English
Circled. Both the inner and outer circles are circled with individual circles on the inner side, according to the size of the lotus, for the meaning of circumference. Then, the method of applying colors is as follows: The sixteen lotus petals are red in color, with a garland of light rays on the inner circumference and a garland of vajras on the outer circumference. Outside of that, draw the shape of the tip of the heart in the east and the shape of the heart box in the west, surrounded by the shape including the pericardium and epicardial fat. In the center, draw two white ཨ（Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A） with their heads pointing east and west, and connect the appearance of the veins with red and white colors. On the sixteen lotus petals, draw sixteen ཨ（Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A） with their heads pointing outwards, and connect all the ཨ（Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A） to the center with red and white veins. This is the symbolic sand mandala. What does it symbolize? In the center of the blazing jewel-like heart, the eight aggregates of consciousness, together with their objects, are primordially pure, and everything arises naturally without cause or condition. It is a symbol that the eighteen Samantabhadras, spontaneously accomplished without a creator, abide as their own nature. Then, on top of those ཨ（Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A）, eighteen vases, white and emanating from the face, are placed on a throne or low table. Below the spout, draw a white ཨ（Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A） residing on each red citta (Tibetan, Devanagari: चित्त, Romanized Sanskrit: citta, Literal Chinese meaning: mind) form. Fill the inside with two-thirds of water containing fragrant incense and the five amṛtas, and by uttering the syllable ཨ（Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A）, visualize each white ཨ（Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A） dissolving into light and becoming the unborn nature of phenomena, the undying amṛta water, arising naturally without cause or condition, and spontaneously accomplished without a creator. Bind the necks of the vases with a pair of cloths, and decorate the mouths with branches including fruit and feathers of the shingduk bird. Also, adorn them with the chakras of vidyādharas who sing the vajra songs. If the mandala is too small to accommodate the vases, then surround the mandala with the vases, placing each vase directly in front of each ཨ（Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A） of the lotus petals. Then, according to one's means, make the dwelling glorious and splendid with the ornaments of the mandala. For the sake of accumulating merit, surround the mandala with inner offerings, namely medicine, alcohol, and torma, and outer offerings, namely water with three waters and four intersections. Then, offer gold to the local deities and landowners, and so forth.
Chinese
吉祥！以三份供品使之满足，为了不被障碍所阻挡，进行内外的结界。上师面向东方，显现于坛城，安坐于灌顶之座。道友们也按顺序就座，行持威仪礼和队列礼。为了清净相续，进行那落迦东竹的仪轨和会供轮，然后供养玛贡拉姆兄妹，委托不生障碍的事业，使道友们都满足于睡眠的安乐。这些是前行的次第，即是预备仪轨圆满。第二个总义是灌顶的正行：十八个灌顶，每一个灌顶可以每一天，或者每一日夜，或者早晚傍晚三次来授予。每一个灌顶也用十八个意义誓言来阐释。但是，上师们在实践时，以珍宝的方式授予到九个意义誓言。第十个意义誓言以下，在所有灌顶圆满之后，作为所有意义誓言共同的灌顶的交付或后盾。其中，首先与大鹏鸟相关联，授予第一个灌顶，用前面的九个意义誓言来阐释。第一个灌顶是：以观察自我的诀窍，授予智慧力量的灌顶，如同取出人的心脏一般。第二个灌顶，授予该灌顶能获得什么定解呢？获得不混杂、完全圆满、清晰的定解，如同海浪一般。第三个，将该定解转化为道用的行为是：智慧显现为多种多样的行为，没有显现和消失，如同多种多样的药草一般。第四个，像这样的人相续中持有的事业是：首先为了圆满福德资粮，从威仪礼开始，如理进行所修本尊的事业，并进行会供。这些也是为了将福德资粮转化为智慧资粮，供养者们如理进行普贤大愿的事业，上师安住于无作事业的境界，并且用语言来解释和阐释。其中也有九个：结界、忏悔、坛城中，礼拜、供养和念诵，朵玛会供和之后的祈愿九个，无作
