English
Regarding the empowerment of time, one must first receive it directly from the guru, which is the ripening empowerment. If that is the case, then it must be obtained before practicing the path. The path-time empowerment can be received later from the guru or from oneself who holds vows, because it is the empowerment that enhances the continuum of the empowerment that has already ripened the mindstream. The fruit-time empowerment is given at the final moment of the completion of the path of learning, because it is the empowerment that unites one with the ultimate fruit. Regarding the cause-time empowerment, it is also certain that there are four, because the four stains to be purified, the four stages of generation and completion that purify, and the four kayas that are the result of purification are certain. Some people, based on the statement in the Lamp for the Path, "The secret wisdom empowerment should not be received by those practicing celibacy," say that one should not give that empowerment to monks, which is unreasonable, because it would follow that all monks are not vessels for the unsurpassable profound path. If they think that, then it contradicts the Kalachakra Tantra, which says that monks are the supreme support for mantra. Fifth, regarding the manner of empowerment, the guru who empowers, the disciple to whom empowerment is given, and the ritual of how to empower. First, according to the General Tantra: "The examination of the characteristics of the guru is, Listen, you, essence of wisdom, Steady, gentle, without deceit or guile, Knows the union of the secret mantra tantras, Skilled in the activity of drawing mandalas, Completely knows those ten realities, Gives fearlessness to sentient beings, Always delights in the Great Vehicle, That is said to be the guru." And so on. Those ten realities, according to the Vajra Heart Ornament Tantra: "The ritual of reversing the two and, Secret and wisdom and primordial wisdom, And the ritual of performing union and, The recitation of the torma vajra and, The ritual of performing wrathful activity and, Consecration and the accomplishment of the mandala, Are the ten secret realities. Mandala, meditation, mudra and, Posture, standing, sitting, recitation and, Fire offering, offering, activity union and, Again, the aspect of gathering back are, The ten outer realities." Thus, the ten inner and outer realities, the gurus of the unsurpassable and lower tantra classes must know. In particular, the Wrathful Thunderbolt says, time and number and
Chinese
那摩依！修行圆满最为珍贵。如果弟子向已经完成了任何一种（时间、数量、次数）圆满修行，并进行了补充火供的上师祈请，上师观察弟子是否堪能，如果堪能，则清除障碍并进行守护，然后传授调伏心性的诀窍。为了自己能得到本尊的加持，而开始补充修行。这是利他上师不可违越的誓言。第二种是，具备信心、精进、智慧、慷慨大方，并且信任禅修和誓言等功德。喜欢修行和禅定，总是恭敬上师，昼夜三次供养上师，是具有功德的弟子。如《口诀秘密》中所说：具备信心、精进和苦行的，是法器。第三种是，如《黑鲁嘎集续》中所说：首先是土地仪轨，其次是准备阶段，第三是进入仪轨。因此，晚上首先是土地仪轨，其次是准备，第三是正行仪轨。第一个有四部分：观察，一般是观察天地人三者的关系，即观察土地的基础；特殊的是，从肚脐的部位挖掘，清除荆棘等，观察土地本身的特征。唤起，如果观察后认为可以，则向可见和不可见的土地神支付报酬，并陈述实情，从而唤起。净化，如《金刚事业次第》中所说：通过净化，火咒手印，禅定而变得清净。守护，观想坛城的轮，四方弟子的祈请，上师劝请并召集遍布虚空的如来，以忿怒的姿态命令邪魔，以燃烧的眼睛和金刚的步伐驱逐，从而加持土地成为金刚自性。保护，如《怖畏电光》中所说：八指长的青杨橛，加持为忿怒尊后安插。因此，将十忿怒尊的橛子安插在八个方位，以及上下两个方向的东方的东方和西方的西方。因此，在旧的坛城房屋中，依赖颜料的方位不需要土地仪轨也可以，但在新的住所中，即使是画布
English
