English
If you wish to have a remedy that goes against the obscurations of sins and downfalls, these four are indispensable. The method of purification is meditation and recitation. If even the cushion does not have a symbolic meaning, it will not have the flavor of the generation stage, so it should be done in a common way. In particular, the Dharma body is represented by one face, the two hands of skillful means and wisdom, its own sign is the vajra bell, the right leg is slightly extended, the mind is in a semi-lotus position, and the guru's mind is the form of the emptiness mother who possesses all the supreme qualities, appearing as the white Dombini. The right curved knife cuts off the root of existence, and the left skull cup of nectar bestows accomplishments upon the practitioner. The vajra in the heart is the size of a pea, and the syllable Hūṃ (ཧཱུྃ，हूँ，hūṃ，种子字) is said to be the size of a mustard seed, but whatever is clear represents the guru's mind, the great non-conceptual wisdom. The hundred-syllable mantra is arranged in a leftward spiral like a coiled snake, with its own sound. The mantra for descending and purifying is recited about a hundred times, or at the end of the session, the beginning and end are rotated slowly to the right together. Finally, it rotates quickly, the essence is the wisdom of compassion, appearing as a stream of nectar, radiating in the form of light, entering the bodies of all sentient beings, both self and others, and thus doing the visualization of purification. Recitation. Finally, dissolve into oneself, and visualize that the sin to be purified, oneself who purifies, and the method of purification are all unattainable. In general, the unattainability that is said at the end of all sessions does not mean thinking that what existed before has disappeared later. When one has grasped the ground of view and abides in equanimity, it is said that there is no conceptual clinging. If there is a place to point to, abide there. If not, then abide in a clear, non-conceptual state of mind, which will become a cause for realizing the ultimate truth. Because the mind can be trained, it will also become a cause for accomplishing samadhi. During the session breaks, visualize the guru on the crown of the head and recite the hundred-syllable mantra. Recite the extensive names, or whatever abbreviated names one can manage. Planting tsatsas and whatever virtuous deeds one does, aim at purifying sins and strive to supplement the main practice of the session. The second visualization is the mandala. Because it is a special door for accumulating merit, the object of offering should be as clear as during refuge. If you set up a practice mandala, visualize the five heaps arranged there. It is also okay if you don't have one. The materials for the mandala and the heaps can be jewels, medicines, grains, summer flowers, etc., according to your ability. Grains and medicines can be colored with saffron, turmeric, etc. In hand
Chinese
如果实在没有条件准备，也可以通过打扫地面并撒上鲜花等来作为供奉的所缘。关于碎粉的材料：据说红黄色母牛的喉咙里有净化物质，所以取食用高山干净草药的牛的粪便和尿液两种。五宝中加入牛奶、酸奶、黄油，以及樟脑、藏红花等香味物质。供奉时，要洗净手，左手拿着曼扎盘。用右手手肘擦拭，是因为那里有显现明觉的脉，擦拭干净并打开，有生起明觉等功德的必要。擦拭时，观想清除所有佛法的违缘，特别是为了向喇嘛介绍心的状态，清除疑惑和遮蔽的污垢。首先涂抹牛粪，然后涂抹香味。广式是三十七堆，中式是二十三堆，简式是七堆，这里有供奉广式和简式的传统。须弥山的表面和层级上，观想有难以想象的天神城市和财富。北方是黄金，四大部洲是半月形、方形、圆形、梯形。在天神和人类的财富等情况下，堆积一个大曼扎时，三十三天（的容器和内容）以及各个边界都充满宝物、甘露之海和无数花园。观想它们不是像现在显现的那样是恶劣的容器和内容，而是天神和人类的区别仅仅在于所处的位置是地上和天空，除此之外，享受和财富没有区别，并且充满像极乐世界一样的容器和内容来进行供奉。简式中，仅仅安放七堆，但在观想上没有广简之分。必须明确观想这些是天神的用具，而本质是自己的身体、享受和善行。所有供养中最殊胜的关键在于，这有《华严经》中所说的有上和无上两种，以及《入行论》中所说的被拥有者完全拥有和不拥有两种。供养身体、赞颂歌声的供养等一切都是清净的缘故。无上供养的展示方式：在每个会供坛城前，也要幻化出无数的净土陈设来进行供养。这是外在的化身曼扎。报身曼扎是：像“梵天鼓声”所说的娑婆世界和被称为极乐世界一样的报身刹土。
English
If there is no means to prepare, one can also use cleaning the ground and scattering flowers etc. as the object of offering. Regarding the materials for the crushed powder: It is said that the throat of a reddish-yellow cow has purifying substances, so take the dung and urine of a cow that has eaten high-altitude, clean medicinal herbs. Add milk, yogurt, and butter to the five treasures, as well as fragrant substances such as camphor and saffron. When offering, wash your hands cleanly and hold the mandala plate with your left hand. Rubbing with the right elbow is because there are veins there that manifest clear awareness, and wiping it clean and opening it is necessary to generate merits such as clear awareness. When wiping, visualize clearing away all obstacles to the Dharma, especially to introduce the state of mind to the lama, clearing away doubts and obscuring defilements. First apply cow dung, then apply fragrance. The elaborate style is thirty-seven heaps, the medium style is twenty-three heaps, and the simple style is seven heaps. Here, there is a tradition of offering both elaborate and simple styles. On the surface and levels of Mount Meru, visualize unimaginable cities of gods and wealth. The north is gold, and the four continents are crescent-shaped, square, round, and trapezoidal. In the case of the wealth of gods and humans, when piling up a large mandala, the thirty-three heavens (container and contents) and all boundaries are filled with treasures, seas of nectar, and countless gardens. Visualize that they are not like the bad containers and contents that appear now, but that the difference between gods and humans is only the location, whether on the ground or in the sky. Other than that, there is no difference in enjoyment and wealth, and offer them filled with containers and contents like the Pure Land of Sukhavati. In the simple style, only seven heaps are placed, but there is no distinction between elaborate and simple in visualization. It is necessary to clearly visualize that these are the utensils of gods, and that the essence is one's own body, enjoyment, and virtuous accumulations. The key to being the most supreme of all offerings is that this has the two types of superior and unsurpassed mentioned in the Avatamsaka Sutra, and the two types of being fully possessed and not possessed by the owner mentioned in the Bodhicharyavatara. Offering the body, the offering of praise songs, etc., are all due to purity. The way to display the unsurpassed offering: In front of each assembly field, one must also emanate countless pure land arrangements to make offerings. This is the external manifestation mandala. The Sambhogakaya mandala is: like the Sambhogakaya realms called the Saha world and Sukhavati mentioned in "Brahma's Drum Sound."
