Chinese
无垢光坛城仪轨补充授权甘露之流，夏鲁巴·索乔。
English
The Nectar Stream: A Supplementary Empowerment for the Mandala Ritual of Immaculate Light, by Zhalu Lotsawa Sonam Chok.
Chinese
坛城之相也化为彼等诸神之身。从迎请、供养、修法起，直至手印，如安立处所之时。尤其于迎请圣观自在之后，将事业宝瓶之甘露与方便结合之迎请、类同之物混合。供养、清净，增威光等。供赞。于金刚手之赞颂后，对事业宝瓶之神，定然高声宣说怖畏之吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）声。等颂一。持咒索，于赎死之时，明观宝瓶念诵之观想。主尊之根本咒与心咒。其他诸神之咒。种姓总摄心咒三者。对事业宝瓶，甘露方便之咒各念百零八遍。 于可信之来源中，藏地某些上师认为宝瓶之智慧尊已降临，观想誓言尊化为水而沐浴。阿阇黎 桑结 桑瓦虽已明确说明智慧尊已降临，然对誓言尊未作任何特别说明。某些破戒之仪轨中也说迎请本尊，故迎请亦可，或可融入自身。如是所说之仪轨中，虽已完成修供，然每日思维，直至祈请之间修持宝瓶。于后续之修供之时，彩粉撤供之时，前方二宝瓶之智慧尊已降临。若是布画，则于前方生起安住，宝瓶之智慧尊已降临。所有誓言尊融入自身观为本尊之心间。自身本尊之身形融入月亮上之字等，如是修持宝瓶。之后对弟子
English
The symbol of the vase also becomes the body of those deities. From the invocation, offering, and practice, as in the time of establishing the place for the hand mudra. Especially after invoking the noble Avalokiteshvara, combine the nectar of the activity vase with the means of invocation and mix similar substances. Offering, purification, increasing splendor, etc. Offerings and praises. After the praise of Vajrapani, to the deity of the activity vase, definitely proclaim the sound of the terrifying Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ). Etc., one shloka. Holding the protection cord, during the time of ransom from death, clearly visualize the vase recitation. The root mantra and heart mantra of the main deity. The mantras of the other deities. The three heart mantras of the general lineage. For the activity vase, recite the nectar and means mantras one hundred and eight times each. From a reliable source, some Tibetan lamas believe that the wisdom deity of the vase has departed, and they meditate on the samaya deity as water and take a bath. Although Acharya Sangye Sangwa has clearly stated that the wisdom deity has departed, no special mention is made of the samaya deity. In some rituals of breaking vows, it is also said to invite the deity, so it is acceptable to invite or to merge into oneself. In the practice mentioned above, although the practice and offering have been completed, contemplate daily and practice the vase until the prayer. At the time of the subsequent practice and offering, at the time of scattering colored powder, the wisdom deities of the two front vases have departed. If it is a cloth painting, then the front generation remains stable, and the wisdom deity of the vase has departed. All the samaya deities dissolve into the heart of oneself visualized as the deity. The body of one's own deity dissolves into the letters on the moon, etc., thus practicing the vase. Then to the disciple
Chinese
观察之后，舍弃不适合的器皿，信仰三宝，信奉大乘，对密咒有强烈的修持意愿，从一到二十五之间没有成为夫妻的内部亲近者进行沐浴。穿上干净的白色衣服，向导师献上供养。就座时，事业金刚进行撒花和收花，念诵“嗡 班扎 布弥”开始，以一切圆满充满，将此作为迎请上师和薄伽梵释迦牟尼无二无别的资粮，献上迎请之法。伊当 咕噜 曼达拉刚 尼雅达亚弥。这样献上。祈请文在共同续部中没有。让弟子们面向东方坐下。有些人为了修持密咒，有些人希望获得福德，有些人希望来世。这是进入坛城。为了来世，生起巨大的信心之后，有智慧的人为了进入坛城，不要贪图今生的果报。为了来世的利益，如果有人今生获得兴盛，像这样贪图今生，来世就不会兴盛。对于这段话的解释，有上、中、下三种发心。上等发心是：为了利益一切众生，为了获得佛果，进入坛城。这样劝诫，让他们在心中忆念意义，跟着复诵。念诵“为了平息众生的痛苦”到“直到菩提我精进”。这样三次皈依，并让他们生起菩提心。之后，用念诵甘露方便咒的香水洒在头上，洗手并念诵七遍。然后，用好的香涂抹，将手放在头上，念诵勃隆（藏文：བྷྲཱུྂ་，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）和甘露方便咒七遍。之后，念诵事业成就咒：嗡 扎母 班达 梭哈（藏文：ༀ་ཏྲཾ་བནྡྷ་སྭཱ་ཧཱ་，梵文天城体：，梵文罗马拟音：oṃ traṃ bandha svāhā，汉语字面意思：嗡 扎母 班达 梭哈）和甘露方便咒，在头顶撒播并念诵。这在共同续部中说：“之后，用事业成就的咒语，在头顶撒播并念诵。”这样说有必要吗？观察义网坛城仪轨和共同仪轨中没有的部分。用念诵过的香水进行清扫和撒播。用熏香熏。之后，弟子们在香的坛城
