English
It is to prevent the objects of negation such as "etc." As the great translator Nyak said: Those with turbid wisdom do not know the classification of medicines, Like a blind man touching an elephant, mixing inside and outside into one mass. The smell, taste, and color are all taken away by jackals. From the caretaker to the Sakya master, it is truly pitiful! Therefore, one must avoid the fault of rough judgment and possess the wisdom of detailed observation in order to engage in practice. Generally, the occasion for dividing medicines into five categories is spoken after having studied the hundred categories of the actual teachings in the scriptures. Thus, the five main lords of the sacred substances are the five families. Their five protectors are the five mothers. Those with definite families are the heroes, heroines, six paramitas, gatekeepers, and parents. Those with remaining and indefinite families are blessed as Samantabhadra and Samantabhadri, and established by reciting their own mantras at their respective deities' places. However, for the time being, it is inconvenient because there are many practices. Although the objects of focus are established as five families, it is not contradictory to meditate on a hundred families through focus, because the hundred families are also the nature of the classification and collection of the five families. The Kagyu lineage of the Lama also says so. Second, the method of placing them on the mandala: In the center of the practice mandala, place a frame throne for placing the practice substances, which can be two or three layers. On it, the special arrangements of various practice substances are explained in their respective texts. Generally, only the symbolic representation of the families is shown: On the first layer of the throne, place nine vases, etc., in the center of the middle layer, display the medicine mandala, and on top of the low seat, place the previously prepared torma arrangement, preceded by purification and bathing, and establish it while reciting the mantras of the hundred family deities. Cover it with various colored silks from above, and fix it with five-colored threads in a cross shape, with a vajra knot tied to the end and placed on top of the central skull cup. From the other end, pull up the life cord, and pull up the protective cords in four directions. In the direction of the torma, place the skull cup of nectar, or the wrathful fire, etc. On the practice mandala below the raised throne, place tormas, butter lamps, etc., according to their respective occasions. In the medicine room above, hang three layers of blue, red, and white silk curtains in order from the inside. On top, make patterns of Brahma and constellations, etc., out of sandalwood.
Chinese
虽然讲述了布置方法，但现在实践中，像伞一样的中央悬挂着梵天和帝释天的身像，以及牦牛尾和吉祥草的束。在裙子的内部，实际布置着二十八星宿的轮，背面写着各自的咒语，并带有丝绸的飘带，从东北方开始，按顺时针方向排列，不要搞错方向。在其上方的方位处，十面镜子上用朱砂写着十忿怒尊的咒语，间隔处装饰着丝绸垂饰、铃铛等。梵天和帝释天的身像与宫殿之间用绳索相连。此外，坛城的周围摆放着金刚橛、宝剑、旗帜、胜幢，内外秘密的供品和食子。眼观等各种美丽庄严的装饰，也应根据所依据的坛城及其关联进行布置。第二个总义，正文分为三部分：修法的坛城如法建立，药物除障的意趣，粉末的意趣传承。第一部分分为前行、正行和后行三部分。前行是从皈依发心到加持供品等。正行是从三摩地到赞颂等，要理解自前修三者与观修的意义无二无别，并且存在着加持和观想的差别。后行是从会供到常时三摩地等。在这些阶段中，根据具体情况，还有阻断、驱逐、调伏、加持等事业的橛。然而，应根据所依据的修法仪轨，按照传承的计算方法进行归纳讲述，并通过见传承来理解。这些应被理解为所有后续章节的基础。第二，关于除障，有三点：如金刚句云：圣者彼之大秘密，百族五族与一族，一切清净之胜妙行。如是宣说，即圣者以百族清净，彼以五族清净，大秘密以一族清净，以及结尾的意义指示等四点。第一，圣者以百族清净：即是说，所有这些器情世间显现的法，都是由于迷乱，执着于无实为实，执着于微细的实有。
