English
Then, focusing on visualizing the appearance in the Thig yog yum (Mother of Bindus), draw around the eight great Thig chen (Great Bindus), ensuring the directions are correct, and then set the original Thig (Ye thig) in the sky above. Similarly, on the ground, draw the circles divided by lines, including the inner and outer circles, according to the ritual. Regarding painting with colors: Bless the pigment powder and hands, and first fill the peg hole in the center. Then, starting from the empowered one (Wangdan), draw a wall about the size of a door, concealing it when wiping and connecting, in order to check the pattern. On the basis of how the Thig were set, apply the colors in order. In the places of the deities, on their respective seats, draw their respective forms, great hand gestures, speech syllables, and mind hand emblems or bindus that match their own color. Or, as it says in the Ngam glok (Vajrabhairava Tantra): The main deity should be completely drawn as a form, the retinue should be drawn as hand gestures, and the minor ones should be drawn as syllables. According to this order, one can use either relief or paint with colors. The second is: to decorate the mandala beautifully with ornaments and arrange the empowerment substances and offerings properly. The third is: the combination of mandala consecration and actual practice of offering. The first is: as it says in the Ngam glok (Vajrabhairava Tantra): Whatever mandala or other thing is done, if it does not have the wisdom of consecration, there is no ability to accumulate and draw. Therefore, not only for sand mandalas, but also for newly painted thangkas, consecration is necessary. The second is: there are two types of practice, distinguishing between self and front visualization, and not distinguishing between them. The first is: to practice self and front separately, without mixing them, but distinguishing them. The second is: first, to visualize self and front separately, then mix them to practice the vase; or from the beginning, to visualize self, front, and vase as contained within one samaya mandala. During recitation, recite separately by separating the recitation chamber (Jap khang) according to the ritual. In particular, connect the mantra cord to the vase, and at the end of the recitation, perform the dissolution of light. Furthermore, in terms of mixing self and front visualization, there are terms such as seven mixtures and six mixtures. However, in terms of our own Nyingma tradition, the main practice is to meditate from the beginning without distinguishing them. If it is a new mandala, at the time of consecration; or for cases where consecration is not necessary, such as an old thangka, on the first day of the actual practice, visualize the samaya mandala of samadhi.
Chinese
拉。将自性智慧的坛城和之前的预备坛城在空中升起二者融合，创造了三合一的术语。正如《总集经释·授记母经》中所说：“之后，书写第十二章，即大会聚集之仪轨的坛城，布置装饰，做好准备，融合三个坛城，进行供养等。”这就是所说的意思。无论如何，瑜伽士的禅定显现中，不净的器情世界之显现消失，生起具有所依和能依的坛城之轮，以不被执着所染污的方式，通过学习的要点修习禅定，并尽力进行供养和赞颂等。这些是修持和供养坛城的仪轨。第四，关于上师和弟子二者。首先是上师。如《黑汝嘎集密》中所说：“获得具有力量的征兆后，瑜伽士自身应当进入。”因此，通过弟子如何进入之仪轨，自身进入并接受灌顶，或者如《秘密藏续》中所说：“一切作为自在者以智慧进入。”像这样，以进入自显坛城的方式，通过抛掷智慧之花，也能完成自身进入。其次是弟子。其中说到：“之后，应当引入弟子。”这句话的意思有二：外在引入剩余的形象坛城，内在引入智慧坛城。首先，让弟子们在坛城房屋之外或帷幕之外沐浴，以顶礼和曼荼罗作为前行，遮盖面容，手持鲜花花环，进行祈请。询问所求之事并给予回答。给予共同和特殊的誓言，生起并稳固真俗二谛双运之心。之后，在引入坛城房屋或帷幕内时，念诵广大的咒语，打开四门，由业金刚引导，以四无量心的进入来询问并进行顶礼等。其次，以四种结合誓言束缚相续，通过真实智慧降临，稳固对乐空智慧的真实或少许体验。之后，为了辨认本尊，将抛掷的鲜花系在头上，托付给部族之神，然后睁开眼睛。
English
