English
In a medium gathering, there are one hundred deities of the mandala. In a large gathering, there are far more than that, extremely numerous. As the Secret Tantra says, "In a small gathering, there are twenty-six, a medium gathering is the number of deities in the mandala, a large gathering is extremely numerous." Furthermore, even if many male or female yogis gather, if they do not engage in union, it is called a Hero's Feast and a Heroine's Feast. Secondly, it includes all outer, inner, and secret implements. In particular, meat and alcohol are indispensable substances of skillful means and wisdom, therefore it says, "Great meat accompanied by nectar, indispensable substances of accomplishment, foods, drinks, grain essence, fruits, and all desirable qualities." Furthermore, it is adorned with numerous clouds of songs, dances, and music. Thirdly, it includes all mandalas with supports and supported, the assembly of oath-holders like an ocean, the main deity surrounded by retinues, all actual deity forms, and the manifestation of flower arrangements as deities, and all that is invited into the field of merit through samadhi. Fourthly, the usual two accumulations, especially during the feast of the gathering, all activities related to the skillful means of the generation stage, all appearances are the accumulation of merit, and the realization and meditation on the profound unborn nature gathered by the wisdom of the completion stage are wisdom. Secondly, the order of activities is divided into peaceful and wrathful orders. Firstly, during the peaceful gathering, the yogis enter the gathering hall with peaceful attire, implements, and the signs of the deity indicated by the flowers. The four doorkeepers, such as Yamantaka, stand at the door of the gathering hall, signaling "Have you arrived well?" by raising one finger, and in response, they raise two fingers and enter the hall. The Karma Vajra signals "Which family do you belong to?" by displaying the mudra of the three-pronged vajra, and in response, they show the mudra of the main deity indicated by the flower. Then, they prostrate to the Vajra Master, and through the order of empowerment, they are successively the Upasaka for the vase empowerment, the Bhikshu for the secret empowerment, the Bhikshu for the wisdom-wisdom empowerment, and the Sthavira for the Great Perfection. The four directions of the main deity are single rows of the four families, or the mandala of the five families on the left, right, and center.
Chinese
队列标志是金刚和法轮等法器，从队列前头开始依次排列，以此来完成仪式。第二，忿怒尊也应了解与此相同的方式。对于寂静和忿怒合一的会供轮，寂静的男女瑜伽士们位于金刚上师的右侧队列，忿怒尊们位于左侧队列。男女瑜伽士人数相等则非常好。第三，为了什么目的而做呢？应通过四种事业的差别来了解，哪些瑜伽士为了恢复誓言和清净障碍，为了寂静的目的而用会供来圆满，为了增长寿命和财富而用增益，为了怀柔和勾招的目的而用怀柔，为了降伏障碍和恶毒等目的，而用猛厉的次第各自成办所欲之义。第三，如何做的方便有五种：第一，陈设所依和用具，在那个地方，夜晚等时候，在彩绘的或者用粉末绘制的坛城前，陈设外内秘密的供品，以及会供的用具，以及用甘露丸洒过的内供。第二，祈请安住于瑜伽，当男女瑜伽士都入座后，由事业金刚顶礼并撒花，然后交叠袍子的袖子和膝盖并鞠躬，念诵： 吽！ 具有普贤王如来之自性，以无量之大悲投入利益有情之事业的喇嘛金刚持某某为主持的瑜伽自在的大瑜伽士们，请垂念！ 诸法皆于大圆满之自性中，本来现前菩提，然有情众生为无明所缚，周遍六道十方，请垂念！ 以大悲之游舞，于自性任运成就之坛城中，以甚深之三摩地安住于瑜伽。 如此缓慢念诵并顶礼。第三，生起本尊坛城，之后将朵玛给予魔障并驱逐至大海边，以火墙、火焰、兵器之墙以及十忿怒尊等遮断边际，如前所示般观想本尊坛城，并以供养令其欢喜，会供品等进行熏
English
The row is marked by emblems such as the vajra and the wheel, which are placed at the head of the row and arranged in order to complete the ritual. Secondly, the wrathful ones should also be understood in the same way. In the assembly circle where peaceful and wrathful aspects are united, the peaceful male and female yogis are seated on the right side of the vajra master, and the wrathful ones are seated on the left side. It is very good if the number of male and female yogis is equal. Thirdly, for what purpose is it done? It should be understood through the distinctions of the four actions: those yogis who restore vows and purify obscurations, for the purpose of pacifying, the assembly is filled; for increasing life and wealth, it is expanded; for the sake of power and attraction, it is empowered; for the purpose of subduing obstacles and malice, the desired meaning of each of the fierce orders is applied. Thirdly, there are five methods of how to do it: First, arranging the supports and implements: in that place, at night or at other times, in front of a painted or powdered mandala of the deity, the outer, inner, and secret offerings, as well as whatever implements of the assembly are available, and the inner offerings sprinkled with nectar pills are arranged. Secondly, requesting to abide in yoga: when all the male and female yogis are seated in a row, the karma vajra prostrates and scatters flowers, then crosses the sleeves of the robe and the knees and bows, reciting: Hoḥ! Lama Vajradhara, the chief of the great yogis, the masters of yoga, who, with the nature of glorious Samantabhadra, engage in the benefit of beings with immeasurable compassion, please consider! Although all dharmas are primordially awakened in the nature of great perfection, please consider that the realm of beings is bound by ignorance and pervades all ten directions of the six realms! With the play of great compassion, I beseech you to abide in yoga with profound samadhi in the spontaneously accomplished mandala. Recite this slowly and prostrate. Thirdly, generating the mandala of the deity: then, after giving the torma to the obstructing forces and banishing them to the edge of the ocean, cut off the boundaries with a wall of fire, a mass of flames, a fence of weapons, and the ten wrathful ones, and visualize the mandala of the deity as previously shown, and please them with offerings until they are pleased. The assembly offerings are fumigated.
