English
The fourth is nourishing. The fourth is purification, and the fifth is generation: purify and protect the obstacles of the mandala and the materials for empowerment and offering, and bless by generating the signs in their respective forms. The sixth is arranging the aspects: As stated in the Fierce Lightning, "The main deity should be fully drawn as an image, the retinue should be made into hand gestures, and the rest should be represented by letters." According to this order, place or paint the respective signs in their respective positions, either by writing, sculpting, or painting with colors. Place the ornaments of the mandala and the materials for empowerment in their respective places. In an orderly sequence, the seventh is bestowing blessings: Awaken the peaceful and wrathful deities, pervading the sky, and dissolve them into the mandala where I am situated, along with all the implements, thereby generating splendor. The eighth is the basis of discussion, and the ninth is empowerment: Explain the basis of empowerment, generate joy, and then bestow the empowerment that allows practice. The tenth is opening the symbolic door: Open the door of the four wisdoms, so that the face residing in the nature of the vessel and essence mandala becomes manifest, and perform symbolic gestures in the state of non-duality between the deity and self-awareness. Then, with the guidance of the activity and the cutting of boundaries as a prelude, the eleventh is confession, the twelfth is taking vows, and the thirteenth is bestowing blessings, all done according to the practice method. The fourteenth is suppressing Maṭāṃ: With a formed body, summon, kill, and cast, and bless the abdomen as a palace. The fifteenth is suppressing Dam sri: With the posture of the ten wrathful ones, torment and suppress obstacles and Dam sri and others with umbrellas. The sixteenth is marking: In order for the self-nature mothers and ḍākinīs to know that they belong to their own group, mark them with three kinds of paint. The seventeenth is blessing the offerings, as stated in the practice method. The third is practice, divided into two: summary and explanation of its meaning. The first is: As stated in the practice manual: The third activity is the main practice, recitation, assembly, remaining offerings, connection, fire offering, forgiveness, self-seat blessing, turning the Tān gan into expulsion, etc. The practice is straightened in ten ways. So it is said. The second is divided into ten, the first is straightening the main practice of activity: As stated in the root tantra: After opening the secret door of the vajra, all the meditation mandalas are complete, descending from the realm of self-nature.
Chinese
地是：如“在修法的坛城中圆满”所说，无论做共同或不共同的根本坛城，都要在六时中进行息怒仪轨。二是念诵：打开念诵室，清晰观想誓言尊、智慧尊、放射、收摄三者，献上念诵。三是会供，四是连接剩余：念诵室收摄后，献上会供。新旧食子连接，布施剩余。五是火供：如息增怀诛的火供仪轨一样献上。六是祈请宽恕：以五种大圆满忏悔等仪轨，弥补缺失，祈请宽恕。七是加持自座：安坐时加持坐垫，行走时用念珠守护。八是塔那和九是嘎那：与度脱和结合各自的场合相结合，用安住和加持的方法供养。十是遣除违缘：在每座结束时，观察六时的违缘，用各自的对治法遣除，因为那时也会来赐予成就的使者，所以在遣除违缘之后，立即进行降临加持也是应该做的。第四大修法有二：总说和解释其意义。第一是：在修法目录中说：“第四是标志、陈设、火供和，获得成就和灌顶和，吉祥祈愿、食子、宝藏，收摄和护处五二一。”这就是了。第二有十一个方面：第一是标志，第二是陈设：像这样修持后，成就的标志确定下来，在最后的晚上陈设成就的物品，第三是火供：献上力量的火供后，如根本续部所说：“在殊胜修法的坛城中，进行进入和祈请成就和，灌顶的事业。”像这样，第四是获得成就，第五是灌顶：修行者自己进入坛城，与眷属一起为了自己的利益获得成就后，为了他人的利益，将弟子们按照根本续部的瑜伽进入品，或者按照意集部的时轮坛城进入的任何仪轨，安置在坛城中后，按照根本续部的金刚灌顶品中所说的那样。
