English
In the mandala, the complete secret empowerment, the profound water empowerment, the two mandalas of conventional and ultimate Bodhicitta, arranged according to their respective sadhanas, relying on colored powder or thangkas, gather all the empowerment substances, offerings, and the equipment for the tsok, from the conventional empowerment sadhana, such as all dharmas, etc., until the recitation is completed. From the ultimate Bodhicitta sadhana, Hum, non-conceptual wisdom, etc., recite the hundred thousand seed syllables, offer the tsok wheel, up to Buddha Badakhahe. Then, according to the empowerment ritual, bathe the disciples, dispel obstacles, bind the protection wheel, briefly explain the Dharma, guide them to the Dharma to be heard here, etc., bestow nectar, wisdom wisdom, with this guru, etc., entrust the vidya, etc., thinking that they should practice. The main deity is like this, etc., offer the mandala. Then, according to the ultimate empowerment ritual, here as the complete empowerment of the sutra section, etc., vase empowerment, the lineage lamas' deity mandalas are all merged and bestowed, the four path uses, the six constrictions, etc., as usual, thinking that they will practice according to the Dharma. The main deity is like this, etc., until the dedication of merit. Of the two subsequent rituals, the first, from the sign mandala, etc., until complete auspiciousness. In between. The second is, enjoying the tsok, enjoying the leftovers, releasing the leftovers, until nothing remains, etc., until complete auspiciousness. In between. Thus, the sequence of the ten-day activity. Then on the morning of the eleventh day, at dawn, begin the extensive tsok ritual. If the two secret empowerments have not been performed the previous night, then practice and bestow them here. If it is completed, then here finally perform the longevity empowerment mandala, according to the sadhana, on colored powder or thangkas, arrange all the empowerment substances and offerings, according to the sadhana, Vajra Acharya, etc., cannot be transgressed. If accomplished, then release the deceased's torma and the three portions. At this time, if there are disciples who can benefit others, then the empowerment transmission needs to be done, if it is possible to take the upper room of the peaceful mandala, or if not, then draw it separately, place it on the offering table in front of the mandala, surrounded by offerings such as the four crosses. The sutra volume of the sutra section is also placed, the seat and empowerment substances, etc., as mentioned below, corresponding to the status, real or painted
Chinese
坛城收摄，诸尊起立。如是进行着从着装到护身之间的修法，上师以金刚杵置于手中，从坛城诸尊处稍微取一点置于头顶，剩余的伴随着乐器的声音，以阿字的咒语，一直扫到主尊的位置，倒入瓶中，伴随着供养，置于台中央。拔出橛，以干燥金刚橛的印，以及班杂尔格等咒语拔出。以噜噜斯普噜七遍，用牛奶清洗橛尖，也在橛孔中洒。如果与大法相关，就到外面去，对大天等处，陈设酬谢的供施食子，以嗡啊吽等如前加持，在各自的咒语上加上萨帕里瓦拉布贝乃至夏巴，以及在该咒语上加上萨瓦达塔嘎达贝友比夏等，献上食子。在每一个的结尾，以亚嘿嘎恰祈请降临并遣散。之后，彩粉融入水中，以回向和吉祥祈愿来圆满结尾。如此，对于大集经的灌顶，在以前的时候，从根本坛城共同和不共同的任何一个之上，按照四河圆满的灌顶传承方式，根本和支分的坛城分别。根本坛城也有内灌顶和修灌顶两种，出现了坛城各异的两种诀窍方式。从杰卓普巴开始，一些智者和成就者将这两种方式合二为一，从天人到瑜伽士为止，分别做了六个支分坛城。内灌顶和修灌顶两种在根本坛城中一起灌顶，并且与此外灌顶根本和秘密灌顶简略版相联系，再次将不共的三个甚深灌顶作为支分坛城的方式，这种传统直到现在，已经成为融合经和诀窍方式的可靠实践。然而，能够清楚理解这种方式的人很少，后来秘密主卓普巴大师为了恢复衰落的心髓教法而再次降临，与持明者久美多杰和，衮钦达玛师利二人一起，对宁玛派的共同和特别是此法类的仪轨修法坛城修习
English
