English
Having blessed the offerings of the two wheels, transform the offering praises. Otherwise, like the Shravakas, until the ritual of unbearable supplication and gathering. The root is: Dedicate the supreme virtue to unsurpassed Bodhi. Having said this, take this and recite aspirations such as the "Bhadra-caryā Praṇidhāna" for dedication and aspiration. The root is: The thirty-first auspicious one is: Then, scattering the flowers individually, accompanied by the sound of musical instruments. Transcending the extremely difficult to cross ocean of Samsara. Completing the immeasurable accumulation of merit and wisdom. The Tathagata, the sole friend of all beings. May this auspiciousness bring happiness here today. Constantly and completely abandoning birth, old age, sickness, and death. A collection of lamps that destroy the darkness of ignorance. Abandoning the limits of objects, entering the path of blissful conduct. Auspicious... Abandoning self-interest and diligently taking on the interests of others. Casting the view of desirable qualities far away. The supreme Bodhicitta accompanied by faith and diligence. Auspicious... In the degenerate age, manifesting bodies by the power of aspiration. Subduing the extremely difficult to tame afflictions. The two-legged lord possessing skillful means and great compassion. May this auspiciousness bring happiness here and there. Saying this and scattering flowers. Furthermore, various auspicious verses should be recited. This is the ritual of our own tradition. At night, one should know how to apply the peaceful and wrathful activities, Tsok offerings, and so on, to everything. All phenomena encompassed by the paths of Samsara and Nirvana, internal and external causes and effects, arise in dependence. Understanding properly, realizing selflessness, it is wonderful to study this path of a hundred gates of Samadhi. In order to lead all beings to liberation, after recognizing the faults of distraction in speech and sound, with the upper body ablaze and the lower body gushing water, etc., subduing those to be tamed with miraculous bodily emanations. After climbing the ladder of the Shravaka and Pratyekabuddha paths, in the palace of precious Bodhicitta, desiring to obtain the supreme kingdom of the inner and outer secret mantra vehicles, please grasp this entrance to the path. This is also an intermediate verse.
English
Pa sgom. Supplication, vows, precepts, bestowal. Dharma teaching, empowerment, four ways of guidance. Mahayana, Buddha-nature, also in precepts. Mahayana pure view, discipline, samadhi, conduct, result. For cessation, abiding, manifestation, and turning, Mahayana is needed. Instructions, spontaneous meditation, auspiciousness, dedication. The first of these, the mandala, has three aspects. The state of the basic mandala is: Root text: "First, the boundary of the mandala is the edge of Mount Meru, a rock adorned with scattered pearls and jewels." Thus it is said. In the path, the method of meditating on the mandala is: Root text: "Second, the meditation is the four-tiered platform." Thus it is said. The method of how to draw it is: Root text: "Third, the drawing is ten mandalas: two with four lotus petals, two with eight petals, two with inner four petals with divine banners, and inner nine squares. The outer wheel has ten spokes, four four-petaled lotuses, two with truncated corners and divine banners, inner eight petals, outer south and north with six wrathful spokes, each with an eight-petaled one, with truncated corners and divine banners, and outside the inner eight petals are also eight large petals, each with eight petals inside, two each in the east and west. Four petals are red. The corners are beautifully colored. The circumference is iron-colored. The filaments are yellow. The center is green. The truncated corners and divine banners are the colors of the directions. The gate, platform, environment, etc., are the same as the general ones." Thus it is said, so how to put it into practice? In the mandalas of the past, for gods, humans, hearers, solitary realizers, bodhisattvas, and even the three classes of Kriya Yoga and below, there are various explanations, but in practice, it seems that most only make one mandala. Here, it is explained in detail according to the scriptures, and especially when it comes to bodhisattvas, it is said that in both the Zur and Kham traditions, ten mandalas are made, the numbers are very consistent, and the deities are only slightly different. Here, in order to do the pure Zur tradition, the first mandala and the second mandala have four red lotus petals inside. The third mandala and the fourth mandala, which speak of eight petals, are said to be the abode of the Buddhas of the ten directions, and it seems that the abodes of the Buddhas above and below are not mentioned, so in practice, use ten beautifully colored petals. The fifth mandala and the sixth mandala are four red petals, four truncated corners, with divine banners. The seventh mandala and the eighth mandala, the center is divided by nine squares like a vajra spine. Outside are weapons, yellow wheels.
