Chinese
用五种香涂抹地面。用三千秘密等将所有线条完整地绘制出来后，用普贤等供养线条，并用班杂木（藏文：བཛྲ་མུཿ）迎请诸佛降临。抬起智慧之线，门的根本线划分等也按照坛城仪轨进行。之后，上师用各自本尊的生起咒，用香的线点和事业金刚布置坛城，安放在寂静坛城之上，并安放在坛城中央的供台上。在它的中央也陈设主瓶等，周围环绕着供品，并用毗伽那等加持。前行坛城仪轨。从自身坛城之主等开始。到修法赞颂的结尾。到那摩吽（藏文：ན་མོ་ཧཱུྃ་）之间。灌顶时，不进行禀白降临。瓶子预备，吽 毗伽那 达克里杰 虚空（藏文：ཧཱུྃ་བིགྣཱ་ན་ཏ་ཀྲྀ་ཏེ་ཤཱུ་ནྱ་ཏཱ་）等，到成为一体。到用香熏为止。之后，用帷幕遮蔽坛城，进行弟子的预备，即：给弟子们沐浴，前供等如前一样。在真实力的时候。灌顶仪轨的预备。从开始到如今的金刚弟子等。结界，以及根据开示广略的连接，在此处所要听闻的法是等，到曼扎。祈请。发心等。藏寿命。净治罪障。加持三处。给予柳木等物品。讲述灌顶的开端等，到真正的灌顶仪轨之后会出现。如是说。以此功德等，到回向善根之间如常。之后，从本尊预备的剩余部分开始，禀白降临，怙主一切智者等。三次。自然显现。到此为止。之后，虽然有一日的传统，但按照坛城仪轨，用贝嘎扎扎玛扬将预备的本尊迎请到空中。撤除坛城等。上师用五种颜色的颜料，用嗡啊 萨尔瓦（藏文：ༀ་ཨཱཿ སརྦ་）等倒入坛城的中心，从东北开始画墙壁的线条等。弟子们在此与大成就相关时，其他人则献出三份食子。当送出第三份时，同时用猛咒和拳头击打，并带着乐器到外面，然后返回结界。
English
The ground is smeared with five incenses. After all the lines are completely drawn with the three thousand secrets, etc., the lines are offered with Kuntuzang, etc., and the Buddhas are invited to descend with Vajra Muh (Tibetan: བཛྲ་མུཿ). Raise the wisdom line, and the division of the root line of the door, etc., should also be done according to the mandala ritual. Then, the master uses the generation mantra of each deity, arranges the mandala with incense line dots and karma vajra, places it on the peaceful mandala, and places it on the altar in the center of the mandala. In its center, the main vase, etc., are also arranged, surrounded by offerings, and blessed with Vighnan, etc. Preliminary mandala ritual. Starting from the lord of one's own mandala, etc. To the end of the praise of the sadhana. Up to Namo Hum (Tibetan: ན་མོ་ཧཱུྃ་). During the empowerment, the reporting and descent are not performed here. Vase preparation, Hum Vighnan Dakrite Shunyata (Tibetan: ཧཱུྃ་བིགྣཱ་ན་ཏ་ཀྲྀ་ཏེ་ཤཱུ་ནྱ་ཏཱ་), etc., until it becomes one taste. Up to the incense fumigation. After that, the mandala is covered with a curtain, and the disciple's preparation is done, that is: give the disciples a bath, the previous offering, etc., as before. At the time of the power of truth. Preparation for the empowerment ritual. From the beginning to today's Vajra disciple, etc. Consecration, and according to the connection of the extensive and concise teachings, the Dharma to be heard here is, etc., to the mandala. Request. Generation of mind, etc. Hiding life. Purifying obscurations. Blessing the three places. Giving willow sticks and other items. Explaining the beginning of the empowerment, etc., to the actual empowerment ritual will appear later. It is said. With this merit, etc., to the dedication of virtue as usual. After that, starting from the remainder of the deity's preparation, reporting the descent, Protector Omniscient, etc. Three times. Naturally manifest. Until here. After that, although there is a tradition of one day, according to the mandala ritual, the prepared deity is invited into the sky with Bega Zazramayam. Remove the mandala, etc. The master uses five colors of paint, and pours it into the center of the mandala with Om Ah Sarva (Tibetan: ༀ་ཨཱཿ སརྦ་), etc., and draws the lines of the wall from the northeast, etc. When the disciples are related to the great accomplishment here, the others offer three parts of the torma. When the third part is sent out, at the same time, strike with fierce mantras and fists, and go outside with musical instruments, and then return to the boundary.
