English
Although there is no contradiction, in order to distinguish the different languages of the two, Tantra and Agama, the explanation of the three mandalas is established. In that Samadhi, all phenomena appearing in this way are non-objective and free from elaboration, becoming emptiness. In the general Samadhi, for sentient beings who have not realized such illusion-like nature, great compassion, which is like an ungrasping illusion, appears pervading the sky. In the causal Samadhi, the nature of self-awareness and emptiness being inseparable, becomes the form of a white A. When meditating on the great empowerment mandala of the basis, from the essence of the root Bodhicitta, the clear and stainless white letter A, arise ཨེ་（Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: E）, ཨཾ་（Tibetan, Devanagari: अं, Romanized Sanskrit: am, Literal Chinese meaning: Am）, ར་（Tibetan, Devanagari: र, Romanized Sanskrit: ra, Literal Chinese meaning: Ra）, སུཾ་（Tibetan, Devanagari: सुं, Romanized Sanskrit: sum, Literal Chinese meaning: Sum）, ཀེཾ་（Tibetan, Devanagari: के, Romanized Sanskrit: kem, Literal Chinese meaning: Kem）, རཾ་（Tibetan, Devanagari: रं, Romanized Sanskrit: ram, Literal Chinese meaning: Ram）, etc. Light radiates, gathers, and completely transforms, the space of the five consorts is completely purified, and spontaneously becomes the mandala of the five elements. From "..." to "becoming vast and boundless." Then, when meditating on the actual support, the palace, from the A in the center, arises བྷྲཱུཾ་（Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Bhrum）. From the light of the secret place, from "..." to "བྷྲཱུཾ་བི་ཤྭ་བི་ཤུདྷེ་ཀ་པཱ་ལ་བྷྲཱུཾ་（Tibetan, Devanagari: भ्रूं विश्व विशुद्धे कपाले भ्रूं, Romanized Sanskrit: bhrūṃ viśva viśuddhe kapāle bhrūṃ, Literal Chinese meaning: Om, world, completely pure, skull, Om）." By this, due to the sound, the letter བྷྲཱུཾ་（Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Bhrum） radiates, gathers, and completely transforms, all the sky becomes a vast and boundless palace. From "..." to "May the supreme place be spontaneously accomplished! Namo Hum!" as usual. Second, the support is the generation of the deity, how to meditate, and the actualization of each deity to be meditated upon. First, it should be generated sequentially with three rituals, from the causal A, the peaceful and wrathful letter wheels unfold like clouds in sequence. In the upper peaceful mandala, in the position of the main deity and the two attendants, ༀ་ཨ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. In the position of the five families, ཧཱུཾ་མཱུཾ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. ༀ་ལཱཾ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. སྭཱ་མཱཾ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. ཨཱ་པཱཾ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. ཧཱཾ་ཏཱཾ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. In the position of the eight bodhisattvas, ཀྵཱིཾ་ཧཱུཾ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. ཏྲཾ་ཏྲཾ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. ཧྲཱིཾ་ཧྲཱིཾ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. ཛྲི་ཨཾ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. མཻ་ཛཿ（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. ཐླྷིཾ་ཧཱུཾ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. ཧཱུཾ་བཾ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. མཱུཾ་ཧོཿ（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. In the position of the six Munis, ཀྲཱིཾ་ཏྲུཾ་སྲུཾ་པྲཾ་ཀྵཾ་ཡེ（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. In the position of the four gatekeepers, ཧཱུཾ་ཛཿ（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. ཧཱུཾ་ཧཱུཾ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. ཧཱུཾ་བཾ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. ཧཱུཾ་ཧོཿ（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. In the center of the lower wrathful mandala, ཧཱུཾ་ཧཱུཾ་（Tibetan, Devanagari: , Romanized Sanskrit: , Literal Chinese meaning: ）. In the position of the Great Lord and the nine blood drinkers, nine pairs of Hum letters. There are eight Ha letters on the ribs and elbows. In the cardinal directions of the first courtyard, there are eight He letters, and four Phat letters on the doors. The second courty
English
In the directions of the ground, there are eight A's. On the doors, there are JAḤ HŪṂ VAṂ HOḤ. In the third courtyard, there are twenty-eight BHYO's, six in each direction, and one at each of the four doors. In the fourth courtyard, there are thirty-two E's, seven in each direction, and one at each of the four doors. In the fifth courtyard, there are seven HŪṂ's, and four TING's at the doors. In the sixth courtyard, there are eighteen HŪṂ's, three in each direction, and one each inside the east and west sides and at the four doors. In the seventh courtyard, there are thirty pairs of HŪṂ syllables, three in each of the eight directions, and one each inside the east and west sides and at the four doors. In the east direction of the eighth courtyard, there is JAḤ, in the south HŪṂ, in the west VAṂ, and in the north HOḤ, sixty each. In the ninth courtyard, there are sixty MA's, fifteen in each direction. All of these are clear in the colors of their respective deities. By uttering A, the basic A dissolves