Chinese
之后用圆线环绕，将十六瓣莲花分开，在末尾绘制心，按照苏尔派画法，顶端朝西。 后来顶端朝东，两者并不矛盾，因为前者是就所画对象而言，后者是就上师坛城和面见的脸朝东而言。 在此按照苏尔派画法，顶端朝西门，根部朝东门。 因此，如同通常的凸角和门楣一样，在莲花围墙内环绕一圈彩虹纹。 因此，在莲花金刚火焰山三者环绕的末尾，画一条与台阶宽度相等的四方形线，末尾带有一小段铁栅栏。 颜色是中心为深蓝色。 因此，环绕一圈光芒。 因此，十六瓣莲花为红色，中心为白色阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），底部展开，头部朝东西方向。 十六瓣莲花上，有十六个阿字头部朝外，都是白色。 所有的阿字都用红蓝色的脉络纹样与中心的阿字相连。 心为红色，有白色的心油。 心皮呈红蓝色。 凸角为绿色。 走廊为各方颜色。 墙壁为蓝黄红绿白色，这与通常的一样。 莲花围墙内有彩虹环绕。 五蕴火焰山外是四方形和铁栅栏，都是各方颜色。 也就是四种凸角的内侧，走廊的外侧。 金刚萨埵父母、六能仁和门神等都要堆砌颜色。 不要遗漏任何门。 十六瓣莲花以内与之前相同。 十六瓣莲花外要画一圈金刚杵，用彩虹环绕来装饰心。 关于布置物品： 苏尔派根本中说：将物品装入宝瓶，放置在中央。 此外，还要放置印度和西藏上师传承的身语意所依。 据说这是就制作一个宝瓶而言。 莲师歌中的十八尊像也要放置在莲花瓣上，还要放置身像擦擦、意秘密、名号、舍利、发髻、袈裟等。 等等。 在心部的灌顶仪轨中说：从口中取出十八个宝瓶，也就是十八个宝瓶，以及内部的供品，即药、酒、朵玛三者。 外部的供品要用水三和四交替环绕。 这样说来，如果能得到十八个宝瓶，就一定要放置。
English
Then, encircled by a round line, the heart is drawn at the end of dividing into sixteen lotus petals, with the tip pointing west according to the Zur tradition. Later, the tip pointing east, the two are not contradictory, because the former is said in terms of the object to be drawn, while the latter is done in terms of the face of the lama mandala facing east. Here, according to the Zur tradition, the tip points to the west gate, and the root points to the east gate. Therefore, like the usual protruding corners and lintels, a rainbow pattern is circled inside the lotus fence. Therefore, at the end of encircling the lotus, vajra, and fire mountain, a square line equal to the width of the platform is drawn, with a small iron fence at the end. The color is dark blue in the center. Therefore, a circle of rays of light. Therefore, the sixteen lotus petals are red, with a white A-character (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) in the center, the base spread out, and the head pointing east and west. On the sixteen petals, there are sixteen A-characters with their heads pointing outwards, all of which are white. All the A-characters are connected to the central A-character with reddish-blue vein patterns. The heart is red, with white heart oil. The pericarp is reddish-blue. The protruding corners are green. The corridor is the color of the directions. The walls are blue, yellow, red, green, and white, which is the same as usual. There is a rainbow circle inside the lotus fence. Outside the five-aggregate fire mountain are squares and iron fences, all of which are the color of the directions. That is, the inner side of the four types of protruding corners, and the outer side of the corridor. Vajrasattva parents, the six Thubpas, and the doorkeepers, etc., should be piled with colors. Do not omit any doors. Up to the sixteen lotus petals is the same as before. Outside the sixteen petals, a circle of vajras should be drawn, decorated with a rainbow circle at the end of the heart. Regarding the arrangement of substances: In the root text of the Zur tradition: Fill the vase with substances and place it in the center. In addition, the supports of body, speech, and mind of the Indian and Tibetan lama lineages should also be placed. It is said that this is in terms of making one vase. The eighteen images of Lama Lugu Sungpa should also be placed on the lotus petals, and body statues, tsakli, mind secrets, names, relics, hair knots, robes, etc., should also be placed. And so on. In the empowerment instructions of the Mind Section, it says: Take out eighteen vases from the mouth, that is, eighteen vases, and the inner offerings, namely medicine, alcohol, and torma. The outer offerings should be surrounded by alternating water three and four. As it is said, if eighteen vases can be obtained, they must be placed.
