Chinese
那地方也有那样的习俗。首先检查脐带，凭借书写（咒语）的力量，将宝瓶地基埋好之后。然后建造想要的台子，再次用二十五种物品和五种牛乳制品混合涂抹，使其像镜子表面一样平整。据说这叫做“放任自流”。这样做的必要性是：从排除异己和追求目标两方面来说，排除异己，五蕴自然清净；追求目标，为了不寻找而获得五身，所以用五谷。为了五根清净而获得五种事业，所以用五香。为了五境清净而获得五种功德，所以用五宝。为了五识清净而获得五智，所以用五精华。为了五欲清净而获得五语，所以用五药。为了五界清净而获得五部，所以用五甘露。再加上五种牛乳制品，总共三十五种。虽然这些物品的识别方法略有不同，但嘉瓦雍用青稞、豆、小麦、稻米、白芝麻这五种作为五谷；藏红花、麝香、白檀香、红檀香、冰片这五种作为五香；珊瑚、珍珠、绿松石、琥珀、玉这五种作为五宝；盐、红糖、蜂蜜、余甘子、酥油这五种作为五精华；刺茄、石韦、白菖蒲、余甘子心、石灰这五种作为五药；白菩提、红菩提、大便、小便、大肉这五种作为五甘露。仪轨的注释中也说了与此不同的内容。要么按照汉地的典籍来做，要么因为雍敦巴不会有错，所以就这样做。五种牛乳制品是：酸奶、牛奶、酥油、尿、粪。这些也分别或一次性地涂抹像薄或厚的皮革一样。正如《续部密意藏》所说，必须这样做：五谷、五香、五珍宝，五精华和五药，五甘露要完全混合。以及，仪轨中说：制作与量相等的模具，用粘土和羊毛混合。青稞、豆、小麦、稻米、白芝麻，为了获得自性五身，要知道是清净五蕴。藏红花、拉古、两种檀香，克兰提卡的这些香气，是事业境的自性，为了获得，必须齐全。珊瑚、黄金、白银、珍珠，珍宝是产生的物质，为了获得田等功德而混合。盐、蜂蜜、红糖、酥油，余甘子等
English
There are also such customs in that place. First, examine the umbilical cord, and by the power of writing (mantras), after the vase foundation has been buried. Then build the platform as desired, and again mix twenty-five substances and five dairy products and apply them, making it as smooth as the surface of a mirror. It is said that this is called "letting go." The necessity of doing so is: From the two aspects of eliminating others and pursuing goals, eliminating others, the five aggregates are naturally purified; pursuing goals, in order to obtain the five bodies without searching, therefore use the five grains. In order to purify the five faculties and obtain the five activities, therefore use the five incenses. In order to purify the five objects and obtain the five qualities, therefore use the five jewels. In order to purify the five consciousnesses and obtain the five wisdoms, therefore use the five essences. In order to purify the five desires and obtain the five speeches, therefore use the five medicines. In order to purify the five elements and obtain the five families, therefore use the five ambrosias. In addition to that, there are the five dairy products, totaling thirty-five. Although the methods of identifying these items are slightly different, Gyalwa Yung uses barley, beans, wheat, rice, and white sesame as the five grains; saffron, musk, white sandalwood, red sandalwood, and camphor as the five incenses; coral, pearl, turquoise, amber, and jade as the five jewels; salt, brown sugar, honey, amla, and butter as the five essences; kantakari, lithospermum, white calamus, amla heart, and lime as the five medicines; white bodhicitta, red bodhicitta, feces, urine, and flesh as the five ambrosias. The commentary on the ritual also mentions something different from this. Either follow the Han Chinese scriptures, or because Yungtonpa would not be mistaken, do it this way. The five dairy products are: yogurt, milk, butter, urine, and feces. These are also applied separately or all at once, like thin or thick leather. As the Tantra Secret Essence says, it must be done this way: the five grains, five incenses, five jewels, five essences, and five medicines, the five ambrosias must be completely mixed. And, the ritual says: Make a mold equal to the measure, mix clay and wool. Barley, beans, wheat, rice, white sesame, in order to obtain the five self-existing bodies, know that they are the purified five aggregates. Saffron, lagu, two kinds of sandalwood, these fragrances of krantika, are the nature of the activity realm, in order to obtain them, they must be complete. Coral, gold, silver, pearl, jewels are the substances that arise, mixed in order to obtain fields and other qualities. Salt, honey, brown sugar, butter, amla, etc.
