English
Do the recitation of the eight syllables of la ru lu. Alternatively, in whatever deity is clear, bless all three realms. Recite the essence of the secret heart as much as possible. The Vajra Master holds the string of the vase. Recite a little Guhya and Rulu. The Vajra Regent leads the recitation and recites whatever kind of recitation is appropriate. Make it clear. Offer the Tsok. This is the middle level of activity. In the practice method for noon and evening, set boundaries with the Ten Wrathful Ones. From the beginning, confess with equality. Make small vows. Bless the offerings of empowerment. There is no need for a verbal clarification. Clarify with the palaces of both peaceful and wrathful ones, and with the deity's mantra. Offer the five offerings to Kuntuzangpo. Offer nectar to both peaceful and wrathful ones with mantras or abbreviated names. Offer the torma separately with mantras. Offer the seat cushion with mantras and samadhi. Offer blood with the mantras of peaceful and wrathful ones. Recite Om Vajra E Pa Hum, etc., and make aspirations for the five oceans. Pray for the sake of desires, and offer rosary bodhicitta and rulu. Offer the upper Tsok. These are the instructions for performing the mandala fasting ritual. The number of days of practice should be done accordingly. The fourth general point is the great accomplishment: Here, taking eleven days as the basis, combine the evening of the tenth day with a short activity and perform the fire offering of empowerment. At the end, draw a vajra cross with flour on the edge of the mandala. Place the food of accomplishment, meat, butter, sugar, etc., with five or three more than the number of brothers and sisters, on the edge of the mandala. Arrange the glorious food in the east. Arrange the empowerment food and vajra life in the west. In the direction of the Vajra Master, place the moon fragment for erecting the clear tree and the auspicious birds facing each other. Place the prayer petition moistened with nectar, filled with ashes, covered with a cloth, with the forehead facing oneself. In the activity of that night, make the activity extensive as in the time of the preliminary practice. At the time of blessing the offerings, visualize a white HUM emanating from your heart, merging and dissolving into light. From the bodhicitta of the glorious food, the essence of the two colors, red and white, arises, and various enjoyments appear. For the empowerment food, from the heart, Hri Tram emanates and merges. From Tram (藏文，梵文天城体，tram，救度), Ratna (藏文，梵文天城体，ratna，珍宝), Tre (藏文，梵文天城体，tre，三), La (藏文，梵文天城体，la，得), Kya (藏文，梵文天城体，kya，语), Spha (藏文，梵文天城体，spha，扩展), Ra (藏文，梵文天城体，ra，光芒), Na (藏文，梵文天城体，na，无)
English
PHAṬ. SAṂ HARANA HŪṂ. By reciting this, bless that many outer, inner, and secret offerings arise from the precious offering tree. Bless it according to the tradition of Drang Gyas and Tshe Lcham. From the aspiration prayer, BHRŪṂ radiates and gathers, dissolving into the aspiration prayer. By reciting BHRŪṂ VIŚA BHIŚUDDHE VAJRA JÑĀNA CAKRA SŪRYA CANDRA RATNA PADMA MAṆḌALA, clearly generate the four-spoked wheel with its rim. There, generate the great glorious one surrounded by the eight Lakaris. Recite the mantra of OṂ ĀḤ HŪṂ three times, and the rays of light from the deities of the mandala shine on the aspiration prayer and dissolve, contemplating the nature of the accomplishments of body, speech, and mind as the three syllables. This is called the Great Supreme Elephant Mandala. Then, straighten the text, recite, perform the gathering, fulfill, and enjoy. Then, when those are finished, bring the students out and have them bathe. Have the vajra master build the empowerment throne inside with the vajra seal. In the meantime, the vajra master should perform the ritual of entering the mandala himself: bathe, put on new clothes, go to the east side of the mandala, and sit on a comfortable seat. Hold a flower in your hand, join your palms, and pray to the King of Wisdom, scattering flowers to the deities of the mandala, and reciting the five mantra phrases of OṂ VAJRA KRODHA SAMAYA OṂ to arouse joy. Then, from my body, speech, and mind, three rays of white, red, and blue light radiate and strike the body, speech, and mind of the deities of the mandala. Please all the deities' body, speech, and mind with great offerings. In particular, the lama whom you favor resides above the main deity of the mandala, and you should also please him with offerings. Then, join your palms and say: Great Vajradhara Lama, and all the deities of the root mandala, all the gods, dakinis, and vidyadharas, please listen to me! I, the vajra master, will perform the great empowerment of assembly for the benefit of all sentient beings and to completely liberate these students from samsara. Please bless my speech to be powerful. Recite this three times. White, red, and blue rays of light arise from the body, speech, and mind of the lama and the main deity of the mandala, and shine on my body, speech, and mind.
