Chinese
全部圆满后，从自性处降下，在修法的坛城中圆满。这是所说的意义。第四，修坛城，分为前行和实际修法。首先，之后金刚国王和，国王印和，事业手印和，金刚手势结合等各自的行为，与果位结合的座垫上安坐后调整心意。从事业的开始引导，到供品加持之间如常进行。第二，正行，修法所依的自生和影像坛城两种。从修法法性之定的定开始，到坛城的大云中恒常显现并燃烧之间，将誓言轮自身与前方无别地明观。灌顶并加持后，向智慧坛城请闻，迎请，祈请稳固安住之间如修法仪轨。那么如何修持的方式呢？有自身与前方无别地修持和，分为不同的两种方式。首先，这本身成立为此时意义的意旨。那之后，咒师入于等持，明观禅定坛城。明观非二坛城中，迎请自性世俗，降临安住稳固。如是所说，作为对治各种分别念，也是修行的次第，这个本身最为普遍。作为象征的影像坛城本身，作为所象征的世俗显现的坛城，由瑜伽士的禅定力扩大，因为没有不遍及的遍及对境成立，所以这个本身成立为这条道路上无与伦比的修行次第。由此象征，瓶灌的修行意义也与此无别地进行，安住于意义上。目标坚固的瑜伽士自身与前方无别地修持，这也是在观察续部的伟大者中广为流传的话语。另外，自身与前方分为不同的方式，也是首先修持自生瑜伽后，再次进入前方生起修法，但在修行的心识中，除了显现为器情坛城一体之外没有其他目标，因此，
English
After all is complete, descending from the realm of self-nature, it is completed in the mandala of practice. This is the meaning of what was said. Fourth, in practicing the mandala, there are preliminary activities and the actual practice. First, after that, the Vajra King, the King's Seal, the Action Mudra, and the Vajra gestures, etc., each perform their respective actions, and after being seated on the seat arranged in conjunction with the level of attainment, adjust the mind. From the beginning of guiding the activities until the blessing of the offering substances, it should be done as usual. Second, the main part involves two mandalas: the self-generation and the image mandala, which are the basis for practice. Starting from the samadhi of Suchness, which is the object of practice, until constantly visualizing and blazing in the great cloud of the mandala, the wheel of samaya is clearly established as inseparable from oneself and the front. After empowering and blessing, the listening is requested from the wisdom mandala, and the invocation and entreaty to remain steadfast are performed according to the sadhana. So, how is it practiced? There are two ways: practicing oneself and the front as inseparable, and practicing them as distinct. First, this itself is established as the intention of the meaning of this context. After that, the mantra practitioner enters into equipoise, meditating clearly on the samadhi mandala. In the clear non-dual mandala, the self-nature conventional is invited, descended, placed, and stabilized. As it is said, as an antidote to various conceptual thoughts, this sequence of meditation is also the most pervasive. Because the signifying image mandala itself, as the signified conventional appearance mandala, is expanded by the yogi's power of meditation, and because there is no object of pervasion that is not pervaded, this alone is established as the unparalleled meditation sequence on this path. By this symbol, the meaning of the vase empowerment is also done inseparably from this, abiding in meaning. The yogi with steadfast focus meditates on oneself and the front as inseparable, which is also a well-known saying among the great ones who have seen the tantras. Alternatively, in the method of distinguishing oneself and the front, one first meditates on the self-generation yoga and then engages in the front-generation practice, but because in the mind of meditation, there is no other object than the appearance of the container and contents as one mandala, therefore,
Chinese
在如玛尔波的显现中，于一个自性之境地，那些执持如坛城互相依存排列之观想者，既不能表达将自前视为不同的修法，也不能表达无二而修之方式的总体意义。第二，供养赞颂等行为，于法界与智慧无二之状态中，以平等一味如天神嬉戏般行持，从顶礼直至祈请成就之间，应如修法仪轨般了知。第三，念诵，如修法仪轨般于地基之誓言中，当区分事业念诵室时，从所分之坛城中，以བྷྲཱུཾ་བི་ཤྭ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等将自之誓言轮，从前生起之智慧轮的体性中，将具有所依与能依者分开，观想于前方虚空中如火焰山般安住，仅是如此。虽观想之相无有差别，然从意义之体性中，应了知区分观想之要点，于誓言智慧融入之三清净状态中，念诵各个本尊之个别念诵，并与主要之共同念诵相连而念诵，当念诵各个之个别念诵时，若有兴致，亦可加入各自之念诵催请，从其他处即可知晓。无论如何，应结合主眷之次第，尽力念诵，特殊之念诵与结束之时所行之三种次第亦如修法仪轨。这些是修持与供养之仪轨。第五，灌顶，分为自入与为弟子灌顶。第一，如弟子进入般进入坛城而受灌顶，或观想自与坛城之本尊无二无别，抛掷智慧之花即是进入三摩地之坛城，上师传承之行持亦是如此。无论何时，皆是领受允许弟子进入者。第二，引导弟子进入并灌顶，应从灌顶仪轨中了知。总义第三，后续仪轨有五，第一会供轮，第二护法回遮等如修法仪轨，第三摄略之时，陈设酬谢之供品并加持，普贤，洗足，四交，药供血供等
