Chinese
是引导的仪轨。这样说之后，必须备齐所有物品。这以上是前行，因此最好在一天内完成。如果遇到白天时间短等情况，无论如何也无法完成，那么从那时起，支分需要一天，在那之前需要一天，总共两天必须完成。如日中天照耀虚空的灌顶。 大地仪轨的曙光。 秘密主灌顶第一时分的明光。 一同升起，令所化莲花绽放。 总集诸佛秘密宝藏的威权之主。 金刚手灌顶，星辰虽多。 但能引离恶趣的仪轨之光芒万丈。 摧毁痛苦黑暗的，唯有此续部的精义。 开启成熟深奥之门的。 善巧方便，奇妙事业光辉灿烂。 上师本尊无别之轮的主尊。 从今直至菩提之间，请守护我！这是中间的偈颂。 然后是正行仪轨，分为总经和特殊两种。第一是支分坛城和根本坛城。其中，在四种灌顶之河中，瑜伽等六乘，由外灌顶的续流来完成。这样说之后，首先展示支分坛城，即天人、声闻缘觉、菩萨、事部、行部、瑜伽六种。其中，首先是天人乘的修法次第，坛城陈设的依据，供品陈设，加持仪轨正文三部分，迎请证人，沐浴，授予誓言，安立誓言物，升座于具足庄严的法座，观想能仁，祈请，授予誓言，衡量时限，在具足珍宝的宝瓶中，自入，珍宝，说法，以及上下部的天神灌顶和四种道用。对于天人乘的要义和学处，也需要乘之门、见、戒律、禅定、行持、果、阻碍、处所、导师眷属，为了乘而需要。口诀，安住禅修，吉祥，回向。这样用三十个要点来展示。此外，根本是，首先陈设坛城有三种考量：地界、步伐、绘制方法。第一，从建立仪轨开始，向上师、本尊、空行、护法、地神供养食子，献上荟供和食物精华。特别是ཨེ་ཡཾ་རཾ་ཁཾ་（藏文，梵文天城体，梵文罗马拟音，e yaṃ raṃ khaṃ，地水火风空）说的是将虚空、风、火、水依次堆叠，在水的坛城上安立天人。第二，荟供。
English
These are the rituals of guidance. After saying this, all the necessary items must be gathered. Everything up to this point is preliminary, so it is best to complete it in one day. If, due to short days or other circumstances, it cannot be completed, then from that point on, the branch should take one day, and the preceding part should take one day, making a total of two days to complete. The empowerment of the sun shining in the sky. The dawn of the earth's ritual. The light of the first moment of the secret lord's empowerment. Rising together, causing the lotus of those to be tamed to bloom. The lord of power, holding the secret treasury of all the victorious ones. Although the empowerment of Vajrapani has many stars, It is the light of the ritual that leads away from the lower realms. Destroying the darkness of suffering, only this essence of the tantra. Opening the door to profound maturation. The skillful means, the wondrous activities, blazing with glory. The guru and yidam, inseparable, the lord of the mandala. From now until enlightenment, please protect me! This is the intermediate verse. Then, the actual ritual is divided into the complete sutra and the special one. The first is the branch mandala and the root mandala. Among these, in the four rivers of empowerment, the six vehicles, including yoga, are accomplished by the stream of outer empowerment. After saying this, the branch mandala is shown first, which is the six: gods and humans, hearers and self-realizers, bodhisattvas, Kriya, Upa, and Yoga. Among these, the first is the practice sequence of the vehicle of gods and humans: the basis for arranging the mandala, the arrangement of offerings, the three parts of the consecration ritual text, inviting witnesses, bathing, bestowing vows, establishing vow objects, ascending to a throne adorned with ornaments, contemplating the capable one, praying, bestowing vows, measuring the time limit, in a precious vase filled with jewels, self-entry, jewels, teaching the Dharma, and the four ways of taking the path of the gods of the upper and lower realms. For the essence and precepts of the vehicle of gods and humans, the door of the vehicle, view, discipline, meditation, conduct, result, obstacles, place, and retinue of the teacher are also needed for the vehicle. Instructions, abiding meditation, auspiciousness, dedication. Thus, it is shown with thirty points. Furthermore, the root is that the first arrangement of the mandala has three considerations: the boundary, the steps, and the method of drawing. First, from the establishment of the ritual, offerings and torma are offered to the guru, yidam, dakinis, Dharma protectors, and local deities. In particular, ཨེ་ཡཾ་རཾ་ཁཾ་ (Tibetan, Devanagari, e yaṃ raṃ khaṃ, earth water fire wind space) refers to the stacking of space, wind, fire, and water in order, and the establishment of gods and humans on the mandala of water. Second, the gathering.
