Chinese
扬。吉姆金玛尔。然后，对于坛城中安住虚空之诸神，应不间断地陈设灯盏等供品。如是说，可知是（其）心愿和行持。第二，尊者布敦仁波切在壮年时，在坛城中安住完毕后，抬起坛城，念诵“名为此之薄伽梵，礼敬明咒王”等，至“明日欲修坛城，请垂听”。后来在稳固安住之时，念诵“于此坛城未坏之前，祈请智慧尊者稳固安住”之后，心想如果立即抬起坛城，那么如果破坏了彩粉坛城，那么从明天起持续的修供将无法进行；如果不破坏，又与稳固安住之语相违。于是心想，作为稳固安住的替代，念诵“尽我所作供养时，如来尽此安住祈”，念诵后立即抬起坛城。晚年时，抬起坛城后放置过夜，说彩粉的光泽会消退，所以在修坛城之前，先抬起之前的坛城，念诵“名为此之薄伽梵”等，以下达垂听，待生起本尊生起完毕后，将抬起的坛城放下并混合。这是将准备和正行结合在一天内进行的方式。以下达垂听的语句来说，这样做似乎没有矛盾，但是，抬起已经安住于坛城中的准备，以下达那样的垂听，在任何地方都没有说过，所以不合理。也没有必要，因为世间首先为了款待而下达垂听，迎请入内，只款待一次，之后就送走，如果过夜并连续进行，那么首先下达一次垂听，之后反复款待就可以了，就像不必每天下达一次垂听并每次都送走一样，这里也是同样的道理。因为密咒的仪轨大多是按照世间国王的方式来讲述的。特别是抬起坛城的方式，如果是依赖于绘画的坛城，那么绘画的
English
Yang. Jim Gin Mar. Then, for the deities of the mandala who abide in the sky, offerings such as lamps should be arranged continuously. As it is said, it is clear that it is (their) wish and practice. Secondly, when the venerable Buton Rinpoche was in his prime, after the deities had been invited to reside in the mandala, he lifted the mandala and recited "Homage to the Bhagavan named this, homage to the King of Vidyas," etc., until "Tomorrow I wish to perform the mandala, please listen." Later, at the time of the stable residence, after reciting "Until this mandala is destroyed, I pray that the wisdom beings remain stable," he thought that if he lifted the mandala immediately, then if the colored powder mandala was destroyed, then the continuous practice and offering from tomorrow would not be possible; if it was not destroyed, it would contradict the words of stable residence. So he thought, as a substitute for stable residence, he recited "As long as I make offerings, may the Tathagata remain here," and immediately lifted the mandala after reciting it. In his later years, after lifting the mandala and leaving it overnight, he said that the luster of the colored powder would fade, so before practicing the mandala, he first lifted the previous mandala, reciting "Homage to the Bhagavan named this," etc., to give the hearing, and after the generation of the deity was completed, he put down the lifted mandala and mixed it. This is the way to combine the preparation and the main practice in one day. In terms of the words of giving the hearing, it does not seem contradictory to do so, but lifting the preparation that has already resided in the mandala, and giving such a hearing, has not been said anywhere, so it is unreasonable. There is also no need, because in the world, first, to entertain, the hearing is given, and invited in, and only entertained once, and then sent away. If it is overnight and continuous, then it is enough to give the hearing once first, and then entertain repeatedly, just as it is not necessary to give the hearing once a day and send it away each time. The same is true here. Because most of the tantric rituals are described according to the ways of worldly kings. In particular, the way to lift the mandala, if it is based on a painted mandala, then the painted
Chinese
由于会破坏开光，所以过失也大。在不做神祇准备的情况下，如果每次修法供养都需要降下垂听，那么也同样需要每次都祈请土地神知晓，因此这种方式完全不合理。第三，虽然在印度的论典中没有明确说明，但至尊策谟在董比派的灌顶中，通常在做五尊坛城时，正行分为两夜，第一夜圆满修法供养后，如果做开光，则进入开光的准备。如果不做开光，那么无论在那个房间还是其他地方，都要做内部的火供，并在当晚通过睡眠瑜伽入睡。第二天早上早起，进行内外沐浴后，做广大的火供。然后聚集弟子灌顶的资具，下午时分，陈设广大的供品食子。师徒全部圆满六支，具备自生本尊的瑜伽，像亲眼见到一般观想坛城的轮，做内外以及意生等极广大的供养。之后，向诸部鬼神布施食子，做内部的火供，上师自己进入，并为弟子灌顶，这显得很清楚。因此，这种方式是在前一夜将准备的神祇完全混合，在后一夜，在做了自生、念诵之后，仅仅是清晰地观想前方的坛城，然后才开始做供养等，而且在口耳相传的灌顶中，正行也分为一夜和两夜，后者也与此相同。《开光义明》中说，做广大的开光需要三夜时，《总摄偈》中说：“黎明自生前生供。”对于这句话，这里有十三种意义，即在自生时供养后，如果有前方的坛城，则清晰观想并供养等章节，并且对于此，首先是自生，即在黎明时分，像之前一样陈设广大的新供品和食子，圆满自我的瑜伽金刚萨埵或者五大等瑜伽，然后是前生。
