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称作嘛哈咕噜夏日让。因此，就完成了在图像坛城上放置物品的基础。根本是：之后，忿怒尊秘密宝瓶和三种标志放置在上师面前。寂静宝瓶放置在四个方向的中央或坛城的边缘。事业宝瓶放置在事业金刚阿阇黎面前。如是说，上面宝瓶修法完成时，上师拿着忿怒尊秘密宝瓶。寂静宝瓶由执事等拿着，绕着坛城边缘，伴随着歌声。如是说，上师拿着忿怒尊秘密宝瓶的主尊。其余四个和寂静宝瓶五个等由弟子们拿着，绕着坛城，伴随着歌声。根本是：吽。宝瓶不是宝瓶是国王。用国王的咒语加持后，为大国王加冕。请以国王的姿态安住。如是说，宝瓶放置在自己的面前或四个方向的中央五个位置。在事业宝瓶中生起甘露旋转。加持后，放置在执事面前。如是说。格蓝敦说：用词语和咒语放置。词语是上面的，咒语如果展开，就各自或者，寂静尊都是菩提心，忿怒尊都是如血肉般布置。忿怒尊秘密宝瓶放置在坛城的中央。在其前面放置寂静主宝瓶。忿怒尊和寂静尊的东方的宝瓶两个在东方，南方两个在南方，西方两个在西方，北方两个在北方，所有都放置在供台上。事业宝瓶修完后，也放置在上师面前或坛城的东北方。在坛城的中央，在升高的宝座上，放置不便于放置在坛城上的身像擦擦，以及其他珍宝头饰、绸缎垂饰、手镯、项链等寂静饰品，以及忿怒尊的骷髅碗、珍宝顶饰、发髻等忿怒饰品。此外，还有五部如来和身语意的本尊擦擦，吉祥八宝，金刚杵，毗卢遮那佛像等内十一灌顶的灌顶物，寂静和忿怒的法器、尸陀林和吉祥饰品等修法十三灌顶的法器等，也放置在升高的宝座上和方便的方位。此本尊灌顶的擦擦主要是隆阿努瑜伽，但是本尊灌
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It is called Mahaguru Shariram. Thus, the basis for placing objects on the image mandala is completed. The root is: Then, the wrathful secret vase and the three symbols are placed in front of the guru. The peaceful vases are placed in the center of the four directions or at the edge of the mandala. The karma vase is placed in front of the karma vajra acharya. As it is said, when the above vase practice is completed, the guru holds the wrathful secret vase. The peaceful vases are held by the stewards, etc., and circle the edge of the mandala, accompanied by songs. As it is said, the guru holds the main deity of the wrathful secret vase. The remaining four and the five peaceful vases, etc., are held by the disciples, circling the mandala, accompanied by songs. The root is: Hum. The vase is not a vase, it is a king. After blessing it with the king's mantra, crown it as a great king. Please abide in the form of a king. As it is said, the vases are placed in front of oneself or in the five central positions of the four directions. In the karma vase, generate the swirling nectar. After blessing it, place it in front of the steward. As it is said. Glenston said: Place it with words and mantras. The words are the above, and if the mantra is expanded, then each separately, or, all the peaceful deities are bodhicitta, and all the wrathful deities are arranged like flesh and blood. The wrathful secret vase is placed in the center of the mandala. In front of it, place the peaceful main vase. The two eastern vases of the wrathful and peaceful deities are in the east, the two southern ones are in the south, the two western ones are in the west, and the two northern ones are in the north, all placed on the altar. After the karma vase is completed, it is also placed in front of the guru or in the northeast of the mandala. In the center of the mandala, on the raised throne, place the body image tsakli that is not convenient to place on the mandala, as well as other precious headdresses, silk pendants, bracelets, necklaces, and other peaceful ornaments, as well as the wrathful deity's skull bowl, precious top ornaments, hair knots, and other wrathful ornaments. In addition, there are the Five Buddhas and the body, speech, and mind deity tsaklis, the Eight Auspicious Symbols, the vajra, the Vairocana Buddha image, etc., the initiation objects of the eleven inner initiations, the peaceful and wrathful implements, charnel grounds, and auspicious ornaments, etc., the implements of the thirteen practice initiations, etc., are also placed on the raised throne and in convenient directions. This deity initiation tsakli is mainly Long Anu Yoga, but the deity initia
