English
It should be transformed and offered. Even if one does not have the ability to offer such a mandala independently, for my own benefit, the Buddhas will accept it through the power of compassion. As it is said in the "Entering the Path of the Bodhisattva": "For my benefit, please accept it with your own power." Therefore, at this time of guidance, one should also offer actual offerings to the best of one's ability. Secondly, the inner mandala is: offering all autonomous things with aspiration. As the scripture says: "Namo. In the bardo of the aggregation of worldly karma, I cherish as very precious..." Until "Please show the self-abiding place of pure wisdom!" Recite verbally, and the meaning of the contemplation is: In this bardo of birth and death, the objects of my attachment, including worldly sensual pleasures, parents, children, relatives, friends, food, wealth, clothing, ornaments, etc., are all offered with a mind of resolute abandonment. Thirdly, the secret mandala is: the outer world as the container and the inner world as the contents, and all enjoyments, all of which have become necessities for the aggregation of my own body's elements. Therefore, one should also offer the cherished body as the basis without attachment. Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽). In the palace where one's own body's four elements are assembled..." Until "Please realize self-awareness wisdom!" The way to recite and offer is: There are two types of oral transmission from the lama: complete offering and piecemeal offering. If offering completely, one visualizes the blazing jewel bodhicitta in the center of the palace where one's own body's four elements are assembled, adorned with the five sense faculties, with the eight consciousness aggregates surrounding it like attendants. The flesh, blood, bones, internal organs, etc., are offered as various sensual delights, and the two eyes are offered as the sun and moon. If offering piecemeal, the skin of the body is peeled off as a substitute for the golden ground, the blood is sprinkled as a substitute for fragrant water, the lower body's four elements are visualized as Mount Meru, the head is visualized as the victory banner's top, the two eyes are visualized as the sun and moon, and the limbs and other parts are arranged in the directions as the four continents and eight subcontinents. The flesh, blood, internal organs, etc., are scattered and offered as the nature of the five sensual desires. It is said that this is the way to visualize. By offering the mandala in this way, in the three forms of outer, inner, and secret, the outer is the object of attachment.
Chinese
是心的本性。所有秘密心的活动都转变为圆满福德和智慧大资粮的因，因此比其他供养更为殊胜。像这样，内外秘密的坛城，在修持引导时，像皈依发心一样，按天数来献供。平时按各自的能力献供后，将供养处收摄于自身。三、净治罪障：五钉论中说：“三者净障忏悔钉，若未净除业之障，不能证悟真实义。”因此，如何修持此论呢？如“自己的幻身物体，头顶莲花日月上，阿字化为金刚萨埵”直到“内外身体洗净观清净”之间所说。其中又分共同和不共同两种。共同的是如上述一般。不共同的是：总的摧毁五毒。在自己的头顶，如共同法那样观想的金刚萨埵，在其头顶梵穴处，观想摧毁愚痴的金刚萨埵白色。在喉咙处，观想摧毁贪欲的金刚萨埵红色。在心间，观想摧毁嗔恨的金刚萨埵蓝色。在脐间，观想摧毁吝啬和傲慢的金刚萨埵黄色。在密处，观想摧毁嫉妒的金刚萨埵绿色。这些都安住在莲花月轮垫上，以跏趺坐姿安住，各自心间月轮垫上有白色、红色、蓝色、黄色、绿色的吽字，周围环绕着与种子字颜色相同的百字明咒。念诵百字明时，观想梵穴处的金刚萨埵心间的种子字和咒鬘发出白色光芒甘露，如水晶瓶充满牛奶一般，向外流溢，基础的金刚萨埵的身体也充满光芒，从右脚大拇指流出，洗涤自身内外一切，净除所净愚痴之业所造成的堕入畜生道的业障，显现所证法界智慧。观想净除之光芒照射十方，所有众生的所净、所证等都如上述一般。同样，喉咙处的红色金刚萨埵的心咒和咒鬘
English
