English
The Acharya holds the victory vase, the attendant holds the karma vase, and if other Dharma friends have many vases, they can also hold them. Starting from the east gate of the mandala, together with the support essence and the great Heruka, etc., along with the auspicious verses of the Three Jewels, recite Bodhicitta (藏文：བྷོ་དྷི་ཙིཏྟ་，梵文天城体：बोधचित्त，梵文罗马拟音：bodhicitta，汉语字面意思：Bodhicitta), and the mantra of the main deity, the father and mother, linked together, circumambulating three times with music, and staying in the east. From each vase, offer offerings to the deities and touch your own head with each one. Please, Bhagavan Glorious Magical Net, grant me the supreme empowerment. This is not a vase, but a king. After consecrating the king with mantras, enthrone the great king. Please abide in the manner of a king. After saying this, place the deities of the mandala in their respective positions without confusion, or place them on their respective seats, or on a platform, placing them in the center and the four directions, or if there are many vases, they can also be arranged in a row at the back. This is what the commentary of the Kathogpa father and son says. The vase cushions are: if the victory vase is divided into different families, then there are the five emblems of each, or there are eight-petaled lotuses. The attendant holds the karma vase, and requests the Acharya to sit on the front platform, in the vase holder with various vajra lines. Please, great wrathful ones, protect all the obstacles of the mandala. Thus it is said. The edge of the mandala is nourished with fragrant water and oil, and scattered with well-arranged white flowers. In the four corners, erect four victory banners, and in the four directions, hang four pennants. All around, surround it with fine silk curtains. Eight well-arranged banners, two in each direction. In order to accomplish the connection for accomplishing the siddhis of the four actions, on the four sides of the mandala, arrange four vases with neck ornaments, filled with nectar in fish-skin bags on top. If not, draw with colors. In the east, arrange inner offering medicines, and peaceful tormas with lotus-circular shapes, with goddesses of the six realms. In the north, arrange red protector tormas, and in the south, arrange tormas for the thirty-two dakinis. In the northeast, arrange a large and beautiful boundary-holding flower vase. In the east, arrange forty-two fine bowls, filled with clear, cool, and unpolluted water gathered from nine sources, along with rice grains. Fragrant water. Pleasing scented water. Red butter and milk, etc., as offerings.
Chinese
在四十二个瓶形的器皿中，盛放用净化的苏尔巴、硼砂、树皮等调和的净水，以及洗脚水。在东偏南的方向，放置木盐水；在（正）南方，放置白香灰；在（正）西方，放置荔枝石；在（正）东方，放置茅香。对于这些，那给，特别是肉豆蔻，以及红白檀香，后者比前者放置的数量更多。加上蜂蜜糖浆、酒汁、捣碎的豆蔻，以及巨大的长条香炉，然后将四十二个天然的和混合的香料容器陈列在南侧的上部。从南侧的下部开始，如果是夏季，则放置并非毒物，而是从水和陆地生长的花朵；如果是冬季，则放置用颜料改变颜色的药物和谷物，以及煮过的丝绸花朵，共四十二个。从西南到正西，放置四十二盏酥油灯。然后，在西北方向之间的任何海螺法器中，混合樟脑、檀香、藏红花、肉豆蔻、赛亚等的香水四十二份。然后，从北侧的上部到北侧的下部，放置用糖、红糖、葡萄、面粉等煮熟的食物、饮料和饮品，即米酒、葡萄酒、红糖酒等四十二份，以及肉、脂肪等，或者用这些材料制成的各种菜肴四十二份。如果条件不允许，则每样八份；如果非常不允许，则每样一份。其他地方说：如果想要殊胜的成就，那么就要供养一百份香、花、熏香，点燃一百盏灯，供养一百个幢幡和食物。因此，要像拥有一百、一千、一万份供品一样，保持清洁，并具备纯净的意图、行为和奉献。这些也如续部所说：用各种装饰布、花环、饮料和美味佳肴来装饰。就像那样，在各个方向绘制八个箭，并用彩色丝线编织的网来装饰。对于上师等人，要准备金刚铃、各种乐器等，以及所有必需品。第二部分有很多广、中、略的区分，这里只写中等的。无论做什么坛城等，没有加持智慧等，就没有书写的能力。因此，智者应该努力。如是说，此有三义：预备、正行、后行。第一部分包括陈设布置和仪式。第一部分：坛城前。
English
