English
etc., and recite the mantra "Oṃ Ratna Paśaṃ Si Ti Ku Ru" (藏文：ༀ་རཏྣ་པ་ཤཾ་སི་ཏི་ཀུ་རུ，梵文天城体：，梵文罗马拟音：oṃ ratna paśaṃ si ti ku ru，汉语字面意思：Om, Jewel, Pacify, Accomplish, Guru) three times. Strike the ground three times with a mudra, and the earth goddess, with a smiling radiance, dissolves into the ground. Visualize the ground transforming into the essence of the five wisdoms, the essence of various jewels. The above is the ritual for raising the earth. To gain control of the earth: Make a kila with a crescent-shaped tip from copper or red wood. From the Hūṃ at your heart, recite the mantra of the Lotus Kila, and generate the wrathful deity, one face and four arms in the upper body, the lower body a crescent-shaped kila, the body red in color. The first right and left hands hold a lotus and a lasso, the last two hands entwined around the kila. Dissolve into the kila. Bless the body, speech, and mind, and recite "The body of the supreme wrathful one of Lotus Power," and the mantra "Oṃ Padma Kila Ya" (藏文：ༀ་པདྨ་ཀི་ལ་ཡ，梵文天城体：，梵文罗马拟音：oṃ padma ki la ya，汉语字面意思：Om, Lotus, Kila). Insert the kila into the center of the mandala, and from it, red rays of light emanate, dissolving into the ground. Visualize that the earth is under your control. There are four ways to purify the earth: purifying through work and action, purifying through fire, purifying through mantra and mudra, and through samadhi. The first is to not miss the time when the earth lord eats, dig a square area and examine it, examining it with earth and examining it with water. The first is to examine with earth. If bad earth appears, such as the taste of the earth, discard it. Good earth is oily, the color is as bright as a jewel, there are no earth fragments, and it is better than the original. This is examining with earth; if it is better, take it. The method of examining the earth with water is: pour water into the dug earth, and have the craftsman recite the hundred-syllable mantra, walk fifty steps outwards, and then return fifty steps. If the water decreases greatly and dries up, it is bad. It should be moved elsewhere, or purified with a peaceful fire offering. If the decrease is small and the characteristics are good, collect twenty-five ingredients, put them into a new earthenware pot, and place it in the dug earth. Then, on the lunar mandala formed from the letter A, visualize a jeweled stupa arising from the letter Traṃ, fulfilling all desires as you wish. Seal it with a grass mat, tie it tightly with a rope, and place it. Then, the craftsmen sit together in a mandala. There are many ways to describe the size of the mandala, such as large, medium, and small.
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Enjoying the immeasurable waves of karma, yet not even seeing a ray of sunlight from the face of the Noble Ones. Attachment to desirable qualities is like salty water. Whatever one does, one experiences suffering, like food from the ocean. Attachment to what should not be attached to is like a worm in excrement. Thus, the nature of suffering in samsara is such that it is extremely important to be liberated from samsara. To be liberated from samsara, the perfectly enlightened Buddha spoke of immeasurable doors of Dharma. Thereupon, the virtuous gurus and holy beings taught countless teachings, but they are said to be included in the path of empowerment for ripening and the path of generation and completion for liberation. Of these, here, the path of empowerment is for ripening. As it says in the tantra: For example, a house without offspring, just by dying, becomes empty. Likewise, even if one is without empowerment, all fruits become empty. Just as a house without offspring becomes desolate and empty when it dies and the lineage is cut off, so too, no matter how great the qualities of a person, if they are without empowerment and samaya, the fruit will be cut off and become empty. Therefore, it is important to ripen the mind-stream with profound empowerment. Moreover, having obtained the leisure and fortune of a human body, being born in a good place in Jambudvipa, being born in a central land, having no excess or deficiency in the faculties, encountering the holy Dharma, and being able to enjoy such a precious empowerment is not accomplished by one's own male or female organ, or castle, or circumstances, but by the kindness of the guru and the Three Jewels and the power of one's own immeasurable merit. Therefore, be joyful and happy, and be proud in your heart. Raise the banner of faith and respect, and the victory banner of unwavering certainty. Furthermore, this profound empowerment is also endowed with four connections: the continuum is connected with the empowerment, the empowerment is connected with the instructions, the instructions are connected with the practice, and the practice is connected with the blessings, which are praised by the accomplished masters of the past. This is called the "prelude." Therefore, the prelude to the continuum of rGyal grags pa (Victorious Fame) is: Twenty-eight years after the passing of the Teacher, on the roof of King Dza's house, the book...