into light and pervades and merges into all the syllables, becoming very clear and blazing. From these syllables, rays of light emanate, accomplishing the deeds of the Buddhas. Gathering again, they dissolve into the syllables, dissolving into light, becoming the emblems of the respective deities. From these emblems, rays of light emanate, accomplishing the deeds of the Buddhas. Gathering again, they dissolve into the emblems, dissolving into light, and through reciting the secret mantras of the deities, the mandala of the five hundred and forty-seven peaceful and wrathful deities clearly appears as the forms of the respective deities in the mandala wheel. This is what is said. The second part is: HŪṂ HŪṂ HŪṂ VAJRACITTA OṂ (藏文，ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་བཛྲ་ཙིཏྟ་ༀ，hūṃ hūṃ hūṃ vajracitta oṃ，吽 吽 吽 金刚心 嗡). A A A VAJRĪ BHADRA SAMANTA ĀḤ (藏文，ཨ་ཨ་ཨ་བཛྲཱི་བྷ་དྲ་ས་མནྟ་ཨཿ，a a a vajrī bhadra samanta āḥ，阿 阿 阿 金刚 吉祥 普遍 阿). From the central seat, the Blessed One, Glorious Samantabhadra. From there until "May the tantras, agamas, and instructions be spontaneously accomplished. Namo HŪṂ (藏文，ན་མོ་ཧཱུཾ，namo hūṃ，敬礼 吽)," in the usual way. Incidentally, during the practice of visualizing deities for offering to guests, in the great mandala, above and below, in all directions, the wheel of protection is surrounded by the ten wrathful deities, male and female, with their respective twenty attendants. In the center, in front of the lotus pond at the base of the great palace, are Vajrakumara, male and female, and other emanations and further emanations, the black one with fangs and wings, from there until "wearing armor for body protection," in the usual way. Similarly, in the mandala ritual, the ground is purified with samadhi accompanied by names, and when visualizing the residence palace as the support for the deities, visualize by emanating the seed syllable from the HŪṂ (藏文，ཧཱུྃ，hūṃ，吽) in one's heart, the ground
Chinese
仅仅是手印和支分加持的事业宝瓶，以及具有支分的神宝瓶准备的诸神，在生起三种仪轨方面有所不同。其他一切都应如宗喀巴大师所著的《坛城仪轨无垢光鬘》一样理解。这些也出自克若隆巴的禅定窍诀：“以续部生起诸神，以教言阐明。”因此，诸神按照续部以三种仪轨生起后，以教言的寂怒进行阐明。又，在此稍微考察一下所修诸神的数量。也就是，灌顶仪轨是融入大殊胜的种姓，寂怒的主尊普贤和殊胜大者二者，按照阿努自宗的禅修方式，当诸神安住于身体上时，这二者要么是根本身的本尊，要么是周遍一切坛城的第六种姓的缘故。不仅如此，两个主尊，殊胜灌顶和三尊父母分开的六尊神，也如教言寂怒的词句中不出现一样，没有单独计算，暂时出现了五百四十一尊神。其上加上金刚童子和十忿怒尊父母，以及二十饮血尊即四十二尊，确定神祇数量为五百八十三尊。如《引导事业广大仪轨》中：“此后，薄伽梵吉祥普贤王如来刹那间以充满虚空的方式，在一切所遍之处，以五百八十三尊寂怒灌顶坛城之神充满。”又说：“第一层排列四十二尊寂静本尊。”直到“在方位上下和坛城之根安放四十二尊橛本尊。”并且在广泛开解内灌顶的灌顶意义时说：“坛城九层次第中，除了上师座，八层有五百八十三尊。”因为这样说的缘故。以圆满一切经部的灌顶而作的支分坛城第七摩诃成就法品。二是授予成就灌顶的坛城，是根本续部所说的尸林秘密胜义坛城。那又如何生起的仪轨，按照阿努的宗派自宗，像这样，显现的一切法都融入自己的蕴界处，并且了知其本初就是本尊的自性，因此诸神
English
Only the hand seals and the activity vase of the limb consecration, and the deities of the limb-possessing deity vase preparation, differ in terms of generating the three rituals. Everything else should be understood as in the "Immaculate Rosary of Light" mandala ritual composed by Je Lama. These also come from the meditation instructions of Khro Lungpa: "Generate the deities with the tantra, clarify with the agama." Thus, the deities are generated according to the tantra with the three rituals, and then clarified with the peaceful and wrathful aspects of the agama. Furthermore, here we should examine the number of deities to be meditated upon. That is, the empowerment ritual gathers into the lineage of Che Mchog, and the main deities of the peaceful and wrathful, Kuntu Zangpo and Che Mchog, according to the Anu own system's meditation method, when the deities are placed on the body, either these two are the deities of the base body, or because they are the sixth lineage pervading all mandalas. Moreover, the two main deities, the supreme empowerment and the six deities separated as the three fathers and mothers, are not counted separately as they do not appear in the words of the peaceful and wrathful agama. For the time being, there appear to be five hundred and forty-one deities. On top of that, adding Vajrakumara and the ten wrathful deities fathers and mothers, and the twenty blood-drinking deities, i.e., forty-two, the number of deities is determined to be five hundred and eighty-three. As it is said in the great clear guiding activity manual: "Then, the Bhagavan, glorious Kuntu Zangpo, in an instant, filling the sky, in all that is pervaded, filled it with the five hundred and eighty-three peaceful and wrathful deities of the empowerment mandala." And, "On the first level are arranged forty-two peaceful deities," up to "In the directions above and below and at the root of the mandala are placed forty-two kila deities." And, in extensively explaining the meaning of the inner empowerment, it says: "In the order of the nine mandalas, except for the guru's seat, there are five hundred and eighty-three in the eight." Because it is said so. The seventh Maha Achievement Method chapter of the limb mandala made with the empowerment of the complete sutra. The second is the mandala where the accomplishment empowerment is conferred, which is the charnel ground secret supreme mandala spoken of in the root tantra. Moreover, how to generate the ritual, according to the Anu lineage's own system, like this, all phenomena that appear are gathered into one's own aggregates, elements, and sense bases, and knowing that they are primordially the nature of deities, therefore the deities