English
Although the method of arrangement is explained, in current practice, images of Brahma and Indra, along with bunches of yak tails and kusha grass, are hung in the center like an umbrella. Inside the skirt, twenty-eight star chakras are actually arranged, with their respective mantras written on the back, adorned with silk streamers, starting from the northeast and arranged clockwise without confusing the directions. On the cardinal points above them, the mantras of the ten wrathful deities are written in vermilion on ten mirrors, and the intervals are decorated with silk pendants, bells, and other ornaments. The images of Brahma and Indra are connected to the palace with ropes. Furthermore, around the mandala, phurbas, swords, banners, victory banners, inner and outer secret offerings, and torma offerings are arranged. Various beautiful and splendid ornaments, such as eye-offerings, should also be arranged in accordance with the mandala on which one relies and its related aspects. The second general topic, the main body, has three parts: establishing the mandala of practice according to the scriptures, the intention of medicinal purification, and the lineage of powdered offerings. The first part has three sections: preliminary, main, and concluding. The preliminary includes everything from taking refuge and generating bodhicitta to blessing the offerings. The main part includes everything from the three samadhis to the praises. It should be understood that the self-generation, front-generation, and substance-generation are inseparable from the meaning of meditation, and that there are distinct differences in the empowerment and visualization. The concluding part includes everything from the tsok offering to the continuous samadhi. In these stages, depending on the specific circumstances, there are also other tools for actions such as interruption, expulsion, subjugation, and empowerment. However, one should summarize and explain according to the calculations of the lineage based on the specific practice text one relies on, and understand it through the lineage of vision. These should be understood as the foundation for all subsequent sections. Secondly, regarding purification, there are three points: As the Vajra Composition says: "That noble one, the great secret, through a hundred families, five families, and one family, is the supreme act of purifying all." Thus, it is said that the noble one purifies with a hundred families, that he purifies with five families, the great secret purifies with one family, and the indication of the concluding meaning, making four points. First, the noble one purifies with a hundred families: That is, all these phenomena of the container and its contents are due to delusion, clinging to the unreal as real, clinging to subtle existence.
Chinese
这是为了将聚集的百种姓氏之神融入坛城。在《大甘露轮炽续》中说：“共同的誓言者，百种姓氏，将自己的念头转化为神。”又说：“实修的誓言者，百种姓氏，将低劣的念头转变，一切都显现为神的身体。”因此，融合和实际行动的步骤如前所述。百种姓氏的神是：金刚界五十一尊神通过方便和智慧的区分而成为百种姓氏；幻化等法中的四十二寂静尊和五十八忿怒尊，确定为百种姓氏。前者的仪轨在《善逝总集》等中有明确说明。这里采用后者的仪轨，即在生起根本坛城的誓言尊之后，生起眷属神并进行迎请等，许多先前的仪轨中都有说明。然而，首先将根本坛城的修法、供养和念诵直至最终，将自、前、修法物三者无分别地进行。然后，像区分药物坛城和念诵室一样，将其分为前方进行修持，这样目标明确且易于禅修。而且，经文的确定也由上师的口诀如此讲解。修持的次第如下：生起本尊1，灌顶2，加持三处3，迎请献花4，散供5，赞颂6，药护7，迎请，遣除分别念8，念诵9。其中，首先是生起誓言尊：吽！诸法皆空，无我之界，自性离戏，遍布慈悲之光彩。不变的白色阿字，显现为因之明点。从中生出埃扬班松让仲。于虚空、风、水、地、火之坛城上，仲字完全转变，成为普贤无面宫。四方四门，八马头装饰，五层墙壁，饰以欲幡和帷幔，网格、半网格、箭垛和伞盖庄严。具有四边、围墙、角隅和走廊。于智慧光蕴聚集的坛城中央，狮、象、马王、孔雀、迦楼罗之座，莲花日月之垫上，是清净的命根。从中，各自的手印以字标示。光芒放射和收摄，成办利益，完全转变，四十二