Chinese
如果没有，可以集中在一个瓶中，用十八瓶灌顶的同一次数来加持。用具有特征、带有香味的水和五种精华，以及加入法药的两个瓶子装满。用双层布料系紧瓶颈。在心部的灌顶目录中，用带有果实的树木，以及用带有毒鸟羽毛来装饰。这样说之后，如果是夏季，就用带有果实的树木或者其他的吉祥草和毒鸟，也就是用孔雀羽毛的颜色来装饰。如果有十八个，两个放在中央，十六个放在各个莲花瓣上。如果莲花瓣上放不下，两个放在中央，其他的放在周围。如果只有一个，就放在中央。十八位持明者的身像也和瓶子一起，分别安放，或者全部集中起来放在中央的瓶子上。此外，根本上师和汉藏传承的持明者们的身像和密名，以及舍利、头发、手脚的指甲等身肉的舍利，以及法衣等也作为信仰的所依来陈设。此外，按照大法会时所说的那样，上师的朵玛和药酒，以及带有二水四交的也按照上面那样陈设。在心部的灌顶目录中，对于地方神和四主等，用黄金饮料或者三份来满足，为了不被障碍所阻碍，划分内外之界。上师面向东方，显现面向坛城，坐在灌顶的法座上，弟子们也按照顺序排列，行礼和列队行礼，为了清净相续，进行那若空行母的仪轨，进行会供轮，供养玛贡拉姆兄妹，委托不生障碍的事业，让弟子们满足于睡眠的安乐。这些是前行的次第，预备的仪轨圆满了。这样说，以及，宗律根本中说，之后无论做什么本尊，都要做息灾。这样说，但是，因为这里是与大法会的大坛城的大修相关的缘故，所以坛城的供品朵玛和会供也陈设，首先布施三份，之后从行礼列队行礼开始，划分界限，内外供品朵玛加持等坛城
English
If not available, it can be concentrated in one vase and blessed with the same number of times as the eighteen vase empowerments. Fill two vases with water that has good qualities and fragrance, the five essences, and Dharma medicine. Tie the necks with double-layered cloth. In the heart section's empowerment catalog, decorate with trees bearing fruit and with the feathers of poisonous birds. Having said this, if it is summer, use trees with fruit or other kusha grass and poisonous birds, that is, decorate with the colors of peacock feathers. If there are eighteen, place two in the center and sixteen on each lotus petal. If they don't fit on the lotus petals, place two in the center and the others around the perimeter. If there is only one, place it in the center. The eighteen vidyādhara images are also placed separately with the vase, or all gathered together and placed on the central vase. Furthermore, the images and secret names of the root guru and the vidyādharas of the Tibetan and Chinese lineages, as well as relics, hair, fingernails of hands and feet, etc., relics of the body, and robes, etc., are also displayed as objects of faith. In addition, as described during the great assembly, the guru's torma and medicinal alcohol, as well as the two waters and four intersections, are also arranged as above. In the heart section's empowerment catalog, the local deities and the four lords, etc., are satisfied with golden drinks or three portions, and in order to prevent obstacles from arising, the outer and inner boundaries are demarcated. The guru faces east, manifestly facing the mandala, and sits on the empowerment throne, and the disciples also line up in order, prostrate and line up, and in order to purify the continuum, perform the ritual of Naropa's dakini, perform the tsok wheel, propitiate the Ma Gon Lacham siblings, entrust the activity of preventing obstacles from arising, and let the disciples be satisfied with the bliss of sleep. These are the preliminary steps, the preparatory ritual is complete. It is said, and in the Zur tradition's root text, it is said, 'Then whatever yidam is practiced, pacification should be done.' However, since this is related to the great accomplishment of the great mandala of the great assembly, the mandala's offerings, tormas, and tsok gatherings are also arranged. First, three portions are given, and then, starting from prostrations and lining up, the boundaries are demarcated, and the outer and inner offerings, tormas, blessings, etc., are the mandala.