The gathering of the mandala, the arising of the deities. Thus, performing the practice from dressing to protecting the body, the master, with the vajra in hand, takes a little from each of the deities in the mandala and places it on the crown of the head, and the remainder, accompanied by the sound of musical instruments, sweeps with the mantra of A, all the way to the place of the main deity, pours it into the vase, and with offerings, places it in the center of the platform. The pegs are pulled out with the seal of the dry vajra peg, and mantras such as Vajrakila Urgi. With Ruru Sphuru seven times, wash the tips of the pegs with milk, and also sprinkle in the peg holes. If it is related to the great practice, go outside and arrange thanksgiving offerings to the great gods, etc., and bless them as before with Om Ah Hum, etc., and add Saparivara Puspe to the respective mantras, up to Shabda, and add Sarva Tathagatebhyo Vishva, etc., to the mantra and offer the torma. At the end of each, invite them to depart with Ya hi gachcha and release them. Then, the colored powder is dissolved in water, and the end is completed with dedication and auspicious prayers. Thus, for the empowerment of the Great Collection Sutra, in the past, from any of the common and uncommon root mandalas, according to the lineage of the complete four-river empowerment, the root and branch mandalas are separated. In the root, there are two types of empowerment: inner empowerment and practice empowerment, and two types of secret methods with different mandalas arose. From Je Drophukpa onwards, some wise and accomplished ones combined these two methods into one, and from gods and humans to yogis, they made six separate branch mandalas. The two empowerments, inner empowerment and practice empowerment, are empowered together in the root mandala, and are connected with one outer empowerment root and one condensed secret empowerment, and again, the three uncommon profound empowerments are made into branch mandalas. This tradition has continued to this day, and has become a reliable practice that combines the sutra and secret method traditions. However, few people seem to understand this method clearly, and later the great secret lord Drophukpa appeared again to restore the declining essence teachings, together with Rigdzin Gyurme Dorje and, Kunkhyen Dharma Shri, practiced the common and particular ritual practice mandala of the Nyingma school.
Chinese
总而言之，为了像太阳一样照亮一切，撰写了七份文件，并说希望未来所有人都能通过这份文件的力量来理解。因此，通过仔细研究这些文件，我对上述实践的要点有了一些了解。因此，这里列出的实践清单的顺序是：如前所述，与确定、圆满、成熟、教导四支相关的修持是已证悟者的行为领域；与信仰、教导四支相关的修持方式，如一切智者法吉祥（དྷརྨྨ་ཤྲཱིས་，Dharmashri）所著的《修持纲要》中所述。然而，在当今这个五浊恶世，一切行为中最重要的就是修行佛法，但要如实做到却很困难。因此，为了使佛法不衰落，只着重于此，暂时与信仰教导的略微相似的大修相关联。此外，主要区分了仅依靠修供的灌顶，这两种方式可以取舍，并且与阐明经部总义的明灯和《修持纲要》的章节一致，没有错误。按照与大修相关的传统，遵循《修持纲要》，并收集了通过念诵来完整要点且没有缺失的内容。对于意义相同但文字多寡不同的内容，按照仪轨进行组合。实际的修持方法与修供时相同，这里不需要额外的开头语。其方式另有说明。对于这些，敏林自己的实践和《修持纲要》的略微不同之处，并没有发现意义上的冲突，因此为了方便起见，保留了实践本身。总之，以轻松和所有高低根器都能容易进入为核心而撰写。就像至尊导师一样，那些早期的恩重如山的尊者们已经完成了仪轨的编排，所以很容易理解，但像这样的人怎么会有想法呢？然而，考虑到后世智慧不显的人们难以如实地讲授和听闻佛法，所以说“这样做”，这是为了实现弘扬和传播早期翻译教法的愿望，慈悲和能力
English
In summary, in order to illuminate everything like the sun, seven documents were written, and it was said that in the future, may everyone understand through the power of this document. Therefore, by carefully studying these documents, I have gained some understanding of the key points of the above practices. Therefore, the order of the practice list listed here is: As mentioned before, the practice associated with the four branches of certainty, completion, maturation, and teaching is the realm of those who have attained realization; the way of practice associated with the four branches of faith and teaching is as described in the 'Practice Outline' written by Omniscient Dharmashri. However, in this degenerate age, the most important thing in all actions is to practice the Dharma, but it is difficult to do so as it is. Therefore, in order to prevent the Dharma from declining, focusing only on this, for the time being, it is associated with a great practice that is slightly similar to faith and teaching. In addition, it mainly distinguishes the empowerment that relies only on practice and