Chinese
应当如实地进行扬弃和转变。也就是，将颅器加持为宽广且巨大的，由五肉和五甘露的自性所成，然后进行供养。第四，享用时，在两手掌心中，于日月的中央，观想由五勇士和五勇母，以及十尊会供本尊父母，变幻出五妙欲的供云，接触饮食时，心想令其欢喜。之后，供养蕴、界、处之诸神。也就是，以事业金刚作礼敬，以方便与智慧的莲花手印布施，念诵：吽。大勇士请垂念！此乃诸法之善妙，于聚集者无有疑惑。婆罗门、犬及贱民三者，观为一体而享用。作为对此的回应，受用者也以莲花手印念诵：嗡。善逝法身，远离能取与所取，无有贪欲等垢染，于如是性作恭敬礼。阿拉拉霍！以此受用。此外，在会供的行列中，不应争论、喧哗，不应以庸常的显现执着为实有。应以满足、欢喜和无执着，了知身体为本尊，语为咒语，心为法性之坛城。第五，结尾的行事是，之后布施剩余的食子，唱金刚歌，跳吉祥舞，回向和念诵吉祥祈愿文。其利益是，在金刚网中说：在福德之中，会供最为殊胜，此生一切愿望皆能成就，邪魔和障碍得以平息，来世将获得持明者和胜者的净土，获得普贤果位。如是。这以三种方式胜过了下乘的供施：以所缘显现为本尊故为佛，以成就转变为甘露故非庸常，以心念安住于法性故无有执着。因此，以方便自性的金刚乘，胜过了具有殊胜智慧者。第二，正文的意义分为二：普贤会供的简要开示，以及分别阐述各坛城的自性。第一部分分为三：首先，应当了知自性，即以三清净和四平等来理解一切法。
English
One should perform the spreading and transformation exactly as it is. That is, the skull cup, being vast and wide, is blessed as being made of the nature of the five meats and five nectars, and then offered. Fourth, the enjoyment is that in the palms of both hands, in the center of the sun and moon, from the five heroes and five heroines, one clearly generates the ten assembly deities, father and mother, offering clouds of the five desirable qualities. Touching the food and drink, one thinks of pleasing them. Then, one should offer to the deities of the aggregates, elements, and sense bases. That is, one prostrates with the vajra of action, distributes with the lotus mudra of method and wisdom, and recites: Hum. Great heroes, please consider! This is the goodness of all dharmas. There is no doubt for those assembled. The three, Brahmin, dog, and outcaste, are considered as one nature and enjoyed. As a response to this, the taker also recites with the lotus mudra: Om. Sugata, the Dharmakaya, free from grasping and being grasped, free from defilements such as desire, I respectfully prostrate to Suchness. Alala ho! One enjoys with this. Furthermore, in the assembly gathering, one should not argue, make noise, or cling to ordinary appearances as being true. With contentment, joy, and non-attachment, one should know the body as the deity, speech as mantra, and mind as the mandala of Dharmata. Fifth, the concluding activity is that afterwards, one gives the remaining torma, sings the vajra song, performs the glorious dance, dedicates the merit, and recites auspicious verses. Its benefits are also stated in the Vajra Net: Among merits, the assembly circle is supreme. In this life, all wishes are fulfilled, obstacles and hindrances are pacified, and in the next life, one will obtain the field of the Vidyadharas and Victors, and attain Samantabhadra. Thus it is. This surpasses the offerings of the lower vehicles in three ways: because the object of focus is clear as the deity, it is Buddha; because the accomplishment is transformed into nectar, it is not ordinary; and because the mind dwells in Dharmata, there is no clinging. Therefore, the Vajrayana, the nature of method, surpasses those with special wisdom. Second, the meaning of the text is twofold: a brief explanation of the Samantabhadra assembly offering, and a detailed explanation of the nature of each mandala. The first part has three sections: First, one should know the nature, that is, all dharmas
Chinese
