English
To daṇḍa tola, blue lotus. Hasa Deva, Joggo medicine is power. Etc. medicine. Eighth, fill with gold, silver, pearls, coral, agate, and various other jewels. In front of these items, in order, first are nyagrodha, udumbara, banyan, pippala, sandalwood, etc., in wooden containers. Five barks. Difficult to find in Tibet, so use similar wool, poplar, peach, willow, cypress, Tang tree, etc., with milky sap. Second, in copper vessels. Five nectars, namely milk, yogurt, butter, honey, and sugar. Third, the five products of a cow are: In the Accomplishment of the Bird Lineage, it says: "Red and yellow cow's milk, cow's yogurt and cow's butter, cow's urine and cow's dung." That is, the milk, yogurt, butter, dung, and water from red and yellow cows fed with pure food. Fourth, fragrant copper vessel. Five good scents, etc. Fifth, wooden container. With bark as before. Five. Sixth, coral powder in a wooden container. None. Seventh, mustard powder in a wooden container. None. Eighth, fragrant copper vessel. The good scents, etc., are placed separately in copper, wood, and other containers. If not available, place the powder of cardamom, sandalwood, nutmeg, white mustard, etc., in one container. Similarly, a container of jewels. Anoint with fragrant oil made from mustard seeds or rapeseed oil, and a blue durva grass brush for anointing them. Above these items, cover with a white umbrella and surround with offerings. Furthermore, a mirror and an undamaged white bathing cloth with the seed syllables of the five families written in fragrant scents, and a pair of clothes. The torma for purification, cloves, gugul, mustard, water, pomegranate, container, dung, tsampa, chang, monk's robe, etc., and sesame, etc., are also arranged as is comfortable. On one side, draw a food offering mandala with eight large circles, dividing it evenly into five parts in each direction from the center, with two layers of circles at the corners, and two circles around the center. In the center is a lotus with eight petals of various colors. The four parts outside are the levels of Mount Meru, namely east white, south blue, west red, north yellow, with black squares at the corners. The surrounding area is a blue water pattern, with the white crescent-shaped Videha in the east, the blue Jambudvipa in the south, the round red Godaniya in the west, and the square yellow Kuru in the north. Each is supported by two similar subcontinents.
Chinese
东西方向的洲和须弥山之间有月亮和太阳。大小洲的八个分界线上，从东上开始依次是：吉祥结和轮。东：莲花和胜幢。南：伞。西：宝瓶。北：海螺和金鱼。外面的圆圈是铁围山，做成黑色。中央和四方布置花束，周围环绕着供品。靠近它的是装满白色鲜花的珍宝容器，中央是咒语水的瓶子，瓶子上放着镜子，用白檀香、藏红花、牛黄三种涂写七遍缘起咒。字头向外，以旋转的方式，装饰着以各种食物环绕的嚓噜。食物。此外，内外供品丰盛而广大，共同和个别的财富受用之物，世间和出世间的食子，乐器的特色等，将此处所需的一切物品都聚集陈设，并让穿着华丽衣饰的人安坐。第四是坛城修供，自身和前方接受灌顶者各自按照自己的规定进行。第五是瓶修，神瓶已经在前面修好了，这里从沐浴瓶等用咒语清扫，用 स्वाभाव (藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性)净化开始，直到从空性中等变为具有力量。念诵时，上师握住加持线。在嘎波尔，在镜子上用檀香水写上缘起咒，念诵百遍后倒入瓶中。这句话的意思是，从加持瓶的镜子上放置金刚的丝线，到加持瓶的上方，在月亮上安住等，念诵 嗡 ཛཱི་ན་ཛིཀ་ (藏文：ༀ་ཛཱི་ན་ཛིཀ，梵文天城体：，梵文罗马拟音：，汉语字面意思：)等五种姓的精华，据说要与方位相同地念诵。观想融为一体，直到念诵缘起咒为止。此外，用芥子和古古等，以及用四吽字赞颂是惯例。第六是净化，在障碍、不吉祥、罪恶三种净化中的第一个，通过寂静、半寂静、猛厉三种方式净化。第一个是，从这里取下帽子并坐好。物质和咒语两种围绕所依物右绕三圈，嘎是柔和的，是寂静的。第二个是，用丁香和所依物左绕，昌布是寂静的物质。第三是，摇动金刚杵，摇动铃，भ
English
