English
Separating each, like the extensive Manifestation of the five mandalas. Sixth, combining the mandalas of the Buddhas of the three times, with Thubwang (the powerful one) in the center, Marmemdze (Dipankara) on the right, Jampa (Maitreya) on the left, eight goddesses such as Sgeg (Lalita) on the eight petals, and four doorkeepers at the four doors, etc., as above. Seventh, the mandala of the Three Jewels is also combined, with Thubwang (the powerful one) in the center, Yumchenmo (Mahāmātā) in front, facing the main deity, surrounded by the Sangha of the Greater and Lesser Vehicles, the meditation method as above. However, the two intermediate methods are only explained as variations. Otherwise, when it is extensive, only eleven mandalas are appropriate. Moreover, in the Zur tradition's root text, the way to explain the definite number of these mandalas is as quoted from the root text when explaining how to draw the mandala above. The certainty of the retinue is in the Zur tradition's root text: "Surrounded by the assembly of Buddhas and Bodhisattvas of the ten directions and three times." Although nothing more is said, it has been collected from the old writings of the Zur tradition, and the Manifestations are clearly written, so it does not contradict our own tradition and is very reasonable. If that much is not possible, then when the number of mandalas is determined to be twelve, one can do a combined mandala, or when doing six, do the sixth. If it is very condensed, then both the Zur and Kathok traditions consider that this single mandala is complete, and the method of meditating on it is the same as the method of meditating on the support, the palace, as mentioned above. However, regarding the statement "transformed into eleven mandalas," there is the statement "transformed into a mandala." Regarding the statement "the first mandala, in the center of the mandala of gods and humans," there is "in the center of such a mandala, Mount Sumeru" up to the generation of the main deity, as in the previous root mandala. To the east of the four petals, there is Bhagavan Vajra Akshobhya, blue, etc., and to the south, there is Bhagavan Medicine Guru, King of Lapis Lazuli Light, etc., and to the west, there is Bhagavan Protector Amitayus, Infinite Light, etc., and to the north, there is the Teacher, Bhagavan Shakyamuni Buddha, etc., taking the Manifestations of Akshobhya and the lords of the three auspicious times. From the white Indra in the center of the eastern continent onwards, it is like the first root mandala. In this way,
Chinese
如果乐意接受，就必须确定有十一个坛城，如果简化，就必须像这样。那些本尊的额头上用白色嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙上用红色阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），心间用蓝色吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）来标识。结金刚收摄手印，念诵“嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）班匝萨玛雅匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，献上悦耳之声，手持金刚铃。“成为所有众生的怙主，摧毁魔众及其军队的无与伦比之神，如实知晓一切事物，祈请世尊及其眷属降临于此。”世尊，无数劫以来，为了众生而彻底净化慈悲，圆满了广大的愿望，现在是您实现利益众生之时。因此，请从法界宫殿的自然显现中，展现各种神通加持，为了救度无边众生，请与清净的眷属一同降临。是所有法的主宰，像纯金的颜色一样，比太阳更加光彩夺目，以虔诚之心迎请。寂静且具有伟大的慈悲，调柔且安住于禅定之地，远离对法和智慧的执着，具有永不耗尽的力量。请降临，请降临，寂静之主，能仁至尊，全知者。以极好的形象，祈请降临于此供养之处。请您与形象一同，为了众生的利益而安住于此，赐予无病、长寿、权势和殊胜之物。匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）班（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，这样从虚空中迎请安住。世尊，您能降临于此真是太好了，我们有福报和善缘，请您享用我的供品，并请您垂念并赐予加持。善逝世尊，请您降临于此安住，请您享用我的供品，并请您安住于此。嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）萨瓦达塔嘎达嘎嘎那萨玛雅吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）萨瓦达塔嘎达阿比克塔萨玛雅西里耶吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这样献上供品和沐浴。嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）班玛嘎玛拉耶斯瓦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这样献上座位。嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）班匝布贝，度贝，阿洛给，根德，内维迪亚，夏布达阿吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这样供养。嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）班匝昂古夏匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）班匝巴夏吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）班匝斯佛
English
If you are willing to elaborate, you must define eleven mandalas; if you simplify, you must definitely do it like this. On the foreheads of those deities, there is a white Oṃ (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), on their throats, a red Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ), and on their hearts, a blue Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Make the vajra-gathering mudrā and recite "Oṃ (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Vajra Samaya Jaḥ," offer a pleasing sound, and hold the vajra bell. "Become the protector of all sentient beings, O God who destroys the hordes of demons and their armies, who knows all things as they are, I invite the Blessed One and his retinue to come here." Blessed One, for countless eons, you have completely purified compassion for beings, and have completely fulfilled your vast aspirations. Now is the time for you to accomplish the benefit of beings as you wish. Therefore, from the spontaneously accomplished palace of the Dharmadhātu, show various miraculous blessings, and in order to liberate the infinite hosts of sentient beings, please