本初成佛即是普贤王如来的净土的象征。也就是，外器世界五大种的体性清净为五母的自性，内情众生以五蕴所摄清净为五父，各自相续的根、识以及彼等之境清净为勇士、明妃和门人父母。又，外器为宫殿，内情为本尊和本母，自相续安住于五智自性的大坛城中，了知彼等皆为本初成佛的自性而清净。显有轮回涅槃的一切法，胜义中不生而平等，世俗中如幻而平等，此二者，以及五蕴平等为佛，八识平等为智慧，以超胜的二种平等，一切法无有善恶取舍的坛城，法性义的实相如何显现，所显现的彼等自性即是普贤王如来的净土，无有边际、没有偏袒地周遍轮回涅槃的一切。如《普作续》云：‘奇哉！坛城是不错谬的意义之精华，轮是周遍轮回涅槃的广大。’如是。当知以何而知耶？如是了悟大圆满的自性，获得法性义坛城之自在的量，无论三门作何行，自然或勉力皆能圆满广大的福德和智慧资粮，显现任何皆为智慧。如《大虚空》云：‘诸法不生任运成，若悟本初即解脱，一切行持任运成，无作自性圆满显。’如是。彼等如前所说，不退失明咒的五支，且具有五种用品，以及通达五种仪轨的瑜伽士，在特殊的时间等，于尸陀林等处，以圆满聚集所依有情会众的用品的坛城而令欢喜，若修持，则果位暂时获得三种持明，事业获得四种，究竟决定能成办殊胜之义菩提。二是分别宣说坛城各自的自性，分二：所依坛城的自性，以及如何修持彼等。
English
Primordially enlightened is symbolized as the pure land of Samantabhadra. That is, the essence of the five outer elemental worlds is purified into the nature of the five mothers, and the inner sentient beings, gathered by the five aggregates, are purified into the five fathers. The faculties and consciousnesses of their respective continuums, and their objects, are purified into heroes, heroines, and gatekeepers, fathers and mothers. Furthermore, the outer vessel is the palace, the inner essence is the deities and goddesses, and one's own continuum abides in the great mandala of the nature of the five wisdoms. Realizing that these are all purified into the nature of primordial enlightenment, all phenomena of existence, samsara, and nirvana are equal in ultimate truth, being unborn, and equal in conventional truth, being like illusions. These two, as well as the five aggregates being equal to the Buddhas, and the eight consciousnesses being equal to the wisdoms, are the mandalas in which there is no acceptance or rejection of good or bad in all phenomena due to the two surpassing equalities. The way in which the reality of the meaning of dharmata dawns, and the nature of those appearances, is the realm of Samantabhadra, without limit or partiality, pervading all of samsara and nirvana. As it is said in the *All-Creating King*: "Alas! The center is the essence of unerring meaning, the wheel pervades all of the expanse of samsara and nirvana." Thus it is. What is to be known by what? Thus, by realizing the nature of the Great Perfection, the measure of gaining power over the mandala of the meaning of dharmata is that whatever actions are done by the three doors, the great accumulations of merit and wisdom are spontaneously and effortlessly perfected, and whatever appears arises as wisdom. As it is said in the *Great Sky*: "All phenomena are spontaneously perfect, unborn. When one realizes that one is primordially liberated, all activities are spontaneously accomplished. The uncreated nature appears perfectly." Thus it is. These, as previously mentioned, are the yogis who do not degenerate the five branches of mantra, possess the five implements, and fully understand the five rituals. At special times, in places such as charnel grounds, they please the mandala by fully gathering the implements of the assembly of beings who are the support. If they practice, the result is that they will temporarily obtain the three vidyadharas, and the four activities. Ultimately, they will definitely accomplish the excellent purpose of enlightenment. Secondly, to explain in detail the individual natures of the mandalas, there are two parts: the nature of the support mandala, and how to accomplish them.