English
The differences between the two systems, and the key to transmitting them as one, apart from my venerable guru and other exceptional holy beings, most mantra practitioners of later generations have not realized, because it is clearly shown by the traces of their respective transmission records and action lists. From now on, may everyone realize it through the power of this text. ༈ Also, even when based on the transmission of the two systems as one, if we show a slight corner of the door of practice in detail and brevity, for the mere empowerment ritual that is not related to the four branches of recitation and practice, it is transmitted from the previously consecrated painted image, or on the text of the empowerment ritual itself, adding the practice of each branch mandala, accomplishment wish-fulfilling jewel, and the practice of the root mandala with branches, accomplishment rain-bringing, and the mandala ritual, the Immaculate Light Garland, these four texts are sufficient. If it is a ritual related to the four branches of recitation and practice, then on the basis of these four texts, add the common beginning and the constraints of the practice beginning, and for the new painted image or colored powder mandala, add consecration, etc., and other supplementary parts that need to be written and changed, such as consecration fire offerings, must also be complete. ༈ Also, for the aspect of relying on these four texts to be extremely abbreviated, the vase of the root mandala and the disciple preparation must be done, and the deity preparation must also be done in the aspect of the colored powder mandala. For painted images, there is no clear statement in the major treatises that it must be done, so even if it is not done, there is no fault of omission, but if it is done, it is a perfect branch, so it should be done as much as possible. The Chenbai (snyan gsan dbab pa) is not only for drawing the mandala, but also for practice. Therefore, the prayer for what purpose the Chenbai is performed, you believe and offer, etc., is a prayer to offer to the deities of the mandala, etc., to complete the various activities of the mandala, not just for drawing, and the words of requesting the nature of grace, with compassion, please consider, etc., also illustrate this point.
Chinese
这是因为祈请通过加持坛城来占据土地。此外，我按照成就所欲大成就者金刚光和俄的仪轨，也为分支坛城的克里亚瑜伽二者书写了弟子的预备。虽然如此，按照祖尔罕的传统，现在大多不制作粉末彩绘和布面彩绘。因此，我认为在简化实践时，即使不成就也没有过错。土地仪轨即使在坛城旧房中，也可以不依赖粉末彩绘。如果是新房，那么做布面彩绘也很好。因为土地仪轨不仅仅是为了在土地上绘制坛城，也是为了摧毁内外邪魔和障碍。因此，后来的大多数咒师认为，在布面彩绘方面，完全不需要土地仪轨是没有意义的。此外，在布面彩绘时，对于本尊的预备，在一些仪轨中，像珍宝曼荼罗一样，将本尊数量的组合安放在坛城展开的基础之上。有些人强烈反对说这不合适，这是因为他们认为预备仅仅是为了在那基础上绘制，而没有理解这个意义的关键所在。因为在一些坛城仪轨的根本经典中，也说在基础之上的虚空中迎请本尊，并进行供养赞颂和倾听禀告，那么在展开的基础之上，将曼荼罗做成组合有什么过错呢？没有任何过错。将续部和口诀融为一体，权法的意义，广略之处，轻易了悟的法之纽带，赐予少闻新学者的光彩。出自《密集部》的权法金刚阶梯，这是讲述将续部和口诀的规矩融为一体的意义和实践要点之时，即第一部分。 讲述前行入门的权法之时。 ༈ 嗡 索斯帝！ 那些堕入恶趣恶道者，以无缘大悲引导，顶礼上师金刚持，宣说入门权法。此处，手金刚度恶趣的坛城陈设，包括朵玛仪轨等，按照修法成就后，导师自己进入坛城接受灌顶，或者喜欢简略
English