come with your completely pure retinue. You are the chief, the master of all dharmas, resembling the color of pure gold, with a splendor greater than the sun. I invite you with faith. Peaceful and possessing great compassion, gentle and abiding in the place of meditation, free from attachment to dharma and wisdom, possessing inexhaustible power. Please come, please come, peaceful lord, sage, all-knowing one. With a very well-made image, I invite you to come to this place of offering. Here, together with the image, abide for the benefit of beings, and grant us health, long life, power, and supreme qualities. Jaḥ Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) Vaṃ Hoḥ." Thus, invite them from the sky and have them abide. Blessed One, it is good that you have come here. We are fortunate and have merit. Please accept my offerings and consider and grant your blessings. Gone to bliss, Blessed One, please come here and abide. Please accept my offerings and abide here. Oṃ (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Sarva Tathāgata Gagaṇa Samaya Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) Svāhā. Oṃ (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Sarva Tathāgata Abhiṣekața Samaya Śrīye Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Thus, offer the offerings and bath. Oṃ (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Padma Kamale Sva. Thus, offer the seat. Oṃ (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Vajra Puṣpe, Dhūpe, Āloke, Gandhe, Naividya, Śapda Āḥ Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Thus, make offerings. Oṃ (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Vajra Aṃkuśa Jaḥ. Oṃ (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Vajra Pāśa Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Oṃ (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Vajra Spho
English
Dha Tam. Om Vajra Abesha Ah. Thus, with their respective hand gestures, the wisdom beings are invited to reside on the support of the deity generated in front. The pledge-confirming mudra practitioner, in order to make the ritual conform to the correct path, the scriptures say that the prostration here is to express respect, so from "Prostration to the Three Jewels" to "May I quickly realize enlightenment" recite it once. Offering is to increase merit through blessing. Light incense and lamps, join palms, In the boundless and immeasurable vast ocean, all offerings that exist, these that I respectfully arrange, all Buddhas and Bodhisattvas, I offer these to all of them, compassionate ones, please joyfully accept and accomplish the benefit of all sentient beings. Om Sarva Tathagata Argham Pratitsa Puja Megha Samudra Saparana Samaye Hum. (Tibetan, Devanagari, Roman transliteration, literal meaning) Following the circling, at the end of each hand gesture, shake the cymbals, and all the offerings from here on are inferred in this way. Boundless, etc. Flowers, etc. I, etc. All, etc. These, etc. Compassionate, etc. Joyful, etc. Sentient beings, etc. Om Sarva Tathagata Puspe. (Tibetan, Devanagari, Roman transliteration, literal meaning) Boundless, etc. Burning incense, etc. Om Sarva Tathagata Dhupe. (Tibetan, Devanagari, Roman transliteration, literal meaning) Boundless, etc. Bright lamps, etc. Om Sarva Tathagata Aloke. (Tibetan, Devanagari, Roman transliteration, literal meaning) Boundless, etc. Scented water, etc. Om Sarva Tathagata Gandhe. (Tibetan, Devanagari, Roman transliteration, literal meaning) Boundless, etc. Food, etc. Om Sarva Tathagata Naivedya. (Tibetan, Devanagari, Roman transliteration, literal meaning) Boundless, etc. Music, etc. I, etc. All, etc. These, etc. Compassionate, etc. Joyful, etc. Sentient beings, etc. Om Sarva Tathagata Shabda Puja Megha Samudra Saparana Samaye Hum. (Tibetan, Devanagari, Roman transliteration, literal meaning) And, Dharma sound, etc., continuously ring the bell and offer. If you want to practice extensively, you can take the seven treasures and six desirable qualities, etc., from the mandala rituals that appear below and offer them. The praise is: First, to the main lord of the root mandala, the wisdom of the Dharma realm is extremely pure. Such a verse, and, Akshobhya is the mother of Dharma nature, the Sage King has a pure body, the Medicine Buddha equally bestows compassion on all, Amitabha has desire vajra. To the Buddhas of the three times, the past Buddha Dipankara, the future Buddha Maitreya, the present Buddha Shakyamuni, I prostrate and praise the Buddhas of the three times. To the Three Jewels, Protector, you have great compassion, omniscient
Chinese
现在普遍认为已经理解了，但就像分别讲述的禅修方法一样，上师在休息时禅修。四种道用的方法是四种：宗派、见解、守护和禅修，这将在下面详细解释。关于本尊咒语的道用，在修供时已经详细说明了。接受自入，用事业瓶的水沐浴，献曼扎后，像给弟子灌顶一样全部接受。因为在布萨仪轨之前已经接受，所以在自入时不需要接受。根本是：第十九个是珍宝，生起我是释迦牟尼的慢心，将显有世间的一切精华聚集并融入自己的顶轮，变成燃烧的珍宝。从中发出光芒。将坛城本尊和供养三宝的加持光芒融入自身。祈请本尊的随许。再次发出光芒。以满足一切众生需求之文字的形象融入自身，思维一切法在本性中自然成就，如来们加持。所说的意思是：噶托派系像幻术一样抛掷智慧之花等，因为显经、幻化、心等上下一切宗派都有本尊预备组合的坛城，所以没有相违。但在这里，像那样做经典中也没有说，而且那些坛城现在没有，因为时机不成熟，所以认为用第十九个章节就足够了。而且，就像根本章节第十二个也说要禅修能仁一样，自入完成后，生起自己是能仁的慢心，从中发出光芒，聚集显有世间的一切精华，融入自己的顶轮，观想以灌顶标志燃烧的珍宝装饰在顶髻的顶端。再次发出光芒。供养坛城本尊和十方一切诸佛。收回，思维一切加持以光的形式融入自身，获得给弟子灌顶的随许。再次从宝珠发出光芒。满足一切众生的需求。收回，思维光芒以藏汉文字的形象融入自身，安住在实相的境界中。这以上是上师的行为。弟子的行为是第七个章节