Chinese
如修法仪轨中所述，从诸如嗡啊吽等开始，搭建起王权的帐篷，中间和间隙镇压邪魔时，献上黄金酒。让让康扬，化为如意妙欲甘露之海。持明传承等，埃扬匝拉让等，直到玛拉雅啪特。设立门牌，嗡啊吽，从空性中，萨玛雅斯坦，到此为止。这些对于简单的修供和单独的灌顶是不需要的。如果与大法相关，那么第五天的这个程序以上是依赖于根本坛城的念诵支分。从那以后，近修的支分是，当用彩粉绘制的坛城完成时，将剩余的颜料用普贤等供品供养。用班杂木等迎请诸尊降临。然后是安置形象，将修法灌顶的物品，如嚓卡里等，以及成就的物品，供品和坛城的装饰品等，堆积在导师面前，按照坛城仪轨，驱逐邪魔，从自生忿怒金刚等，到那摩吽为止，让让扬康等，各自融入其中。然后拿着物品和准备好的宝瓶等，在香和音乐的引导下，绕坛城三圈，按照修法仪轨，吽，法界和智慧等，请安住。以及通过共同的念诵，按照修法仪轨，将修法物品全部按顺序摆放，在前面按照惯例摆放寂静和忿怒本尊的食子等供品，从坛城仪轨中，用班杂匝格拉曼扎拉等的咒语，从四个方向开门。阿拉拉霍斯敬礼。然后，如果与大法相关，那么按照修法仪轨，镇压秘密禁地母神，班杂嘿噜嘎，我是，成为无二无别。此时，如果依赖于先前已经开光的画布，则不需要，如果是新的画布和彩粉坛城，则必须按照坛城开光补充中所述，进行中等的开光仪轨。也就是说，首先依赖于短暂的寂静，进行自生本尊瑜伽和主瓶的净化，从空性中等，用班杂阿弥达等来修持沐浴瓶，念诵吽字，作为坛城的主
English
As described in the practice manual, starting from Oṃ Āḥ Hūṃ, etc., the tent of kingship is erected. In between and in the gaps, when suppressing the oath-breakers and demons, offer golden libation. Raṃ Khaṃ Yaṃ, transform into an ocean of desirable qualities and nectar. Vidhyadhara lineage, etc. E Yaṃ Jvāla Raṃ, etc., until Māraya Phaṭ. Establishing the door plaque, Oṃ Āḥ Hūṃ. From within emptiness, Samaya Tiṣṭha, until here. These are not necessary for mere practice offerings and individual empowerments. If it is related to the great practice, then this program up to the fifth day is a branch of recitation based on the root mandala. From then on, the branch of close recitation is, when the mandala drawn with colored powders is completed, offer the remaining colors with offerings such as Samantabhadra. Invite the deities to descend with Vajra Muḥ, etc. Then, arranging the forms, the substances of the practice empowerment, such as cakalis, etc., and the substances of accomplishment, the offerings, and the ornaments of the mandala, etc., are gathered in front of the master, and according to the mandala ritual, expel the obstacles, from the self-arisen wrathful Vajra, etc., until Namo Hūṃ, Raṃ Yaṃ Khaṃ, etc., each dissolving into their respective places. Then, holding the substances and the prepared vases, etc., led by incense and music, circumambulate the mandala three times, according to the practice manual, Hūṃ, the sphere of reality and wisdom, etc., please reside. And through common recitation, arrange all the practice substances in order according to the practice manual, and in front, arrange the peaceful and wrathful deities' tormas and other offerings according to custom. Opening the door, from the mandala ritual, with the mantra of Vajra Cakra Mandala, etc., open the door from the four directions. Alala Hoḥ, pay homage. Then, if it is related to the great practice, then suppressing the secret forbidden mother goddesses according to the practice manual, Vajra Heruka, I am, becoming non-dual. At this time, if relying on a previously consecrated painted cloth, it is not necessary, but if it is a new painted cloth and a colored powder mandala, it is definitely necessary to perform the medium-length consecration ritual as described in the mandala consecration supplement. That is, first relying on a brief quiescence, perform the self-generation deity yoga and the purification of the main vase, from within emptiness, etc. Accomplish the bathing vase with Vajra Amrita, etc. Reciting the syllable Hūṃ, as the main deity of the mandala.