Chinese
在盛大的聚集坛城圆满的仪轨中，修持天人的乘法。第三，分别描绘天人的坛城。如是所说的以三个要点来阐述。首先，从前行阶段开始着手。经文中说：“念诵五部经，欢喜布施，赎命，建造桥梁，清除道路障碍，制作擦擦，水供等等，行持善法，皈依，发菩提心等等，积聚善资粮，回向。”如是说，无论做什么事情，在做之前大力积聚善业资粮，那么这件事就能圆满完成，所想之事也能如愿实现，诸佛如是说。因为积聚资粮能带来安乐。因此，念诵五部经，关于五部经的确定方式，在智者们的论著中说：身之部是《宝积经》，是从十万法蕴中精简出来的忏悔文；语之部是《涅槃经遗教》，是从十万法蕴中精简出来的断除我执之智慧；意之部是《般若十万颂》，是从十万颂中精简出来的《般若心经》；功德之部是《华严经愿文》，是从十万愿文中精简出来的《普贤行愿品》；事业之部是《楞伽经》，是从降伏十万罗刹的方式中精简出来的《金刚摧破》。因此，有广略两种方式，如果 விரிவாக的话，就念诵《宝积经》、《涅槃经》、《般若十万颂》、《华严经》、《楞伽经》五部经。如果精简的话，就念诵忏悔文、断除我执之智慧、《般若心经》、《普贤行愿品》、《金刚摧破》五部经。并且广行布施，救赎必定死亡的众生的性命，建造桥梁，制作擦擦，进行水供等等，必须努力。据说，如果重视前行，就不会出现障碍。此外，每天都要进行寂静和忿怒本尊的事业仪轨以及会供，向护法神供奉食子和朵玛，祈请他们成办事业，并进行三份供养。坛城有三种：地的坛城是处所，道上的坛城是观修方式，以及如是描绘的方式。第一，从ཨེ་（藏文，梵文天城体A，梵文罗马拟音A，汉语字面意思）字生出虚空，从ཡཾ་（藏文，梵文天城体yam，梵文罗马拟音yam，汉语字面意思）字生出风，从རཾ་（藏文，梵文天城体ram，梵文罗马拟音ram，汉语字面意思）字生出火，从ཁཾ་（藏文，梵文天城体kham，梵文罗马拟音kham，汉语字面意思）字生出水，这些从下往上依次形成的，在水的坛城上安放天人，这被称为地界。因此，噶举派和伏藏派的金刚橛被称为世间金刚橛，从恶趣十处到前方下方安置天人等。
English
In the grand gathering mandala's completion ritual, practice the vehicle of gods and humans. Third, specifically depict the mandala of gods and humans. As stated, this is explained through three key points. First, begin closely from the preliminary stage. The scripture says: "Recite the five 'Bums,' rejoice in generosity, ransom lives, build bridges, clear road obstacles, make tsatsas, water offerings, etc., perform virtuous deeds, take refuge, generate bodhicitta, etc., accumulate merit, and dedicate." As it is said, whatever action is taken, greatly increasing the force of virtuous deeds before doing it will ensure that the action is completed and the intended purpose is achieved as desired, as stated by the victorious ones. Because happiness arises from accumulating merit. Therefore, reciting the five 'Bums,' regarding the method of determining the five 'Bums,' in the treatises of the wise, it is said: The 'Bum' of the body is the 'Heap of Jewels Sutra,' condensed from a hundred thousand categories of Dharma, a confession; the 'Bum' of speech is the 'Last Testament of Nirvana Sutra,' condensed from a hundred thousand teachings, the wisdom of cutting off self-grasping; the 'Bum' of mind is the 'Perfection of Wisdom in One Hundred Thousand Verses,' condensed from one hundred thousand verses, the 'Heart Sutra'; the 'Bum' of qualities is the 'Great Garland Sutra's Aspiration Prayer,' condensed from a hundred thousand aspirations, the 'Practice of Samantabhadra'; the 'Bum' of activity is the 'Lankavatara Sutra,' condensed from the method of subduing a hundred thousand rakshasas, the 'Vajravidāraṇā.' Therefore, there are two ways, extensive and concise. If extensive, recite the five sutras: 'Heap of Jewels Sutra,' 'Nirvana Sutra,' 'Perfection of Wisdom in One Hundred Thousand Verses,' 'Great Garland Sutra,' 'Lankavatara Sutra.' If concise, recite the confession, the wisdom of cutting off self-grasping, the 'Heart Sutra,' the 'Practice of Samantabhadra,' and the 'Vajravidāraṇā.' Also, practice generosity extensively, ransom the lives of sentient beings who are certain to die, build bridges, make tsatsas, perform water offerings, etc., one must strive. It is said that if one emphasizes the preliminaries, obstacles will not arise. Furthermore, each day, perform the peaceful and wrathful deity activities along with a tsok offering, offer tormas and dedications to the Dharma protectors, entrust them with accomplishing activities, and make threefold offerings. There are three mandalas: the ground mandala is the place, the path mandala is the method of meditation, and