English
In the appearance of Malpa, in a state of one's own characteristic, those who hold the visualizations like mandalas arranged in mutual dependence, cannot even represent the general meaning of both the practice of considering oneself and the front as different, and the way of practicing without difference. Second, activities such as offerings and praises, in the state of non-duality of the realm of reality and wisdom, are practiced with equal taste, like gods playing with gods. From prostrations to requesting accomplishments, it should be understood as in the sadhana. Third, recitation, as in the sadhana, in the vow of the ground, when dividing the recitation room for activities, from the clear mandala of the division, with BHRUM BISHWA (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) etc., from the nature of the wisdom wheel generated in front of the self's samaya wheel, separate those with the support and the supported, and visualize them residing in the sky in front like a mountain of fire. Although there is no difference in the aspect of visualization, from the nature of the meaning, one should understand the key point of distinguishing the visualization. In the state of the three purities of the samaya and wisdom merging, recite the individual recitations of each deity, and connect them with the main common recitation. When reciting the individual recitations of each deity, if there is interest, one can also add their respective recitation encouragements, which can be known from other sources. In any case, one should combine the order of the main and retinue, and recite as much as possible. The three stages of special recitation and conclusion are also as in the sadhana. These are the rituals of practice and offering. Fifth, empowerment, divided into self-entry and empowerment for disciples. First, entering the mandala and receiving empowerment as a disciple enters, or visualizing oneself as inseparable from the deity of the mandala, and throwing the flower of wisdom is entering the mandala of samadhi. The practice of the lineage of lamas is also done in this way. Whenever, they are all those who receive permission for disciples to enter. Second, guiding disciples in and empowering them should be understood from the empowerment ritual. Third general meaning, there are five subsequent rituals, first the tsog offering, and second the protection of the stable ones, etc., are as in the sadhana. Third, at the time of gathering, arrange the offerings of gratitude and bless them, Kunsang, foot washing, four intersections, medicine offering, blood offering, etc.
Chinese
以供品供养。以或详或略的赞颂来赞美。进行百字明和忏悔。在布绘坛城中，使智慧尊安住，并显现誓言坛城。念诵“吽”字，收摄坛城之轮，如仪轨般进行穿甲、护身等所有细节。对于依赖粉末坛城而进行的持续供养，前几天也应如此进行。如果进行影像坛城的迎请和送返，则念诵“贝嘎扎扎玛扬”。以此将智慧之轮迎请至前方的虚空中，如前进行酬谢的供赞和忏悔。在“嗡，您成办一切有情之义”等之后，念诵“智那曼达拉班扎木”（藏文，ཛྙཱ་ན་མཎྜ་ལ་བཛྲ་མུཿ，梵文天城体，jñānamaṇḍalavajramuḥ，梵文罗马拟音，jnana mandala vajra muh，汉语字面意思：智慧坛城解脱），送返智慧尊。如前收摄誓言之轮，穿甲并护身。观想一切法皆为空性，伴随着乐器的声音念诵阿字，首先用持金刚的手收摄诸佛名号，稍微放在头顶。从有权者开始，将剩余的都收集起来，直到主尊的位置，放入瓶等好的容器中，以盛大的供养和恭敬之心倒入河流中。再次用清水装满那个容器，带回，清扫和洒净坛城房间。然后，如果之前与守护地界相关联而实际安插了橛，则此时从金刚橛干燥的下方开始，依次拔出十忿怒尊的橛。用念诵明妃咒语的牛奶，洒在橛尖和橛孔上，观想魔障们在乐空之自性中成佛。之后，回向善根，立下誓愿，念诵吉祥颂，以及按照秘密共同的方式盛大举行欢宴。如此，对于单独灌顶和普通供养仪轨中所需的内容，主要以提炼精要、易于上手的方式进行阐述。至于按照成熟、教导、大成就的方式进行，则需要以四种亲近和修持的方式来概括。各自的起始计算总结在修持目录中有所说明：陈设、观察、升起、净化，压制、加持、生起，界限、誓言、守护门