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在本质上相同的差异，以及修供也必须结合经部和续部进行等，有非常多的必要差异，因此进行了经部和续部的本尊灌顶。忿怒尊没有差别，但寂静尊的时间差别很大。像瑜伽一样，有许多不同的本尊集合，因此，在灌顶的坛城轮中，没有特殊安排的那些，必须堆放在坛城中央的宝座上，这是因为在灌顶时，根本文中说：“灌顶坛城轮的中央，应作为堆放供养的所依。”此外，按照此派所说的修持的四支，即使现在是修持的阶段，但最好现在就准备好下面需要的大部分物品，这样就不会匆忙。修持灌顶的物品：金刚铃、橛、颅骨念珠或头盖骨念珠、带鞭子的鼓等。如上所述，三种象征物供于上师前。准备好盛放血、油、灰烬的三种容器，用于血滴、油画、大灰的标志。在近修时，必须诛杀母续，这在前面已经确定。修持的物品，如药物、朵玛、内外血供等，必须布置得精美而丰富。修持的前行，加持的物品的布置方式将在下面说明。单独展示大修成就的物品的布置。此外，根本文中说：“东方放置吉祥食物，西方放置权力食物，金刚橛，半月形上放置吉祥鸟相对，祈请文用充满甘露的湿润混合物和姜黄覆盖。”我向大喇嘛布热雄询问，吉祥食物是上部有三个角的食物，权力食物是半月形，金刚橛是圆形的嘎乌盒，下面是红色的，上面是白色的，用五个金刚杵的一半来标记。根本文中说：“这些有不同的加持和生起次第，将在下面的大修时展示。”然而，在说了祈请文的生起方式之后，说：“那是大象至尊的坛城。”大喇嘛布热雄说：“大象至尊的坛城没有确定的。”但是我的
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the differences in essence being the same, and the practice offerings must also be done in combination with the Sutra and Tantra, etc., there are very many necessary differences, therefore the empowerment of both Sutra and Tantra deities was performed. There is no difference for the Wrathful One, but the time difference for the Peaceful One is very large. Like Yoga, there are many different assemblies of deities, therefore, those that are not specifically arranged in the Tsakli Mandala of empowerment, must be piled up on the throne in the center of the Mandala, because at the time of empowerment, the root text says: "In the center of the empowerment Tsakli Mandala, it should be made as the support for piling up offerings." Furthermore, according to the four branches of practice mentioned in this tradition, even though it is now the time of practice, it is better to prepare most of the necessary items now so that there is no need to rush. Items for the practice empowerment: Vajra bell, phurba, raksha or skull rosary, drum with whip, etc. As mentioned above, the three symbols are offered to the Lama. Prepare three containers for blood, oil, and ashes for the blood drops, oil paintings, and the marks of great ashes. It has already been established above that the Matram must be killed at the time of near practice. The items for practice, such as medicine, torma, inner and outer blood offerings, etc., must be arranged beautifully and abundantly. The arrangement of the preliminary consecration items for practice will be explained below. The arrangement of the items for the great accomplishment of practice will be shown separately. Furthermore, the root text says: "In the east, place the glorious food, in the west, place the power food, Vajra Kilaya, on the crescent moon, place the auspicious bird facing each other, the prayer plaque is covered with a wet mixture filled with nectar and turmeric." When I asked the great Lama Breshong, the glorious food is a food with three corners on the upper part, the power food is a crescent moon, the Vajra Kilaya is a round Gau box, the bottom is red, the top is white, marked with half of five vajras. The root text says: "These have different blessings and generation stages, which will be shown below during the great practice." However, after saying the generation method of the prayer plaque, it says: "That is the Mandala of the Supreme Elephant." The great Lama Breshong said: "The Mandala of the Supreme Elephant is not definite." But my
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种姓之主智者成就者曼隆巴大师被提问时，如此说道：大胜象坛城的基底用面粉和红色颜料混合。所谓相对的半月形，就像用自磨石一层层堆叠起来一样，形状是半月形。下面红色，上面白色。以金刚交杵的方式束缚，中央四角到达基底。金刚的中心是白色。东方蓝色等是方位颜色。吉祥鸟相对等如常。如此说道。对于阐明经文意义的方式，我随喜赞叹。然而按照根本来说，金刚长寿叫做大中，半月形上做相对的吉祥鸟，这两者似乎是分开说的。其加持面向长寿女仪轨。用湿润甘露混合物覆盖，似乎就将此命名为大胜象坛城。然而，在此要结合所见传承和以前的古老手抄本等来讲解。吉祥食子上部是带翅膀的三角形，下部是圆形的。灌顶食子是遍主曼隆巴大师的仪轨，在四层须弥山之上，半月形向上竖立，切面朝前的一侧堆积着长寿丸，用酥油涂抹。金刚长寿、象坛城等有许多观点，即使说那是相对的半月形，但按照仪轨所见传承，就像日月嘎乌一样，或者像自磨石堆叠一样，下面红色，上面白色。其上用酥油颜料做金刚交杵，中心白色。东方蓝色。南方黄色。西方红色。北方绿色。中央竖立着白色五股金刚杵。左右两边所谓相对的吉祥鸟，按照仪轨习惯，似乎是安放用颜料做的相对鹦鹉。甘露湿润混合物，按照下面将要出现的叫做甘露坛城，按照我的上师所说，将大胜象坛城和金刚长寿合二为一，这看起来很好。如此，将吉祥食子和灌顶食子等长寿物，摆放在坛城的座垫上，或者以任何美观的方式陈设。此外，根据班禅仁增多巴的笔记和食子仪轨，按照班禅大师兄弟的仪轨所写，如下所示