This is because it is requested to occupy the land through the blessing of the mandala. Furthermore, according to the practice of the great achiever Vajra Light and Ngok, who fulfill wishes, I have also written the preparation of disciples for the two Kriya Yoga of the branch mandala. However, according to the tradition of Zurham, nowadays most people do not make powder paintings or cloth paintings. Therefore, I think that even if it is not accomplished when simplifying the practice, there is no fault. The land ritual can be done even in the old mandala house without relying on powder paintings. If it is a new house, it is good to do cloth painting as well. Because the land ritual is not only for drawing the mandala on the land, but also for destroying the inner and outer demons and obstacles. Therefore, most of the later mantra practitioners believe that it is meaningless to say that the land ritual is absolutely unnecessary for cloth painting. In addition, in the case of cloth painting, for the preparation of the deity, in some practices, like a precious mandala, the group of deity numbers is placed on the basis of where the mandala is unfolded. Some people strongly object to this, saying that it is not appropriate, because they think that the preparation is only for drawing on that basis, and they have not understood the key to this meaning. Because in some fundamental scriptures of the mandala ritual, it is also said that the deity is invited in the sky above the base, and offerings, praises, and reports are made, then what is wrong with making the mandala into a group on the unfolded base? There is nothing wrong. Unifying the tantra and the oral instructions, the meaning of the empowerment, the points of elaboration and abbreviation, the bond of Dharma that easily realizes, bestows the glory of the new learner with little knowledge. From the Vajra Ladder of Empowerment of the Compendium Sutra, this is the first part, which explains the meaning and practice points of unifying the rules of the tantra and the oral instructions. At the time of explaining the empowerment of the preliminary opening. ༈ Om Svasti! Those who fall into evil destinies and evil paths are guided by impartial compassion. I prostrate to the Vajra Holder Guru and explain the empowerment of the opening. Here, the mandala arrangement of Vajrapani who leads beings from evil destinies, including the Torma ritual, etc., is accomplished according to the sadhana. The teacher himself enters the mandala and receives the empowerment, or prefers brevity.
Chinese
仅仅抛掷智慧之花，便进入坛城，与本尊共享命运。接下来，引导弟子们进入并进行灌顶：首先，进行沐浴和驱除障碍，这应在进入坛城殿之前进行。如果采取简易的方式，也可以在礼拜后就座进行。用事业宝瓶进行沐浴。然后，向障碍食子洒香水和事业宝瓶之水，并用Vighnam（藏文，梵文天城体：विघ्नं，梵文罗马拟音：vighnaṃ，汉语字面意思：障碍）和Amrita（藏文，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露）进行净化。用Raṃ Yaṃ Khaṃ进行净化。在空性中，观想从Bhrūṃ（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中，于珍宝器皿中，从嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字融化而成的食子，散发出不可思议的 desired qualities 之云。用嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）加持三次。用嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）萨尔瓦 Vighnam（藏文，梵文天城体：विघ्नान्，梵文罗马拟音：vighnān，汉语字面意思：所有障碍） 纳玛哈 萨尔瓦...堪 葛利赫纳 伊当 巴林达 梭哈 三次，绕食子并供养。结吽字印。顶礼！顶礼三宝！以三宝的真谛，以及法性清净的真谛，以及有法因果不虚的真谛，以及大集经坛城诸尊的真谛，以及化身、再化身及手印等的真谛，以大真谛的加持力，今日这些金刚弟子进入坛城并接受灌顶，愿所有阻碍他们的邪魔障碍，都因这布施的食子而满足，并远离此地，远至计量单位和呼喊声所及之处！用古古尔的烟熏。用芥子驱赶。猛烈地演奏音乐。念诵Sum-bha等忿怒咒语以驱逐邪魔。念诵“班杂 班杂ra 扎瓦拉 冉！”观想金刚护卫帐幕，智慧之火燃烧，遍满一切方向，坚不可摧。然后，为了调整心态并激发兴趣，应讲述深奥的佛法和讨论的基础。为了与虚空同等的一切众生的利益，愿我获得圆满正等觉的果位。为此，我将依次进入大集经圆满的坛城，听闻并修持深刻而广大的成熟解脱之道，生起远离烦恼的殊胜菩提心，以及听闻佛法的行为。
English