It is the nature of mind. All the secret activities of the mind are transformed into the cause of perfecting the great accumulation of merit and wisdom, therefore it is more excellent than other offerings. Like this, the outer, inner, and secret mandalas, during the practice guidance, are offered by dividing them into days like refuge and bodhicitta. Usually, after offering according to one's ability, the objects of offering are gathered into oneself. Three, purifying obscurations: In the Five Nails Treatise, it says: "The third is the nail of confession that purifies obscurations, without purifying the obscurations of karma, one cannot realize the true essence." Therefore, how to practice this? As it says from "One's own illusory body, on the top of the head, on the lotus sun and moon, from Ah comes Vajrasattva" until "Think that the outer and inner body is washed and purified." Among these, there are common and uncommon ones. The common one is as above. The uncommon one is: completely destroying the five poisons. On one's own head, like the common one, visualize the clear Vajrasattva, in the skull at the crown of the head, visualize the white Vajrasattva who destroys ignorance. In the throat, visualize the red Vajrasattva who destroys attachment. In the heart, visualize the blue Vajrasattva who destroys hatred. In the navel, visualize the yellow Vajrasattva who destroys miserliness and pride. In the secret place, visualize the green Vajrasattva who destroys jealousy. All of these are seated on lotus and moon cushions, with their legs crossed, and in each of their hearts, on a moon cushion, is a white, red, blue, yellow, and green Hūṃ (ཧཱུྃ, हूं, hūṃ, 吽) syllable, surrounded by the hundred-syllable mantra in the color of the seed syllable. While reciting the hundred-syllable mantra, visualize that the seed syllable and mantra garland in the heart of the Vajrasattva in the skull emit a stream of white light nectar, like a crystal vase filled with milk, flowing outwards, and the body of the basic Vajrasattva is also filled with light, flowing from the big toe of the right foot, washing away everything inside and outside one's own body with the stream of purifying white light nectar, purifying the karmic obscurations of ignorance that cause rebirth in the animal realm, and manifesting the wisdom of the dharmadhatu that is attained. Visualize that the purifying light radiates in the ten directions, and the objects to be purified and the attainments of all sentient beings are as above. Similarly, the heart mantra and mantra garland of the red Vajrasattva in the throat
Chinese
从这些之中，降下了红色甘露之流，就像红珊瑚宝瓶充满了胭脂红色的精华一样，根本金刚萨埵的身体如同水晶瓶，充满了胭脂红色的精华，从脚趾流出。以此净化的光芒甘露，净化了自相续中因贪欲而转生为人的业。净化之果是妙观察智，以及净化有情之业。净化之基、净化之果如前思。心间的金刚萨埵蓝色种子字和咒鬘中，生起净化的光芒，蓝色甘露之流，如同蓝琉璃宝瓶充满了靛蓝色的精华一样等等，如前。净化之基是因嗔恨而堕入地狱的业，净化之果是镜智。脐间的金刚萨埵的种子字和咒鬘中，降下净化的光芒，黄色甘露之流，如同金瓶充满了纯金的精华一样。净化之基是吝啬和傲慢而转生为天人和饿鬼的业。净化之果是平等性智。密处的金刚萨埵绿色种子字和咒鬘中，生起净化的光芒，绿色甘露之流，如同黄油瓶充满了黄油的精华一样。净化之基是嫉妒而转生为非天的业。净化之果是成所作智现前等等，如上之类比结合，念诵百字明。五铁橛续部中说：“四座或六座随宜，念诵心要和陀罗尼。”因此，心要是：嗡 班匝 萨埵 吽 阿（藏文：ཨཱོཾ་བཛྲ་སཏྭ་ཧཱུྃ་ཨཱཿ，梵文天城体：ओṃ वज्रसत्त्व हूँ आः，梵文罗马拟音：oṃ vajrasattva hūṃ āḥ，汉语字面意思：嗡，金刚萨埵，吽，阿）。长咒是：并非黑鲁嘎的百字明等，仅仅念诵金刚萨埵的百字明。五铁橛续部中说：“上中下根器，三日七日或二十一，次第勤奋于净障。”因此，引导时日子的数量如是，恒常一百或二十一为最低限度，念诵一百遍则成为三世的佛子，这是董仲所说。念诵二十一遍则不增长堕罪，是这样说的。萨迦派中说：以身外和身内的水沐浴，亦复灌顶瑜伽母之灌顶。结合此续部教证，金刚萨埵的水流使身体内部
English