Chinese
这是关于经卷如雨般降临的故事。讲述了密咒金刚乘是如何产生的，以及如何向应化众生宣说的开端。让有缘分的追随者们生起信心，并与如何理解这个大坛城的意义相关联。与口诀实践相关联。与前辈大师们所著的特殊事业清单相关联。与实践加持相关联。成就者的珍贵传承如雪山滴水般，一个接一个地传递，变得清晰明了。从吉祥普贤王如来直到现在的上师，没有普通人的杂质。这是成就者加持的不间断传承。如此珍贵的灌顶，应当在具备五种圆满的处所进行。也就是处所圆满：集会殿堂是智慧的宫殿，是获得大解脱的殊胜城市，是善妙的巨大坐垫，是成就生起的大处所。不要以平凡的眼光看待处所的好坏、喜不喜欢，而应在大智慧的宫殿中享用。导师圆满是指：灌顶的上师是大金刚持。关于他的特征，《总集意趣续》中说：观察上师的特征是：智慧心，你谛听。稳重、调柔、没有虚伪，通晓密咒传承的结合，擅长绘制坛城的事业，完全了解那十种，给予众生无畏，喜欢研究大乘。经中说，那就是上师。另外，在《明点灌顶续》中也说：他也同样具备，稳重、调柔、具有智慧，具有忍耐、正直、没有虚伪。从那里一直到“说”之间，以及《心要》中说：经中说“导师勤于供养”。因此，经中说，具备那些特征的人才能成为灌顶的上师。经中没有说由谁随意来做。因此，灌顶的上师是所有佛陀的化身，不要以平凡的眼光看待行为的好坏，也不要考虑是否合自己的心意，而应将上师视为佛陀。眷属圆满
English
This is the story of the rain of scriptures. It tells how the Secret Mantra Vajrayana arose, and how to explain the beginning to those who can be tamed. Let the fortunate followers generate faith, and it is related to how to understand the meaning of this great mandala. It is related to the practice of oral instructions. It is related to all the special work lists written by previous masters. It is related to the practice of blessings. The precious lineage of the accomplished ones is like a drop of snow mountain, passed down one by one, becoming clear and distinct. From the glorious Samantabhadra to the current lama, there is no impurity of ordinary people. This is the unbroken lineage of the blessings of the accomplished ones. Such a precious empowerment should be performed in a place with five perfections. That is, the perfection of the place: the assembly hall is the palace of wisdom, the supreme city of great liberation, the great cushion of goodness, and the great place where achievements arise. Do not look at the place with ordinary eyes, whether it is good or bad, whether you like it or not, but enjoy it in the palace of great wisdom. The perfection of the teacher refers to: the empowering lama is the great Vajradhara. Regarding his characteristics, it is said in the 'Compendium of Intentions Tantra': Examining the characteristics of the teacher is: wisdom heart, you listen. Steady, gentle, without hypocrisy, knowing the union of the secret mantra lineage, skilled in the work of drawing mandalas, fully understanding those ten, giving fearlessness to sentient beings, and liking to study the Mahayana. It is said in the sutra that that is the teacher. In addition, it is also said in the 'Bindu Empowerment Tantra': He also has the same qualities, steady, gentle, and intelligent, patient, upright, and without hypocrisy. From there all the way to 'saying', and in the 'Essence', it says: The sutra says 'the teacher is diligent in offering'. Therefore, the sutra says that only those who possess those characteristics can become the empowerment teacher. The sutra does not say who can do it at will. Therefore, the empowerment teacher is the embodiment of all Buddhas, do not look at the good or bad of actions with ordinary eyes, and do not consider whether it suits your own mind, but regard the lama as a Buddha. Retinue perfection
Chinese
