English
The assembly of deities of the Yidam mandala associated with the six great lords of power, surrounded on all sides by inconceivable heroes and dakinis of the three places. On the branch in front are the forms of the Buddhas of the three times, such as the Buddha Shakyamuni, and on the branch on the right are the sangha of the Great Vehicle, such as the eight close sons. On the branch on the left are the assemblies of noble shravakas, such as Shariputra and Maudgalyayana. On the branch in the back is the form of stacked Dharma texts, red in color, proclaiming the natural sound of A (Tibetan: ཨཱ་, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: A) li (Tibetan: ལི་, Sanskrit Devanagari: लि, Sanskrit Romanization: li, Chinese literal meaning: Li) Ka Li. All the spaces in between are filled without interruption by the ocean of Dharma protectors and oath-bound ones who are made of wisdom and karma. Here, "made of karma" means that although they have transcended the world, they have not abandoned the body made of karma and afflictions, like the lineage of worldly beings, but still appear in worldly forms, such as the twenty-eight Ishvaras. For example, when the Vajra Human Mother was the wife of the ten-faced Rakshasa, she had the face of a Rakshasa, but when she was abducted by Rudra, he liked heads, so he changed the Rakshasa face into a yak face, etc. It is said that all of them possess immeasurable qualities of knowledge, love, and power, and with loving-kindness care for us and manifestly dwell as great guides who lead us. Imagine that in front of them is yourself, to the right in front of yourself is your father, to the left is your mother, in front is your enemy, and all sentient beings of the six realms are around, with bodies respectfully joining their palms. From the mouth comes the roaring sound of the words of refuge. In your mind, from now until reaching the essence of enlightenment, take refuge in the lama as the guide, the yidam and the Buddha as the teacher, the Dharma as the path, and request the dakinis, Dharma protectors, and sangha as companions on the path to enlightenment. We rely on you, we offer to you, and we have no other refuge or hope than you, so you know what to do. With intense longing, take refuge, and accomplish as much refuge as possible. Finally, rays of light emanate from the hearts of all the objects of refuge, and enter the bodies and minds of yourself and all sentient beings. All the two obscurations and their habitual tendencies are completely purified. May life, merit, qualities of learning, thinking, and realization, etc., increase and expand, and contemplate in this way without mental fixation.
Chinese
稍微安住于此状态中。如是说。又如，华丹仁波切的《前行引导次第简编》中说：在座末，自身和一切有情如鸟群被石块驱赶一般，喧嚣着融入皈依境的诸佛菩萨。皈依境也次第化为光，前面的诸佛融入释迦牟尼佛，右边的菩萨融入圣观世音菩萨，左边的声闻缘觉圣贤僧众融入舍利子，这一切融入后面的法，一切法宝融入邬金大师（莲花生大士），周围的本尊护法空行众等一切也融入邬金大师。上师也从边缘次第化为光芒消失，在不可思议的境界中稍微安住。如是说。这被称为是胜义谛的皈依，或究竟密咒的果皈依。米庞仁波切说：座末皈依境化为光，融入自身等一切有情，观想一切成佛，并回向善根。如是说。其教诫和利益从其他地方了解。 ༈ 第二是发心：详细了解大乘道之特点的法，发心的利益，受戒方式，教诫等。观想资粮田如前清晰，自己和他人安住于前，以坚定的决心受持发心之语。 ཧོཿ སྣ་ཚོགས་སྣང་བ་སོགས། （藏文）念诵三遍等如理而行。引导时念诵的ཧོཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是惊叹之语。惊叹什么呢？为了使一切有情安住在自性光明清净的法界中，生起四无量心，这真是太稀奇了。有些人认为是悲悯之语，悲悯的对象是痛苦的有情众生。还有些人认为是厌离之语。由于有情各自往昔所造的业力不同，感受的苦乐也各不相同，这些都是由于自己颠倒妄想所产生的现象，如同水中月亮的倒影一般，虽然显现，但仔细观察却并非真实存在。能取和所取二者，无论在最初的基位，还是在最终的果位，都不存在，所以是虚幻的。
