Chinese
如是说“陈设三份（供品），以及坛城”。那么，这些坛城如何陈设呢？中央是根本坛城。从其前方开始，以右绕的方式不紊乱地环绕不空成就佛、三时贤善、三世诸佛、三宝等，所有坛城的前方都朝向同一个方向。擦擦坛城不环绕所有坛城，而是有环绕根本坛城的惯例。如果只有一个坛城，就在那里环绕。擦擦的数量，如果弟子众多，就按人数计算；如果少，就按弟子的年龄计算。在各个坛城的本尊位置上，用泥土之类的东西做成所依，将本尊擦固定在细杆上竖立起来。也陈设汉藏文字等灌顶物品。其中，擦克力是身（所依），汉藏文字的灌顶所依是语（所依），擦擦是意（所依）。”如是说。在各个坛城的边缘，从设置界线开始，右绕水供和二种前行供品，以及用白、圆、白三样和甜三样装饰的共同食子，也陈设各自美好的供品。根本颂第十七品中说：“珍宝所成的宝瓶，对于王族血统未衰败的，用金银宝瓶；衰败的，用陶土宝瓶；不富裕的，用陶土宝瓶。放入珍宝。”如是所说之义，对于王族血统的弟子，用珍宝灌顶宝瓶；对于血统衰败等普通人，用陶土宝瓶，似乎是这样区分，但这样的区分很困难，所以在根本坛城的中央，在法座上放置珍宝宝瓶，装满香水和含有二十五种宝瓶物质精华的特殊所依，以及沐浴时用的沐浴水。用白色或黄色绸缎等系上颈饰，装饰海螺、法、金刚、咒索等。此外，在律仪所依的导师像前，陈设广大的供品，并对息、增、怀、诛护法神的食子进行加持。陈设新的三份食子，以及作为授予弟子灌顶的前行，没有遗漏地陈设驱魔食子等。根本颂中说：“第四是开光，进行缘起开光。”如是说，陈设供品时，进行近诵咒语的开光。如是所说与意义相同，如前文在金刚手处所说的那样，以定印和手持金刚铃，用各个坛城的本尊咒语加持所依。
English
It is said, "Arrange three portions (of offerings), and also the mandala." So, how are these mandalas arranged? In the center is the root mandala. Starting from its front, circumambulate clockwise without confusion, encircling Akshobhya, the Three Times' Virtuous Ones, the Buddhas of the Three Times, the Three Jewels, etc., with the front of all mandalas facing the same direction. There is a practice of not circumambulating all the tsha-tsha mandalas, but only the root mandala. If there is only one mandala, circumambulate it there. The number of tsha-tshas, if there are many disciples, is calculated according to the number of people; if few, according to the age of the disciples. At the deity's place in each mandala, make a support like clay, and fix the deity tsha-tsha to a thin stick and erect it. Also arrange empowerment substances such as Chinese and Tibetan characters. Among them, the tsakli is the body (support), the empowerment support of Chinese and Tibetan characters is the speech (support), and the tsha-tsha is the mind (support)." Thus it is said. At the edge of each mandala, starting from setting the boundary, circumambulate clockwise with water offerings and two preliminary offerings, as well as common tormas decorated with white, round, and three white and three sweet items, and also arrange individual beautiful offerings. In the seventeenth chapter of the root verses, it says: "The vase made of precious substances, for those of royal lineage whose bloodline has not declined, use a gold or silver vase; for those whose bloodline has declined, use a clay vase; for those who are not wealthy, use a clay vase. Fill it with precious substances." The meaning of this is that for disciples of royal lineage, use a precious empowerment vase; for ordinary people whose bloodline has declined, etc., use a clay vase. It seems that this is how it is distinguished, but such a distinction is difficult, so in the center of the root mandala, place a precious vase on a throne, fill it with fragrant water and a special support containing the essence of twenty-five vase substances, as well as bathing water for bathing. Tie a white or yellow silk scarf, etc., and decorate it with a conch shell, Dharma, vajra, mantra cord, etc. Furthermore, in front of the image of the teacher, the support of vows, arrange extensive offerings, and bless the tormas of peaceful, wrathful, and Dharma protector deities. Arrange new three-portion tormas, as well as exorcism tormas, etc., as preliminaries for bestowing empowerment on disciples, without omitting anything. In the root verses, it says: "The fourth is consecration, perform interdependent consecration." Thus it is said, when arranging offerings, perform the consecration of close recitation mantras. What is said is the same in meaning, as mentioned earlier in the section on Vajrapani, with samadhi and holding the vajra and bell, bless the support by sealing it with the deity mantra of each mandala.