La. The mandala of self-existing wisdom and the previously prepared mandala raised in the sky are blended, creating the term "three-in-one." As it says in the commentary on the General Collection Sutra, the Prophecy Mother Sutra: "Then, write the twelfth chapter, the mandala of the Great Assembly Gathering Ritual, arrange the decorations, make preparations, merge the three mandalas, and make offerings, etc." This is what is meant. In any case, in the yogi's appearance of samadhi, the appearance of the impure vessel and essence of the world disappears, and the wheel of the mandala with its support and supported arises. Meditate on samadhi with the key point of learning without being defiled by attachment, and make offerings and praises as appropriate. These are the rituals for accomplishing and offering the mandala. Fourth, regarding the guru and the disciple. First, the guru. As it says in the Heruka Assembly: "Having obtained a sign of power, the yogi himself should enter." Therefore, through the ritual of how the disciple enters, one enters oneself and receives empowerment, or as it says in the Secret Essence Sutra: "The all-doer, the powerful one, enters through wisdom." In this way, by entering the self-appearing mandala, one can also accomplish one's own entry by throwing the flower of wisdom. Secondly, the disciple. It says there: "Then, the disciple should be introduced." The meaning of this is twofold: externally introducing the remaining image mandala, and internally introducing the wisdom mandala. First, the disciples bathe outside the mandala house or outside the curtain, with prostrations and mandalas as preliminaries, cover their faces, hold flower garlands, and make requests. Ask about their wishes and give answers. Give common and special vows, generate and stabilize the mind of the union of the two truths. Then, when entering the mandala house or curtain, recite the extensive mantra, open the four doors, be led by the karma vajra, and ask for entry with the four immeasurables and make prostrations, etc. Secondly, bind the continuum with the four joining vows, and through the descent of true wisdom, stabilize the actual or slight experience of bliss-emptiness wisdom. Then, in order to identify the supreme deity, tie the thrown flower on the head, entrust it to the family deity, and then open the eyes.
Chinese
应当展示坛城。这些是进入的法，是与诸神分享福报。如是，在《共同结合》中说：首先见到轮，无论何者是永恒的福德，后来做的也同样。如是说。如果某人因不持守誓言和戒律等原因而不适合接受灌顶，也允许仅仅进入坛城。如《顶续》中说：如果那不是法器，也应给予进入。如是，所有如来之秘密坛城大王中，所有无余和不剩余的一切有情界都可以进入。不应完全考察是否是法器，仅仅执着于进入而完全接受。那是什么原因呢？因为所有有情仅仅见到，顷刻间就变成不退转。即使没有信心，没有积累善根，相续没有完全成熟，没有意乐，但仅仅见到即可。如是说。第五，瓶灌顶、秘密灌顶、智慧智慧灌顶、第四灌顶。第一，为了在进入的坛城中进行灌顶，首先通过曼荼罗祈请。在坛城的东方，将弟子安置在灌顶台上。由谁灌顶呢？由身金刚化身之自性上师与无二的坛城本尊，以及由此化现的本尊，以及从自性处迎请的本尊，所有这些都以具备三座的方式安住。灌顶给谁呢？弟子也如灌顶物一样，观想成各自种姓的本尊，或者观想成超越一切的本尊。在早期的灌顶中，多以后者的方式进行。如何灌顶呢？为了清净弟子的五蕴和五烦恼，加持成五部如来和五种智慧。灌顶者们手持瓶等，观想成与誓言智慧无别的五部，变成各自灌顶物的形象，具备咒语、手印、三摩地，将瓶水洒在头顶并倾倒，将五部头冠戴在头上，将金刚杵放在右手中，
English
The mandala should be shown. These are the teachings for entering, sharing merit with the gods. Thus, in the 'Common Union' it is said: 'Having seen the wheel first, whatever is the eternal merit, what is done later is the same.' Thus it is said. If someone is not suitable for receiving empowerment due to not keeping vows and precepts, etc., it is also permitted to merely enter the mandala. As it says in the 'Summit Tantra': 'If that is not a vessel, give entry to it.' Likewise, in this great king of the secret mandala of all Tathagatas, all sentient beings' realms, without exception, can enter. One should not fully examine whether they are vessels or not; one should fully embrace them with manifest attachment to mere entry. Why is that? Because all sentient beings, merely by seeing, instantly become irreversible. Even if there is no faith, no accumulation of virtuous roots, the continuum is not fully ripened, and there is no aspiration, merely seeing is enough. Thus it is said. Fifth, the vase empowerment, the secret empowerment, the wisdom-awareness empowerment, and the fourth empowerment. First, in order to bestow empowerment in the entering mandala, one first prays through the mandala. In the east of the mandala, the disciple is placed on the empowerment platform. By whom is the empowerment given? By the deity of the mandala who is the embodiment of the Vajra-kaya Nirmanakaya Guru, inseparable, and the deities emanated from it, and the deities invited from their natural abode, all of whom abide in the form of possessing the three seats. To whom is the empowerment given? The disciple is also