Chinese
的名字，经中对于三千世界的计数方法有很多种。 导师报身佛的智慧自显的净土是无量宫，导师眷属，供云如意生出等，以“明点微尘”来命名，其必要在于，道次第修行的光明景象不断增上，并证得圆满。 法身的坛城，是界清净大空性，以及智慧离垢的觉性双运，其本身就是遮障本来清净，功德本来成就，并非如物质空性一般，故称为心。 对此施以净土之名，是因为一切佛陀安住之心的精髓，于三时中不摇不动，不会改变。 供养方式是本来清净，即三轮的执着本来未生，道位者不新造作，无有勤作分别，于本来清净、本来解脱的境界中，于一境中安住而供养。 这三者并非轮流安立，而是如贝鲁仁波切所说：显现是化身的坛城，处所是报身的坛城，遍布是法身的坛城，是金刚语。 第一，如众生共同的显现一般，着重于山、洲等众多显现而供养。 第二，那些没有被报身庄严所遍及，连毛发尖端都没有的地方，从显现之时起就没有去往任何地方。 汇集于一个本体，却也没有无法容纳之处，了知此种处所而供养。 第三，所谓遍布，觉性菩提心本身就是轮回涅槃一切的命脉或自性，因此处所和显现二者的体性，从未稍微超出法界智慧双运的境界，了知此道理而供养。 这些也譬如，对于同一杯水，显现出各种不同的景象，但见到甘露时就没有水了。 见到水时，其他又没有去往何处，但各自的显现不互相妨碍是可以成立的。 总之，此坛城是净土修持，因此，首先精勤于化身坛城，则遮障逐渐清净，清净显现不断增上。 如同历代上师们见到众多净土的经历一般。 因此，以坛城三身的方式供养，未来将成为获得三身净土之因。
English
is the name, and there are many ways to count the number of three thousand worlds in the sutras. The pure land of the wisdom self-appearance of the Sambhogakaya Buddha is immeasurable palaces, the retinue of the teacher, and the clouds of offerings that produce all desires are called "bindu particles," and the need for naming the cause and effect is that the clear light phenomenon of the path practice increases and is perfected there. The mandala of the Dharmakaya is the great emptiness of the pure realm, and the union of wisdom and stainless awareness is itself the original purification of obscurations, the original accomplishment of qualities, not like material emptiness, so it is called mind. The reason for giving it the name of pure land is that the essence of the mind in which all Buddhas dwell does not move or change in the three times. The way to offer is pure from the beginning, that is, the clinging to the three wheels is not born from the beginning, and the person on the path does not newly create or discriminate, but offers by resting in the state of original purity and original liberation in one state. These three are not established alternately, but as Paltrul Rinpoche said: appearance is the mandala of the Nirmanakaya, place is the mandala of the Sambhogakaya, and pervasiveness is the mandala of the Dharmakaya, which is the Vajra speech. First, like the common appearance of sentient beings, focus on offering many appearances such as mountains and continents. Second, those places that are not covered by the adornment of the Sambhogakaya, not even the tip of a hair, have not gone anywhere since the time of appearance. Gathering in one entity, but there is no place that cannot be accommodated, knowing this kind of place and offering it. Third, so-called pervasiveness, the awareness Bodhicitta itself is the lifeblood or nature of all samsara and nirvana, so the nature of both place and appearance has never slightly exceeded the realm of Dharmadhatu wisdom union, knowing this principle and offering it. These are also like, for the same cup of water, various different appearances appear, but when nectar is seen, there is no water. When water is seen, other things have not gone anywhere, but it is permissible for their respective appearances not to hinder each other. In short, this mandala is the practice of pure land purification, therefore, first diligently practicing the Nirmanakaya mandala, then obscurations are gradually purified, and pure appearances are constantly increasing. Just like the experiences of past lamas seeing many pure lands. Therefore, offering in the form of the three bodies of the mandala will become the cause of obtaining the pure land of the three bodies in the future.