English
Some call him the forest, some call him the bark, some call him the cowherd, although he is called Venerable, he seems similar to the well-known image. However, the actions of Bhadra Kalpa and the realization of the Sixteen Arhats by Panchen Jamyang Lingpa are the same. It is said that the concealer is the cowherd, and the bark-bearer is Vakula. The yogi Yolmowa also holds this view. The son of Vajra Woman, the novice monk Cunda, seems to lean towards the old translation school, but in the sutras, the son of Vajra Woman and the novice monk Cunda have different bases for discussion, so if they are combined into one, it is easy to make mistakes. If combined with the basis of discussion, it seems to be a golden calf or a cowherd. However, here, the teachings of the previous lamas will not be mistaken, so changing it is not stable, and if anyone can prove that this reason is reasonable, they can raise objections. However, nowadays, in both the Zur tradition and the Kathok tradition, the realization of the Arhats is not clear. Cunda and Dharmata need to be listed as the Sixteen Arhats, etc., and there are various differences. But here, some scholars believe that the sixteen lotus petals represent the Sixteen Arhats, the southeast corner is the novice monk Cunda, and the northeast corner is the novice Dharmata, which is a good statement, so it is written in the following ritual text as well. Regarding the hand implements, the self-tradition is that all hold a staff, a vase. It is well known that each holds different hand implements, which is said to be the tradition of Jowo Je, but from the difference in recognition, the latter seems better. The basis of discussion for these, etc., will also be explained in detail below. In short, first explain the rationality of the self-tradition, and then write according to the actual practice, so that there is no fault of repetition, and I think it is reasonable. The method is: the first layer is a lotus, decorated with six beautiful colored petals; the second and third layers are four petals, each with different colors; the fourth layer is eight petals, decorated with two layers of beautiful colors; the fifth layer has eight petals inside, so it is a sixteen-petal beautiful color decoration. The center of the five is a yellow area, each with different colors. The walls from the inside out are yellow, blue, red, green, white or green. The door, horse, steps, lotus, vajra, etc. are the same as before. According to the following ritual text, use piles of paint to draw marks in the shrine. If divided according to chapters, the first part is the state of the basic mandala, the second part is the path mandala.
Chinese
在坛城修法仪轨的暗示中，如此书写的方式被揭示。根本是：第三，陈设供品是：身语意的所依和五供，以及三白三甜，朵玛三份，法衣，僧裙，披单，手杖，钵，剃刀，滤水器等等，金刚铃乐器和曼扎等等陈设。所说的意思是：五种坛城全部依次陈设。根本是：在陈设身语意的所依中，噶陀派的规矩是：身像的所依中央是释迦牟尼，四瓣莲花上是四种眷属，十六瓣莲花上是十六殊胜。语的所依是经函安放。意的所依是金刚铃杵安放。如此所说，五者中央陈设导师的身像，绘画或塑像皆可，将绘画像用竹签捆绑后竖立。如果愿意，意的所依也可安放金刚铃杵。此外，各个本尊的位置，将绘画像面朝内用竹签捆绑后竖立。语的所依经函其他地方放不下，但在药师佛的场合，与安放药师经函相同，也安放药师经和般若心经，摄类学之类的经函。各个坛城的边缘，从设置界线开始，水和水的两种前行供品右绕，其他任何可以获得的特殊供品都大量陈设。总供护法朵玛，用白色圆形的三白三甜装饰的，每一个好的都陈设作为超度朵玛的替代品。根本的第十四个章节是宝瓶：用圆形公用的，或者钵，或者吉祥宝瓶中，用从大河中取来的水，在三所依的镜面上沐浴，之后倒回宝瓶中，观想为诸佛的慈悲甘露。虽然说不需要生起宝瓶，用沐浴的水作为宝瓶水的替代品。但是在第四个章节中，已经揭示了宝瓶念诵等等，下面也说了宝瓶灌顶。噶陀派的规矩中，也如法地说了生起宝瓶。一般来说，声闻缘觉菩萨等等没有灌顶的说法，但这里从开启的时候就已经进入了密咒道，既然有了灌顶的说法，那么生起宝瓶也不是不合理。然而，即使像祖尔派那样不生起本尊，也只是像沐浴宝瓶的替代品那样念诵观想。
English