offering, these two methods can be chosen, and it is consistent with the lamp that clarifies the general meaning of the sutras and the chapters of the 'Practice Outline', without error. According to the tradition associated with the great practice, follow the 'Practice Outline', and collect the contents that complete the key points through recitation and without omissions. For the contents that have the same meaning but different amounts of words, combine them according to the ritual. The actual practice method is the same as during the practice offering, and no additional opening remarks are needed here. The method is explained separately. For these, the slight differences between Minling's own practice and the 'Practice Outline' are not seen as conflicting in meaning, so for the sake of convenience, the practice itself is retained. In short, it is written with ease and easy access for all high and low capacities as the core. Just like the supreme master, those early kind and gracious venerable ones have already completed the arrangement of the rituals, so it is easy to understand, but how could someone like this have thoughts? However, considering that it is difficult for people with unclear wisdom in later generations to teach and listen to the Dharma as it is, so it is said, "Do this," this is to fulfill the wish of upholding and spreading the early translation teachings, compassion and ability.
Chinese
三界自在圣洁上师，无变普贤 निश्चित अर्थ 权力的尊者面前，将极其沉重的教诲铭记于顶，作为噶陀法主的卑微属民，嘉康巴无变持旺胜成 निश्चित अर्थ 丹贝，以此手书，愿大集经的教法在一切时方，如日月般彻底显明！ 说道：往昔成就圣者无数逝去的道路，在汉藏各地如日月般著名，如今仅仅听到名号也变得稀有，无法忍受此状，急于投入其中。有些人为了微薄的食物财产，不顾身命地努力，而对于听闻具有重大意义的此等教法，舍弃遗忘之辈，我以敬意充满。 索、祖、努三氏族，丹匝、绛三氏族等，前译的智者成就者如黎明之星。由于遗忘，导致无垢的讲修教法，比油尽灯枯还要衰弱之时，再次以祈愿时机成熟的伟大伏藏，以及全知法吉祥的意念，对于复苏教法火苗的恩德，思及便燃起无法忍受的虔诚之情。 我亦生生世世将殊胜道经幻心，完全认知为此教法的核心，为了弘扬讲修教法，愿心力与尊者们相同。如是说道。 上一页 具光辉的大集经四河圆满灌顶如何进行之仪轨，完全彻底地进入其中。 无变持旺胜成。 无 下一页
English
Having bound upon my head the supremely weighty command of the holy and venerable lama Gyurme Kunzang Ngédön Wangpo, the master of the three realms, Gyalkhampa Gyurme Tsewang Chokdrup Ngédön Tenphel, a lowly subject of the Dharma Lord Kathokpa, by this work of my hand, may the teachings of the great assembly scripture become utterly clear in all directions and times, like the sun and moon! It is said: The path traversed by countless accomplished masters of the past, was renowned throughout China and Tibet like the sun and moon. But nowadays, even hearing their names has become rare. Unable to bear this situation, I have become eager to engage in it. Some people strive without regard for life and limb, even for the sake of meager food and wealth. But those who abandon and forget such teachings that possess great meaning, I am filled with reverence for them. The So, Zur, and Nup three clans, the Damtsang and Jang three clans, etc., the wise and accomplished ones of the early translation [school] are like the morning stars. Because of forgetting, the immaculate teaching of explanation and practice has become more feeble than a lamp with exhausted oil. Again, through the great treasure of matured aspirations and the enlightened intention of the omniscient Dharma Shri, upon the kindness of reviving the embers of the teachings, thinking of it, unbearable faith and longing blaze. May I also, in all lifetimes, fully understand the supreme path of scripture, illusion, and mind as the essence of these teachings, and may my heart's strength be equal to that of the venerable ones in spreading the teachings of explanation and practice. Thus it is said. previous The glorious great assembly scripture, how to perform the empowerment of the complete four rivers, to fully and thoroughly engage in that very ritual. Gyurme Tsewang Chokdrup. no next