Chinese
第十个轮辐在东西方向各多出一个。在绘制直径线时，东西方向的轮辐之间穿过，南北方向的轮辐到达顶点。每个轮辐内有四瓣红色莲花，其样式与之前的角隅和天衣相同。第九个坛城，中央有八瓣美丽色彩的花瓣，外围是六辐黄色法轮，每个轮辐上都有一朵八瓣美丽色彩的花瓣。角隅和天衣的样式与之前相同。第十个坛城的中央，噶陀派传统认为要做九个灵芝，但佐尔派传统认为内部有八瓣莲花，外部有十瓣莲花，每瓣花瓣的中央都有一朵小小的八瓣美丽色彩的花瓣。角隅和凸起的样式与之前相同。墙壁的颜色是：第一个、第二个、第四个、第五个、第六个、第七个、第八个、第十个坛城，从内到外依次是黄色、蓝色、红色、绿色、白色。第三个坛城，从内到外依次是白色、黄色、红色、绿色、蓝色。第九个坛城，从内到外依次是蓝色、黄色、红色、绿色、白色的五层墙壁。所有十个坛城的基座都是黄色，中心是绿色。角隅和天衣具有各自的方向颜色。屋檐、半网、箭楼、东墙、门、马道、走廊、莲花金刚杵火焰山等都与通常的相同。本尊的颜色应根据坛城仪轨，与本尊的身色相符。根本续中说：第二是陈设供品，如装饰、幡幢等，以及鲜花等，并准备音乐。宝瓶、颈饰等，以及二十事业的灌顶物品，三份等等都要陈设。这是所说的意思。从第一个到第十个坛城，按照正确的顺序，在诸佛的处所安放擦擦。没有擦擦的地方，因为有本尊的标志，所以即使空着也可以。供品、供养和朵玛也必须分别在每个坛城中陈设，因此有十份供品和十个朵玛。帷幔、幡幢、糌粑食子、伞盖、胜幢等，如果条件允许，为了积累二资粮，也要精美地陈设。装满精华的宝瓶，用口饰、颈饰，以及红色或黄色的丝绸，或各种颜色装饰，并放置护身符、金刚杵、海螺和经书等，放置在坛城的中央方便的位置的法座上。旧译派传统中，如果能获得灌顶的物品，似乎只进行实际的陈设，这一点需要让大家都明白。三份和灌顶前行的障碍
English
The tenth spoke has one extra on each of the east and west sides. When drawing the diameter lines, they pass between the east and west spokes, and the north and south spokes go to the apex. Inside each spoke is a four-petaled red lotus, with the same corner pieces and celestial cloth as before. The ninth mandala has eight beautiful colored petals in the center, surrounded by a six-spoked yellow wheel, with an eight-petaled beautiful colored petal on each spoke. The corner pieces and celestial cloth are the same as before. In the center of the tenth mandala, the Kathok tradition says to make nine lingzhi mushrooms, but the Zur tradition says that inside there are eight petals and outside there are ten lotus petals, with a small eight-petaled beautiful colored petal in the center of each petal. The corner pieces and protrusions are the same as before. The colors of the walls are: the first, second, fourth, fifth, sixth, seventh, eighth, and tenth mandalas, from the inside out, are yellow, blue, red, green, and white, respectively. The third mandala, from the inside out, is white, yellow, red, green, and blue. The ninth mandala has five walls, from the inside out, of blue, yellow, red, green, and white. The base of all ten mandalas is yellow, and the center is green. The corner pieces and celestial cloths have their respective directional colors. The eaves, half-nets, battlements, east walls, doors, horse ramps, corridors, lotus vajra fire mountains, etc., are all the same as usual. The deity's color should be in accordance with the mandala ritual, matching the deity's