English
And remain in that state for a little while. So it is said. Furthermore, in the condensed version of Paltrul Rinpoche's Preliminary Practice Guide, it says: At the end of the session, I and all sentient beings, like a flock of birds scattered by stones, with a loud noise, dissolve into the assembly of deities of the refuge. The refuge also gradually dissolves into light, and all the Buddhas in front dissolve into Shakyamuni Buddha. All the Bodhisattvas on the right dissolve into the noble Avalokiteśvara. All the Śrāvakas and Pratyekabuddhas, the noble Sangha, on the left dissolve into Śāriputra. All of that dissolves into the Dharma behind. All the Dharma Jewels also dissolve into the great Orgyen (Padmasambhava). All the surrounding Gurus, Yidams, Dharma Protectors, and Guardians, together with their retinues, also dissolve into the great Orgyen. The Guru also gradually dissolves into light from the edges and disappears, remaining in a state of non-objectification for a moment. So it is said. This is said to be the ultimate refuge of the profound meaning, or the result of the ultimate mantra refuge. Mipham Rinpoche said: At the end of the session, the refuge dissolves into light. By dissolving into oneself and all sentient beings, think that all have become Buddhas and dedicate the merit. So it is said. The precepts and benefits should be learned from elsewhere. ༈ Second, the generation of Bodhicitta: Learn in detail the Dharma that distinguishes the characteristics of the Mahayana path, the benefits of generating Bodhicitta, how to take vows, precepts, etc. Visualize the field of merit as clear as before, with oneself and others abiding in front, and with firm determination to take the vow of generating Bodhicitta, recite the words of generating Bodhicitta. ཧོཿ སྣ་ཚོགས་སྣང་བ་སོགས། (Tibetan) Recite three times or as appropriate. The ཧོཿ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) recited at the beginning is a word of wonder. What is so wonderful? It is wonderful that in order to let all sentient beings rest in the realm of self-awareness, clear light, and purity, one generates the four immeasurables. Some consider it a word of compassion, the object of compassion being suffering sentient beings. Others consider it a word of renunciation. Due to the various karmas accumulated by sentient beings in the past, the happiness and suffering they experience are different. These are all phenomena arising from one's own inverted thoughts, like the reflection of the moon in water, which appears but is not truly existent when examined closely. Both the object and the subject, whether in the initial ground or in the final result, do not exist, so they are illusory.
Chinese
這些虛假的、具有欺騙性的輪迴顯現，也因各種業力的因緣，如同被各自描繪的圖畫。業力就像畫家。如經中所說，即使是同一杯水，六道眾生所見也各不相同，這些顯現都是由業力和習氣所產生的，由於對能取所取的錯誤認知，無可避免地不斷地在輪迴之輪中流轉。為了使所有這些在輪迴中無休止地漂泊的眾生，脫離業力、顯現和習氣，並達到各自覺性智慧的光明境界，為了使那些因各種不善業而疲憊不堪的眾生，在佛的果位上得到喘息和休息，我將修持：願所有眾生都能脫離痛苦及其因果的無量慈悲；願所有眾生都能脫離親疏愛憎的無量平等心；願所有眾生都能具備安樂及其因果的無量慈愛；願所有眾生都能不離安樂及其因果的無量喜悅。前二者以慈悲的力量緣於遍滿虛空的眾生，後二者的修持方式是：願獲得無上安樂光明法身的無量慈愛；願不離此無量喜悅，這二者以智慧的力量緣於圓滿菩提。像這樣，透過反覆修持四無量心，最終，為了將所有眾生安置於解脫和永恆的安樂之中，我一定要成就圓滿正等覺的珍貴果位，這就是發願菩提心。為了這個目的，以這個甚深道為代表，我將學習菩薩的廣大行持，並精進努力，直到輪迴中沒有一個眾生存在，這就是行菩提心。如果願意，在此期間可以修持自他交換的修心法，特別是配合呼吸的呼入吸出，修持給予安樂、取走痛苦的觀想。並且，由二種無我的定解所引導的止觀雙運，以及勝義菩提心，也應盡可能地修持，這非常重要。如阿底峽尊者的傳記中所說：來到藏地後，格西們……