English
Since it will destroy the consecration, the fault is also great. Without preparing the deities, if it is necessary to descend and listen for each practice and offering, then it is also necessary to pray for the earth goddess to know each time, so this method is completely unreasonable. Third, although it is not clearly stated in the Indian treatises, Jetsun Tsemö, in the Dombi tradition of empowerment, usually when making a five-deity mandala, the main practice is divided into two nights. After completing the practice and offering on the first night, if consecration is done, then enter the preparation for consecration. If consecration is not done, then whether in that room or elsewhere, an internal fire offering should be done, and that night, sleep through sleep yoga. The next day, get up early in the morning, perform internal and external bathing, and then perform a vast fire offering. Then gather the disciples' empowerment equipment, and in the afternoon, display vast offerings of food. All the teachers and disciples completely fulfill the six branches, possess the yoga of self-generation deity, and visualize the wheel of the mandala as if seeing it with their own eyes, making extremely vast offerings such as internal, external, and mental ones. After that, give food offerings to the various classes of spirits, perform the internal fire offering, the master himself enters, and the disciples are empowered, which seems very clear. Therefore, in this method, the deities prepared in the previous night are completely mixed, and in the later night, after doing self-generation and recitation, only the mandala in front is clearly visualized, and then offerings and so on are made. Moreover, in the oral transmission of empowerment, the main practice is divided into one night and two nights, and the latter is also similar to this. In "Meaning of Consecration Explained," it is said that when doing a vast consecration that requires three nights, the summary verse says: "At dawn, self-generation, front-generation, offering." Regarding this sentence, there are thirteen meanings here, that is, after offering during self-generation, if there is a mandala in front, then clearly visualize and offer, etc., and for this, the first is self-generation, that is, at dawn, like before, display vast new offerings and food, complete the yoga of self Vajrasattva or the five elements, etc., and then the front-generation.
Chinese
如果坛城存在，就应明示并供养赞颂。 这样说也是以在中间的晚上已经圆满完成修供为前提，所以一切都显得是一个要点。 如果把这些意义连接到多个晚上，那么很明显，在第一个晚上，预备的本尊要完全混合。 因为说了在后面的晚上，要明示坛城的轮，然后进行供养。 那么，在后面的晚上，不能进行广大的生起次第吗？ 如果有空闲时间，并且喜欢广说，那是可以的，而且是极好的。 当依靠彩绘唐卡时，就像先前已经开光过的唐卡，经过净化后，再进行广大的生起次第一样。 对于初学者来说，广大的生起次第本身就能使心意清晰。 在这里，预备的混合方法也和前面一样。 在第一次修供时，需要禀告，这是一种尊敬的方式。 如果一盏灯分成两盏，那么禀告就不完整。 抬起灯来禀告，没有额外的必要。 因此，如果知道在一次修供中祈请地神知晓，以及禀告的必要性，那么一次就足够了。 就像在一次弟子的传承中，将正行连接起来多次进行，一次弟子预备就足够一样。 第三，献供，点燃灯等。 为了忆念在预备阶段已经加持过的供品，此时要净化加持供品。 像预备阶段一样，进行以四水为首的供品、乐器等，以及衣服的供养、内在的供养、意幻的供养和赞颂的供养。 然后，此时需要通过舌头品尝甘露，使观想为一切本尊汇集之体的，位于心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，摧伏）字感到愉悦。 在灌顶文中说： 这样，通过各种殊胜的供养，供养坛城的轮，使其感到愉悦。 用舌头品尝甘露，也要使自己的心间坛城感到愉悦。 还有，《善逝总持经》中说： 在赞颂天界之后，安住于风火坛城中，以嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，圆满）字的加持力
English