English
After examining, discard those who are not suitable vessels, have faith in the Three Jewels, admire the Great Vehicle, and have a strong desire to practice secret mantras. Those who have not become a couple from one to twenty-five internal close ones are bathed. Wear clean white clothes and offer gifts to the teacher. When seated, the Karma Vajra scatters and collects flowers, reciting from "Om Vajra Bhumi" and filling everything completely, offering this as a resource for requesting the preparatory teachings to the inseparable guru and Bhagavan Shakyamuni. Idam Guru Mandalakam Niryatayami. Thus offered. The prayer is not in the common tantra. The disciples sit facing east. Some for the sake of practicing secret mantras, others desire merit, and others desire the afterlife. This is to enter the mandala. For the sake of the afterlife, after generating great faith, wise ones, in order to enter the mandala, should not desire the fruits of this life. For the benefit of the afterlife, if a person prospers in this life, like this desiring this life, the afterlife will not prosper. Regarding the explanation of this passage, there are three types of motivation: superior, middling, and inferior. The superior motivation is: in order to benefit all sentient beings, in order to attain Buddhahood, enter the mandala. Thus advise, and let them remember the meaning in their minds and repeat after. Recite "In order to pacify the suffering of beings" to "Until enlightenment I will strive." Thus take refuge three times and have them generate Bodhicitta. After that, sprinkle scented water that has been recited with the nectar method mantra on the head, wash the hands and recite seven times. Then, apply good fragrance, place the hands on the head, and recite Bhrum (Tibetan: བྷྲཱུྂ་, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: Bhrum) and the nectar method mantra seven times. After that, recite the mantra for accomplishing all actions: Om Tram Bandha Svaha (Tibetan: ༀ་ཏྲཾ་བནྡྷ་སྭཱ་ཧཱ་, Sanskrit Devanagari: , Sanskrit Romanization: oṃ traṃ bandha svāhā, Literal Chinese meaning: Om Tram Bandha Svaha) and the nectar method mantra, scattering and reciting on the crown of the head. This is said in the common tantra: "After that, with the mantra for accomplishing all actions, scatter and recite on the crown of the head." Is it necessary to say so? Examine the meaning net mandala ritual and what is not in the common ritual. Cleanse and sprinkle with the recited scented water. Fumigate with incense. After that, the disciples in the fragrance mandala
Chinese