English
Offerings are made. Praise with elaborate or concise praises as appropriate. Perform the Hundred Syllable Mantra and confession. In the painted mandala, the wisdom being is made to remain, and the commitment mandala is visualized. By reciting "Hūṃ," the wheel of the mandala is withdrawn, and all the details such as donning armor and protecting the body are performed according to the sādhana. For the continuous offering based on the powder mandala, the preceding days should also be done in the same way. If performing the welcoming and sending back of the image mandala, recite "Be-ga-tra-ma-yam." With this, the wheel of wisdom is invited into the sky in front, and the offering of gratitude and praise, and confession are performed as before. After "Oṃ, may you accomplish all the aims of sentient beings," etc., recite "Jñāna maṇḍala vajra muḥ" (藏文，ཛྙཱ་ན་མཎྜ་ལ་བཛྲ་མུཿ，梵文天城体，jñānamaṇḍalavajramuḥ，梵文罗马拟音，jnana mandala vajra muh，汉语字面意思：Wisdom Mandala Vajra Muḥ), sending back the wisdom being. The commitment wheel is withdrawn as before, armor is donned, and the body is protected. Contemplate that all dharmas are emptiness, and reciting the A-karo with the sound of musical instruments, first with the vajra-holding hand, gather the names of the deities, placing them slightly on the head. Starting from the empowered one, gather the remainder up to the position of the main deity, put them into a good container such as a vase, and with great offerings and respect, discard it into the river. Again, fill that container with water, bring it inside, and sweep and purify the mandala room. Then, if the stake was actually planted in connection with the previous protection of the ground, at this time, starting from the vajra stake below the dry seal, gradually pull out the stakes of the ten wrathful deities in descending order. With milk in which the mantra of the female attendant is recited, sprinkle it on the stake tips and stake holes, and contemplate that the obstacles are enlightened into the nature of bliss and emptiness. After that, dedicate the merit, make aspirations, recite auspicious verses, and perform the feast extensively according to the general secret manner. Thus, for the single empowerment and the ordinary offering ritual, the essentials are distilled and presented in a way that is easy to handle. As for performing according to the manner of maturation, instruction, and great accomplishment, it needs to be summarized by the four bonds of approach and accomplishment. The summary of the respective initial calculations is stated in the accomplishment directory: Arrangement, examination, rising, purification, suppression, blessing, generation, boundaries, vows, guarding the gate.
Chinese
加持和，积累资粮，生起宫殿，以十和二而增长。如是亲近之业和，第二，绘画线条色彩和，朵玛外缘，物质净化和，生起和物质陈设和，开端灌顶，降加持和，表号，忏悔和誓言和，降加持，玛当，镇压邪魔和，固定，供养，加持，以五二七而圆满。如是近的亲近和，第三，事业，扶正经典和，念诵圆满，剩余，连接界限和，火供，宽恕祈请，自立加持，丹根，时机净化，巡行，遣除疠病，以十种方式扶正修法经典。如是修法和，第四，固定标志，火供和，成就获得和灌顶和，吉祥，祈愿，朵玛，伏藏，收摄，起立，守护处所，以五二一。如是大修之业，总而言之，抓住所示之要点，以根本之经中所出者为基础，其余者若能比对藏汉旧典之来源，则或能产生简易而完善者，然暂未书写。所谓现今所行之两种著名仪轨传统中，亦多有与幻化等相符顺者，未见有此派系独立自主之定论，具慧眼者当能见之。第三总义，成就果位之理，如是修成，以及由此成就之量，如修法中所说，应知之。深广续部义理大海之底，虽不能以愚昧手掌之掬水而尽显，然无垢净水之微滴，亦能消除痛苦，赐予所欲，此乃显而易见。是故无垢教言甘露之，充满一切分之奇妙，于具缘者之乐生发髻中，显现无垢光明之鬘。以此所获之善，与虚空等同，于法界与智慧无二之大乐中，为令一切有情获得原始怙主之大殊胜嘿汝嘎之果位而回向。大集会坛城之仪轨无垢光明之