visualized as the respective deities of the family, like the empowerment substances, or visualized as the deity who surpasses all. In the earlier empowerments, it is mostly done according to the latter method. How is the empowerment given? In order to purify the disciple's five aggregates and five afflictions, and bless them into the five Buddhas and five wisdoms, the empowerers hold the vase, etc., visualizing them as the five families inseparable from samaya and wisdom, transformed into the form of the respective empowerment substances, endowed with mantra, mudra, and samadhi, sprinkling and pouring the vase water on the crown of the head, placing the five-family crown on the head, giving the vajra in the right hand,
Chinese
以及给予转动铃杵，使之朝向左方，置于腰间，授予与所掷鲜花相应的种姓之名，此为五种智慧灌顶。为了加持具有垢染的智慧界成为方便金刚萨埵之体性，舍弃庸常行为而进入金刚萨埵之行仪，此为共同的金刚禁行灌顶。对于具有殊胜行禁行灌顶的一方也同样授予，此为弟子的六种灌顶。此后，为了使从方便所生的胜乐金刚获得加持，并具有利益他人的能力，给予金刚心、铃杵语、手印身的三个誓言，由此内外铃杵交合而生乐空，此为金刚阿阇黎灌顶，即瓶灌顶的七种正行。作为其支分，还给予随许等。这是因为，认为清净了五种烦恼的粗大垢染，就能获得五种智慧，并且五蕴获得转依，由此五智之果的断证能力，都是五种智慧灌顶的体性。清净了智慧和金刚身不坏的粗大垢染，并且能所二取和能所二取的三种类别获得转依，由此方便金刚萨埵和方便生金刚持的断证能力，则是禁行和金刚阿阇黎灌顶的体性。在所有这些时候，都有瓶水的行为相随，因此称为瓶灌顶。这无上共同的五种智慧灌顶和金刚阿阇黎灌顶，与幻化部的仪轨中的利益灌顶和能力灌顶的后三种在次第上只是相似而已。然而，并非能够完全等同，因为这无上共同仪轨的瓶灌顶所要清净的是五蕴和五烦恼等，如同大乘共同所说的那样。而幻化部的仪轨在道次第中说：‘处所依于脉和明点，具足十灌五三之灌顶。’因此，利益和能力二者也如同深灌顶一样，依赖于风心脉和明点的深奥身坛城，所以差别很大。第二，秘密灌顶是：在半夜时分，于坛城的南方献上曼扎和具相明妃，并祈请。
English
and giving the turning of the bell and vajra, making it face to the left, placing it on the waist, and bestowing the name of the lineage corresponding to the flower thrown, these are the five wisdom empowerments. In order to bless the wisdom realm with defilements to become the nature of skillful means Vajrasattva, abandoning ordinary behavior and entering the conduct of Vajrasattva, this is the common Vajra Vow Empowerment. For the side that has the special conduct vow empowerment, it is also bestowed, these are the six empowerments of the disciple. After that, in order to bless the Victorious One Vajradhara born from skillful means, and to have the power to benefit others, giving the three vows of Vajra Mind, Bell Speech, and Mudra Body, from this the bliss and emptiness arising from the union of inner and outer vajra and bell, this is the Vajra Master Empowerment, which is the seven main parts of the vase empowerment. As a branch of it, the subsequent permission and so on are also given. That is because, believing that by purifying the gross defilements of the five afflictions, one can obtain the five wisdoms, and the five aggregates are transformed, therefore the abilities of abandonment and realization of the five wisdoms as a result are the nature of the five wisdom empowerments. By purifying the gross defilements of wisdom and the indestructible Vajra Body, and by transforming the grasped and grasper and the three categories of grasped and grasper, therefore the abilities of abandonment and realization of skillful means Vajrasattva and skillful means born Vajradhara are the nature of the vow and Vajra Master empowerments. In all these cases, the action of vase water follows, therefore it is called vase empowerment. These five supreme common wisdom empowerments and Vajra Master Empowerment are only similar in sequence to the benefit empowerment and the latter three of the power empowerment in the system of illusion. However, they are not completely equivalent, because what is to be purified by the vase empowerment of this supreme common system is the five aggregates and the five afflictions, etc., as is commonly known in the general vehicle. The system of illusion says in the Stages of the Path: 'The place depends on the channels and bindus, possessing the ten, five, and three empowerments.' Therefore, both benefit and power, like the profound empowerments, rely on the profound body mandala based on the wind, mind, channels, and bindus, so the difference is great. Second, the secret empowerment is: at midnight, offering a mandala and a qualified consort to the south of the mandala, and requesting.