Chinese
其上以量器之形，饰以珍宝之网及其半网。其外侧悬挂鸟羽般的珍宝流苏。上方饰有箭羽状的装饰。幡、伞、胜幢等各种装饰遍布各处。不舍欲妙，显现为庄严。众多供养天女手持供品，如云般密集。内外皆无遮挡，通透明亮。为表示法界智慧无有边际，中央隆起的顶端饰以金刚珍宝之顶，令人难以看见。此外，门饰、铃铛、绸带、树木等各种装饰皆美轮美奂。外围环绕着莲花、尸林、石墙、火焰等外层护轮。注：包含环绕在内的所有环绕物。忿怒尊的特点是血海。田地的地基。骷髅的山脉。在智慧火焰之中，各种金刚十字杵的中心是四方形四门宫殿。或为金殿，或为血殿。墙壁由干、湿、腐三种头盖骨砌成，并用天铁的钉子钉牢，用鲜血作为粘合剂。墙壁的空隙处悬挂着各种头盖骨，以及肠子和心脏的项链，还有量器形状的蛇和头盖骨串成的网及其半网。手脚的流苏。脊椎骨的箭羽。乌龟的门槛。摩羯鱼的下门槛。黑蛇的男子，即门的左右门柱。田地的门扇。马匹停靠处的顶端，左右两侧有摩羯鱼的幼崽，上方有田地的伞盖，以及田皮的屋顶。连同日月星辰，中央隆起处饰有大自在天头盖骨覆盖之上的吉扎顶等。宫殿的中央和四角的方位神位上，座垫的特点也各不相同。为了满足所化众生的愿望，有无畏的狮子，以及强壮的大象等抬起的珍宝宝座，以及未被轮回过失所染的珍宝莲花，以及覆盖花蕊的方便智慧日月等，根据情况而定。对于忿怒尊，则有旁生、鲁扎、僵尸、莲花、日月等各自不同。
English
Above it, a net of jewels and half-net in the shape of a measuring vessel. From the outside, jeweled tassels hang like bird wings. Above, a tassel is adorned with arrow feathers. Banners, umbrellas, victory banners, and various other ornaments are densely arranged everywhere. Without abandoning desirable qualities, they appear as adornments. Many offering goddesses hold offerings, dense like clouds. It is clear and unobstructed, both inside and out. As a symbol of the ultimate and limitless Dharmadhatu wisdom, the center of the raised top is adorned with a vajra jewel top, making it invisible. Furthermore, door ornaments, bells, silk streamers, trees, and all kinds of decorations are beautiful. The outer environment is surrounded by lotus flowers, charnel grounds, stone walls, and flames as the outer protective circle. Note: All circumambulations include the surrounding environment. The characteristics of wrathful deities include an ocean of blood. The base of a field. Mountains of skeletons. In the midst of the flames of wisdom, at the center of various crossed vajras is a four-sided palace with four doors. Either a golden hall or a blood hall. The walls are made of three types of skulls: dry, wet, and decayed, fastened with nails of meteoric iron and glued with blood. In the gaps of the walls, various skulls are hung, along with necklaces of intestines and hearts, as well as nets and half-nets of snakes and skull garlands in the shape of measuring vessels. Tassels of arms and legs. Arrow feathers of spinal bones. Turtle thresholds. Makara lower thresholds. Black snake men, the left and right doorposts of the door. Field door panels. At the top of the horse landing, there are makara cubs on the left and right, and above them, a field umbrella and a roof of field skin. Together with the sun, moon, and stars, the central raised part is adorned with a Cittā top above the skull of the Great Lord, and so on. In the central and directional deity positions of the palace, the characteristics of the seats also vary. As a symbol of fulfilling the wishes of those to be tamed, there are fearless lions and powerful elephants supporting jeweled thrones, as well as jeweled lotuses unstained by the faults of samsara, and skillful means covering the stamens, such as the sun and moon, as appropriate. For wrathful deities, there are different animals, Rudra, corpses, lotuses, suns, and moons, each in their own way.