English
This is to integrate the assembly of deities from a hundred families into the mandala. In the Tantra of the Great Nectar Wheel of Blazing, it says, "The common vow-holders, the hundred families, transform their own thoughts into deities." It also says, "The practitioners of vows, the hundred families, reverse the inferior thoughts, and all appear as the body of the deity." Therefore, the steps of integration and actual action are as previously explained. The deities of the hundred families are: the fifty deities of the Vajradhatu are divided into a hundred families through skillful means and wisdom; the forty-two peaceful deities and the fifty-eight wrathful deities from Illusion and other practices are determined as the hundred families. The former ritual manual is clearly explained in the Compendium of Sugatas and others. Here, the latter ritual is adopted, that is, after generating the Samaya-sattva of the root mandala, generating the retinue deities and performing the invocation, etc., as explained in many previous ritual manuals. However, first, the practice, offering, and mantra recitation of the root mandala are performed until the end, making the self, front, and practice substances inseparable. Then, like separating the medicine mandala and the recitation room, it is divided in front for practice, so that the target is clear and easy to meditate on. Moreover, the determination of the scriptures is also explained in this way by the oral instructions of the Guru. The order of practice is as follows: Generate the deity 1, empowerment 2, bless the three places 3, invite and offer flowers 4, scatter offerings 5, praise 6, medicine protectors 7, invite, dispel conceptual thoughts 8, mantra recitation 9. Among them, the first is to generate the Samaya-sattva: Hūṃ! All phenomena are empty, the realm of selflessness, the nature is free from elaboration, the radiance of all-pervading compassion. The unchanging white A-character appears as the bindu of the cause. From it arise E Yaṃ Baṃ Suṃ Raṃ Bhrūṃ. On the mandala of space, wind, water, earth, and fire, the Bhrūṃ syllable completely transforms into the palace of Samantabhadra without a face. Four sides, four doors, decorated with eight horse heads, five-layered walls, adorned with desire banners and canopies, nets, half-nets, arrow parapets, and parasols. It has four ribs, a surrounding wall, corners, and corridors. In the center of the mandala, which is a collection of wisdom light, on the seats of lion, elephant, horse king, peacock, and garuda, on the lotus and sun-moon cushions, is the pure life force. From it, each of their hand symbols is marked with syllables. Light radiates and gathers, accomplishing benefit, completely transformed, forty-two
Chinese
二胜轮中现，中央金刚萨埵法界自在母，蓝亮金刚铃执持平等合。东轮遍照佛眼佛母，白色法轮铃执持平等合。南轮宝生佛玛玛吉佛母，黄色宝铃执持平等合。西轮无量光佛白衣母，红色莲花铃执持。北轮不空成就佛誓言度母，绿色宝剑铃执持。轮间东南方地藏拉色母，平等合宝苗镜执持。西南虚空藏玛列身色黄，平等合珍宝与念珠执持。西北观音歌女红色，平等合白莲花琵琶执持。东北金刚手舞女绿色，平等合五股金刚舞印缚。其之外四方隅角处，东南慈氏弥勒杜贝玛，白黄龙树与香室执持。西南除盖障花母，红黄经函鲜花鬘执持。西北普贤灯明母，红绿珍宝穗灯执持。东北文殊法界香水母，白绿乌巴拉与海螺杯执持。一切皆于左手持铃，父尊等印母尊等威仪。东面中央普贤菩萨蓝色，等持手印金刚跏趺坐。西面中央善女宝蓝色，禅定手印平等跏趺坐。一切皆柔软纤细婀娜年轻貌，明澈庄严光彩极炽盛。九种寂静之美具足妙相与好，天物绸缎上衣下裙与，丝绸舞衣袖珍宝的，头饰耳环项链瑟摩朵，手镯臂钏手足镯，金项链等十三种饰物庄严。东南天道能人白色持琵琶，南方人道能人黄色持钺刀，西南饿鬼道能人红色持宝箧，西北旁生道能人蓝色持经书，北方非天道能人绿色持盔甲，东北地狱道能人黑色持火与水，一切皆梵行胜。