Namo Yi! It is most precious to complete the practice thoroughly. If a disciple requests a teacher who has completed any of the three types of practice (time, number, or frequency) and has performed a supplementary fire offering, the teacher should examine the disciple's capacity. If the disciple is capable, obstacles should be cleared and protection should be provided. Then, the teacher should impart the essential instructions for taming the mind. In order to receive the blessings of the deity, one engages in supplementing the practice. This is a vow that a teacher who seeks the benefit of others must not transgress. The second is to possess qualities such as faith, diligence, wisdom, generosity, and reliance on meditation and vows. One who delights in practice and meditation, always respects the guru, and makes offerings to the guru three times a day is a disciple with qualities. As stated in the "Secret Instructions": One who possesses faith, diligence, and asceticism is a vessel. The third is, as stated in the Hevajra Tantra: "First is the earth ritual, second is the preparatory stage, third is the entering ritual." Therefore, in the evening, first is the earth ritual, second is the preparation, and third is the main ritual. The first has four parts: Examination, which generally involves examining the relationship between heaven, earth, and humans, that is, examining the foundation of the earth; specifically, digging from the navel area, removing thorns, etc., and examining the characteristics of the earth itself. Arousing, if after examination it is deemed suitable, then paying compensation to the visible and invisible earth lords and stating the truth, thereby arousing them. Purification, as stated in the Vajra Activity Sequence: "Through purification, fire mantra mudra, and samadhi, it becomes pure." Seizing, meditating on the wheel of the mandala, the prayers of the disciples in the four directions, the teacher exhorting and gathering the Tathagatas who are awakened throughout space, commanding the demons with wrathful pride, and dispelling them with burning eyes and vajra strides, thereby blessing the earth to become the nature of vajra. Protection, as stated in the "Fearsome Lightning": "An eight-finger sengdeng phurba, blessed as a wrathful deity, should be planted." Therefore, the phurbas of the ten wrathful deities are planted in the eight directions, and the two directions of above and below, east of east and west of west. Therefore, in old mandala houses, the directions based on pigments do not require an earth ritual, but in new residences, even canvas paintings
Chinese
那么该怎么做才好呢？坛场并非仅仅是为了在地上绘制坛城，而是为了摧毁内外邪魔和障碍。因此，认为唐卡绘画完全不需要坛场是没有意义的。第二是关于本尊、宝瓶、弟子三种预备。本尊预备：在各个本尊的位置上，安置带有香的圆点图案，然后观想本尊，进行融入、供养、赞颂，并降临聆听，升到空中安住。这不仅适用于彩沙坛城，也适用于唐卡绘画。降临聆听不仅是为了绘制坛城，也是为了修持。如果那样，说像曼荼罗一样安置圆点图案的传统非常无关紧要，是因为没有理解这个要点而犯的错误。宝瓶预备：具有特征的宝瓶，数量与本尊数量相同，或者可以归纳为胜乐金刚宝瓶和事业宝瓶两种。安置装满宝瓶物质和香水的宝瓶，然后在各自的本尊或胜乐金刚中，观想、融入、供养、赞颂、念诵整个坛城。在事业宝瓶中，观想事业本尊，进行观想、融入、供养、赞颂、念诵，最后进行光融入。这里是以无上瑜伽总体而言。其他方面，宁玛派在《经幻部》等中，事业宝瓶是金刚铃、颅器水、颜料等，单独进行支分圆满的仪轨。弟子预备：在帷幕外面，弟子献上曼荼罗并祈请，生起欢喜心并劝其谛听，如理如实地受持律仪者，观想为本尊，加持其身语意，然后进行供养。之后，为了观察成就的征兆，进行丢木棍和观察梦境两种。对于后者，作为前行，给予净水、护身线、吉祥草垫。为了不退转，也宣说佛法。正行是观察梦境，如果梦境不好，第二天进行遣除的仪轨。第三是，绘制坛城、陈设庄严、修持和供养、入坛、灌顶。第一点分为两部分。用线绘制：长度为坛城直径两倍的线，粗细为门宽的二十分之一，两条线加持为智慧和事业的线。
English
