English
Then, the son of the powerful king, the assembled and gathered Vidyadharas, Emaho, the supreme joy, great bliss friends, the lineage of vows, the lifeblood, connected with skillful means and wisdom, with the fully developed wings of emanation, after stirring up the waves of the power of the two accumulations, it is appropriate to soar in the sky of Dharmata. Then, all the brothers and sisters are placed on top of the sun mandala, clearly visualized as deities. By saying "E YAM," they are lifted by the wind and soar into the sky like young garudas practicing their skills. By saying "JWALAM KHAM LHAN," they descend from the sky and are granted permission to settle in their respective places: From today onwards, you are all sons of the Buddhas, powerful kings, so act as you please. Thus it is said. Third, blessing the implements with the Samadhi of the great assembly. In general, the blessing is: From emptiness, the syllable MAM completely transforms, becoming the form of the consort Mamaki, holding a vase filled with nectar. From the MAM at her heart, a stream of nectar descends, purifying all substances and transforming them into an ocean of nectar. Specifically, the blessing is: The implements are divided into three groups. One group is offered and given as alms during the preliminary stage, with the mantra of the treasury of space extensively expanded. One group is set aside separately at the end for the purpose of celebration. One group is placed in a container such as cloth or a wooden tray to serve as a condition for accomplishment, covered with a shroud. It is purified by sprinkling the five nectars, fumigated with the offering of flesh and fat from a vast field, and with the smoke of gugul. It is circled with a wrathful stance, looking with burning eyes, and making threatening gestures. All the implements are visualized as the essence of the five nectars, marked with HUM OM SWA AH HA, radiating and withdrawing, becoming the hand symbols of the five families. From this, rays of light radiate and withdraw, purifying the substance of the objects, and it is contemplated as the nectar of wisdom, radiating clouds of desired qualities. This is as far as the limb of approach. ༈ Second, the limb of close approach is: In this system of tantra, although it is customary to begin by drawing the mandala of the object of focus with lines and colors, for the sake of easy practice at the time of initiation, it is arranged as done by the master before dividing the stages of the limb of approach. That is, some brothers and sisters, in between the actions such as cutting off the boundaries of the torma and the outer, inner, and intermediate...
English
As the great one said, or those empowerment substances such as head ornaments that have actually arrived, are to be kept as they are. In addition, the inner empowerment's vidyādhara guru's deity tsha-ka, the outer empowerment, the inner empowerment, the special sādhana substances of the sādhana empowerment, and the substance empowerment tsha-klis up to the general substances, can be grouped together and arranged on the four sides of the lower throne without contradiction. If the empowerment substances of a specific sādhana section rely only on tsha-klis, then they follow the general sādhana substances. If they are actually displayed, they are placed on the edge of the mandala. For this, even if the two outer and inner door signs borrow the same one from the empowerment's usha door, it is not convenient in practice, so another one is written, and generation and dissolution are performed. The outer door sign is placed on the south of the mandala, and the inner door sign is placed on the west. The butter lamp, blessed with the samādhi that realizes the container and essence as emptiness and wisdom, is placed on the east. The summoning phurba, ointment, incense, and beating are used to increase splendor, and from emptiness, a Vajrakumāra is generated from Hūṃ and blessed, and placed on the north. As stipulated for the time of protecting the boundary phurba of the Ten Wrathful Ones, it is placed on the directional corners of the edge of the mandala without confusing the directions. The Māmakī's torma manifests as a complete musical instrument with four kinds of wisdom and without mixture. The rakta, blessed with the samādhi that liberates the conceptualizations of appearance and attachment into the space of non-dual bodhicitta, is placed on the southeast. The Dharma protector's general torma, triangular, surrounded by thirty hooks, and the two medicinal essences are blessed as the nature of desirable nectar, and placed on the northwest. The four karmas' homa generated from E-vaṃ and the four mothers, the red torma shaped like an arrowhead, the kong-zer, and the planting phurba are blessed as having the power of poison weapons. The shapes of fish and buffalo mouths joined and separated in the fire pit from E are placed on the northeast. The vidyādhara general torma, round and majestic, surrounded by four lotus petals, the torma container in the space of dharmadhātu, the torma substances as the nature of the five wisdoms, the vidyādhara guru's mandala, and the offering clouds of desirable qualities are blessed, and the two medicinal essences are blessed as nectar, and placed on the southeast. The longevity vase image, a mixture of the substances of the five sets of five and the five essences, adorned with longevity pills, and the two longevity wines in the container palace, the essence of Amitāyus yab-yum generated from Āṃ and Pāṃ.