Chinese
按照根本词的教义，应当如上生起。༈。第二，依靠而生起之理是：在《意集经》中说：坛城是从外向内依次生起，诸神是从内向外依次生起。如是所说，之前的因之字落于中央的座垫上，由此完全转变，或者主尊右手的法器上以心咒的字来标识，放出光芒，成办二利。收回融入，由此完全转变，自身显现为圆满具足天神的身体、装饰和装束等。按照各自仪轨的生起次第，依次生起主尊和眷属。三处加持是：如是所有主尊和眷属的顶髻中的海螺里，在白色法轮的座垫上，白色嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。喉咙中央，在红色八瓣莲花上，红色阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。心间，在心前方的日轮上，蓝色吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等，以身语意金刚的自性显现而印封。又，有时观想从这三个字放出、收回、完全转变，以具足报身装束的毗卢遮那佛、无量光佛、不动佛等来印封，咒印安放于各处，生起三金刚的慢心。之后是灌顶：从自己的心间或者智慧勇识的心间放出光芒，从自性本位处迎请所有安乐逝者，显现为灌顶五部佛父佛母。他们无二结合，从随喜之火融化的五种智慧之水流，降临于头顶五处，由此清净五毒的垢染。水流溢出，头顶稳固，由此完全转变，成为自部主尊的五部佛，作为具有化身装束的头饰。五蕴清净，生起五部佛的慢心。五部的灌顶印安放于各处，念诵灌顶咒语。有时，之后不需要三处加持，也不需要再次灌顶等，因此需要依据自己的论典和能力。第三是迎请：如是，从自己心间的吽字放出红色光芒，顶端稍微向内弯曲，呈铁钩的形状，数
English
According to the teachings of the root words, it should be generated as above. ༈. Second, the reason for generating based on dependence is: As it is said in the Gongdü: "The palace is generated gradually from the outside in, and the deities are generated gradually from the inside out." As it is said, the previous seed syllable falls on the central seat, and from that it is completely transformed, or the main deity's right hand weapon is marked with the heart mantra syllable, radiating light and accomplishing the two benefits. Retracting and dissolving, from that complete transformation, one's own self appears as completely possessing the body, ornaments, and attire of the deity, etc. According to the generation words of each ritual, the main deity and retinue are generated in sequence. The blessing of the three places is: Thus, in the conch shell at the crown of the head of all the main deities and retinues, on the seat of the white wheel, is the white Oṃ (Tibetan: ༀ་, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡). In the center of the throat, on the red eight-petaled lotus, is the red Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: 阿). In the heart, in front of the heart, on the sun disc, are the blue Hūṃ (Tibetan: ཧཱུཾ་, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽), etc., sealed with the essence of body, speech, and mind vajra. Also, sometimes it is contemplated that from these three syllables, radiating, retracting, and completely transforming, one seals with Vairochana, Amitābha, Akshobhya, etc., possessing the attire of the Sambhogakaya. The mantra mudras are placed in their respective places, and the pride of the three vajras is generated. Then comes the empowerment: From the heart of oneself or the wisdom being, light radiates, and from the natural abode, all the Sugatas are invited, appearing as the five Buddha families, father and mother, of empowerment deities. They unite inseparably, and from the melting fire of delight, the stream of the five wisdoms descends on the five places on the crown of the head, thereby purifying the defilements of the five poisons. The water overflows, and is stabilized on the crown of the head, from which it is completely transformed, becoming the five Buddhas of one's own family, as a headdress with the attire of a Nirmanakaya. The five aggregates are purified, and the pride of the five Buddha families is generated. The empowerment mudras of the five families are placed in their respective places, and the empowerment mantra is recited. Sometimes, after that, there is no need for the blessing of the three places, nor for further empowerment, etc., so it is necessary to rely on one's own treatises and abilities. Third is the invitation: Thus, from the Hūṃ syllable in one's own heart, red light radiates, the tip slightly curved inward, in the shape of an iron hook, count
Chinese