English
It is called purification by mudra mantra. It is said so. Fourth, purification by samadhi is twofold: the signless and the signed. First, the signless is: all dharmas are naturally pure from the beginning, therefore, the illusion of earth and grasping at earth, etc., all dharmas included in appearance, existence, samsara, and nirvana are unborn emptiness. Remembering its meaning, recite: Oṃ mahā śūnyatā jñāna vajra svabhāva ātmako'haṃ. Because all dharmas are pure in nature, I am also pure in nature. This is unborn emptiness. It is said. Also, as it is said in the ritual sequence: Because everything is a manifestation of one's own mind, the signless mudra is naturally present like the sky. The illusory appearance of earth and grasping at earth, because the illusory dharma resides in the dharma-possessor, if viewed as pure, it is signless. The mantra that urges afterwards is called "śūnyatā." In the self-aware emptiness wisdom, because there is no duality of grasper and grasped, the field of activity should be completely purified. It is said. Second, the signed is: In the root text, it says: "Imagine that in an instant, one's own awareness transforms into Hūṃ. After that, generate the complete mandala of peaceful and wrathful deities by stacking the elements in order, and purify the conceptualization of earth and grasping at earth into the nature of conventional deities." The meaning of what is said is that by reciting the syllable Hūṃ, in an instant, one's own awareness transforms from the blue syllable Hūṃ into a blue five-pronged vajra, marked with Hūṃ at the center. From that Hūṃ, E Yaṃ Raṃ Vaṃ Laṃ radiate downwards. Spharaṇa Phaṭ. From those syllables, rays of light radiate, purifying the five elements of all sentient beings and the conceptualization of self-grasping. Saṃhāraṇa Hūṃ. Gathering back, from E, the dark blue triangle of space. From Yaṃ, the blue bow-shaped mandala of wind, marked with banners. From Raṃ, the red triangle of the fire mandala. From Vaṃ, the white circular mandala of water. From Laṃ, the yellow square mandala of earth. On top of that, reciting Bhrūṃ, a white Bhrūṃ radiates from the vajra and strikes the mandala of the five elements, and everything dissolves into light. Reciting Bhrūṃ viśva viśuddhe jñāna vajra cakra. Therefore, the great assembly mandala that pervades the space realm and all of the dharma realm, the support and the supported.
Chinese
由于一开始就具备了很多财富的特征，从声闻缘觉开始，甚至对于没有进入佛法的人，也担心会犯下泄密的罪过。所有坛城都一起绘制，灌顶也好像一起进行，总觉得所有的修供和灌顶都有些不妥。特别是对于开启之门金刚手，连修供等一点也没有，以预备的方式进行超越灌顶的方式，我认为非常不合理。因此，这里要按照支分的方式来书写。地仪轨的根本章节第六品加持和第七品守护，因为是在大法会的准备时出现，所以这里就放在一边了。另外，自宗的吉顿·策旺班觉在桑泽进行经部灌顶时，第一天就给予了嘉托、丹斯等。后来的追随者在记录中也这样写了。即使如此，因为当时噶陀派非常兴盛，所以看起来像是模仿其他宗派，与自己的教义不符。然而，另一方面，在没有进行迎请本尊等大法会坛城的所有准备之前，进行嘉托、门牌、镇压邪魔等，也没有太大的过失。特别是镇压丹斯并没有不妥，因为格敦·索南贡布的仪轨中说：在讲解第八品之后，敲打六橛金刚的丹斯的头。也就是由两位具有语言能力的上师念诵完整的金刚橛事业仪轨，在法会结束时，将对佛法有害的敌人和魔障的灵牌勾招过来，压在门外的三角形坑中，进行猛烈的舞蹈。因为这样说过。我的上师遍主美隆巴大师让我成熟时，以总说的方式进行总结，实际操作完全按照支分的方式，如上所述进行。因此，这里也要跟随上师的口诀来讲解，所以舍弃第六品和第七品，抓住第八品。根本中说：那时，条件具足，学生们，聚集在里面，讲述话题。讲述八种障碍，圆满誓言。这些是灌顶的预备。这样说过，所以首先是条件。
English
