English
It is entitled "The Treasury of Earthly Plays." After making vows and offering gratitude, vowing to be a servant due to poverty, and so on, perform the three subsequent practices, and aspirations for virtue, etc., as before. The root text states, "Then gather the mandala." Therefore, replenish and bless all the mandala offerings. Perform offerings, praises, forgiveness, supplications, gathering, dedication, aspirations, etc., as in the previous mandala rituals. For auspiciousness: The root text states, "When scattering flowers, recite: The Bhagavan, golden like the king of mountains, The body of Manjushri, protector of the three realms, Whatever is the auspiciousness of the Sugata's body, With that auspiciousness, may there be well-being here today! The Bhagavan, silver like the king of mountains, The speech of Avalokiteshvara, protector of the three realms, Whatever is the auspiciousness of the Sugata's speech, With that auspiciousness, may there be well-being here today! The Bhagavan, dark blue like the king of mountains, The mind of Vajrapani, protector of the three realms, Whatever is the auspiciousness of the Sugata's mind, With that auspiciousness, may there be well-being here today! East, south, west, north, auspicious knot and wheel, Lotus, victory banner, umbrella, vase, conch, and fish, The auspiciousness of the eight goddesses, With that auspiciousness, may there be well-being here today!" Recite this and scatter flowers. Perform other auspicious rituals as well. The root text states, "Dedicate the root of virtue to unsurpassed enlightenment." As mentioned above. Evening rituals, tsok, fulfillment, etc., are also as before. The Kriya ritual. The king of mountains of the wondrous Vajrayana, The root is the depth of the ocean of the all-encompassing Action Tantra, Filled with the precious jewels of ripening and liberation, A place of enjoyment for the assembly of discerning seekers. The stream of pure heavenly power, Well-situated in the matted hair of the all-holding Brahma, The arrangement of rituals that guide disciples, The chariot of fortunate ones revolves in my mind. In this direction, assemblies of clear-minded vidyadharas with faith, If you wish to partake in the glory of the nectar of the two benefits, Open the palms of your pure hands, And drink well this stream of ripening and liberation. This is also an intermediate verse.
Chinese
焚烧。讲经说法，发起菩提心，灌顶。乘门，见解，戒律，禅定，行持，果。道用，诀窍，处所，示导，轮。为了需要，酬谢，辨别。祈请垂顾，吉祥，回向。总而言之，归纳为接近四十个要点。其中，第一，时间方面。根本颂中说：在佛陀的节日里进行供养，会有成百上千万倍的功德。对此，广说中提到：降生于国王的月圆之日，涅槃于法之中。那是冬至的时候。马年的上弦月，示现大神变。调伏了外道导师等三众眷属。在氐宿月（藏历四月）的月圆之日起，二十五天内。调伏了梵天的苦行仙人，并授予密咒灌顶。从黑月（藏历）的初八到十五，诸佛。真实地授予灌顶，开示金刚乘道。萨嘎月的月圆之日，黑白分界之时，佛陀。是春天白天和夜晚相等的时候。水月的初五初八，转法轮。夏至之时，乌仗那花盛开。杖月的较小神变，外道的。调伏了六位导师，秋季的昼夜平分。涅槃于该月的初八，半夜时分。因此，应当在那些时间里进行。虽然如此说，但这些与通常的说法有些不一致的地方，所以需要加以研究。第二，寻找地点：寂静和增益的地方是吉祥之地，猛厉的地方是凶恶之地。第三，取地，第四，护地，第五，净地，第六，持地，都如前所述。如上所述，因为已经详细阐述过，所以这里不需要。第七，加持，是通过九乘教法的仪轨，无论是广是略，观想从有顶到下地狱之间的所有处所和众生，都被光芒所照耀，生起次第和圆满次第都稳固。如是说，一般来说，最初在第五个净地的时候就已经完成了，所以这已经足够了。对此，根本颂中说：菩萨的二十种事业的灌顶。羯磨部的二十六种吉祥。瑜伽部的六十四种灌顶都圆满之后，虽然也有不单独进行行部的灌顶的情况。苦行明咒乘，。此亦境之三性也。因此，中等和下等是羯磨部，中等的中等是行部，中等的上等是瑜伽部所调伏。行部无论如何
English