In the implication of the Mandala Practice Method, the way of writing in this way is revealed. The root is: Third, arranging the offerings is: the supports of body, speech, and mind, and the five offerings, and the three whites and three sweets, three parts of torma, Dharma robes, monastic skirt, shawl, staff, alms bowl, razor, water strainer, etc., vajra bell musical instruments and mandala, etc. The meaning of what is said is: all five mandalas are arranged in order. The root is: In arranging the supports of body, speech, and mind, according to the Kathok tradition: In the center of the body support is Shakyamuni, on the four petals are the four retinues, on the sixteen petals are the sixteen excellences. The speech support is where the scriptures are placed. The mind support is where the vajra and bell are placed. As it is said, in the center of the five, arrange the image of the teacher, either painted or sculpted, and tie the painted image to a bamboo skewer and erect it. If desired, the vajra and bell can also be placed as the mind support. Furthermore, in each of the deity's places, tie the painted image facing inward to a bamboo skewer and erect it. The speech support scriptures cannot be placed elsewhere, but in the case of the Medicine Buddha, similar to placing the Medicine Sutra, also place the Medicine Sutra and the Heart Sutra, collections of scriptures like that. At the edge of each mandala, starting from setting the boundary, the two preliminary offerings of water and water are circumambulated to the right, and any other special offerings that can be obtained are arranged extensively. The general protector torma of the Three Jewels, decorated with white round three whites and three sweets, each good one is also arranged as a substitute for the deceased torma. The fourteenth section of the root is the vase: with a round common one, or an alms bowl, or a auspicious vase, with water taken from a great river, bathe the three supports on the surface of a mirror, and then pour it back into the vase, and contemplate it as the nectar of compassion of the deities. Although it is said that there is no need to generate the vase, and the bathing water is used as a substitute for the vase water. However, in the fourth section, the vase recitation etc. is revealed, and below the vase empowerment is also explained. In the Kathok tradition, the generation of the vase is also explained properly. Generally, hearers, solitary realizers, bodhisattvas, etc. do not have the term empowerment, but here, from the time of opening, one has already entered the mantra path, since there is the term empowerment, then generating the vase is not unreasonable. However, even if the deity is not generated like in the Zur tradition, one only recites and contemplates as a substitute for the bathing vase.
Chinese
既然与正法不相违背而且似乎很好，就在正式仪轨下展示。在五方坛城的中央，在供台上放置珍宝宝瓶，宝瓶里装满香水和宝瓶物质，以及用于圣物沐浴的水，从下面展示。用红色或黄色的绸缎制作颈饰和头饰，并陈设海螺法器和金刚杵。在展示戒律所依的佛像前，供奉丰盛的供品，并供养息怒尊和护法的朵玛。也陈设三份朵玛和灌顶前行仪轨的驱魔朵玛。此外，还需要与弟子数量相等的法衣、禅披、下裙、坐垫、钵和滤水器。还需要手杖、铃、剃刀等。如果没有准备好，每人一件法衣等同于灌顶物品。还应陈设金刚铃、乐器等供品，以及曼扎和鲜花。根本颂中说：第四是开光，观想自身为能仁。在念诵宝瓶咒语后，用吉祥草向四面八方抛洒，清除圣物和供品的不净。观想各自的智慧尊融入，从而清净、美好、圆满。此处的意义在后面会明白。在这里，伴随着金刚铃，念诵缘起咒，并将鲜花撒向四面八方。又，根本颂中说：第五是仪轨正文，药师佛经仪轨和十六罗汉仪轨。如果详细解释这些内容，首先在自生、对生和宝瓶这三者之前，在供养加持之前，加持土地：一切处所的土地，没有瓦砾等物，像手掌一样平坦，变成青金石的自性，柔软安住。以及，实际的供养加持是：从清扫净化开始，到念诵供养云咒语之间，按照金刚手的情况进行。之后，按照人天乘的方式进行皈依、发菩提心和四无量心等。首先，自生部分，在根本颂的第四部分中，说：观想自身为能仁。按照噶陀派的传统，自生、对生和宝瓶三者都观想完整的坛城。在这里，自生部分主要观想能仁，宝瓶生起部分按照正文进行观想念诵，对生部分按照所绘制的进行观想，这样理解比较好。其方法是：通过 स्वाभाव（藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव, 梵文罗马拟音：svabhāva，汉语字面意思：自性）来清净。从空性中，由 པཾ་（藏文：པཾ，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：邦）产生莲花，由 ཨ་（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）产生月亮座
