Chinese
如果找不到具足相的人，那么在佛像前受也可以，这两种传统是一致的。对于智慧能力强大的人来说，就像《文殊师利庄严经》中所说的那样，观想佛菩萨在前而受，这在《菩提道灯论》中也有阐述。第二，积累资粮分三：前行准备，迎请福田，正式积累资粮。第一，在发菩提心的地方，即先前圣者们加持过的地方，或者有殊胜的佛像的寺庙，或者即使不是寺庙，也要在远离罪恶之人的地方，用各种香水洒扫等，以陈设美妙悦意的方式来庄严处所。首先，要好好打扫，用藏红花和好香的香水，以及牛黄等洒扫，并进行清扫。为了生起对三宝的恭敬心，而不是为了炫耀，洗净脸等五官，穿上干净的衣服，心中只想着三宝的功德，以强烈的信心和定解，供奉幡、伞、胜幢、帷幔等，以及供水、足浴、鲜花、焚香、明灯、香水、食物、音乐，吉祥八宝，八瑞物等众多供品，进行陈设。像这样，哎玛！这是多么的稀有和殊胜啊！这是对三宝的供养，是丰厚的福德啊！这是不会浪费的善根啊！我得到了很好的收获啊！要从心底里感到高兴和欢笑。第二，迎请福田分四：正式迎请，沐浴，献上衣服、饰品、涂香等，请安住。第一，念诵三宝等的谛实力，使所有地基都变得像清净刹土的陈设一样广大而清净，在中央，观想那处所比三千大千世界的刹土还要广大，是由各种珍宝组成的，装饰和陈设圆满的，在其中，珍宝、莲花、日月、丝绸
English
If a person with the qualities is not found, then it is also acceptable to receive it in front of a statue of the Buddha, and both traditions agree on this. For those with great intellectual capacity, the method of visualizing the Buddhas and Bodhisattvas in front and receiving it, as stated in the "Manjushri Pure Land Sutra," is explained in the "Lamp for the Path." Second, accumulating merit has three parts: preliminary preparations, inviting the field of merit, and the actual accumulation of merit. First, the place where the mind of enlightenment is generated, the place blessed by previous holy beings, or a temple with a particularly excellent statue, or even if it is not a temple, a place secluded from sinful beings, should be adorned with beautiful and pleasing arrangements, such as sprinkling with various fragrant waters. First, it should be thoroughly cleaned, sprinkled with saffron and fragrant incense water, and cow dung, etc., and swept. In order to generate respect for the Three Jewels, and not for ostentation, wash the five limbs such as the face, wear clean clothes, and think only of the qualities of the Three Jewels in your mind, with strong faith and conviction, offer banners, umbrellas, victory banners, canopies, etc., as well as offering water, foot washing, flowers, incense, lamps, perfume, food, music, the eight auspicious symbols, the eight substances, and many other offerings. Like this, Ema! How rare and excellent this is! This is an offering to the Three Jewels, a rich merit! This is a root of virtue that will not be wasted! I have obtained a very good harvest! You should be happy and laugh from the bottom of your heart. Second, inviting the field of merit has four parts: the actual invitation, bathing, offering clothes, ornaments, perfume, etc., and requesting them to abide. First, by reciting the power of truth of the Three Jewels, etc., all the ground becomes vast and pure like the arrangement of a pure land, and in the center, visualize that place as being even larger than the three thousand great thousand world realms, made of various jewels, with perfect decorations and arrangements, and within it, jewels, lotuses, suns, moons, silks,
Chinese
思维以众多悦意的千辐轮庄严，将誓言之所依——诸佛及眷属的形象，以及大乘的经藏等，凡是具有加持的身语意所依，全部迎请到该处所，安奉之。以唯一的虔诚恭敬心，念诵出自《月灯经》的“请降临，请降临，具十力之天！”等，以及出自《胜慧经》的“成为所有众生的怙主！”等语句，伴随着焚香和音乐，从法界迎请所有智慧勇识、诸佛及眷属，使之无二融入誓言之所依中，此为仪轨之方式。诸佛及眷属与法界和智慧意趣为一体，无从何处而来，也无自然之所住，恒常安住于意幻化之地。因此，虔诚者祈请迎请时，以其遍知的智慧了知，以其无间断的慈悲垂视，以其一切事业皆为利他的显现，故能从法界显现色身而降临，此乃证悟法性真谛者之所见。然为使初学者生起定解，故以譬喻略作开示：如母亲丢失爱子已久，一旦见到，便会放下一切事务，趋前奔赴。又如赴约般，比忆起约定还要迅速地立即降临。诸佛同时成办十方所有应调伏者的利益，并非仅成办一部分之利益而舍弃其他，然仅以自身之虔诚，便能立即降临，故说视其他应调伏之刹土为遥远，即并非不往彼等处，而是说仅降临于此处。如是，在《宝积经》中云：“何人忆念诸佛，彼即安住其前，恒常赐予加持，从一切罪业中解脱。”如是，于此等意义生起定解后，迎请文中所述之意义，亦是慈悲与能力
English
Think of it as being adorned with many pleasing thousand-spoked wheels. Invite and enthrone in that place all the blessed supports of body, speech, and mind that exist, such as the images of the Buddhas and their retinues, which are the supports of the vows, and the scriptures of the Great Vehicle. With unwavering faith and reverence, recite the words from the Sutra of the Moon Lamp, "Descend, descend, O Lord with the ten powers!" and so forth, and from the Supreme Wisdom Sutra, "Become the protector of all sentient beings!" and so forth. Accompanied by incense and music, invoke and invite all the wisdom heroes, Buddhas, and their retinues from the expanse of reality, and merge them indivisibly into the supports of the vows. This is the method of the ritual. The Buddhas and their retinues are of one