Chinese
从其心间，以自性嗔怒金刚等驱逐魔障开始，如如何诞生等。以阿毗षेक灌顶沐浴，从迦āya尾śodhāna擦拭身体，建立所依，吽尾伽难陀讫哩等。迎请智慧尊并融入，成为无别而融入。之间，开眼，特别是因等。śodhani svāhā。灌顶，充满虚空等成为头饰。之间，供养，普贤，足水四交。药、朵玛、血等以咒语丰盛供养。以不可言说之智慧赞叹。安住。那摩皈依三宝等。底瑟扎班杂。吉祥语，以及念诵耶达摩的同时散花并合奏音乐。到此为止是近修的支分，即第六天的行事次第。之后，如果与大法会相关，则以修法的支分作为修法日来做仪轨次第。那也是第七天内，早晨和中午，如修法方便成就如雨般降临，以行列礼和威仪礼为先导，从引导事业开始到念诵结束的智慧，此处所记载的是修法概要中，作了道灌十一天计算的那种方式。注：的坛城融入誓言的坛城无二无别之间，再次从三摩地三种开始到念诵的最后，如上一样念诵一遍。修法供养和单独灌顶不需要那两种仪轨，但是如果与大法会相关，则分为四座，前两个座次保持那些仪轨，中午会供和五种圆满回向各念诵一次。傍晚座次时，依靠咒语的事业仪轨和共同念诵，以不可言说之智慧赞叹。其后，进行护法神的酬补，以及布施逝者朵玛三份，供养坚牢母之后，在其后按照修法概要驱逐寻仇鬼。从ཨེ་ཡཾ་ཛྭ་ལ་རཾ་等开始，到ཛྭ་ལ་རཾ་རཾ་ཧཱུྃ་ཕཊ་为止。之后，加持供品并加持到收摄之间，之后，外仪轨的加持如虚空边际等。阿贝夏亚阿阿之间。之后，夜晚座次再次如上一样念诵依靠咒语的事业仪轨后共同念诵，到赞颂之间如前一样。座
English
From his heart, starting with dispelling obstacles with the self-nature Wrathful Vajra, etc., such as how he was born, etc. Bathing with Abhiṣeka initiation, wiping the body from Kāya viśodhana, establishing the support, Hūṃ vighnantakṛt, etc. Inviting and absorbing the wisdom being, becoming inseparable and merging. In between, opening the eyes, especially the cause, etc. Śodhani svāhā. Bestowing empowerment, becoming adorned with a headdress like filling the sky, etc. In between, offerings, Samantabhadra, foot washing with four crossings. Offering medicine, torma, rakta, etc., abundantly with mantras. Praising with inexpressible wisdom. Abiding. Homage to the Three Jewels, etc. Tiṣṭha vajra. Reciting auspicious words, and scattering flowers while reciting Ye dharmā and combining musical sounds. Up to this point is the branch of close retreat, which is the order of activities for the sixth day. After that, if it is related to the Great Accomplishment, the order of rituals is done with the branch of accomplishment as the accomplishment day. That is, on the seventh day, in the morning and at noon, as the means of accomplishment and siddhis descend like rain, leading with row prostrations and formal prostrations, from leading the work to the wisdom at the end of the recitation, what is recorded here is the method of calculating the eleven-day empowerment in the accomplishment summary. Note: The maṇḍala of merges into the maṇḍala of vows, inseparably, and again, from the three samādhis to the end of the recitation, recite once as above. Accomplishment offerings and individual empowerments do not require those two rituals, but if it is related to the Great Accomplishment, divide it into four sessions, keeping those rituals in the first two sessions, and reciting the noon gathering and the five great fulfillments once each. During the evening session, praise the activity ritual based on mantras and the common recitation with inexpressible wisdom. After that, perform the fulfillment of the Dharma protectors, and offer three parts of the deceased torma, and after propitiating the steadfast mother, after that, expel the wandering spirits according to the accomplishment summary. Starting from E yaṃ jvāla raṃ, etc., up to jvāla raṃ raṃ hūṃ phaṭ. After that, bless the offerings and bless them until the gathering, and after that, the blessings of the outer ritual are like the edge of the sky, etc. Between Āveśaya a ā. After that, in the evening session, again recite the activity ritual based on mantras as above, and recite the common recitation, and praise as before. Session
Chinese
于坛城中，圆满秘密灌顶，深奥之水灌顶，世俗和胜义菩提心之二坛城，按照各自的修法布置，依赖于彩粉或唐卡，备齐灌顶物、供品和会供的资具，从世俗灌顶的修法中，如是诸法等，直至念诵完毕。从胜义菩提心的修法中，吽，无分别智慧等，念诵百万遍种子字，献会供轮，直至布达巴达卡嘿。之后，按照灌顶仪轨，为弟子们沐浴、驱逐邪魔，系缚守护轮，简略地讲述佛法，引导在此所听闻之法等，赐予甘露，智慧智慧，以此上师等，交付明妃等，心想应当修持。主尊如是等，献曼扎。之后，按照胜义灌顶仪轨，在此作为圆满经部的灌顶等，瓶灌顶，传承上师的本尊坛城全部融入并赐予，四道用，六扼等，如常，心想如法修持。主尊如是等，直至回向善根。后续仪轨之二，第一，从有相坛城等，直至圆满吉祥。之间。第二是，享用会供，享用剩余，施放剩余，直至无余等，直至圆满吉祥。之间。由此，十日之行次第。之后十一日清晨，黎明时分，开始举行广大的会供仪轨。如果之前晚上没有进行秘密灌顶之二，则在此修持并赐予。如果已经完成，则在此最后举行长寿灌顶的坛城，按照修法，在彩粉或唐卡上，备齐灌顶物和供品，按照修法，金刚阿阇黎等，不能超越。如果成就，则施放亡者食子和三份。此时，如果有能利益他人的弟子，则需要进行灌顶的交付，如果能够取用寂静坛城上层的，或者不能，则另外绘制，安置在坛城前的供台上，用四交等供品围绕。经部的经卷也安置，座垫和灌顶物等如下文所说，与地位相应，真实或绘画