为了阐明原本无别的状态，才有了迎请等仪轨。要知道，这并非像一个融入另一个那样，这是吉美林巴所说的。则列也说：从那以后，迎请等并非是从外部迎请一个不同的东西，使其降临。而是为了净化不净的错觉，从口头上念诵诸佛的名号和住所等各不相同的迎请词句，但实际上，由于自性觉悟心的游舞，其神变遍布一切显现和存在，因此，将自性智慧的誓言智慧无二无别、非一非异地迎请。如是说。为了在原本誓言智慧无别的自性未被证悟的境界面前进行阐明，在世俗如幻的显现不灭的境界面前，仅仅作为象征而迎请并融入智慧尊。此时出现的ཛཿཧཱུྃཿབཾཿཧོ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是：ཛཿ（藏文，梵文天城体，dzaḥ，汉语字面意思）表示迎请誓言尊融入智慧尊；ཧཱུྃཿ（藏文，梵文天城体，hūṃ，汉语字面意思）表示无二无别地融入；བཾཿ（藏文，梵文天城体，vaṃ，汉语字面意思）表示在愿望未成就之前不离开而系缚；ཧོཿ（藏文，梵文天城体，hoḥ，汉语字面意思）表示欢喜地安住，应如是思维，并将誓言智慧无别地混合而使其稳固。第四，顶礼：从胜义谛上了知本尊与自心无别，这是以见解拜见的顶礼，是真实意义上的顶礼。仅仅作为象征，忆念诸佛的功德，以恭敬之心进行顶礼供养等，如同幻化的天神们在自己幻化的欲妙中嬉戏玩乐一样，从自己主尊的心间发出四位明智的女神，从四门发出“ཨ་ཏི་པུ་ཧོ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”的声音。此时，坛城尊主应想给予“པྲ་ཏི་ཛ་ཧོཿ（藏文，梵文天城体，pratija hoḥ，汉语字面意思）”的答复，并再次收摄于自己的心间。如果前方有生起次第，则从自身生起次第的心间发出四位幻化的女神，向前方生起次第顶礼，并观想前方生起次第的心间也同样发出四位女神给予答复，最终各自收摄于自己的心间。吉美林巴如是说。或者，顶礼仅仅是身语意三恭敬地敬礼，因此不需要特别区分顶礼者和顶礼的对境，这是华智仁波切所说的。供养有内外共同的供养，从自己的心间发出色
English
To clarify the originally inseparable state, there are practices such as invocation. It should be understood that it is not like one merging into another, as Jigme Lingpa said. Tsele also said: After that, invocation and so on are not like inviting a different entity from the outside to come. Rather, in order to purify impure illusions, although the words of invocation, which mention the names and abodes of various deities, are recited verbally, in reality, because the play of self-nature bodhicitta, its miraculous power pervades all appearances and existence, therefore, the wisdom of self-nature, the samaya wisdom, is invoked in a way that is inseparable, neither one nor different. As it is said. In order to clarify in the face of the unawakened state of the originally inseparable samaya and wisdom, in the face of the unceasing appearances of illusory conventional reality, the wisdom being is invited and merged merely as a symbol. Here, the appearance of ཛཿཧཱུྃཿབཾཿཧོ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is: ཛཿ (Tibetan, Devanagari, dzaḥ, literal Chinese meaning) indicates inviting the samaya being to merge into the wisdom being; ཧཱུྃཿ (Tibetan, Devanagari, hūṃ, literal Chinese meaning) indicates merging inseparably; བཾཿ (Tibetan, Devanagari, vaṃ, literal Chinese meaning) indicates binding so as not to depart until the wish is fulfilled; ཧོཿ (Tibetan, Devanagari, hoḥ, literal Chinese meaning) indicates abiding with joy, one should think like this, and mix the samaya and wisdom inseparably and make it stable. Fourth, prostration: Knowing that the deity and one's own mind are inseparable in the ultimate sense is the prostration of seeing the view, which is prostration in the true sense. Merely as a symbol, remembering the qualities of the deities, making prostrations and offerings with a respectful mind, just as the illusory deities play and revel in the desired qualities they have emanated, four wisdom goddesses emanate from the heart of the main deity, and from the four doors, the sound of "ཨ་ཏི་པུ་ཧོ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning)" is made. At this time, the lord of the mandala should think of giving the reply "པྲ་ཏི་ཛ་ཧོཿ (Tibetan, Devanagari, pratija hoḥ, literal Chinese meaning)", and then gather them back into one's own heart. Furthermore, if there is a front generation, then four illusory goddesses emanate from the heart of the self-generation and prostrate to the front generation, and visualize that four goddesses also emanate from the heart of the front generation to give a reply, and finally gather them back into their own hearts. Jigme Lingpa said so. Alternatively, prostration is merely paying homage with the three respects of body, speech, and mind, so there is no need to specifically distinguish between the one who prostrates and the object of prostration, as Paltrul Rinpoche said. Offerings include outer and inner common offerings, emanating forms from one's own heart.