Merely by throwing the flower of wisdom, one enters the mandala and shares the same destiny as the deity. Next, guiding the disciples in and bestowing empowerment: First, bathing and dispelling obstacles should be done before entering the mandala chamber. Or, if done in an easier way, it can be done after prostrating and being seated. Bathe with the activity vase. Then, sprinkle perfume and water from the activity vase on the obstacle torma, and purify with Vighnam (Tibetan, Sanskrit Devanagari: विघ्नं, Sanskrit Romanization: vighnaṃ, Chinese literal meaning: obstacle) and Amrita (Tibetan, Sanskrit Devanagari: अमृत, Sanskrit Romanization: amṛta, Chinese literal meaning: nectar). Purify with Raṃ Yaṃ Khaṃ. In emptiness, visualize from Bhrūṃ (Tibetan, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: seed syllable) in a precious vessel, the torma arising from the melting of the syllable Oṃ (Tibetan, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), radiating clouds of inconceivable desired qualities. Bless three times with Oṃ (Tibetan, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Āḥ (Tibetan, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah) Hūṃ (Tibetan, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). Offer and dedicate the torma by reciting Oṃ (Tibetan, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Sarva Vighnam (Tibetan, Sanskrit Devanagari: विघ्नान्, Sanskrit Romanization: vighnān, Chinese literal meaning: all obstacles) Namaḥ Sarva... Khaṃ Grihṇa Idaṃ Balinta Svāhā three times. Bind the Hūṃ mudra. Homage! Homage to the Three Jewels! By the truth of the Three Jewels, and the truth of the purity of the Dharma nature, and the truth of the unfailing cause and effect of phenomena, and the truth of the deities of the mandala of the Great Gathering Sutra, and the truth of the emanations, further emanations, and hand gestures, by the blessing of the great truth, today these Vajra disciples are entering the mandala and receiving empowerment, may all the obstructing demons and obstacles be satisfied by this offered torma, and depart from this place, far away to the extent of measurements and shouts! Fumigate with gugul incense. Scatter mustard seeds. Play loud music. Dispel the obstacles by reciting wrathful mantras such as Sum-bha. By reciting "Vajra Pañcara Jvala Raṃ!", visualize the Vajra protective tent, the fire of wisdom blazing, filling all directions, and being utterly indestructible. Then, in order to adjust the mind and generate enthusiasm, profound Dharma and the basis for discussion should be explained. For the benefit of all sentient beings equal to the extent of space, may I attain the state of perfect Buddhahood. For that purpose, I will gradually enter the complete mandala of the Great Gathering Sutra, listen to and practice the profound and vast path of maturation and liberation, generate the supreme Bodhicitta free from defilements, and the conduct of listening to the Dharma.
Chinese
在《本生经》中说： 安住在极低的座位上， 充分展现调伏的威严， 以欢喜和渴望的眼神注视， 如饮甘露之语。 又说： 将一切分别念完全收摄， 以极好的意乐谛听， 莫以忘失于心中，如金刚萨埵等， 善逝们不会加持。 因此，舍弃容器的过失，善加守护三门而听闻。 莲花生大士曾说： 屡屡难得犹如乌昙婆罗花， 获得则意义重大犹如如意宝。 如是说，我们现在偶然获得的这个人身宝，是屡屡难得的乌昙婆罗花。因为是能够舍弃一切过失和成办一切功德的所依，所以获得则意义重大，犹如如意宝。因为除了这个能够取舍功过之分的所依之外，在天、龙、夜叉等任何处都没有，所以是获得的殊胜，是极难获得的。 如是，月官说： 若获此身能竭生死海， 亦能播植菩提胜妙种， 较诸如意摩尼更超胜， 何有智者令此身无果？ 成就遍知依于道，引导有情众生而行， 心力强大之人所获为何物？ 此道天龙不能得，非天持明与明妃， 紧那罗人非人以及饿鬼亦不得。 如是说，如同有船时需渡河一样，在一切修持解脱道的顺缘都具足，获得圆满所依的此时，必须努力从事从轮回中获得解脱的有意义之事。 莲花生大士说： 今获圆满诸顺缘之时， 当以猛烈精进超脱轮回。 如是说。 即使获得了如此美好的所依，也是无常的。《入行论》中说： 今日不死安乐住， 是乃愚夫之行径， 我身定当坏灭时， 届时定为魔所食。 如是说，我们自身的这个身体如同水泡一般，因为不稳固，所以迅速