English
Auspicious! Satisfying with three portions of offerings, and in order to prevent being obstructed by obstacles, the outer and inner boundaries are sealed. The lama, facing east, manifests towards the mandala and sits on the empowerment throne. The Dharma brothers and sisters also sit in order, performing the proper prostrations and line prostrations. In order to purify the continuum, the ritual of Naraka Dongtruk and the tsok wheel are performed, then the brother and sister Ma Gon Lham are propitiated, entrusting the activity of non-arising obstacles, and the Dharma brothers and sisters are satisfied with the bliss of sleep. These are the preliminary steps, that is, the preparatory ritual is complete. The second general topic is the actual empowerment: each of the eighteen empowerments can be given one each day, or each day and night, or three times in the morning, evening, and dusk. Each empowerment is also explained with eighteen meaning-vows. However, when the lamas practice, they bestow up to nine meaning-vows in the manner of a jewel. From the tenth meaning-vow onwards, after all the empowerments are completed, they make the entrustment or support of the empowerment common to all the meaning-vows. Among them, first, in connection with the Great Garuda, the first empowerment is bestowed, which is explained by the first nine meaning-vows. The first empowerment is: bestowing the empowerment of wisdom-power through the secret instruction of examining oneself, like extracting the heart of a person. The second empowerment, what certainty is obtained by bestowing that empowerment? Obtaining the certainty of being unmixed, completely perfect, and clear, like the waves of the ocean. The third, the conduct of transforming that certainty into the path is: the conduct of wisdom appearing in various ways, without appearance and disappearance, like various medicinal herbs. The fourth, the activity held in the continuum of such a person is: first, in order to perfect the accumulation of merit, starting from the proper prostrations, one should properly perform the activity of whatever yidam one practices, and perform the tsok offering. These are also in order to transform the accumulation of merit into the accumulation of wisdom, the offerers properly perform the activity of Samantabhadra's aspiration, and the lama abides in the state of effortless activity, and also explains and elucidates it in words. Among them, there are also nine: sealing the boundaries, confession, in the mandala, prostrations, offerings, and recitations, torma tsok and the subsequent aspiration prayers, effortless.
Chinese
无为之事业圆满。如是说。其中，首先是设结界。如虚空大中说：不思之智慧遣除障碍后。如是说。供养者们可以带乐音，也可以不带乐音，心中想着意义，口中念诵这些话语。下面的那些也同样解说。吽。至尊我乃诸佛之父。一切皆我语，明咒师之主。一切皆我集，瑜伽士之尊。三有如雨降，然我不湿。三界如水涨，然我不漂。六识如火燃，然我不焚。三千如风动，然我不摇。三毒如暗沉，然我不迷。智慧之日升，然无所明。无明之暗生，然无所暗。生死界限分，然无所死。烦恼三毒住，然无所断。成就三相具，然无所贪。法身不变成，然无所求。自生本然住，故无所缺。精华任运成，故无所依。结界之王不思常住故，障碍之王未舍分别而摧毁。嗡 嘛哈 舜亚达 嘉纳 阿（藏文：ༀ་མ་ཧཱ་ཤུ་ནྱ་ཏཱ་ཛྙཱ་ན་ཨཱཿ，梵文天城体：ॐ महाशून्यताज्ञान，梵文罗马拟音：oṃ mahāśūnyatājñāna，汉语字面意思：嗡，大，空性，智慧，阿）如是念诵，上师开示这些意义是：对于障碍等等的一切阻碍，没有因缘，无作者，自生，因此断定为任运成就。对于一切阻碍，观想为自生、自息、自灭，于此状态中，无作而住。如是说。第二是忏悔。无言说中说：任何分别念皆不成为对境。如是，供养者们心中想着意义，口中念诵这些话语。吽。于法界自性无戏论中，执着能取所取二者，太可惜了。执着事物为相，太迷惑了。于无戏论大乐界中作忏悔。普贤无有善恶中，执着净垢二者，太可惜了。执着善恶二者，太迷惑了。于普贤大乐界中作忏悔。于平等性中无有大小，执着佛与有情，太可惜了。执着大小二者，太迷惑了。于平等性大乐界中作忏悔。于菩提心中无有生死
English
