English
After preparing the ground, it should be erected very majestically and impressively. The seed syllables of A and Ma, tie them separately and lean them against the waist. This is the general mudra of the wrathful deities. Then, accept the mudras of the gatekeepers such as Hayagriva and the powerful goddesses as if throwing them. The hand seals of the burning mothers are, and so on. Also, at the end of each section, from standing on the burning seat, and so on. Except for changing the mantras at each recitation time, everything else from dressing to protecting the body should be done according to the sequence of the sadhana. Similarly, the mandala ritual is also, although the ground ritual is not necessary only during the sadhana empowerment, in the case of practicing the root mandala separately, it is generally done according to the Vimalaprabha. In particular, there is no other difference except for changing the differences in the mandala of the support and the supported, which are the arising objects of purification of the ground and the preparation of the deity vase. This is the eighth Anu sadhana chapter of the branch mandala made for the empowerment of the complete Sutra. Secondly, to dispel the wrong notion that there are no separate mandalas for this and that, these two mandalas of inner empowerment and sadhana empowerment are actually the root mandala with branches. The first is the root mandala common to Maha, or the great assembly mandala. The second is the unique Sutra root mandala, and the great assembly is also called the charnel ground secret supreme mandala, which has three names. Therefore, since both of these are root mandalas, they can be poured into any of the four rivers of the tantra system, and its rationality will be explained elsewhere. Here, separating the branch mandalas is the rule of the oral tradition, or the four rivers of the complete Sutra, and the four rivers of the tantra system to be poured into the root mandala. For this practice of combining the two traditions into one for empowerment, because a separate mandala is not made for the sadhana empowerment, there may be a wrong notion that there are no separate mandalas for this and that, in order to dispel this wrong notion. Although it is not done these days, it is combined to explain the conversion method of the two mandalas in an easy-to-understand way. Moreover, the source of distinguishing this and that mandala is, in the Karma List written by Acharya Shantideva, at the time of inner empowerment, the great assembly mandala is built.
Chinese
如是说。在修法灌顶时，按秘密尸林的方式建造。因为各自这样说了。秘密尸林的坛城，就是这里所列的后面的那个。因此，在根本续部的坛城，即显示集合大集修法仪轨的章节中，广说了这个名为秘密尸林胜妙坛城。如是说。在修法根本的坛城中，秘密尸林胜妙之经。如是等等说了。这样一来，如果将续部和口诀的两种灌顶合二为一进行授予，那么就舍弃了修法灌顶的坛城，而将续部方式的外灌顶在根本坛城中再次重复授予，那么就会存在缺少和多余的过失，如果这样认为。那么，消除那个过失，以及那样做的必要，在其他地方已经广说了，而且也将要讲解，这里因为文字太多而畏惧。第三，对于按照现在的仪轨，在何处授予的修法坛城，宗喀巴大师所造的进行驳斥，是将经部灌顶分为支分坛城和具有支分的根本坛城两种。在根本坛城的时候，建造集合大集共同的坛城。在那里，将续部方式的外灌顶，以及续部和口诀共同的内灌顶，续部方式为主的修法灌顶的结尾，各自连接两个简略的圆满次第的河流。为了圆满四条河流，修法供养仪轨之正文，应当像宗喀巴大师圣妙语录善说奇妙的修法，成就如雨降，以及坛城仪轨无垢光鬘一样理解。即使那样，修法仪轨的广、中、略的取舍，以及在坛城仪轨中，对于开示的弟子预备等等，不仅如此，与大法会相连的念诵修持四支结合的修法纲要，内外加持火供等等，希望分别询问将种类相同的类别组合的旁注。应当在那里了解。通过区分续部、教言、坛城的差别，消除邪分别，从而介绍了仪轨的关键的章节。仅仅跟随广为人知的口头讨论，没有重复学习的聪慧精进之人，
English
Thus it is said. During the empowerment of practice, it is constructed according to the secret charnel ground tradition. Because it is said separately like that. The mandala of the secret charnel ground is the latter one listed here. Therefore, in the chapter of the root tantra's mandala, which demonstrates the practice tradition of the Great Assembly Gathering, this called the supreme secret charnel ground mandala is extensively explained. Thus it is said. In the root mandala of practice, the sutra of the supreme secret charnel ground. Thus and so on it is said. In this way, if the two empowerments of tantra and oral instruction are combined into one and bestowed, then the mandala of the practice empowerment is abandoned, and the outer empowerment of the tantra tradition is again repeated in the root mandala, then there will be both the fault of deficiency and excess. If one thinks like that. Then, the elimination of that fault, and the necessity of doing so, have been extensively explained elsewhere, and will also be explained, but here I am afraid of too many words. Third, regarding the practice mandala bestowed according to the current practice, which was criticized by Je