Chinese
将念诵关联心要的鲜花散布于坛城殿堂及一切供品上，并进行加持。总而言之，如经文所说：“加持仪轨分三部分，证盟沐浴誓言依处。”因此，仪轨正文被确定为《大解脱经》，或者诵读《证盟手印经》，所以第五品仪轨和下面的证盟二者必须结合，证盟包含在第五品中，因此不需要单独列出。根本颂中说：“第五是《大解脱》广布之处，或《大彻悟》的证盟手印仪轨，正立经文。”因此，那些具有了知上师智慧之眼的上师们，仅仅依靠这些词句，就毫无疑问地进行自前瓶三的修供和读经等，但现在因为仪轨没有单独明确，所以除了布置坛城进行灌顶之外，修供和读经等很少进行，因此存在各种错误的实践。噶陀派有进行修供的传统，并且《大解脱经》的仪轨类似于密咒的仪轨。然而，在自前瓶三中，存在像念诵三遍噶玛经文之类的疑惑之处，因此这里将依据上师的著作进行讲解。首先，如果上师是比丘，那么自己需要在所依之处接受下面声闻仪轨中存在的净戒。如果是居士和咒师，那么按照此仪轨下面出现的八支斋戒的方式，接受斋戒。居士的斋戒可以称为净戒，因为布顿一切智者说：“这对于居士们来说，是滋养善根和净化罪业的，因此居士们必须在初八等日子里经常守护，并且因为是居士的净戒，所以是净戒。”对于实际的仪轨，在自前瓶三中，首先像加持供品金刚手时一样进行，并念诵乐器的咒语和供云咒。然后是皈依：我等未度脱的如虚空般无边无际的众生，从现在起直至
English
Scatter flowers of reciting the essential connection on the mandala palace, offering substances, and consecrate everything. In summary, as the scripture says, "The consecration ritual has three parts, the witness invocation, bathing, and the seat of vows." Therefore, the actual ritual text is identified as the Sutra of Great Liberation, or the Sutra of Witness Invocation Mudra is recited, so the fifth chapter of the ritual text and the following witness invocation must be combined, and the witness invocation is included in the fifth chapter, so it is not necessary to list it separately. In the root text, it says, "The fifth is the extensive spread of the Great Liberation, or the ritual of the Witness Invocation Mudra of Great Realization, establishing the scripture correctly." Therefore, those lamas who possess the eye of wisdom of the previous lamas, relying solely on these words, undoubtedly perform the self-front vase three's practice offerings and scripture readings, etc., but nowadays, because the ritual is not clearly defined separately, apart from arranging the mandala and engaging in empowerment, practice offerings and scripture readings, etc., are rarely performed, so there are various erroneous practices. The Kathok tradition has the tradition of performing practice offerings, and the ritual of the Sutra of Great Liberation is similar to the ritual of mantra. However, in the self-front vase three, there are doubts such as reciting the Karma scripture three times, so here it will be explained based on the writings of the masters. First, if the lama is a bhikshu, then he himself must take the purification vows that are present in the following Shravaka ritual at the place of reliance. If he is a layperson or a mantra practitioner, then he takes the vows of fasting according to the eight-branch vows of gods and humans as they appear below in this ritual. The fasting of a layperson can be called purification, because Buton All-Knowing said, "This is for laypersons to nourish the roots of virtue and purify sins, so laypersons must always observe it on the eighth day, etc., and because it is the purification of a layperson, it is purification." For the actual ritual, in the self-front vase three, first perform it as in the case of blessing the offerings Vajrapani, and recite the mantra of musical instruments and the dharani of the cloud of offerings. Then is refuge: I and all sentient beings who have not been liberated, as infinite as the sky, from now until
English