The activity of non-doing is complete. As it says. Among them, the first is setting the boundary. As it says in the Great Sky: After clearing away the obstacles of non-conceptual wisdom. As it says. The offerers, whether with or without melody, should think of the meaning in their minds and speak these words. The following ones are also explained in the same way. Hūṃ. Noble one, I am the father of all Buddhas. Everything is expressed by me, the lord of all Vidyadharas. Everything is gathered in me, the master of all yogis. Even if the three realms fall like rain, I will not get wet. Even if the three realms flood like water, I will not be carried away. Even if the six consciousnesses burn like fire, I will not be burned. Even if the three thousand worlds move like wind, I will not be moved. Even if the three poisons darken like darkness, I will not be confused. Even if the sun of wisdom rises, there is nothing to illuminate. Even if the darkness of ignorance arises, there is nothing to darken. Even if the boundaries of birth and death are divided, there is nothing to die. Even if the three poisons of affliction remain, there is nothing to abandon. Even if the three kinds of accomplishments are present, there is nothing to desire. Even if the unchanging Dharmakaya is accomplished, there is nothing to seek. Because it abides in its own natural state, nothing is lacking. Because the essence is spontaneously accomplished, there is nothing to rely on. Because the king of boundaries, non-thought, abides eternally, the king of obstacles, without abandoning thoughts, is destroyed. Oṃ mahā śūnyatā jñāna āḥ (藏文：ༀ་མ་ཧཱ་ཤུ་ནྱ་ཏཱ་ཛྙཱ་ན་ཨཱཿ，梵文天城体：ॐ महाशून्यताज्ञान，梵文罗马拟音：oṃ mahāśūnyatājñāna，汉语字面意思：嗡，大，空性，智慧，阿). Reciting thus, the lama explains these meanings: For all obstacles such as hindrances, without cause or condition, without a maker, they arise spontaneously, therefore, it is determined as spontaneously accomplished. For all obstacles, contemplate them as self-arising, self-pacifying, and self-liberating, and in that state, abide without effort. Thus it is said. The second is to perform confession. In the unspoken, it says: No conceptual thought becomes an object. Thus, the offerers, thinking of the meaning in their minds, speak these words. Hūṃ. In the unelaborated nature of reality, to see the duality of grasper and grasped is a great pity. To grasp things as signs is very confusing. I confess in the realm of unelaborated great bliss. In Samantabhadra, without good or bad, to see the duality of pure and impure is a great pity. To grasp the duality of good and bad is very confusing. I confess in the realm of Samantabhadra's great bliss. In equality, without big or small, to see Buddhas and sentient beings is a great pity. To grasp the duality of big and small is very confusing. I confess in the realm of equality's great bliss. In the mind of enlightenment, there is no birth or death.
Chinese
啊！视此生与来世为异端，真是遗憾！ 执着于生与死，真是烦恼！ 于不生不灭的雍仲界中忏悔。 于无边无际的大明点中， 视色与质为异端，真是遗憾！ 执着于边角，真是烦恼！ 于普皆圆满的大明点中忏悔。 于三时不变的自性中， 视初始与终结为异端，真是遗憾！ 执着于变迁，真是烦恼！ 于三时不变的界中忏悔。 于自生智慧无勤作中， 视因与果为异端，真是遗憾！ 执着于勤作与修持，真是烦恼！ 于自生无勤作的自性中忏悔。 于觉性智慧无能所执中， 视常与断为异端，真是遗憾！ 执着于能所执，真是烦恼！ 于觉性智慧的界中忏悔。 于法界清净无戏论中， 视苦痛为异端，真是遗憾！ 执着于边与中，真是烦恼！ 于法界清净的界中忏悔。 于宫殿无宽窄中， 视外与内为异端，真是遗憾！ 执着于宽窄，真是烦恼！ 于宫殿无宽窄的界中忏悔。 于母空无高下中， 视上与下为异端，真是遗憾！ 执着于高下，真是烦恼！ 于母胎无高下的界中忏悔。 于法身无二元中， 视外与内为异端，真是遗憾！ 执着于器情，真是烦恼！ 于法身不变的界中忏悔。 无明愚昧之心，真是可悲！ 于无色法执着有实物之相。 众生迷惑之心，真是可怜！ 于不生之法执着我与我所。 因未了知显有如幻， 故于世间财物生起贪执。 因未了知轮回无自性， 故于亲友迷惑之伴执着为常。 无知众生之心，完全迷失！ 舍弃真谛，勤于不善之业。 舍弃导师之教言，为世间琐事所欺骗。 舍弃自明，勤于无意义之散乱。 如此无意义之众生，真是可悲！ 于无分别之界中忏悔。