taste with the expanse of reality and wisdom intent. They do not come from anywhere, nor do they abide in any natural place; they constantly dwell in the place created by the mind. Therefore, when a faithful person prays and invites them, they know it with their all-knowing wisdom, they see it with their uninterrupted compassion, and all their actions manifest solely for the benefit of others. Thus, they arise from the expanse of reality in a form body and descend. This is evident to those who see the truth of the nature of reality. However, in order to generate certainty in beginners, an example is given: If a mother loses her beloved child for a long time, and then suddenly sees him, she will put aside all other tasks and rush to him. Or, like keeping an appointment, they come immediately, even faster than remembering the promise. The Buddhas simultaneously accomplish the benefit of all beings to be tamed in the ten directions; they do not accomplish the benefit of some while neglecting others. However, merely by one's own devotion, they descend immediately. Therefore, it is said that they see other fields of beings to be tamed as distant, meaning that they do not go to those places, but only descend here. Thus, in the Heap of Jewels Sutra, it is said: "Whoever remembers the Buddhas, they abide before him, constantly bestowing blessings, and liberating him from all faults." Having generated certainty in such meanings, the meaning of the words of invitation stated here is also compassion and power.
Chinese
功德是，无论哪个存在于轮回中的所化有情，所有无余的众生，都是从一切痛苦中救护的怙主，是成办利益的殊胜助伴，也是摧毁魔众及其军队的敌人。虽然魔众及其军队不属于所有众生的范畴，但这里说的是所有众生的怙主和魔众的敌人，这是一种矛盾的修辞。实际上，虽然像征服敌人一样击败了魔众，但对他们连一根毛孔都没有损害，不仅如此，还成办了极大的利益。大乘不共的密意是，所有能调伏的所化和调伏者，都是如来不可思议的化现，这将在别处阐述。智慧的功德是，如实了知诸法之法性，如量了知有法所知的一切事物，无碍地了知并现量见到。祈请十方一切薄伽梵如来及其眷属，降临于我的坛城，作为积聚资粮的福田和发菩提心的见证。第二是沐浴。如此迎请的诸天众，应以世间的近事和方式来承侍恭敬。首先，不像世间凡夫那样，用石头、木头等低劣的物品，通过努力改造而成，而是诸天众降临之处，即沐浴之地的殿宇，由珍宝所成，香气弥漫四方，其广阔遍满虚空界，地面平整，如绘有万字图案般庄严。具备美观悦意的柱子，悬挂着由绿松石、红珊瑚、珍珠等珍宝光芒形成的帷幔等众多装饰，并加以美化。于此，善逝佛陀薄伽梵等，以及其种姓之殊胜之子，心子菩萨众等一切降临
English
The merit is that, whichever being is to be tamed and resides in samsara, all sentient beings without exception are the protector who saves from all suffering, the supreme assistant who accomplishes benefit, and also the enemy who destroys the assembly of demons and their armies. Although the assembly of demons and their armies do not belong to the category of all sentient beings, here it is said that they are the protector of all sentient beings and the enemy of the assembly of demons, which is a contradictory rhetoric. In reality, although the assembly of demons was defeated as if conquering an enemy, not even a pore of their hair was harmed, and moreover, supreme benefit was accomplished for them. The uncommon intention of the Mahayana is that all those who can be tamed and those who tame are inconceivable manifestations of the Tathagata, which will be explained elsewhere. The merit of wisdom is that, as it is, one knows the suchness of the nature of all dharmas, and as many as there are, one knows all knowable objects of phenomena without obstruction and directly sees them. I invite all the Bhagavan Buddhas of the ten directions and their retinues to come to my mandala, as a field for accumulating merit and as a witness for generating bodhicitta. The second is bathing. The assembly of deities thus invited should be served and venerated with worldly practices and methods. First, unlike ordinary worldly people who transform inferior objects such as stones and wood through effort, the palace of the bathing place, the path where the assembly of deities arrives, is made of precious jewels, its fragrance pervades all directions, its expanse fills the entire realm of space, the ground is level, adorned as if painted with swastika patterns, possessing beautiful and pleasing pillars, and adorned with many decorations such as curtains formed by the light of precious jewels such as turquoise, red coral, and pearls. There, the Sugata Buddhas, the Bhagavat, and all the supreme sons of their lineage, the assembly of heart-sons Bodhisattvas, etc., arrive.
