时，以及此处也说是十五堆的供养坛城，即须弥山、四大部洲、八小洲、日月等十五个。像这样的堆积只是观想的所缘，作为所修的对境，观想三千大千世界的器情世界，四大部洲、须弥山、百俱胝日月轮围。
English
Saying, "Let go of attachment and do good," and in the text of the Five Nails: Second, to liberate self-grasping, for the sake of accumulating the two accumulations of merit, whatever food and enjoyment are obtained, all stinginess and deep affection, offer to the Sugatas and give as charity, offer the outer, inner, and secret mandalas of actual wealth and mentally transformed. The meaning of what is said is: It is not necessary to engage in the hardship of accumulating merit for three countless eons as in the Vehicle of Cause. In this Vehicle of Result, in order to abandon clinging to reality, the way to accumulate the two accumulations of merit and wisdom is to offer and give away whatever you have without attachment, and especially through the door of the outer, inner, and secret mandalas, to practice the profound and sacred path of perfecting the two accumulations. Visualize those fields of merit, which are like refuge objects, in front of you. First, offer the general mandala, starting from "Namo, on the lotus in the center of the great powerful palace," up to "May the true essence be quickly realized." How to visualize is, in general, the ways of the container and contents of the world according to the assertions of Kalachakra and Abhisamaya, etc., are different, but here, it is easy to practice meditation according to the Abhisamaya, and all the new and old schools do it that way. Therefore, it is necessary to ascertain the general meaning of the situation of the three thousand great thousand world realms, including mountains, continents, surrounding mountains, sun, moon, and iron fences. In the Heart Drop teachings, the way to offer the five sets of five mandalas is explained in detail. Here, prepare mandalas of gold, silver, staffs, etc., and grains such as rice in front of you. Such mandala heaps also have explanations of the extensive thirty-seven heaps and the condensed seven heaps, etc. Guru Padmasambhava said in the Secret Mantra Lamrim: "Offer the two mandalas of accomplishment and offering." In the auto-commentary, it is said that the mandala of accomplishment is the five heaps of the object of offering, and the seven heaps are the mandala of offering. In the preliminary practice of the Great Perfection Samantabhadra Union, and here also, it is said to be the fifteen heaps of the offering mandala, namely Mount Meru, the four continents, the eight subcontinents, the sun, and the moon, which are said to be fifteen. Such a heap is only a support for visualization, and as an object to be meditated upon, visualize the container and contents of the three thousand great thousand world realms, the four continents, Mount Meru, a hundred million suns, moons, and surrounding mountains.
Chinese
应当化现并供养。即使没有能力自主供养这样的坛城，为了我自己的利益，诸佛也会以慈悲的力量接受它。正如《入行论》中所说：“为了我的利益，请您以自己的力量接受它。”因此，在这个引导的时刻，也应尽力供养实际的供品。第二，内在的坛城是：将所有自主之物都发愿供养。正如经文中所说：“那摩。在世间业力聚合的中阴中，我执着为非常珍贵的……”直到“请指示清净智慧的自性处所！”口中念诵，观想的意义是：在这生死的中阴中，我所执着的所缘，包括世间的欲妙受用、父母、子女、亲友、食物、财富、衣物、饰品等，都以决然放下的心态来供养。第三，秘密的坛城是：外在如器世界和内在如情世界，以及所有受用，这些都成为我自身四大聚合的必需品。因此，对于珍爱作为根本的身体，也应毫无贪恋地供养。吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)。自身四大聚合的宫殿中……”直到“请证悟自性智慧！”念诵并供养的方式是：上师的口传中有完整供养和零散供养两种。如果完整供养，则是将自身四大聚合的宫殿中央，观想为燃烧的珍宝菩提心，并以五根门装饰，八识聚如眷属般围绕。血肉骨骼内脏等作为各种欲妙，双眼作为日月来供养。如果零散供养，则是剥下身体的皮肤作为黄金地基的替代品，用鲜血点缀作为香水的替代品，下半身四大观想为须弥山，头颅观想为尊胜幢顶，双眼观想为日月，四肢等各部分观想为四大部洲和八小洲，血肉内脏等如欲妙五种的自性般散布供养。据说这是观想的方式。如此以外内密三种方式供养坛城，外为所执