English
The ground is: As it says, "To perfect in the mandala of practice," whether performing a common or uncommon root mandala, the peaceful and wrathful rituals should be performed in the six periods. Second is recitation: Open the recitation room, clearly visualize the three aspects of samaya being, wisdom being, radiating, and gathering, and offer the recitation. Third is the tsok, and fourth is connecting the remainder: After closing the recitation room, offer the tsok feast. Connect the old and new tormas and offer the remainder. Fifth is the fire offering: Offer it as in the ritual of enriching fire offering. Sixth is requesting forgiveness: With the ritual of the five great perfections and confession, make up for deficiencies and request forgiveness. Seventh is blessing one's own seat: When sitting, bless the seat, and when walking, have the mala protect you. Eighth is Tana and ninth is Gana: Combine them with the respective occasions of liberation and union, and offer them by means of abiding and blessing. Tenth is averting obstacles: At the end of each session, examine the obstacles of the six periods and avert them with their respective remedies, because at that time a messenger who bestows accomplishments will also come, so after averting the obstacles, it is also necessary to immediately bestow blessings. Fourth, the great practice has two parts: a summary and an explanation of its meaning. The first is: In the practice manual, it says: "Fourth is signs, arrangement, and fire offering, obtaining accomplishments and empowerment, auspicious prayers, torma, treasure, gathering, and guarding the place, five, two, one." That is it. The second has eleven aspects: First is the sign, second is the arrangement: Having practiced in this way, the signs of accomplishment are established, and on the last night, the substances of accomplishment are arranged, third is the fire offering: After offering the fire offering of power, as the root tantra says: "In the wonderful mandala of practice, perform the activities of entering and requesting accomplishments and empowerment." In this way, fourth is obtaining accomplishments, fifth is empowerment: The practitioner himself enters the mandala, and together with the retinue, after obtaining accomplishments for his own benefit, for the benefit of others, the disciples are placed in the mandala according to any ritual of entering the yoga chapter of the root tantra, or entering the mandala of the time wheel of the Gongdu, and then, as explained in the vajra empowerment chapter of the root tantra.
Chinese
是结合续部仪轨的四种灌顶之水，授予三十六种器之量。之后是后续仪轨的次第：第六吉祥，第七祈愿，第八朵玛，第九宝藏。如根本续部所说：于处以吉祥等，修行圆满而终结。因此，为了灌顶和成就稳固，宣说吉祥语；为了使所作事业有意义，点燃酥油灯祈愿。其中：朵玛等物，分为三份，一份用于火供仪轨，一份是瑜伽士享用之宝藏，一份供养空行母眷属。因此，将朵玛分为三份，一份用于寂静的火供和埋藏于宝藏中，一份用于朵玛供养，也供养剩余供品和稳固供品。第十是收摄：将三摩地的坛城收摄于光明中，从光明中起立，解除结界，收摄有相的坛城，将彩粉送入水中。第十一是守护处所：修行者们在一日之内不外出，逐渐解除结界。༈ 第二，口诀派的仪轨，在圆满一切续部的坛城中，将一切乘总集的续部灌顶，从三十六根本支分出八百三十一个粗略支分而授予之方式。这是大阿阇黎乐明的行法之意趣，因此称为口诀派。成熟解脱的差别是：此处近修和修行各有七日的明示，因此重视信解弟子，将二者日数量相同，如幻化道次第所说：半月半月近修，于明晰之天，能容纳光芒摄集，十五日为半修行，以光芒摄集交替修。似乎与此相同，但此处近修和修行是续部和教典各自的坛城，因此差别很大。如此确定之后，如何授予分二：以五圆满为基础，以近修和修行四者为正行和关联，授予四种灌顶之水。第一是：如行法所说：第一是具足圆满，由具量博学的阿阇黎，与法器相合
English