In forty-two phor-shaped vessels, place pure water mixed with purifying surpa, borax, tree bark, etc., and foot-washing water. In the southeast direction, place wood salt water; in the (true) south, place white incense ash; in the (true) west, place lychee stones; in the (true) east, place fragrant spikenard. For these, nāga, especially nutmeg, and red and white sandalwood, with the latter placed in greater quantities than the former. Add honey syrup, wine juice, crushed cardamom, and a large long incense burner, and then display forty-two containers of natural and mixed incense in the upper part of the south side. Starting from the lower part of the south side, if it is summer, place flowers that are not poisonous but grow from water and land; if it is winter, place medicines and grains with colors changed by pigments, and boiled silk flowers, forty-two of each. From the southwest to the true west, place forty-two butter lamps. Then, in any conch dharma vessel between the northwest directions, mix forty-two portions of perfume with camphor, sandalwood, saffron, nutmeg, sirya, etc. Then, from the upper part of the north side to the lower part of the north side, place foods, drinks, and beverages cooked from sugar, brown sugar, grapes, flour, etc., namely rice wine, grape wine, brown sugar wine, etc., forty-two of each, and meat, fat, etc., or forty-two kinds of dishes made from these ingredients. If conditions do not allow, then eight of each; if conditions are very poor, then one of each. Elsewhere it says: If you want supreme accomplishment, then offer a hundred portions of incense, flowers, and fumigation, light a hundred lamps, and offer a hundred banners and food. Therefore, like having a hundred, a thousand, or ten thousand offerings, maintain cleanliness and possess pure intention, action, and dedication. These are also as stated in the tantra: Adorn with various decorative cloths, garlands, drinks, and delicious delicacies. Just like that, draw eight arrows in each direction and decorate with a net woven of colored silk threads. For the teacher and others, prepare vajra bells, various musical instruments, etc., and all necessities. The second part has many distinctions of extensive, medium, and concise, but here only the medium is written. Whatever mandala, etc., is made, without the blessing of wisdom, etc., there is no ability to write. Therefore, the wise should strive. As it is said, this has three meanings: preparation, main practice, and subsequent practice. The first part includes arrangement and ritual. First part: In front of the mandala.
Chinese
在沐浴台上，八瓣莲花上放置珍宝沐浴盆和镜子。其西侧台上放置充满三十五种精华的灌顶瓶，这是之前的预备瓶。东侧放置药物和牛黄混合的沐浴瓶，樟脑水。未经使用过的白色干净布上，用香气点缀五个点，写上嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）、 幢（藏文，梵文天城体：त्राम्，梵文罗马拟音：trāṃ，汉语字面意思：幢）、舍（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）、阿（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）。右侧放置用香气划分的青稞酥油外容器，香气和牛黄混合容器。左侧放置白檀香和红檀香，乌昙跋罗，榕树，博旁伽树这五种，或者用柳树花和嫩枝代替，还有豆蔻，樟树，杉树皮这五种树皮，以及孔雀毛笔。在矮台左侧的台上，绘制五族姓佛的画像，八吉祥珍宝，眼药棒，芥子，狼毒草，刮舌器，止血木，海螺牙齿，金剃刀等，以及鲜花，伞盖，灯，内外供品，唐卡和帷幔，衣服等，以及坛城的陈设，都要准备齐全。第二部分分为四个小节：瓶加持，驱魔净障，沐浴，祈祷。第一部分是：从修法仪轨中出现的祈祷文，金刚上师 佛吉祥，等念诵三遍。供养加持。我和无边众生，本来就是佛，等世俗谛，以及唉玛吙稀有奇妙之法，等胜义谛发心和三摩地的偈颂之后。以上是加持和净障的段落。吽化为空界，唉化为色，从这句开始到圆满为止。自明金刚吽字放光，等从增，引，融入，供养，赞颂等，金刚意也敬礼这句为止念诵。从修法仪轨中，共同圆满的念诵。嗡 比瓦 比修迭 帕 扎（藏文，梵文天城体：भ्रूं विश्व विशुद्धे फट् जः，梵文罗马拟音：bhrūṃ viśva viśuddhe phaṭ jaḥ，汉语字面意思：嗡，一切，完全清净，啪，扎）等，到嘉纳 达 突 阿（藏文，梵文天城体：ज्ञाना धातु आः，梵文罗马拟音：jñāna dhātu āḥ，汉语字面意思：智慧，界，阿）为止念诵。总摄念诵，从念诵的观想开始，到收放，守护，护身等结束。用灌顶瓶的圣水进行净化，从空性中念诵嗡，由此，珍宝瓶中充满所有特征，其中吽 嗡 梭哈 昂 哈全部化为五部佛父佛母的身相，清晰明亮。祈请，加持，增，引，融入，供养，赞颂。