在“ra”的南方，面向北方合掌而坐，用乌昙婆罗树，或者无伤的灰毛叶猴树，不太粗，不太细，十二指长，用香水清洗，用线缠绕，涂上涂香，焚香，用手触摸，念诵七遍“嗡 孜那 孜嘎”，头尾并齐地戴上鲜花，在面向东方的学生面前，用牛粪做成四方形的坛城，给予牙木。让他从牙木的顶端开始修整，不看前方地丢弃。顶端朝向自己，向上竖立是最好，朝向东方是中等，朝向角落和北方是世间的成就，朝向旁边就知道能成就下方的成就，让他坐下。念诵所有事业的香水，倒入手中，倾倒七次。然后学生站起来，到外面漱口。然后，在年轻女子纺织的线上，念诵二十九遍所有事业，打结，系在学生的臂膀上。《总续》中说：年轻女子纺织的线，拿来念诵四十九遍。如果找到其他版本，可以参考。然后，给予大小两根吉祥草，念诵咒语。然后，为学生们讲述甚深佛法，让他们感到高兴。世间一切智，乃至，成为如来。如《现观庄严论》中所说，按照通常的方式讲述，并解释其含义。在铺设吉祥草的地面上，让他面向东方躺下。第二天早上早起，询问梦境，如果看到见到佛陀等上中下三种梦境，就预示着上中下三种成就。如果不好，就用寂静的火供仪式，给予一百零八份酥油，使其平息。这是学生的准备。正行时，坛城修供等如常。（此处是瓶修。）然后，上师的自我进入，虽然在《总续》中不明显，但由于详细地讲述了仪式，上师的行为由主尊来做，事业金刚的行为由所有事业的忿怒尊来做，观想学生的事情由自己来做。从沐浴、献曼扎、祈请和守护、进入法衣开始。
English
To the south of "ra", facing north, sit with palms joined, using an Udumbara tree, or an undamaged Ashvattha tree, not too thick, not too thin, twelve fingers long, cleanse with scented water, wrap with thread, apply fragrant ointment, burn incense, touch with the hand, and recite "Om Dzina Dzika" seven times. Adorn with flowers, aligning the top and bottom, and in front of the student facing east, create a square mandala with cow dung, and give a toothpick. Let him trim from the tip of the toothpick and discard it without looking forward. If the tip faces oneself and stands upright, it is excellent. If it faces east, it is moderate. If it faces the corners and north, it is worldly accomplishment. If it faces sideways, know that the accomplishment of the lower realms will be achieved, and let him sit down. Pour scented water into the palm while reciting the mantra for all activities, and pour it seven times. Then the student should stand up and rinse his mouth outside. Then, on the thread spun by a young woman, recite the mantra for all activities twenty-nine times, tie a knot, and bind it on the student's arm. In the General Tantra, it says: "The thread spun by a young girl, take it and recite forty-nine times." If another version is found, examine it. Then, give two Kusha grasses, large and small, reciting mantras. Then, delight the students by explaining the profound Dharma. "In the world, all-knowing," up to "will become a Tathagata." As it appears in the Manifest Enlightenment of Maitreya, explain the meaning by reciting it in the usual way. On the ground covered with Kusha grass, have him lie down facing east. The next morning, get up early and ask about the dream. If he sees dreams of seeing the Buddha, etc., of the three levels of good, medium, and bad, then predict the three levels of good, medium, and bad accomplishments. If it is bad, perform a pacifying fire offering ritual, giving one hundred and eight offerings of ghee to pacify it. This is the preparation of the student. During the main practice, the mandala creation and offerings are as usual (here, vase practice). Then, the teacher's self-entry, although not clear in the General Tantra, is described in detail in the ritual. The activities of the guru are performed by the main deity, the activities of the Karma Vajra are visualized as being performed by the wrathful deity of all activities, and the activities of the student are visualized as being performed by oneself. Starting from bathing, offering the mandala, making requests and protection, and entering the robes.