body color. In the root tantra, it says: The second is to arrange offerings, such as decorations, banners, etc., as well as flowers, etc., and prepare music. Vases, neck ornaments, etc., as well as the empowerment substances of the twenty deeds, the three parts, etc., should be arranged. This is the meaning of what was said. From the first to the tenth mandala, the tsaklis are placed in the abodes of the deities, without making mistakes in the order. Where there are no tsaklis, it is sufficient to leave them empty because there are the signs of the deities. The offerings, general offerings to the Three Jewels, and tormas must also be arranged separately in each mandala, so there are ten sets of offerings and ten tormas. Curtains, banners, torma powders, parasols, victory banners, etc., if available, should also be beautifully arranged in order to accumulate the two accumulations. Vases filled with essence, decorated with mouth ornaments, neck ornaments, and red or yellow silk, or various colors, and placed with amulets, vajras, conches, and scriptures, are placed on a throne in a convenient location in the center of the mandala. In the Early Translation tradition, if the empowerment substances can be obtained, it seems that only the actual arrangement is made, and this needs to be understood by everyone. The three parts and the obstacles of the preliminary practices of empowerment
Chinese
北方，从ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字）中生出白色观世音，一面二臂，持莲花和经卷，以丝绸和珍宝为装饰。在拉南的东北方，是蓝色寂喜光佛，持宝瓶。东方是白色宝源佛，右手施予珍宝。南方是蓝色无忧最胜吉祥佛，右手持法轮。西方是白色宝光佛，右手持獠牙。北方是绿色胜王佛，右手持莲花。东南方是白色莲花圣吉祥佛，右手持莲花。西南方是红色日光圣吉祥佛，右手持太阳。西北方是绿色大伞圣吉祥佛，右手持各种金刚杵。东北方是黄色禅定象圣吉祥佛，右手说法。下方是黄色莲花吉祥佛，右手持莲花。所有佛的左手都结禅定印，具有化身佛的形象。主尊和眷属的头顶有白色ༀ་（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：种子字），喉咙有红色ཨཱཿ（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：种子字），心间有蓝色ཧཱུཾ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）。从那里发出光芒，从色究竟天和十方刹土，迎请来与自身无二的智慧尊者。班杂萨玛扎，扎吽旺霍。嗡，萨瓦达他嘎达萨巴热瓦ra阿让，巴当，布贝，杜贝，阿洛给，根de，内微de，夏布达阿吽。清净身具等，离言思无等，杨柳宫殿胜等，无垢等每一颂。以及寂喜莲花吉祥与宝生，无忧胜者光照胜王佛，象莲花光芒伞圣者，向十方诸佛顶礼赞。赞颂应赞者等。念诵方面：主尊念诵牟尼咒，如大母仪轨中所说。嗡，迪，般若，玛哈般若，达玛达图耶，梭哈。金刚手菩萨念诵：嗡，班杂扎达玛哈若恰那吽啪。舍利子念诵：嗡，那摩萨曼达布达南，巴嘎万，扎巴达他嘎达亚，阿瓦洛给de，嘎如那玛耶，梭哈。观世音菩萨念诵：嗡，阿雅阿瓦洛给de夏瓦ra玛哈嘎如尼嘎萨玛雅梭哈。如是念诵五位主尊的咒语，以及共同为十方诸佛念诵牟尼咒，念诵完毕后，如前供养赞颂。据说在自生本尊灌顶完成之前，不要收摄。第二是生起宝瓶：清净宝瓶，从空性中，由བྷྲཱུཾ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）生出珍宝宝瓶，具有相应的尺寸和