Without dispatching messengers. In the southern continent, Brahma and his consort dispatch messengers. In the western continent, Vishnu and his consort dispatch messengers. In the northern continent, Ishvara and his consort dispatch messengers. At the four gates are the four great kings. All of them with their respective ornaments, attire, body color, and emblems. All of them are marked with Oṃ (ༀ，梵文：ओ，罗马转写：oṃ，literal meaning: Om) at their crowns, Āḥ (ཨཱཿ，梵文：आः，罗马转写：āḥ，literal meaning: Ah) at their throats, and Hūṃ (ཧཱུཾ，梵文：हुं，罗马转写：hūṃ，literal meaning: Hum) at their hearts. "Vajra Samājaḥ" With the vajra-gathering mudra, respectfully listen and invite them to the space in front. Jaḥ Hūṃ Vaṃ Hoḥ, invite the wisdom beings to abide. Oṃ Sarva Tathāgata Sapariwara Argham, Padhyam, Pushpe, Dhupe, Aloke, Gandhe, Naividya, Shabda Puja Ah Hum, offer. The praise is as follows: The Dharmadhatu wisdom is completely pure, The Bhagavan Vairochana, Possessing samadhi and holding the mudra, I prostrate to the Bhagavan Kunrig. Although not moving from the equality of Dharmata, With compassion, you constantly do not enter nirvana, Diligently accomplishing the benefit of limitless beings, I prostrate to the Bhagavan Akshobhya. Possessing a completely pure body, supremely beautiful in form, Wisdom like an ocean, resembling a golden Mount Meru, Fame spreading throughout the world, shining brightly, Protector, I prostrate to you. The following shloka is written like a dharani. Desire vajra, water of Dharma, Conceptualization, wisdom vajra body, Possessing the mudra of great samadhi, I prostrate to Amitabha. Bhagavan, whose compassion is equal to all beings, Merely hearing your name eliminates the suffering of the lower realms, Healing the diseases of the three poisons, Buddha, the Medicine Guru, I prostrate to the light of lapis lazuli. To all those worthy of praise, With as many bodies as there are atoms in all realms, Bowing down in every posture, I praise you with supreme faith. Recitation: At the heart of each deity, on the moon, resides the seed syllable Hūṃ (ཧཱུཾ，梵文：हुं，罗马转写：hūṃ，literal meaning: Hum), surrounded by a garland of mantras corresponding to the deity's body color, radiating light. Accomplishing the two benefits. The light gathers back and dissolves into oneself, contemplating the attainment of siddhi. Focusing on the main deity, recite: Oṃ Namo Bhagavate Sarva Durgate Pariśodhana Rājāya Tathāgatāya Arhate Samyaksambuddhāya Tadyathā Oṃ Śodhane Śodhane Sarva Pāpaṃ Viśodhane Śuddhe Viśuddhe Sarva Karma Avaraṇa Viśuddhe Svāhā.
Chinese
不紊乱。 顶礼宝胜。 嗡 刚嘎呢 刚嘎呢， 柔匝呢 柔匝呢， 卓扎呢 卓扎呢， 扎萨呢 扎萨呢， 札帝哈纳 札帝哈纳， 萨瓦 嘎玛 巴让巴ra呢 麦 萨瓦 萨朵囊匝 梭哈。 献给能仁。 嗡 牟尼 牟尼 玛哈 牟尼 释迦牟那耶 梭哈。 献给无量光。 嗡 贝玛 阿弥爹瓦 舍。 献给药师佛。 达雅塔。 嗡 贝卡匝耶 贝卡匝耶 玛哈 贝卡匝耶 贝卡匝耶 ra匝 萨姆嘎 爹 梭哈。 这些尽力念诵。 如前供养赞颂。 自生坛城及诸天化为光融入自身。 瓶生是瓶灌顶时，说“由化为光的瓶子对弟子”，似乎是只生起主尊，但是，布置供品时说“主要念诵五部主尊心咒百遍，安放在宫殿中”，这样看来，说是必须生起五部主尊。 诸位上师也是这样认为的。 以自性清净来清净瓶子。 从空性中，在莲花月轮上，由bhruṃ字融化产生珍宝瓶，在具有特征的瓶内，在化为宫殿的中央，在四瓣莲花的中心，在莲花月轮的座垫上，从“薄伽梵 毗卢遮那”到“面朝中央”之间，如自生一样观修五部主尊。 五部主尊的头顶有嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙有啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊），心间有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）来标识。 从“班匝 萨玛匝”到迎请供养赞颂之间如前。 取持咒索，从自己的心间，咒语的念珠依靠持咒索，到达五部主尊的心间。 催动誓言的相续。 从身体的部分降下甘露之物，观想充满瓶子，念诵上面的五部主尊心咒各百遍，最后供养赞颂，用海螺法螺之水供献，观想诸天融化。 关于事业瓶生仪轨，这里没有明确说明，但是否可以用金刚手灌顶时修的来代替，或者如前在这里也修呢？ 前面生起是，上师们说“必须按照各自的坛城进行修供”，因此，首先是广大的，生起如十一面坛城之法： 嗡 梭巴瓦修达 萨瓦达玛 梭巴瓦修多 昂。 坛城都不可见，化为空性。