Chinese
最后到传授誓言之间，像对待弟子一样自己也接受。主尊如何开示？等三句承诺。献上感谢的曼扎。从今天开始说我、奴仆等三句。我进入。先前准备的弟子们沐浴后进入，排列献供品。事业金刚抛撒和收拢鲜花。从嗡 班杂 布弥开始。以一切圆满充满的此地，献给与上师和薄伽梵释迦牟尼无二无别的，作为进入大坛城并请求灌顶的供养。伊当 咕噜 曼扎拉冈 尼雅达亚弥。这样献上曼扎。所有佛和菩萨都正确进入修持密咒行，远远超越所有世间众生，正确进入解脱的大秘密，并因成为具备法之王位的佛陀而更加喜悦，请上师欢喜！如是按照《文殊根本续》所说祈请三次。之后守护阻碍。即先前在守护轮中所说的：那摩 惹纳 扎雅雅，那玛 赞扎 班杂 巴纳耶，玛哈 亚叉 赛那 巴达耶，达地雅他，嗡 萨ra，直到稳固加持。念诵此段，伴随手印。从嗡 班杂 阿给开始，直到颈项都做了盔甲。这样以盔甲咒语穿戴盔甲。以事业咒和甘露方便的咒语守护。从弟子的宝瓶中，用水念诵嗡 扎 班达 梭哈，以及甘露方便的咒语，并进行熏香。以“吉那吉”进行赞叹后，给予念诵嗡 扎 班达 梭哈和甘露方便的遮面。双手合掌，两根食指稍微弯曲，放在头上，念诵嗡 达塔嘎达 乌扎瓦耶 梭哈。这样将如来部总集的咒语和手印置于束缚中，并在那里给予花环。从众生痛苦开始，我努力。以三句进行皈依和发心，如先前准备时所说的那样让他们做。事业金刚引导，绕三圈。然后合掌，念诵嗡 萨瓦 达塔嘎达 嘎雅 瓦嘎 चित्ता 班杂 扎 纳 麦纳 萨瓦 达塔嘎达 班杂 班达南 嘎若弥。
English
Finally, until the transmission of vows, take it yourself as you would treat a disciple. How did the Lord instruct? Commit with three 'etceteras'. Offer a mandala of gratitude. From today onwards, say three things such as 'I am a servant'. I enter. The disciples who were previously in preparation are bathed and brought inside, and arranged in a row to offer gifts. The Karma Vajra scatters and gathers flowers. From Om Vajra Bhumi. This, which is completely filled with everything, is offered to the Guru and the Bhagavan Shakyamuni, who are inseparable, as an offering to enter the great mandala and request empowerment. Idam Guru Mandala Kam Niryatami. Thus offer the mandala. All Buddhas and Bodhisattvas have truly entered the practice of secret mantras, have completely transcended all worldly beings, have truly entered the great secret of liberation, and because they become Buddhas with the kingdom of Dharma, may the teacher be pleased! Thus, pray three times as it appears in the Manjushri Root Tantra. After that, protect against obstacles. That is, what was previously said in the protection circle: Namo Ratna Trayaya, Namash Chanda Vajrapanaye, Maha Yaksha Senapataye, Tadyatha, Om Sara, until may it be firmly blessed. Recite this with mudras. From Om Vajra Agne, until the necks are armored. Thus, put on the armor with the armor mantra. Protect with the Karma mantra and the nectar-method mantra. From the disciples' vase, sprinkle water while reciting Om Tram Bandha Svaha, and the nectar-method mantra, and fumigate. After praising with 'Jina Jik', give the face cover that has been recited with Om Tram Bandha Svaha and the nectar-method. With the palms together, bend the two index fingers slightly and place them on the head, reciting Om Tathagata Utbhavaye Svaha. Thus, place the general mantra and mudra of the Tathagata family in bondage, and give a garland of flowers there. From the suffering of beings, I strive. Take refuge and generate bodhicitta with the three sentences, as they were told to do in the previous preparation. The Karma Vajra leads, circumambulating three times. Then, with palms together, recite Om Sarva Tathagata Kaya Vaka Citta Vajra Praname Na Sarva Tathagata Vajra Bandhanam Karomi.