From these, a stream of red nectar descended, like a ruby vase filled with carmine essence. The body of the primordial Vajrasattva, like a crystal vase filled with carmine essence, dripped from the toes. With this purifying light nectar, purify the karma of being born as a human due to attachment in one's own continuum. The result of purification is discriminating awareness wisdom, and the purification of sentient beings' karma. The basis of purification and the result of purification are contemplated as before. From the blue seed syllable and mantra garland of Vajrasattva at the heart center, purifying light and a stream of blue nectar arose, like a beryl vase filled with indigo essence, etc., as before. The basis of purification is the karma of being born in hell due to hatred, and the result of purification is mirror-like wisdom. From the seed syllable and mantra garland of Vajrasattva at the navel center, purifying light and a stream of yellow nectar descended, like a golden vase filled with pure gold essence. The basis of purification is the karma of being born as gods and pretas due to miserliness and pride. The result of purification is equanimity wisdom. From the green seed syllable and mantra garland of Vajrasattva at the secret place, purifying light and a stream of green nectar arose, like a butter churn filled with butter essence. The basis of purification is the karma of being born as asuras due to jealousy. The result of purification is accomplishing activity wisdom manifested, etc., combine the above analogies and recite the hundred-syllable mantra. In the Five Iron Pegs Tantra, it says: "In four or six sessions, whichever is convenient, recite the essence mantra and the dharani." Therefore, the essence mantra is: Oṃ Vajrasattva Hūṃ Āḥ (藏文：ཨཱོཾ་བཛྲ་སཏྭ་ཧཱུྃ་ཨཱཿ，梵文天城体：ओṃ वज्रसत्त्व हूँ आः，梵文罗马拟音：oṃ vajrasattva hūṃ āḥ，汉语字面意思：嗡，金刚萨埵，吽，阿). The long mantra is: Recite only the hundred-syllable mantra of Vajrasattva, not the hundred-syllable mantra of Heruka, etc. In the Five Iron Pegs Tantra, it says: "For those of superior, middling, and inferior faculties, strive to purify obscurations for three, seven, or twenty-one days in sequence." Therefore, the number of days during the instruction is the same, and continuously one hundred or twenty-one is the minimum to be done. If one recites one hundred times, one will become a son of the Buddhas of the three times, as Dongtrul said. It is said that if one recites twenty-one times, downfalls will not increase. In the Sakya tradition, it says: Bathe with water externally and internally, and also bestow the empowerment of the Yogini. Combining this scriptural authority, the stream of Vajrasattva's water makes the body internally
Chinese
虽然其中包含了灌顶的四种权力和结合，但在此处，经典和笔记等没有详细说明。归纳总结时：将铜像殿的**金刚萨埵**化为光，融入喉间的**金刚萨埵**。再融入心中的**金刚萨埵**，生殖器的**金刚萨埵**融入脐轮，然后融入心中。外面的**金刚萨埵**也融入心中的**金刚萨埵**，它也化为光融入自身。这样，自己的身语意三门的所有罪障、习气都得以净化，观想上师**金刚萨埵**与自心无二无别，安住于此境界。这不是共同的甚深口诀，如果经常修习则很好。或者观察自己相续中哪种烦恼最重，对愚痴心较重的人修白色，贪欲心修红色，嗔恨心修蓝色，吝啬和傲慢心修黄色，嫉妒心修绿色，如此针对所调伏的对象分别进行观修和念诵。而且，还需要通过四对治力进行忏悔和总结，因此认识四力非常重要。第四个是不常忆念策励之钉。引导文根本中说：首先以不常忆念来束缚轮回，家园受用亲友爱恋等，彻底斩断精心策划的执着。这句经文的意思是，在五钉的经文中说：第四个是策励不常之钉，自己的家园房屋等，从那里开始，分段进行不常的修习，见到不常后进入佛法。如以上所说，口中念诵并修习的方法是：新旧共同之处，暇满难得，死亡无常，业果，轮回的过患等，首先修习这些共同的前行，皈依发心等作为不共同的前行。但这里归纳在五钉之中讲述，因此，此时要修习的是：自己的家园房屋等，土地石头山岩世间界，建造安住和毁灭，仔细思维时间的变迁。像这样首先思维外器世界的不常，中间思维自己的仇人和亲人，一切众生和自己的身体，生和活和死。像这样思维自身和他人出生和死亡的痛苦，有情众生的无常，最后
Chinese
关于六道众生，依次考察并思考痛苦。等等，如第三个思考六道众生的痛苦等，以三个要点所示，应详细讲解并引导禅修。在此范围内，应如通常经文一样详细讲解暇满难得、无常、业果、轮回的痛苦等，从而生起真实的厌离心和强烈的悲伤，并对业果产生坚定的信心。第五，上师瑜伽，如《五钉经》所说：三世一切善逝，以慈悲行利益众生，但我却在轮回中漂泊，如今能示决定义的上师，实为佛之化身，恩德极大。从“如转轮王自然生出如意宝”到“如转轮王逝世时，宝珠亦回归大海，对邪见者，上师亦往生净土，附带譬喻与意义，应修持上师瑜伽。”之间，口中念诵，并忆念词句的意义。上师瑜伽的修法是：在自宗的修法集中单独出现的，密名心髓上师之瑜伽，莲花生我将宣说。吽！自身无执着，头顶莲花日月上，绸缎层叠的坐垫，其上咕噜扎波扎。如是直到“心怀猛烈的愤怒”为止。也就是说，一般有三种上师的观修方式：在人群中观修，在高处观修，以及观修一切汇集的宝珠。此处应观修一切汇集的宝珠的方式。因为在其中说道：三世诸佛本尊，清净传承的上师们，光芒闪耀，融入玛哈咕噜之身。对于一切汇集的上师之体性，一心虔诚地顶礼，献上无二游戏的供养，成就身语意的悉地。因此，在自己的头顶上，将根本上师观想为金刚忿怒力士的身相，对此，三世诸佛本尊寂静与忿怒，传承的所有上师的心