Chinese
通过融入三者，从身语意三者的觉悟中，观想自身与诸佛的身语意无二无别。以此象征，诸佛的身语意发出光芒，融入自身，观想自身与诸佛无有差别。之后，观想诸佛面带微笑，赐予“种姓之子，随你所愿行事”的许可。之后，弟子请求将灌顶的权力也授予自身。观想自身具备身语意功德事业的光辉，登上灌顶之座。这些被称为上师自入的引导。如此完成之后，金刚持从内部拿着古古尔的烟，以甘露旋转的咒语驱逐障碍。之后，从外部由业师引导，唱诵如如嘎的旋律，围绕坛城和金刚上师三圈，然后按顺序就座。之后，进行弟子进入坛城的仪式。根本续中说：“之后，让弟子就座。”因此，对于这些，如同《总集》和《意集》一样，茹扎坛城就座的仪式以三十个要点来展示。说稍微拿在手里不方便，按照金刚事业的次第，以十八个或十七个要点这样做。首先是从自在进入等开始。第二是祈请宽恕：金刚上师合掌。“为了获得金刚智慧，所有如来佛，方和心要的这个坛城里，请允许我的弟子进入，请宽恕并垂听。”这样祈请后，观想所有如来佛面带微笑，允许进入坛城。之后，第五个问题是：儿子，你喜欢什么？儿子，你信仰什么？你的需要是什么？现在就在这里说出来。弟子们回答说：我是有缘的真大德，我喜欢极喜的幻变，我信仰菩提心，我信奉大乘佛法。这样回答三次。弟子们再次祈请说：唉玛，从如来藏中，本来自成
English
By dissolving into the three, from the realization of body, speech, and mind, contemplate that oneself is non-dual with the body, speech, and mind of the deities. Symbolizing this, light emanates from the body, speech, and mind of all the deities, dissolving into oneself, contemplate that oneself and the deities are without difference. Thereafter, contemplate that all the deities, with smiling faces, grant permission, saying, "Son of the lineage, act as you please." Thereafter, the disciple requests that the empowerments of the empowerment be granted to oneself as well. Contemplate that oneself is endowed with the splendor of the body, speech, mind, qualities, and activities, and ascend the empowerment throne. These are called the guidance of the master's self-entry. Having completed thus, the Vajra Holder takes the smoke of Gugul from within, and dispels obstacles with the long mantra of nectar swirling. Thereafter, from the outside, led by the Karma Master, chanting the melody of Rulu Gar, circumambulating the mandala and the Vajra Master three times, and then sit in order. Thereafter, perform the ritual of the disciple entering the mandala. As it is said in the Root Tantra, "Thereafter, let the disciple be seated." Therefore, for these, like the Kun Dus and the Gong Dus, the ritual of seating in the Rudra Mandala is shown with thirty points. Saying that it is a little inconvenient to take in hand, according to the order of Vajra activity, do it with eighteen or seventeen points. First, starting from entering freely, etc. The second is to request forgiveness: The Vajra Master joins his palms. "To obtain Vajra wisdom, all the Tathagatas, in this mandala of direction and essence, please allow my disciple to enter, please forgive and listen." Having prayed thus, contemplate that all the Tathagatas, with smiling faces, grant permission to enter the mandala. Thereafter, the fifth question is: Son, what do you like? Son, what do you have faith in? What is your need? Speak it here now. The disciples answer: I am a fortunate great truth, I like the magic of great joy, I have faith in Bodhicitta, I admire the Mahayana Dharma. Answer thus three times. The disciples pray again, saying: Ah Ema, from the Tathagatagarbha, naturally perfect from the beginning.
English
Buddha, Dharma, Sangha. Please show yourself. Through the blessings of the wisdom vajra, lead from the vajra path, and in the mandala of the great assembly, may I receive the supreme empowerment of blessings. Thus, receive the empowerment. Then, the sixth is offering the body: Hūṃ, this body, a collection bound by heaviness, in order to place us selfless ones in the realm of the victorious ones, this supreme offering of body, life, and resources, I offer as the supreme and unsurpassed offering, please consider it in a non-dual manner, and please accept it in a way that is without acceptance or rejection. Thus, offer the body. Seventh, dispel obstacles with the Bena Vajra. Then, in the fontanel of the students' heads, imagine light radiating from the union of the sun mandala born from the mother, light pervading the body from head to toe. By reciting Ayu Hūṃ Ja (Tibetan, Devanagari: आयु हुं ज, Romanized Sanskrit: āyu huṃ ja, Literal Chinese meaning: Life 吽 扎), imagine the nature of life as a flawless white pearl. Then, again in the fontanel of the head, from the radiance of Bhrūṃ (Tibetan, Devanagari: भ्रुं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: No), imagine a red moon called Ga. Within it, generate the Hūṃ syllable of Oṃ Vajra Krota Hūṃ (Tibetan, Devanagari: ओँ वज्र क्रोध हुं, Romanized Sanskrit: oṃ vajra krodha huṃ, Literal Chinese meaning: Om Vajra Krodha Hum). By reciting Oṃ Vajra Krota Arya Acala Hūṃ (Tibetan, Devanagari: ओँ वज्र क्रोध आर्य अचला हुं, Romanized Sanskrit: oṃ vajra krodha ārya acala huṃ, Literal Chinese meaning: Om Vajra Krodha Arya Achala Hum), imagine Acala protecting the gate. Then, purifying obscurations: On the ten fingers that appear as my glory, on the seats of the sun and moon, place ten wisdom seed syllables, and with the union of the five Buddha families, male and female, speak the truth: Homage to the truth and blessings of all the Tathagatas of the ten directions and three times, may the obscurations of karma and afflictions abiding in the minds of these individuals, and the obscurations of inferior views and weak wisdom, and especially entering the gate of the great secret mantra mandala, receiving the empowerment of profound secrets, all the obscurations existing in numerical order, be purified in an instant. Vajra Bhaṇḍa Tra Thā (Tibetan, Devanagari: वज्र भण्ड त्र थ, Romanized Sanskrit: vajra bhaṇḍa tra thā, Literal Chinese meaning: Vajra Vessel Tra Tha). By reciting this, imagine that all obscurations are burned away, and the mind is like a crystal ball. By reciting De Kalā Vajra Ābe Śaya Ā Ā (Tibetan, Devanagari: दे कला वज्र आबे शय आ आ, Romanized Sanskrit: de kalā vajra ābe śaya ā ā, Literal Chinese meaning: That Time Vajra Enter Ah Ah), imagine that the wrathful deity above dissolves into light, and the body is filled with radiance, and imagine generating yourself as the deity of your choice, reciting the deity's mantra, and wearing armor for body protection. Then, again, the students join their palms and recite: The supreme deity of Vajrayogini, the glorious lord who guides the six realms.