Lama, the Sutra empowerment is divided into two: the branch mandala and the root mandala with branches. During the root mandala, a common mandala of the Great Assembly Gathering is constructed. There, the outer empowerment of the tantra tradition, the inner empowerment common to tantra and oral instruction, and at the end of the practice empowerment mainly based on the tantra tradition, two abbreviated rivers of the completion stage are connected respectively. The text of the practice offering ritual to complete the four rivers should be understood as the wonderful teachings of Je Lama's sacred words, the wonderful practice method, the rain of accomplishments, and the mandala ritual, the immaculate garland of light. Even so, the adoption and rejection of the extensive, medium, and concise practice methods, and the preparation of the disciples who are shown the face in the mandala ritual, and not only that, the practice outline of the recitation practice combined with the great assembly, the consecration of inner and outer fire offerings, etc., I would like to separately ask for annotations that combine categories of similar types. It should be understood there. By distinguishing the differences between tantra, agama, and mandala, misconceptions are eliminated, and the key points of the practice are introduced. Only following well-known oral discussions, without repeating the learned and diligent person,
Chinese
此续释教授中，详察善说增妙饰。 集经支分诸坛城，成就如意宝中，内灌顶生之河流，成就灌顶名声之河流二者坛城宣说之时，即第三。 ༈ 嗡 索斯帝！转变乐之习气极微细，胜乐无二智慧之，金刚摧毁常断四身主，顶礼具德上师后，大乐智慧河流之流，成就浪涛摇曳者，善说仪轨降落处，于具缘田地滴滴降。此处作圆满总集之灌顶，秘密灌顶圆满河流之坛城中，世俗菩提心和，胜义菩提心之坛城二者中，首先世俗菩提心之灌顶，是于身灌顶之坛城，是以上师之身灌顶，故不需陈设外有相之坛城，师长无真实灌顶之能力，弟子不但不能真实取上师父母之秘密物空密，纵然和合甘露亦不能饮用之分别念者，然依靠秘密物甘露丸许，一切不能真实修持或不能者，皆以三摩地修持之，虽然如此，然于如是之人前，陈设甘露坛城，及先前修持之仪轨，似为惯例，其中于宝鬘等中，亦有比照药修之类别，而修忿怒宫殿之坛城者，然于根本坛城中，已依口诀修成忿怒宫殿坛城之甘露，故此处不需另修，不但如此，此时亦无须修如是甘露坛城之能知，故此处无格蓝之深灌顶之事业，如格蓝金刚光之惯例，依阿之事业单和，诀要等古籍之意而修持者，首先坛城是，甘露菩提心之匙等三十物切碎之基上，四辐轮之中心蓝色，边缘石光……
English
In this tantra commentary and instruction, detailed examination creates excellent speech and splendor. Among the mandalas of the branches of the Compendium Sutra, in the Accomplishment Wish-Fulfilling Jewel, the time of explaining the mandalas of the inner empowerment arising river and the accomplishment empowerment fame river, is the third. ༈ Oṃ Svasti! Even the subtlest traces of changing bliss, the Vajra of the supreme bliss non-duality wisdom, destroys the lord of the four bodies of permanence and annihilation. Having prostrated to the glorious lama, the stream of great bliss wisdom river, with waves of accomplishment moving, from the platform where excellent speech and ritual texts flow, it falls drop by drop onto the fields of the fortunate. Here, in the mandala of the complete river of secret empowerment, which is empowered by the complete collection of sutras, among the two mandalas of conventional bodhicitta and ultimate bodhicitta, first, the empowerment of conventional bodhicitta, which is the mandala of empowerment on the body, is the empowerment on the body of the lama, so there is no need to set up an external phenomenal mandala. And the teacher does not have the ability to give real empowerment, and the disciple not only cannot actually take the secret substance of the lama father and mother, the secret of space, but even if combined with nectar, he cannot drink it, but relies on a secret substance, a nectar pill. All those who cannot actually practice or cannot, should practice with samadhi. Even so, in front of such a person, setting up a nectar mandala and performing the preliminary practice ritual seems to be the custom. Among them, in the Jewel Garland and others, there are those who compare the types of medicine practice and practice the wrathful palace mandala. However, in the root mandala, the nectar of the wrathful palace mandala has already been practiced according to the oral instructions, so there is no need to practice separately here. Moreover, there is no knowledge that such a nectar mandala needs to be practiced at this time. Therefore, there is no work of the profound empowerment of Glen here. According to the custom of Glen Dorje Ö, those who practice according to the meaning of A's work list and ancient books such as key instructions, first, the mandala is, on the basis of thirty substances such as the key of nectar bodhicitta, the center of the four-spoked wheel is blue, the edge is stone light...