Chinese
生起白色莲花和持长寿宝瓶，并收集融入虚空界之寿命于东方。所有这些都应按照各自本尊的咒语来排列。此外，作为修法物品的总类之一，在吉祥莲花四瓣之上，放置上下白色和红色的交合月形，用十字交叉线分隔，并以半个金刚杵为顶饰进行净化。观想从自己心间发出白色吽（ཧཱུཾ，hūṃ，hūṃ，吽）和红色穆（མཱུཾ，mūṃ，mūṃ，穆），融化后，成为方便智慧日月交合的大乐菩提心之自性，从中散发出欲妙受用之云，并将其置于东方。将红色向上立起的月形供品，带有日月顶饰。观想从我的心间发出藏文种子字扎姆（ཏྲཱཾ，trāṃ，trāṃ，扎姆），融化后，从珍宝供塔中生起内外秘密的供云，并加持后置于西方。将白三、甜三与面粉混合制成的圆形“仲杰”，上半部分的三分之二是翅膀形状的月形，左右两侧是对面相向的吉祥鸟，上面竖立着十四层光明木，用超过伴侣数量的食物和饮料的成就物围绕，加持后，融入并汇集了轮回涅槃器情的所有功德，并将其置于南方。在具有特征的颅器中，将姜黄、红糖和蜂蜜的混合物与甘露丸的粉末混合后，在其上，观想从自己的心间发出藏文种子字布隆（བྷྲཱུཾ，bhrūṃ，bhrūṃ，布隆），从中发出带有轮辐的轮，在中心发出双吽（ཧཱུཾ，hūṃ，hūṃ，吽）和八哈（ཧ，ha，ha，哈），从而生起大吉祥至尊黑汝嘎父母，以及由卡日等八忿怒母围绕。观想三处（身语意）的字的光芒，汇集融入所有寂怒本尊的身语意加持，显现为供品上的三个字母。念诵嗡（ༀ，oṃ，oṃ，嗡）、啊（ཨཱཿ，āḥ，āḥ，啊）、吽（ཧཱུཾ，hūṃ，hūṃ，吽）等，并将其置于北方，这被称为至尊暴怒坛城，是秘密苦行之修法物品。坛城的装饰是四个角上的箭和旗帜，四个方向上的刀和镜子，四个门的正前方是四种事业的金刚橛，四个角上是胜幢，四个方向上是幡，都用彩线网连接。此外，上方有伞和幡，四面八方都用帷幔和拉迪等装饰。供品是：坛。
English
Generate a white lotus and hold a longevity vase, and collect and integrate the life force of the empty realm in the east. All of these should be arranged according to the mantras of their respective deities. Furthermore, as one of the general categories of ritual substances, on top of a glorious four-petaled lotus, place a conjoined moon-disk, white on top and red on the bottom, divided by a crisscross pattern, and purify it with a half-vajra crest. Visualize that white Hūṃ (ཧཱུཾ，hūṃ，hūṃ，吽) and red Mūṃ (མཱུཾ，mūṃ，mūṃ，穆) emanate from your heart, and upon melting, become the essence of the great bliss bodhicitta of the union of skillful means and wisdom, sun and moon, from which emanate clouds of desirable qualities and enjoyments, and place it in the east. On a red, upright moon-disk offering, with a sun and moon crest, visualize that Trāṃ (ཏྲཱཾ，trāṃ，trāṃ，扎姆) emanates from my heart, and upon melting, clouds of outer, inner, and secret offerings arise from a jeweled offering tower, and bless it and place it in the west. The "Dranggyas," made by mixing the three whites and three sweets with flour, is a single round base with the upper two-thirds shaped like two wings, with auspicious birds facing each other on the left and right, with fourteen levels of clear wood erected on it, surrounded by an abundance