the method of drawing it as such. First, from ཨེ་ (Tibetan, Devanagari: A, Romanized Sanskrit: A, Literal meaning: A) arises space, from ཡཾ་ (Tibetan, Devanagari: yam, Romanized Sanskrit: yam, Literal meaning: yam) arises wind, from རཾ་ (Tibetan, Devanagari: ram, Romanized Sanskrit: ram, Literal meaning: ram) arises fire, from ཁཾ་ (Tibetan, Devanagari: kham, Romanized Sanskrit: kham, Literal meaning: kham) arises water, these are formed in order from bottom to top, placing gods and humans on the water mandala, this is called the boundary. Therefore, the vajrakilas of the Kagyu and Treasure traditions are called worldly vajrakilas, placing gods and humans etc. from the ten places of the lower realms to the front and below.
Chinese
意义
English
Meaning classification: The lower part is the Form Realm, and the upper part is the Formless Realm. It is the same as the view that the upper རྒྱ་མདུད་ is a mandala. Second, as a path, the way to meditate on the mandala is to meditate on the gods of the gods and humans of the Great Assembly mandala in the first stage. Third, the method of drawing: According to the Kathok tradition, starting from the center, complete the preliminary practices of the Anu Yoga Great Assembly root mandala, then draw lines, arrange combinations, and arrange the branch mandalas around it. To the east are gods and humans, to the southeast are Shravakas, to the south are Pratyekabuddhas, to the southwest are Bodhisattvas, to the west is Kriyā, to the northwest is Upayoga, to the north is the Mahāyoga Wrathful Heruka of Illusion, to the northeast is the Mahāyoga Peaceful Heruka of Illusion, and above is the method of drawing the Dzogchen Ati Yoga mandala. Alternatively, there are two methods: gods and humans to the southeast, Shravakas to the southwest, Pratyekabuddhas to the northwest, and Bodhisattvas to the northeast. Glandön Sönam Gonpo said, "The first west is the preliminary practice, and the second is to combine gods, humans, Shravakas, and Pratyekabuddhas into one. In the southwest direction of empowerment are gods and humans, one corner is Shravakas, and one corner is Pratyekabuddhas." Therefore, although it seems that there is a Great Assembly mandala in the center, it is not clearly stated, so it seems that it is planned to explain it in detail during the Great Assembly Anu Yoga. The Zur tradition believes that each of the lower vehicles has its own way of setting boundaries, the Great Assembly mandala has a way of meditation, and the drawn mandala are these three. The root is: "Third, drawing the mandala of gods and humans separately is: Mount Meru is the color of the directions, the seven mountains are golden, the playful ocean is various colors, the inner iron fence is blue, and the twelve continents of the outer ocean are: the east is round and white, the south is Sogka blue, the west is crescent-shaped red, and the north is square and yellow. The outer iron fence has four continents, drawing one hundred million lines." And: "The Akshobhya mandala has eight petals, the center is blue, the four petals are the color of the directions, and the gaps are beautiful colors. The three mandalas of the Good Kalpa, the four petals are the color of the directions, and the center is yellow, red, and blue. Others are the same as the common ones. The mandalas of the Buddhas of the three times and the Three Jewels are eight-petaled lotuses, the center is yellow, and the petals are various colors," etc.