Between the east and west continents and Mount Meru are the moon and the sun. On the eight boundaries of the large and small continents, starting from the upper east, are arranged in order: the auspicious knot and the wheel. East: lotus and victory banner. South: umbrella. West: vase. North: conch and golden fish. The outer circle is the iron fence, which should be made black. In the center and the four directions, arrange clusters of flowers, and surround the edges with offerings. Near it, place precious vessels filled with white flowers, and in the center, on top of the vase of mantra water, place a mirror on which the essence of dependent arising is written seven times with white sandalwood, saffron, and bezoar. With the head of the letters facing outward, in a rotating manner, it is adorned with tsāru decorations surrounded by as much food as possible. Food. Furthermore, the outer and inner offering assemblies are excellent and vast, the objects of wealth and enjoyment, both common and specific, the torma of worldly and transworldly realms, the special features of musical instruments, etc., all the necessary items are gathered and arranged here, and those adorned with beautiful clothes and ornaments should be seated. Fourth is the mandala accomplishment offering, each of the self and the recipients of empowerment should proceed according to their respective determinations. Fifth is the vase accomplishment. The deity vase has already been accomplished earlier. Here, from the bathing vases, cleanse with mantras, purify with स्वाभाव (Tibetan: སྭ་བྷཱ་ཝ，Devanagari: स्वभाव，IAST: svabhāva，Literal meaning: self-nature), from emptiness, etc., until it becomes powerful. During the recitation, the teacher holds the blessing thread. In Galpor, write the essence of dependent arising on the surface of the mirror with sandalwood water, recite it a hundred times and pour it into the vase. The meaning of this is, from the thread where the vajra is placed on the mirror of the blessing vase, to the top of the blessing vase, abiding on the moon, etc., recite the essence of the five families such as 嗡 ཛཱི་ན་ཛིཀ་ (Tibetan: ༀ་ཛཱི་ན་ཛིཀ，Devanagari: ，IAST: ，Literal meaning: ), it is said to be recited in the same direction. Contemplate it merging into one taste until the recitation of the essence of dependent arising. Furthermore, it is customary to praise with mustard seeds and guggul, etc., and with the four Hūṃ syllables. Sixth is purification, in the first of the three purifications of obstacles, inauspiciousness, and sins, through three ways of purification: peaceful, semi-peaceful, and wrathful. The first is, from here, take off the hats and be seated. The two, substance and mantra, circumambulate the support three times to the right. Ka is gentle, it is peaceful. The second is, circumambulate the clove and the support to the left. Changbu is a peaceful substance. The third is, raise the vajra, ring the bell, bha
Chinese
那些侍者手持能映出影像的镜子，立于浴盆边。沐浴坛城处，阿阇梨（金刚上师）右手持第一个浴瓶，右肩搭着浴巾；其左侧之人手持芝麻油和镜子，右侧之人手持洁净物和第二个浴瓶，右肩搭着双层衣物。在此，于诵念“薄伽梵”等之后，用杜尔瓦草笔蘸取香油，遍涂镜面，念诵“嗡，萨尔瓦……”等，进行擦拭和揉搓，再用此笔蘸取五种树皮粉末，念诵“萨尔瓦……”等，进行擦拭和揉搓。向第一个浴瓶念诵包含咒语的“此乃殊胜沐浴，具足光辉！”等，以清除油垢等污渍。用那些（浴瓶）等为身像等沐浴。以此类推，直至第八个浴瓶。之后，放下涂抹揉搓之物，仅用第一个浴瓶沐浴并擦拭身像，涂抹香料，献上双层衣物。在这些时候，应燃起熏香，降下花雨，演奏音乐等，具备多种形式。此沐浴仪轨分为低等和高等两种，其原因已在别处说明，虽未在此一并论述，但实则有其道理，因为有诸多确立此理的依据。因此，方才所说是低等沐浴，高等沐浴将在第十地考察中阐述，届时便知。第八，生起所依：是本尊住所的体性。也就是誓言尊与智慧尊的结合，因为“萨玛雅”意为誓言，若以“萨玛提”的词源解释，则可用于“去”和“聚集”，因此，智慧本尊们所去和聚集之处即是此地。其方式是：净化，从空性中如常生起本尊。第九，迎请智慧尊：从自身和所依之心的心间等处，直至观想融为一体而欢喜。第十，封印及灌顶：以各本尊的四种手印封印，若不能，则如常进行。灌顶是：所净化的，是本尊相续中因过患而产生的垢染；净化者，是诸本尊以大贪欲融化的菩提心智慧之水流；被净化者，是迎请于虚空中的座