Chinese
与供品食子一同加持。寂静的续部仪轨，同时圆满大圆满的坛城也进入寂静的坛城。瓶子十八个或一个都可以，口中念诵“阿”字，观想每一个白色“阿”字都化为光，从中产生不生的法性，不灭的甘露水，无因无缘自然显现，无作者自然成就，这是心部的灌顶法，以及佐钦根本法。坛城的十八个“阿”字也观想为普贤父母十八尊，瓶中也观想为普贤父母结合的菩提心。如此说来，瓶水从“阿”字观想为法性无因无缘的甘露之上，观修普贤父母，十八个“阿”字观想为意义上的普贤父母的自性，形象上观想为白色“阿”字的自性。多哈的宣说者持明们也作意生起，从寂静的仪轨的灌顶加持开始，大坛城的自前瓶三者，以及大圆满坛城的本尊众，瓶中的普贤持明等一同进行，听闻、迎请、供养、赞颂等一同进行。大圆满的瓶中专注的“阿”字尽力念诵，观想结合处菩提心的精华充满瓶子。之后，此时虽无特别说明，但因是修持大法之时，忿怒本尊坛城的仪轨也结合续部进行念诵。供养列丹等护法。进行寂怒会供轮，会供召请，特别是此时有特别的出现，因此念诵百字明咒。上面寂怒手印之时，如洞萨或无垢忏悔续部一样。吽：大虚空等寂静手印，忿怒手印也广为寻找。如果愿意，无垢忏悔续部也完整念诵。这是修供的次第，因此佐钦根本法和心部灌顶两者的共同修供涵盖了这些内容。因为有各自不同的修供，所以必须按照各自的仪轨进行。首先是佐钦根本法的阿底灌顶，让弟子们沐浴，布施驱魔食子并驱逐邪魔，献曼扎。
English
Bless with the offering torma. The peaceful tantric ritual, while the Dzogchen mandala also enters the peaceful mandala. Eighteen vases or even one is fine. By uttering the syllable "Ah" with the mouth, visualize each white "Ah" dissolving into light, from which arises the unborn nature of reality, the undying nectar water, spontaneously arising without cause or condition, naturally accomplished without a doer. This is the empowerment method of the Mind Section and the Zur tradition root text. The eighteen "Ah" syllables of the mandala are also visualized as the eighteen deities of Samantabhadra and Samantabhadri, and in the vase, also visualize the bodhicitta of Samantabhadra and Samantabhadri in union. Thus, on top of visualizing the vase water as nectar of the nature of reality without cause or condition from the "Ah" syllable, meditate on Samantabhadra and Samantabhadri. The eighteen "Ah" syllables are visualized as the nature of Samantabhadra and Samantabhadri in meaning, and in appearance, visualized as the nature of only white "Ah" syllables. Also generate faith in the Dohā speakers, the Vidyādharas. Starting from the empowerment blessing of the peaceful ritual, the three vases of the great mandala's self-front, and the deity assembly of the Dzogchen mandala, including the Samantabhadra Vidyādharas in the vase, are done together. Listening, inviting, offering, praising, etc., are done together. In the Dzogchen vase, focus on the "Ah" syllable and recite as much as possible, visualizing the essence of bodhicitta at the juncture filling the vase. Afterwards, although there is no special mention here, since it is the time of great accomplishment, the ritual of the wrathful deity mandala is also combined with the tantra and recited with mantras. Propitiate the Dharma protectors such as Lekden. Perform the peaceful and wrathful tsokhor, and especially since there is a special occurrence at this time, recite the hundred-syllable mantra. At the time of the peaceful and wrathful hand gestures above, like the Dongtruk or Stainless Confession Tantra. "Hoh: Great Space," etc., are the peaceful hand gestures, and the wrathful hand gestures are also sought extensively. If desired, the Stainless Confession Tantra is also recited completely. This is the order of accomplishment and offering, so the common accomplishment and offering of both the Zur tradition root text and the Mind Section empowerment covers these contents. Since there are separate specific accomplishment offerings, they must be done according to their respective traditions. First, the Ati empowerment of the Zur tradition root text is performed by having the disciples bathe, giving the obstacle-dispelling torma and dispelling obstacles, and offering the mandala.