是故，需要一位具足相好的弟子。如经部所说： 喜好禅修与成就， 恒常恭敬于上师， 按时供养上师者， 是为具德之弟子。 以及《心要》中所说： 善于听闻、思维、禅修者。 此四句。 又如《真实根本续》所说： 开启智慧之门后， 在确定考察之基础上， 宣说此心中确定的教言。 如是说，弟子也必须具足这些相好。 不是随随便便什么人都行的。 因此，聚集于此的各位，都是被称为金刚兄弟姐妹的人，从现在到未证得金刚持果位之间，以誓言如线般相连，互相帮助，前往佛地。 对此，不要去看待是否和谐，是否喜欢，是否清净等等，而应将一切观为本尊和本尊母的形象来享用。 资具圆满也是，如经部所说： 收集一切难得的资具， 特别是具备供养的， 作为成就证悟之物。 以及《心要》中说： 人造的布匹是。 此外，住所和受用随其安乐。 故有遣除违缘之物， 成就之物， 供养物， 生活食物， 坛城灌顶之资具。 其中，有遣除敌害违缘的武器， 遣除魔障违缘的古古律香， 舌刀， 白芥子， 金刚橛等等。 遣除疾病违缘的药物和医生， 包括洁净之物和草垫等的用具等等。 成就之物也有， 小铃， 金刚橛， 颅器等等。 供养物之资具也有， 本尊之像， 唐卡或， 铸像等等。 如《真实根本续》所说： 也应陈设眼睛所见的供养物。 是故。 生活食物之资具也有， 策和嘎外， 匝嘎， 匝德， 达杰， 达仲， 玛萨玉多， 匝达汝， 多杰旭， 多杰滚都觉， 多杰嘎达日等等适合普杂的物品。 《总集续》中也说： 具足圆满的资具， 被说是大乐之会供。
English
Therefore, a disciple with excellent qualities is needed. As stated in the Tantra: "One who delights in meditation and accomplishment, Always respects the Guru, And makes offerings to the Guru in due time, Is a disciple endowed with qualities." And in the Essence: "One who is well-versed in hearing, contemplation, and meditation." These four phrases. Also, as stated in the Authentic Root Tantra: "Having opened the mind of wisdom, On the ground of definite examination, This teaching, definite in the mind, is shown." Thus, the disciple must also possess these qualities. It is not the practice of just anyone. Therefore, all those gathered here are called Vajra brothers and sisters, and from now until the attainment of the Vajradhara state, you are connected by vows like a thread, helping each other, and going to the state of Buddhahood. In this, do not look at whether you are compatible or not, whether you like it or not, whether it is clean or not, and so on, but transform everything into the form of deities and enjoy it. The abundance of resources is also, as stated in the Tantra: "Having gathered all the difficult resources, Especially those endowed with offerings, Place them as substances for accomplishing the Siddhi." And in the Essence: "Artificial cloths are." Furthermore, "Whatever is comfortable for dwelling and enjoyment." Therefore, there are substances for averting obstacles, substances for accomplishment, offerings, food for sustenance, and implements for the Mandala initiation. Among these, there are weapons for averting the obstacles of enemies, Gugul incense for averting the obstacles of demons, tongue knives, white mustard seeds, Vajra Kilas, and so on. Medicines and doctors for averting the obstacles of diseases, including cleaning agents, straw mats, and other implements. There are also substances for accomplishment, such as small bells, Vajra Kilas, Kapalas, and so on. There are also implements for offerings, such as the deity of the Yidam, Thangkas, or statues. As stated in the Authentic Root Tantra: "Also display the objects of sight." Therefore. There are also implements for sustenance, such as Tshe and Galphi, Dza Ga, Dza De, Da Gye, Da Trom, Mamsa Yumdok, Tsa Taru, Dorje Shuk, Dorje Kundu Kyu, Dorje Katari, and other suitable Pūja items. In the Kun Dus, it is also said: "This complete abundance of resources Is said to be a gathering of great bliss."