English
Those attendants hold mirrors reflecting the images above the bathing basin. At the bathing mandala, the Acharya (Vajra Master) holds the first bathing vase in his right hand, with a bathing cloth draped over his right shoulder. To his left is one holding sesame oil and a mirror, and to his right is one holding cleansing agents and the second bathing vase, with a double layer of clothing draped over his right shoulder. Here, after reciting "Bhagavan" etc., the Durva grass brush is dipped in fragrant sesame oil and applied all over the mirror, while reciting "Om Sarva..." etc., rubbing and massaging. Then, the brush is dipped in powder of five kinds of tree bark, and while reciting "Sarva..." etc., rubbing and massaging. To the first bathing vase, recite "This is the supreme bath, endowed with glory!" including the mantra, to cleanse away oil stains etc. Bathe the body etc. with those (bathing vases) etc. By this analogy, continue up to the eighth bathing vase. Then, put down the substances for smearing and massaging, and bathe and wipe the body only with the first bathing vase, apply fragrance, and offer the double layer of clothing. At these times, incense should be burned, a rain of flowers should be showered, music should be played, etc., possessing various forms. The reason for dividing this bathing ritual into lower and higher levels has been explained elsewhere, and although not discussed together here, it is actually reasonable, because there are many sources to establish this reason. Therefore, what was just said is the lower bathing, the higher bathing will be explained in the tenth Bhumi examination, and then it will be known. Eighth, Generation of the Support: It is the nature of the abode of the deity. That is, the union of the Samaya-sattva and the Jnana-sattva, because "Samaya" means vow, if explained by the etymology of "Samadhi", it can also be applied to "going" and "gathering", therefore, the place where the wisdom deities go and gather is this place. The method is: purification, from emptiness, generate the deity as usual. Ninth, Inviting the Wisdom Being: From the heart of oneself and the support, etc., up to contemplating becoming one taste and rejoicing. Tenth, Sealing and Empowerment: Seal with the four mudras of each deity, and if unable, then proceed as usual. Empowerment is: What is purified is the defilement in the deity's continuum caused by faults; the purifier is the stream of Bodhicitta wisdom water melted by the great desire of the deities; the one being purified is the seat invited in the sky.
Chinese
圆满的诸神。通过清净无染的修习成果之流，将智慧本尊的特殊本质确立为灌顶之行者。其确定词义在于洗净污垢和赋予力量的关联。第三步，手持灌顶宝瓶，升起伞和幢等，诵吉祥颂并伴随乐器，为住处本尊灌顶。如是所说，故从迎请灌顶本尊直至令其欢喜。第十一步，供养赞颂念诵咒语布施朵玛：第三步仅在余留本尊的灌顶之后，其后对住处本尊，供养和赞颂后，坛城本尊的念诵一百零八遍，缘起咒也同样念诵。如是所说的次第，本尊护法的朵玛全部送出后，向外供养守护方等世间神的朵玛，并用宝瓶之水洒扫坛城房屋的门口，用焚香熏香后进入。供养，经续中说：以鲜花等为先导，也应供养守护方。以此方式。第十二，请降聆听：是请求允许进行开光仪轨的事务，以及祈请安住在依凭物上的祈请，请求的对象是：先前降临誓言尊的那位。如何做呢？嗡，脱帽，屈膝，手持金刚铃和香，从班杂 ཛི་ཧ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：བཛྲ་ཛི་ཧ་，वज्रजिह्व，vajrajihva，金刚舌）等开始，赐予允许直至供养。第十三，忏悔过失并祈请返回：在三遍百字明之后，以未获得，不圆满等，祈求宽恕。嗡 阿 吽 穆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ༀ་ཨཱཿཧཱུཾ་མུཿ，ओम् आः हूँ मुः，oṃ āḥ hūṃ muḥ，嗡 阿 吽 穆），祈请依凭物的智慧尊返回到前方的虚空中，并进行供养和赞颂。此处智慧尊返回和誓言尊安住等，显现出各种不同的差别，然而坛城仪轨的本尊，其余留住处和必要性相同，故如前所述理解。第十四，守护依凭物并覆盖：在依凭物上显现的誓言尊的五个位置涂香并供养。用手持金刚杵触摸，在分配方位之后。经续中说：用黄色的衣服覆盖。此意，譬如王族未被授予王位一样，开