If the mandala exists, it should be clearly shown and offered with praise. This statement also assumes that the accomplishment offering has already been completed on the middle evening, so everything appears to be a single key point. If these meanings are connected over several evenings, it is clear that on the first evening, the preparatory deities should be completely mixed. Because it is said that on the later evenings, the wheel of the mandala should be clearly shown and then offerings made. So, on the later evenings, is it not permissible to perform the extensive generation stage? If there is free time and one enjoys elaboration, it is permissible and excellent. When relying on a painted thangka, it is similar to purifying a thangka that has already been consecrated and then performing the extensive generation stage. For beginners, the extensive generation stage itself clarifies the mind's appearance. Here too, the method of mixing the preparations is the same as before. In the first accomplishment offering, the need to report is a way of showing respect. If one lamp is divided into two, the reporting is incomplete. There is no additional need to lift the lamp to report. Therefore, if one knows the need to request the earth goddess to be aware and to report in a single accomplishment offering, then one is sufficient. Just as in a single lineage of disciples, the main practice is connected and performed many times, one disciple preparation is sufficient. Third, offering the offerings, lighting the lamps, etc. In order to remember the offerings that have already been blessed during the preliminary stage, at this time the offerings should be purified and blessed. As in the preparatory stage, perform the offerings headed by the four waters, musical instruments, etc., as well as the offering of clothing, the inner offering, the mental offering, and the offering of praise. Then, at this time, it is necessary to please the syllable Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Subduing), which is visualized as the essence of all the yidams gathered in the heart, by tasting the nectar on one's tongue. In the empowerment text it says: Thus, through various excellent offerings, please the wheel of the mandala by offering it. Taste the nectar with your tongue, and also please the mandala of your own heart. Also, in the "Samantabhadra Samgraha Sutra" it says: After praising the realm of the gods, abide in the mandala of wind and fire, with the blessing of the syllable Om (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Perfect)
Chinese
甘露五种。 之后以胜乐（灌顶）之智慧， 思维甘露并念诵三字。 内住之能仁无量光， 从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）生起，以金刚（杵）所具之舌， 令心间的月亮中，所有胜者之坛城皆得饱足。 如是说。于珍宝炽燃中， 以加持和灌顶之， 中间圆满后以供养之， 仪轨极度供养坛城。 自舌品尝金刚甘露， 布施外境之供食。 如是说。其义为在多弥（Ḍombi）派之灌顶水中， 第六种是， 将甘露丸与酒充分混合后进行净化， 并以涂抹等方式进行加持， 然后用自己的舌头品尝。 如是说，这些说法似乎意义相同。 因此，在这种情况下，不中断这一点非常重要。 那么，如果以前在供养内供时，已经用自己的舌头品尝过了， 那么这和那有什么区别呢？ 之前的供养是将蕴、界、处观想为本尊，那本身就是供养。 而这里是将心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字观想为所有坛城的本体来进行供养，这在以前的经典中已经明确说明了，所以区别很大。 第四，对外境的众生布施食子，分为五点： 布施的对象， 布施的地点， 布施的时间， 如何布施的仪轨， 以及如此布施的必要性。 第一点是， 在金刚帐第四品中说： 在虚空界的中央， 应观想八瓣莲花。 因陀罗应观想在东方的花瓣上， 阎摩应安置在南方。 水神应在西方的花瓣上， 财神应在北方安置。 火神是伟大的施食者， 真实解脱的护法也是如此。 风中应观想无处可去者， 大自在天是众生的主宰。 日月梵天等， 梵天眷属是殊胜者， 前导梵天， 兜率喜足天，无诤处， 以及成为大国王者， 他化自在天， 以及乐变化天众， 以及安住于喜乐之地的众生， 以及安住在极乐世界者， 以及住在色究竟天者， 以及光明的世界， 三十三天众， 所有这些都应观想在上方。 法生（dharma-udbhava）之中，种子字是， 力量之因和海螺