Burn. Explain the Dharma, generate Bodhicitta, and bestow empowerment. Vehicle gate, view, discipline, Samadhi, practice, result. Path taking, pith instructions, place, guidance, wheel. For the sake of need, gratitude, and distinction. Requesting departure, auspiciousness, and dedication. In short, it is summarized into nearly forty points. Among them, first, regarding the time. The root text says: If offerings are made during the Buddha's festivals, there will be hundreds of millions of times the merit. In detail, it is mentioned: Born on the full moon day of the king, passed away in the Dharma. That is the time of the winter solstice. The waxing moon of the horse year, showed great miracles. Subdued the three groups of heretic teachers and their retinues. From the full moon day of the Krittika month (fourth Tibetan month), within twenty-five days. Subdued the ascetic of Brahma and bestowed mantra empowerment. From the eighth to the fifteenth of the black month (Tibetan calendar), all Buddhas. Actually bestow empowerment and show the Vajrayana path. The full moon day of the Saga month, the boundary between black and white, the Buddha. It is the time when spring, day, and night are equal. On the fifth and eighth of the water month, turn the wheel of Dharma. At the summer solstice, the Utpala flower grows. The smaller miracle of the staff month, of the heretics. Subdued the six teachers, the autumn equinox. Passed away on the eighth of that month, at midnight. Therefore, one should engage in those times. Although it is said so, there are some inconsistencies between these and the usual explanations, so it needs to be investigated. Second, finding a place: A peaceful and prosperous place is an auspicious place, a violent place is a cruel place. Third, taking the land, fourth, protecting the land, fifth, purifying the land, and sixth, holding the land should all be done as before. As mentioned above, since it has been explained in detail, it is not needed here. Seventh, blessing is done through the rituals of the nine vehicles, whether extensive or concise, visualizing that all places and beings from the peak of existence to the lower hells are illuminated by light, and the generation stage and completion stage are stable. As it is said, in general, it has already been completed at the time of the fifth purification of the land, so that is sufficient. Regarding this, the root text says: The empowerment of the twenty deeds of a Bodhisattva. The twenty-six auspiciousnesses of Kriya. After the sixty-four empowerments of Yoga are completed, although there are cases where the empowerment of Upa is not done separately. Asceticism, knowledge, and vehicle also,. This is also the three natures of the place. Therefore, the middle and lower are Kriya, the middle of the middle is Upa, and the upper of the middle is subdued by Yoga. Upa in any case
Chinese
必须的。如是说之义，困难禁行明咒之乘有三，其中间为近分所行之续，彼续不可断绝，故作分别甚佳。根本中说：‘其中，以事续为主的近分，以及以瑜伽续为主的近分。’如是说者，于天梯中说：近分瑜伽所行之续，二者皆为续之乘。作部的佐证与瑜伽的威力，或者另外作坛城。如是说故，于作部的佐证中行持，以及于瑜伽的威力显示中行持，二者或者另外行持，此处为另外行持。第一，以作续为主的近分者，根本中说：金刚手灌顶之续，以及金刚须弥山积聚之续中，于此则肉与血与葱与蒜与酒等亦未遮止。虽似与作续相违，然无过失，是共同宣说之故。于三部之天中，无论作何者，于瓶念诵之时，因溶于水中，故需一作部之神，于其他瓶或于彼瓶中，生起三界尊胜佛母念诵，而作守护障碍之劝请。三部作部之神与四者。彼亦，嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）身光明之神，啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊）语声咒，吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）意忆念心，即三门身语意也。殊胜灌顶中说：身语意具足，秘密大秘密极秘密，汝为彼等之主灌顶。如是说故，主即是智慧金刚。第二，以瑜伽续为主的近分者，根本中说：于现证菩提毗卢遮那中说：瑜伽是一种姓，近分是三种姓与五种姓等。如是说，于九林格的中央，毗卢遮那黄色等持者，东方金刚等亦有说。金刚手灌顶智中说：智慧宝生顶髻胜，诸佛如来皆集此。如是五部圆满，毗卢遮那之智慧者，诸佛之意皆明了。诸佛之智慧者，毗卢遮那之意皆明了。如是毗卢遮那如镜，不动佛法界，平等性宝生，妙观察无量光，成所作不空成就，然莲花生大师之三身差别中，明觉毗卢遮那法