of food and drink, exceeding the number of consorts, and bless it by gathering and integrating all the qualities of samsara and nirvana, vessel and essence, and place it in the south. In a skull cup with characteristics, mix saffron, brown sugar, and honey with powdered nectar pills, and on top of it, visualize that Bhrūṃ (བྷྲཱུཾ，bhrūṃ，bhrūṃ，布隆) emanates from your heart, from which emanates a wheel with spokes, and in the center, double Hūṃ (ཧཱུཾ，hūṃ，hūṃ，吽) and eight Ha (ཧ，ha，ha，哈), thereby generating the Great Glorious Supreme Heruka, father and mother, surrounded by the eight wrathful mothers such as Kārī. Visualize that the light rays of the seed syllables of the three places (body, speech, and mind) gather and integrate the blessings of the body, speech, and mind of all the peaceful and wrathful deities, appearing as the three letters on the offering. Recite Oṃ (ༀ，oṃ，oṃ，嗡), Āḥ (ཨཱཿ，āḥ，āḥ，啊), Hūṃ (ཧཱུཾ，hūṃ，hūṃ，吽), etc., as appropriate, and place it in the north, which is called the Supreme Wrathful Mandala, the ritual substance for practicing secret asceticism. The ornaments of the mandala are arrows and banners at the four corners, knives and mirrors at the four sides, kila at the four doors, victory banners at the four corners, and flags at the four directions, all connected by a net of colored threads. Furthermore, it is beautifully adorned with an umbrella and a canopy above, and curtains and ldadis, etc., on all sides. The offering substances are: the mandala.
Chinese
坛城前，寂静食子是圆形庄严的白色，有四十二个指环；忿怒食子是红色三角形，有八个相同的眷属和六十个指环围绕。此外，将护法吉祥怙主兄妹等所有护法的食子也妥善安排，左右放置供品和酒。坛城周围，内外供品都尽可能丰盛美好地陈设，总之，这里需要的一切物品都要备齐。接下来是座位的安排：瑜伽士根据证悟和修习的差别，坛城的东方是狮子抬起的轮形座垫，以日月为足垫，金刚国王父母安坐于此。南方以大象代替狮子，以莲花为足垫，金刚王族父母安坐于此。北方是莲花和金刚抬起的十字形座垫，羯磨父母安坐于此。西方和北方的方向或角落里，用一个底座做成连绵不断的座垫，上面铺满金刚杵，顶端连接成绵羊肠子的形状，上面莲花朝向一方，散发着事业之光。各自的标志是满月，用三股金刚杵、独股金刚杵和半截金刚杵来标记。有些人将半月的切口朝内，用锋利的独股金刚杵和堆叠的莲花来标记，或者只有月亮而没有装饰。对于普通的瑜伽士来说，据说可以铺设棉布或羊毛垫等柔软的人座。但对于仅仅是感兴趣的初学者，可以按照当地的习俗布置座位，金刚上师和眷属们按照各自的等级就座。接下来是加持坛城：所有上师和弟子都戴上帽子，穿上华丽的衣服和装饰品。男瑜伽士挥舞着哈斯塔，女瑜伽士挥舞着念珠。用焚香熏香，吹奏、敲击乐器，以及歌唱和吟诵的声音来激励。寂静和忿怒的诸神像乌云般涌来，充满天空，融入自身、处所、坛城和所有物品，祈愿身语意不竭的庄严法轮加持。吽！从与虚空边际相等的世间，瑜伽自在者与本族的佛母。