English
Since it doesn't contradict the Dharma and seems good, it will be shown under the actual ritual. In the center of the five-mandala, place a precious vase on the altar, filled with fragrant water and vase substances, and water for bathing the relics, shown from below. Arrange neck ornaments and headdresses made of red or yellow silk, along with conch shells and vajra-dhṛti. In front of the statue showing the basis of vows, offer extensive offerings, and offer the tormas of the peaceful, wrathful, and Dharma protectors. Also arrange the three-part torma and the obstacle-removing torma of the preliminary empowerment. In addition, you will need robes equal to the number of students needed below, zen robes, lower garments, cushions, bowls, and water strainers. You will also need a staff, bell, razor, etc. If not available, one robe etc. is sufficient as empowerment items. Also arrange offering items such as vajra bells, musical instruments, etc., and mandalas with flowers. The root text says: Fourth, the consecration is to meditate on oneself as capable. After reciting the vase mantra, purify the impurities of the relics and offerings by scattering kusha grass in all directions. Think that the respective wisdom beings are absorbed, so that it is pure, good, and perfect. The meaning of this will be understood later. Here, along with the vajra bell, recite the essence of dependent origination and scatter flowers in all directions. Again, the root text says: Fifth, the ritual text is the Medicine Buddha Sutra ritual and the Sixteen Arhats ritual. If these are explained in detail, first, before the blessing of the offerings of the self-generation, front-generation, and vase, the blessing of the ground is: The ground in all places, without gravel, etc., as flat as the palm of the hand, becomes the nature of lapis lazuli, and dwells softly. And, the actual blessing of the offerings is: From the beginning of cleansing and purification to the recitation of the offering cloud mantra, it should be done as in the case of Vajrapani. After that, take refuge, generate bodhicitta, the four immeasurables, etc., according to the human and divine vehicles. First, the self-generation part, in the fourth section of the root text, it says: Meditate on yourself as capable. According to the Kathok tradition, the self-generation, front-generation, and vase are all visualized as complete mandalas. Here, it is better to understand that the self-generation part mainly visualizes the capable one, the vase generation part visualizes and recites according to the text, and the front generation part visualizes as drawn. The method is: Purify with स्वाभाव (Tibetan: སྭ་བྷཱ་ཝ, Devanagari: स्वभाव, Romanization: svabhāva, Literal meaning: self-nature). From emptiness, from प (Tibetan: པཾ, Devanagari: प, Romanization: paṃ, Literal meaning: pam) arises a lotus, and from अ (Tibetan: ཨ, Devanagari: अ, Romanization: a, Literal meaning: a) arises a moon seat.
Chinese
身具清净之身，拥有殊胜妙色， 智慧如海，犹如黄金须弥山， 名声遍布世间，光芒四射， 怙主您，我向您顶礼。
English
Possessing a pure body, with a supremely beautiful form, Wisdom like an ocean, like a golden Mount Meru, Your fame spreads throughout the world, shining brightly, Protector, to you I prostrate.