English
It is necessary. The meaning of what was said is that the vehicle of the Ascetic Knowledge Mantra has three, the intermediate of which is the Tantra practiced by Upaya, and that Tantra should not be cut off, so it is good to make distinctions. In the root it says: 'Among them, Upaya is mainly based on the Action Tantra, and Upaya is mainly based on the Yoga Tantra.' As it is said, it is said in the Stairway to the Gods: The Tantra practiced by Upaya Yoga, both are the vehicle of Tantra. The collateral of Kriya and the power of Yoga, or make mandalas separately. As it is said, it is practiced in the collateral of the Action Tantra, and it is practiced in the display of the power of Yoga, either of the two or separately, here it is practiced separately. First, Upaya, which is mainly based on the Action Tantra, says in the root: In the Tantra of Vajrapani empowerment and the Tantra of stacking Vajra Sumeru, meat, blood, onions, garlic, wine, etc. are not prohibited here. Although it seems to contradict the Action Tantra, there is no fault, because it is commonly said. Among the three families of deities, whichever is done, because it dissolves in water during the vase recitation, one action deity is needed, and in other vases or in that vase, the Three Realms Victorious Mother is generated and recited, and the request to protect against obstacles is made. The three families of action deities and the four. Also, Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) body light deity, Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊) speech sound mantra, Hum (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) mind remembrance heart, that is, the three doors of body, speech and mind. In the Supreme Empowerment it says: You are empowered as the master of the secret, great secret, and supreme secret, who are endowed with body, speech, and mind. As it is said, the master is the Wisdom Vajra. Second, Upaya, which is mainly based on the Yoga Tantra, says in the root: In the Manifest Enlightenment of Vairochana it says: Yoga is one lineage, Upaya is three lineages and five lineages, etc. As it is said, in the center of the nine lingas, Vairochana, the yellow Samadhi holder, and Vajra in the east are also mentioned. In the Vajrapani Empowerment Wisdom it says: Wisdom Ratnasambhava crown is supreme, all Buddhas and Tathagatas are gathered here. Thus the five families are complete, the wisdom of Vairochana is clear in the minds of all Buddhas. The wisdom of all Buddhas is clear in the mind of Vairochana. Thus Vairochana is like a mirror, Akshobhya is the Dharmadhatu, Sameness is Ratnasambhava, Wonderful Observation is Amitabha, Accomplishing Action is Amoghasiddhi, but in the distinction of the three bodies of Guru Padmasambhava, the clear awareness is Vairochana Dharma.
Chinese
地身不动佛于菩提心处安住之身。宝生功德和，无量光报身，不空成就化身也。如是五智五部和，智慧与金刚四者而作邬波。又如四菩萨，自誓言心菩萨，物智慧心菩萨，放摄三摩地三者明故外身誓言心菩萨，内意智慧心菩萨，中间三摩地心菩萨三者合一明故金刚心菩萨，其于中央无有垢染而享用肉酒，对于胜物也以享用为满足。彼亦自生与前生二者皆为四菩萨。毗玛拉云：今者第七邬波之引导，视天与自性主仆，身语意三手印修。如是。第八亲近者，根本为：台以香涂，线布置，坛城莲花四瓣或，轮辐四之中央白，东蓝，南黄，西红，北绿，其他与共同相同。中央为毗卢遮那说法之上具轮，东为不动尊镇地金刚持，南为宝生胜施宝，西为无量光等持莲花持，北为不空成就施无畏十字杵。皆金刚跏趺坐法衣具足庄严。四角为供养天女和，毡布上吉祥天女。外院为七十五护法主，此处五尊神或，十三尊或，二十一尊或，六十六尊，随喜广略而作。如是所说之义是，神陈设也。彼又，共同行用续部此处毗卢遮那为五部围绕之五尊神母和，五部之上以嬉女等供养天女八者相加为十三尊母和，十三尊之上增加八吉祥天女为二十一尊神母。其上增加七十五怙主为六十六尊神母，分开说则说了四坛城。四者非皆需，若广则六十六之范畴中包含所有前者，中等二者随宜，若摄则摄于五尊神中。于道中以一坛城遍摄故。此处广作六十六尊神母，此处仪轨不明显者和，不可或缺之少许