Since many characteristics of great wealth were present from the beginning, starting from the Shravakas and Pratyekabuddhas, there was even concern about committing the offense of divulging secrets to some who had not entered the Dharma. All mandalas were drawn together, and the empowerments seemed to be performed together as well, making all the sadhana-offerings and empowerments seem somewhat uneasy. Especially for the Vajrapani who opens the door, there was not even a trace of sadhana-offering, etc., and the way of bestowing the empowerment in a transcendent manner as a preliminary was seen as very unreasonable. Therefore, here it should be written according to the Zurluk tradition. The sixth chapter of the basic earth ritual, Blessings, and the seventh, Protection, occur during the preparation for the great assembly, so they are set aside here. Furthermore, Kyi-ton Tsering Wangpo of our own tradition, when giving the Sutra empowerment at Samtse, gave Gyalto, Damsri, etc., on the first day itself. Later followers also wrote it down in their records. Even so, since the Kathok tradition was very prevalent at that time, it seemed like imitating other traditions and did not conform to our own teachings. However, on the other hand, without taking all the preparations for the great assembly mandala, such as inviting the deities, there is not much fault in performing Gyalto, door plaques, and suppressing evil spirits. In particular, there is nothing wrong with suppressing Damsri, because in the ritual of Glen-ton Sonam Gonpo it says: After explaining the eighth chapter, strike the head of the Damsri of the six Kila cycles. That is, two mantra practitioners with the power of speech recite a complete Vajrakila activity ritual, and at the end of the assembly, the effigy of any enemy or obstacle harmful to the Dharma is hooked and drawn in, pressed into a triangular pit dug outside the threshold, and a fierce dance is performed. Because it was said so. When my master, the all-pervading Menlungpa Chenpo, made me ripen, he concluded with a general explanation, and the actual practice was done entirely according to the Zurluk tradition, as mentioned above. Therefore, here too, we must follow the oral instructions of the holy master to explain, so we abandon the sixth and seventh chapters and grasp the eighth. In the root text it says: Then, when the conditions are complete, the students gather inside and discuss the topic. Explain the eight obstacles and fulfill the vows. These are the preliminaries of empowerment. It was said so, so first are the conditions.
Chinese
收集：在《昆都》中说，具备财富的用具，被说是大乐的聚会。还有，《布谷鸟，嬉戏后续》中说，到处游荡和重要外物，以及五种圆月和三种物品，被认为是修法会供的物品。坛城灌顶的物品是：箭、旗帜、宝剑，以及慈悲的线、橛、幡、幢、胜幢，和项链等物品收集起来放置。如是说，如经中所说陈设，五灌顶瓶，事业瓶和内外秘密物品全部积聚。如是说，如上文所说，像用具圆满的时候一样积聚。外在世间神的誓言圆满是：升起旗帜，发出乐器的声音，加持并大量布施黄金饮料。特别是，给地主布施黄金饮料和朵玛，并请求帮助。如是说，按照宁玛派的传统，从头到尾，所有时间都要多次进行盛大的祭祀、食物、酬谢和黄金饮料等。给七十五位赞族的光荣护法神布施三份，并圆满誓言。给所有世间神灵布施食物朵玛，并命令他们参与这个伟大的修法，在完成之前不要制造障碍。如是说，首先绘制三份的坛城，在灌顶完成之前，每天都要进行三份的仪式，在那里齐全。特别是，请求护法神和女神帮助修法。强烈祈祷三宝。如是说，一般来说，供养任何噶玛和伏藏的玛姆都可以，但这里有供养多贡列丹姐妹朵玛的传统。主要对三宝毫无保留地祈祷，没有障碍地产生成熟和解脱。内在誓言的圆满是：拿着三份香水，进行会供。如是说，从开始到结束，每晚都要进行寂静和愤怒事业的会供。建造供品朵玛的坛城，按照经典供养外在相似的化身母，并激发誓言。内在禅定的母，通过字门产生，迎请智慧本尊融入。进行供养和赞美，并祈求所希望的意义。