Chinese
以坚定的意乐。嗡。此乃六道众生之怙主，未能觉悟而误入歧途之众生，令彼等生起为胜者之子，断绝轮回之延续。其后降临加持：观想自身为金刚黑汝嘎父母双运，以欢喜之音声，唤醒遍布虚空之智慧轮，融入自身处所及资具，于大乐之嬉戏中燃烧。嗡 吽。啊啦啦 吼。巴嘎万 萨玛雅 吼。萨玛雅 斯德旺。吽 吽 吽 吽。如是，焚烧以五甘露涂抹之缠腰布及古古律等之香，并作乐器之声。其后加持供品：以让 扬 康，焚烧、抛弃、净化所有供品之执着。于空性之中，供器皆化为普贤王母之虚空法界，于清净之界中，供品皆化为智慧普贤王之嬉戏，平等融合之大乐菩提心之自性显现为一切欲妙之大云。嗡 阿 吽 玛哈 班匝 阿弥利达 吽。玛哈 巴林达 吽。玛哈 惹达 班 梭哈。 纳摩 萨曼达 布达南 嘎嘎纳 康 梭哈。嗡 舍利 巴匝 惹嘎 杜贝 杜。布贝 布。阿洛给 舍。根德 根。以此加持。彼等乃为前行。一切法皆为无生之界，如是安住于普贤王母之虚空法界清净之状态中片刻。于彼状态中，无碍大悲智慧之光芒，显现为智慧普贤王之嬉戏，自性任运成就。于法界与智慧无二之子，大乐之根本菩提心，阿字白色无垢。嗡 巴匝 萨埵 阿。如是念诵。阿字完全转变，自身刹那间成为薄伽梵，吉祥金刚萨埵，蓝色寂静而微笑，具足相好庄严。右手持金刚杵于心间，左手持铃置于腰际。以圆满跏趺坐姿安住。自显之明妃金刚界自在母，蓝色，右手持铃，左手持金刚杵，与之双运。以五种丝绸衣饰及八种珍宝严饰。父尊五处之
English
With steadfast pure intention. Oṃ. May these sons of the victorious ones of the six realms, who have not understood and wander astray, be raised as sons of the victorious ones, and may the streams of samsara be cut off. Then, the empowerment: Visualize yourself as the Heruka Vajra, the father and mother in union, and with the sound of joy, awaken the wheel of wisdom that pervades the sky, and dissolve into your own place and possessions, blazing in the play of great bliss. Oṃ Hūṃ. Ah La La Hoḥ. Bhagavan Samaya Hoḥ. Samaya Tvam. Hūṃ Hūṃ Hūṃ Hūṃ. Thus, burn incense of cloth smeared with the five nectars and guggul, etc., and make the sound of music. Then, bless the offerings: With Raṃ Yaṃ Khaṃ, burn, discard, and purify all grasping at the reality of the offering substances. From within emptiness, may the offering vessels transform into the pure realm of the space of Samantabhadrī. In that pure realm, may the offering substances transform into the play of wisdom Samantabhadra, the great bliss of co-emergent bodhicitta, the self-display of all desirable qualities, becoming great clouds. Oṃ Āḥ Hūṃ Mahā Pañca Amṛta Hūṃ. Mahā Baliṃta Hūṃ. Mahā Rakta Bhrūṃ Svāhā. Namaḥ Samanta Buddhānāṃ Gagana Khaṃ Svāhā. Oṃ Śrī Vajra Rāga Dhūpe Dhū. Puṣpe Pu. Āloke Hrīḥ. Gandhe Gha. Bless with these. These are the preliminaries. All dharmas are the realm of unborn, abiding as they are, remain for a moment in the pure state of the space of Samantabhadrī. From within that state, the unobstructed compassion and the radiance of awareness appear as the play of wisdom Samantabhadra, spontaneously perfect. From the son who is inseparable from the realm and wisdom, the root of great bliss, the white and stainless A syllable of bodhicitta. Oṃ Vajrasattva Ā. Recite thus. From the complete transformation of the A syllable, may I instantly become the Bhagavan, glorious Vajrasattva, blue, peaceful, and smiling, fully endowed with the marks and beauties. The right hand holds a vajra at the heart, and the left hand holds a bell resting on the hip. Seated in the complete lotus posture. The consort who is the self-appearing Vajradhātvīśvarī, blue, holds a bell in her right hand and a vajra in her left, and is in union with him. Adorned with five silk garments and eight precious ornaments. The root of the five places of the father,