It is conferred by combining the thirty-six kinds of vessel measurements with the four empowerments of water collected from the tantric tradition. Then comes the order of subsequent rituals: Sixth, auspiciousness; seventh, aspiration; eighth, torma; ninth, treasures. As stated in the root tantra: "In the place, with auspiciousness and so on, the accomplishment is brought to completion." Therefore, auspicious words are spoken to stabilize the empowerment and attainments. To make the work meaningful, butter lamps are lit for aspiration prayers. From that: "Torma and other substances are divided into three parts. One part is used for the fire offering ritual, one part is the treasure for the enjoyment of yogis, and one part is used to support the retinue of dakinis." Therefore, the torma is divided into three parts. One part is used for peaceful fire offerings and buried as treasure. One part is used for torma offerings, and the remaining offerings and stable offerings are also supported. Tenth is the dissolution: The mandala of samadhi is dissolved into clear light. Rising from that, the boundaries are released, the mandala of signs is dissolved, and the colored powders are dispersed into the water. Eleventh is guarding the place: The practitioners do not go outside for one day and gradually release the boundaries. ༈ Second, the oral tradition's method is to confer the empowerment of the sutra, which gathers all vehicles in the mandala of the complete sutra, dividing the thirty-six root branches of the sutra empowerment into eight hundred and thirty-one gross branches. This is called the oral tradition because it is the intention of the great teacher Dewa Selje's practice manual. The difference in ripening liberation is that here, there is a clear indication of seven days each for approach and accomplishment, so faith and discipleship are emphasized. Making the number of days the same for both, as stated in the Illusion Array Stages: "Half a month, half a month for approach, clear as a deity, suitable as a vessel for gathering light. Fifteen days is half for accomplishment, to be accomplished by alternating gathering light." Although it seems similar to this tradition, here the approach and accomplishment are separate mandalas of tantra and scripture, so the difference is great. Having determined this, how to confer is twofold: Establishing the basis with the five perfections, connecting the approach and accomplishment with the four as the main practice and related to the empowerment of the four rivers. The first is: As stated in the practice manual: "First, possessing the perfections, by a qualified and learned teacher, endowed with a vessel
Chinese
聚集有缘的眷属后，在符合经典的处所，圆满完成地基仪式，具备住所，完备所需的物品。在四季的最初，观察日月星辰的日期。如是说，这些的意义之前已经说过了。第二是，因为阿阇黎已经事先完成了根本的修持，所以摄受弟子，在自己补足修持后，才进入修持，因此有四种：修持的支分是外灌顶续部的河流，近修持的支分是内灌顶生起的河流，修习的支分是修习灌顶名声的河流，大修习的支分是秘密灌顶圆满的河流的次第。第一，在哪里灌顶的坛城，和所灌顶的灌顶两种。第一，灌顶意义汇集说：瑜伽等六续部，以以外灌顶续部的河流来做。如是说，从天人到瑜伽之间，将行为和实践合为一体的坛城显现为六种，如果归纳起来就是经和续两种。第一，在事业目录中说：第一外灌顶续部河流，在具足特征的三类法中，驱逐鬼神，救护生命，布施食物，治疗疾病的药物和念诵驱魔，解脱续部，开辟道路和险境，制作擦擦，供奉证盟，供养坛城，展示最初的事业的仪轨。如上文所说：圆满完成地基仪式。像这样，首先要知道坛城房屋的新旧差别，按照坛城仪轨进行地基仪式。在净化土地的时候，通常在台阶上用牛粪和五种香进行涂抹，但这里的不同之处在于不混合五甘露。五种香的识别也与其他不同，这里在瑜伽地的灯中说： 樟脑、月官、肉豆蔻和，中国香、肉豆蔻、豆蔻五种。如是说。之后为了增长善的力量，驱逐鬼神，赎命，封闭山和龙，给贫穷的人食物，给病人施药，开辟道路等，尽力去做，特别是在该处所聚集的弟子们，念诵五部经和证盟经。制作与道友人数或年份数量相等的擦擦。特别是为了圆满布施中的外内誓言，外在方面分为三部分