English
On the bathing platform, a precious bathing basin and a mirror are placed on an eight-petaled lotus. On the west side of the platform, a vase filled with the essence of thirty-five substances is placed, which is the preliminary preparation vase. To the east, a bathing vase containing medicine and bezoar is placed, along with camphor water. On an unused, clean white cloth, five dots of fragrance are applied, and the syllables Oṃ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Oṃ), Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ), Trāṃ (Tibetan, Devanagari: त्राम्, Romanized Sanskrit: trāṃ, Literal Chinese meaning: Trāṃ), Hrīḥ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: Hrīḥ), and Ā (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: Ā) are written. On the right, an outer container for barley butter divided with fragrance is placed, along with a container for fragrance and bezoar mixture. On the left, white and red sandalwood, udumbara, nyagrodha, and parpata trees, or alternatively willow flowers and tender branches, cardamom, camphor, and five types of tree bark including fir bark, and peacock feather pens are arranged. On the low platform to the left, images of the five Buddha families, the eight auspicious jewels, an eye ointment stick, mustard seeds, aconite, a tongue scraper, styptic wood, conch teeth, and a golden razor are placed, along with flowers, umbrellas, lamps, inner and outer offerings, thangkas and curtains, clothing, and the arrangement of the mandala, all of which should be prepared completely. The second part is divided into four sections: vase blessing, purification of obstacles, bathing, and prayers. The first part is: the prayer that arises from the sadhana, "Vajra Master, Buddha Glorious," etc., recited three times. Offering blessing. "I and limitless sentient beings, are inherently Buddhas," etc., the conventional truth, and "Emaho, wondrous and amazing Dharma," etc., after the verses of the ultimate truth, bodhicitta, and samadhi. The above is the section on blessing and purification. "Hūṃ transformed into space, E transformed into form," from this sentence to "complete." "Self-awareness Vajra Hūṃ radiates light," etc., from increasing, drawing in, merging, offering, praising, up to "I also pay homage to the Vajra Mind." From the sadhana, the recitation of the common completion. Bhrūṃ viśva viśuddhe phaṭ jaḥ (Tibetan, Devanagari: भ्रूं विश्व विशुद्धे फट् जः, Romanized Sanskrit: bhrūṃ viśva viśuddhe phaṭ jaḥ, Literal Chinese meaning: Oṃ, all, completely pure, phaṭ, jaḥ), etc., up to Jñāna dhātu āḥ (Tibetan, Devanagari: ज्ञाना धातु आः, Romanized Sanskrit: jñāna dhātu āḥ, Literal Chinese meaning: Wisdom, realm, āḥ). General combined recitation, from clarifying the view of recitation, to completing the retraction, expansion, armor, and body protection. Purify with the holy water of the empowerment vase, from emptiness, recite Bhrūṃ, thereby, the precious vase is filled with all characteristics, in which Hūṃ, Oṃ, Svāhā, Āṃ, and Hā are all transformed into the forms of the five Buddha families, father and mother, clear and bright. Invoke, bless, increase, draw in, merge, offer, praise.