English
These false appearances of illusion, which are deceptive by nature, are also like individual drawings due to various karmic causes. Karma is like a painter. As it is said, even a single body of water is seen differently by sentient beings of the six realms. These appearances arise from karma and habitual tendencies, and due to the mistaken mind of grasping and perceiving, there is no stopping the continuous turning of the wheel of samsara. In order to liberate all these beings who endlessly wander in samsara from their karma, appearances, and habitual tendencies, and to lead them to the clear light of their own wisdom, and in order to give rest and relief on the state of Buddhahood to those who are weary and exhausted by various non-virtuous actions, I will practice: Immeasurable compassion, wishing all beings to be free from suffering and its causes; immeasurable equanimity, wishing all beings to be free from attachment and aversion, near and far; immeasurable love, wishing all beings to possess happiness and its causes; immeasurable joy, wishing all beings to never be separated from happiness and its causes. The first two, through the power of compassion, are focused on sentient beings pervading space. The method of the latter two is: Immeasurable love, wishing to attain the supreme bliss, the clear light Dharmakaya; immeasurable joy, wishing never to be separated from it. These two are focused on perfect enlightenment through the power of wisdom. Like this, through repeatedly training the mind with the four immeasurables, ultimately, in order to establish all sentient beings in liberation and eternal bliss, I must definitely attain the precious state of perfect and complete Buddhahood. This is aspiration bodhichitta. For this purpose, represented by this profound path, I will train in the vast practices of the Bodhisattvas and exert effort to such an extent that not even one sentient being remains in samsara. This is engaging bodhichitta. If you wish, during this time you can practice the mind training of exchanging self and others, and especially in coordination with the inhalation and exhalation of breath, practice the visualization of giving happiness and taking away suffering. Furthermore, the union of calm abiding and insight, guided by the certainty of the two selflessnesses, and the ultimate bodhichitta, should also be cultivated as much as possible. This is extremely important. As it is said in the biography of Lord Atisha: After arriving in Tibet, the Geshes...
Chinese
对上师等等生起善心。如果没有菩提心，听闻许多佛法，以及观看、思维、禅修、生起次第、圆满次第、修习中观见，念诵等等，无论做什么都没有用。没有被菩提心摄持的善行，以及损害菩提心的善行，都被称为是魔的事业。最后，我和所有众生融入于皈依境。那些也融入于中央的上师。那也融入于法身离戏原始的法界中，安住于平等中。又或者说，在座末，会供坛城从外向内次第化光融入于中央的上师。那也化光，从自己的顶门融入，观想那些的意续中安住的胜义菩提心在自相续中明显生起，并且回向善根。发愿的修学是修持自他平等交换，自轻他重等等。行入的修学是修学六波罗蜜多。第三是上师金刚萨埵的修法念诵：金刚萨埵往昔在学道位时发愿：未来我现证圆满正等觉时，无论哪个众生造了五无间罪，以及具有违犯誓言的罪障，仅仅听到我的名字，忆念我，念诵密咒之王百字明，就能使其罪业无余清净。如果不能这样，我就不成佛。以及在违犯誓言者的面前，我安住并清净所有罪障。因为这些愿力完全成就，所以他的发心与众不同。而且，作为百部种姓、五部种姓等汇聚为一的自性，百部之主，大密一部金刚萨埵，因此与其他的本尊不同。比起前往十方诸佛面前忏悔的努力，观想所有坛城的开展和收摄的作者上师与金刚萨埵无二无别，然后进行忏悔，据说比前者更为殊胜。也就是所净和能净二者。