Chinese
安住于地面，以香和香水的混合物盛满三分之二的青金石等珍宝瓶，从沐浴之门进行供养，精通此道的化身妙龄女，即供养天女们，以赞颂的歌声、美丽的舞蹈和悦耳的音乐等各种变化，无量无边，犹如互相竞争般勤奋地进行沐浴，通过沐浴祈请，思维自己和他人的所有众生的罪障全部得以清净。第三，供养衣服、饰品和涂香等分为两种：擦拭身体并供养衣服饰品，以及供养香涂。第一种是：擦拭身体、穿戴衣服和供养饰品等近触的仪轨，即以恭敬的姿态进行这些行为，精通此道的如鹿眼般的供养天女们，用丝绸包裹着各种香粉，擦拭沐浴后所有的湿气，并涂抹各种按摩品等，忙于侍奉的工作。此外，供养衣服饰品等也应如此，许多种类的衣服都比其他功德更为殊胜，其中颜色的功德并非像白色那样单一，而是像 इंद्रधनुष (梵文天城体) indradhanus (梵文罗马拟音) 虹 (汉语字面意思)一样，呈现出各种各样的光彩。没有经过凡俗之工匠纺织的功德，就像从福德的力量中产生的神物之衣，如同自显的善妙珍宝一般，用价值购买。毫不费力就能随意出现的功德，就像从如意树上产生的衣服，如同出售一般，以信心的力量召唤来的 पञ्चाली (梵文天城体) pañcālī (梵文罗马拟音) 五色 (汉语字面意思)，形状如同五种丝绸服装。此外，对于具有离欲之相者，则供养 तीन चीवर (梵文天城体) tīna cīvara (梵文罗马拟音) 三法衣 (汉语字面意思)等。这些衣服也应避免因厚重而造成的缺点，薄到不遮盖皮肤，触感柔软，重量轻盈。例如，北俱卢洲的衣服重一两，四大天王族的衣服重半两，而化乐天的衣服轻至一两的六十四分之一，甚至更轻。色界以上的衣服非常轻盈，无法用两来衡量，就像那样。上好的衣服
English
Residing on the ground, filling about two-thirds of the precious jewel vases such as lapis lazuli with incense and a mixture of fragrant water, making offerings through the door of bathing, the skilled emanation of beautiful maidens, namely the offering goddesses, with songs of praise, beautiful dances, and various forms of melodious music, immeasurable and boundless, diligently engaging in the act of bathing as if competing with each other, and through the bathing supplication, thinking that the sins and obscurations of all sentient beings, oneself and others, are completely purified. Third, offering clothes, ornaments, and unguents, etc., is divided into two: wiping the body and offering clothes and ornaments, and offering fragrant unguents. The first is: the rituals of close contact such as wiping the body, wearing clothes, and offering ornaments, etc., that is, performing these actions with a respectful demeanor, the offering goddesses with deer-like eyes, skilled in this, wrapping various fragrant powders in silk cloths, wiping away all the moisture from the bathing, and applying various massage substances, etc., busy with the work of service. Furthermore, the offering of clothes and ornaments, etc., should also be like this, many kinds of clothes are more excellent than other virtues, among which the virtue of color is not as simple as only white, but like इंद्रधनुष (藏文，梵文天城体，indradhanus，rainbow)，presenting various kinds of brilliance. The virtue of not being woven by ordinary craftsmen is like the clothes of the gods produced from the power of merit, like self-manifested good jewels, bought with value. The virtue of being able to appear at will without effort is like the clothes produced from the wish-fulfilling tree, like selling them, पञ्चाली (藏文，梵文天城体，pañcālī，five colors) summoned by the power of faith, the shape is like five kinds of silk garments. In addition, for those with an appearance of detachment, offer तीन चीवर (藏文，梵文天城体，tīna cīvara，three robes), etc. These clothes should also avoid the defect of being weighed down by heaviness, be thin enough not to cover the skin, have a soft touch, and be light in weight. For example, the clothes of Uttarakuru weigh one srang, the clothes of the Four Great Kings weigh half a srang, and the clothes of Paranirmitavasavartin are as light as one sixty-fourth of a srang, and even lighter. The clothes above the Realm of Brahma are so light that they cannot be measured by srang, like that. Excellent clothes