How should it be done then? The ground ritual is not only for drawing mandalas on the ground, but also for destroying outer and inner demons and obstacles. Therefore, it is meaningless to think that Thangka painting does not absolutely require a ground ritual. Second, among the three preparations of deity, vase, and disciple, the deity preparation is: in each deity's place, arrange fragrant dots and clusters, then visualize the deity, perform absorption, offering, praise, and listen to the invocation, raise it into the sky and invite it to reside. This is not only suitable for sand mandalas, but also for Thangka painting. Listening to the invocation is not only for drawing mandalas, but also for practice. In that case, saying that the tradition of arranging clusters like mandalas is very irrelevant is a mistake due to not understanding this key point. Vase preparation: A vase with characteristics, the number of which is the same as the number of deities, or it can be summarized into two types: Vajrabhairava vase and karma vase. Place the vases filled with vase substances and fragrant water, and then in their respective deities or Vajrabhairava, visualize, absorb, offer, praise, and recite the entire mandala. In the karma vase, visualize the karma deity, perform visualization, absorption, offering, praise, recitation, and finally light absorption. Here, it is generally in terms of Anuttarayoga. In other aspects, in the Nyingma school, in the Sutra and Illusion sections, the karma vase is a vajra bell, skull cup water, pigments, etc., and a separate branch of the consecration ritual is performed. Disciple preparation: Outside the curtain, the disciple offers a mandala and prays, generating joy and urging them to listen. Those who uphold the vows according to reason are visualized as deities, and their body, speech, and mind are blessed, and then offerings are made. After that, in order to observe the signs of accomplishment, two things are done: throwing a wooden stick and observing dreams. For the latter, as a preliminary, give clean water, a protective cord, and a cushion of kusha grass. In order to not regress, the Dharma is also taught. The main practice is to observe dreams, and if the dreams are bad, perform a ritual of dispelling them the next day. Third, drawing the mandala, arranging the ornaments, practicing and offering, entering the mandala, and empowerment. The first point is divided into two parts. Drawing with lines: A thread whose length is twice the diameter of the mandala, with a thickness of one-twentieth of the door width, the two threads are blessed as the lines of wisdom and action.
Chinese
然后，专注于观想在墨点母（Thig yog yum）中显现，围绕八大墨点（Thig chen）绘制，确保方向无误，然后在上方的天空中设置原始墨点（Ye thig）。同样地，在地面上，按照仪轨绘制由线条划分的圆形，包括内外。关于用颜料绘制：加持颜料粉和手，首先填满中央的橛孔。然后，从有权者（Wangdan）开始，绘制大约一扇门大小的墙壁，在擦拭连接时，为了检查图案而隐藏。在墨点设置的基础上，依次涂抹颜色。在诸神的位置上，在各自的座垫上绘制各自的身像、大手印，语为字种，心为手印或与自身颜色相同的明点。或者，如《怖畏金刚》（Ngam glok）中所说：主尊应完整地绘制成形象，眷属应绘制成手印，次要者应绘制成字种。按照这个顺序，可以采用浮雕或用颜料绘制的方式。第二是：用装饰品精美地装饰坛城，并如法陈设权杖和供品。第三是：结合坛城开光和实际的修供。首先是：如《怖畏金刚》中所说：无论做什么坛城等，如果没有开光智慧，就没有积聚和绘制的能力。因此，不仅是彩粉坛城，如果是新绘制的唐卡，也需要进行开光。第二是：有将自前观修区分开的修法，和不区分开的修法两种。首先是：将自前分别观修，不混合，而是区分开来修持。第二是：首先将自前分别观修，然后混合以修持宝瓶；或者从一开始就将自前宝瓶三者包含在一个誓言坛城中进行观修。念诵时，通过分开念诵室（Jap khang）的仪轨来分别念诵。特别是，将咒索连接到宝瓶上，念诵结束时进行光融入。此外，在混合自前观修方面，有七混合和六混合等术语。然而，就自宗旧译派而言，主要 практикуется 从一开始就不区分的观修。如果是新的坛城，在开光时；或者对于像旧唐卡这样不需要开光的情况，在正式修持的第一天，观想三昧耶誓言坛城。