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When the lineage master, the wise and accomplished Manlungpa Chenpo, was asked, he said: "The base of the Great Supreme Elephant Mandala is mixed with flour and red pigment. The so-called opposing half-moon shape is like stacking self-grinding stones layer upon layer, with the shape being a half-moon. The bottom is red, the top is white. Bound in the manner of a crossed vajra, the four central corners reach the base. The center of the vajra is white. East is blue, etc., are the directional colors. The auspicious birds facing each other, etc., are as usual." Thus he spoke. I rejoice in the way he clarified the meaning of the scriptures. However, according to the root text, it seems that the Vajra Longevity, called "Great-Medium," and the auspicious birds placed facing each other on the half-moon are spoken of as two separate things. Its blessings are directed towards the Longevity Lady practice. It seems that covering it with a mixture of wet nectar is what is named the Great Supreme Elephant Mandala. However, here, it is necessary to explain in accordance with the seen transmission and old handwritten manuscripts, etc. The upper part of the glorious food offering is a triangular shape with wings, and the lower part is round. The empowerment food offering, according to the practice of the all-pervading Manlungpa Chenpo, is above the four-tiered Mount Meru, with the half-moon standing upright, and on the side with the cut surface facing forward, longevity pills are piled up, smeared with ghee. There are many views on the Vajra Longevity, Elephant Mandala, etc., but even if it is said to be an opposing half-moon, according to the seen transmission of the practice, it is like a sun and moon gau or like stacked self-grinding stones, the bottom red, the top white. On it, a crossed vajra is made with ghee paint, the center white. East is blue. South is yellow. West is red. North is green. A white five-pronged vajra is erected in the center. On the left and right, the so-called auspicious birds facing each other, according to the practice, it seems that parrots made of paint are placed facing each other. The nectar wet mixture, according to what will appear below called the Nectar Mandala, according to the words of my guru, it seems good to unite the Great Supreme Elephant Mandala and the Vajra Longevity into one. Thus, the glorious food offering and the empowerment food offering, etc., longevity substances, are placed on the seat cushion of the mandala, or arranged in any beautiful way. Furthermore, according to the notes of Panchen Rinchen Tokpa and the food offering ritual written according to the practice of the Panchen Lama brothers, it is as follows.
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出现，在东南方，上师的朵玛是圆形的，顶端丰满，根部纤细，周围环绕着四片莲花瓣，顶端装饰着三眼宝珠和日月。在东方，本尊的朵玛是带有上部翅膀的三棱形，周围环绕着带有日月的四片莲花瓣。在东北方，空行母的朵玛是圆形的，周围环绕着四片莲花瓣。在北方，护法的朵玛是三棱形的，周围环绕着像本尊一样的四片莲花瓣。在西北方，女神的朵玛也是如此。在西方，据说财神的朵玛的布置与上师的朵玛相似，列登本人按照佐尔的仪轨将财神视为一体，所以出现也可以，不出现也没有矛盾。在西南方，誓言神的朵玛是城堡形状的四方形，在薄薄的表面上堆叠着厚厚的一层，形成双层结构，顶端是羊的形象，面朝前方。誓言神被认为是佛陀秘密幻化的守护者，我的上师曼隆巴大师如是说。供养和祈祷文在另一处。在南方，红色的三棱形朵玛代表护法总供朵玛。以上所有都涂上红色。特别地，对于吉祥怙主列登纳波，修法朵玛是三角形的，中间黑色，边缘红色，前面是红色的半月形，周围环绕着钩状物，用血肉装饰，并用火焰山装饰点缀，配有深蓝色的朵玛伞。将身像擦擦与箭连接，暂时放置在北方或东北方。之后，在特殊灌顶时，必须将其布置在坛城中。或者，特殊灌顶的朵玛制作方式不同，这将在后面解释。此外，寂静的总供朵玛是圆形的白色，周围环绕着四十二个小丸。忿怒尊的朵玛是吉祥食物，是三角形的红色，周围环绕着五十八个钩状物，切口向外。寂静和忿怒的总供朵玛比通常的要大，并用各自的装饰品装饰，布置在坛城的后方，即西方。在坛城的右南方，在一个具相的嘎巴拉碗中，装满甘露、药物精华、二因结合的精华和优质的谷物精华，并加入修法药物。在左北方，装满班扎血，并加入莲花血、刀血等各种血。此外，修法灌顶的边缘，灌顶物品，在东南方是灯