Chinese
在平地的中央，平静地绘制并环绕火焰。在莲花生大师主尊坛城的中央。中央的第九宫殿，将各部的颜色混合在四个方向。交界处应被视为牵引。七圈和六个轮，三角形尖端摇曳，火焰山闪耀。三重环绕燃烧的链条，以五个走廊装饰的三角形门。在那座宫殿的所有地方，绘制手印的方式是：宫殿的中心是主尊。莲花生大师的方向是愤怒等。同样，四个交界处是四种奇迹。直到环绕的尽头，有六十六位父母。四个誓言轮，无量。嬉戏、怖畏者、大怖畏者。绘制嚓卡哩等。同样，四个食肉父母。事业之神，黑鲁嘎。最后一个轮安放在轮辐上。安置处和地方的手印。三角形分布在外和内。同样，四个门安置门神。十个大吽的父母，首先要非常美丽。在那上面安置八位母亲，以及十八位伟大的给。在第二个走廊里有八位空行母。同样，也有八位迅猛者。在第三个走廊里有八位细女。同样，绘制八位燃烧者。在第四个走廊里有八位持颅者。同样，八位持颅罗刹女。要绘制得非常美丽。第五个走廊是最后一个，广泛地分布金刚结、侍女和信使等。这也是以某种方式安排的：从上述的材料中，嚓卡哩等，根据拥有的来绘制。在大坛城的外面，金刚兄弟和火焰山，同样，金刚持明者等，要按照一致的方式绘制。所有的供品，以及奇妙的殊胜物品，按照金刚秘密的次第，安置在内和外。此外，绘制轮、吉祥结，以及八角莲花生大师和三扇门。装饰是各种珍宝，以及班扎拉嘎达拉那。以网、宫殿、颈饰和四个马鞍来装饰。绘制扎拉擦、悬垂的串珠和各种铃铛。清晰地绘制智慧拉迪，以及金刚的装饰、旗帜和巨大的黑蛇扎拉擦。
English
In the center of the plain, draw peacefully and surround with flames. In the center of the Lotus Master's main mandala. The ninth palace in the center, mix the colors of the sections in the four directions. The intersections should be considered as traction. Seven circles and six wheels, triangle tips swaying, flame mountain shining. Triple encircling burning chains, triangular doors adorned with five corridors. In all the places of that palace, the way to draw the mudras is: the center of the palace is the main deity. The direction of the Lotus Master is anger, etc. Likewise, the four intersections are the four miracles. Until the end of the encircling, there are sixty-six parents. Four vow wheels, immeasurable. Playful, Terrifier, Great Terrifier. Draw Tsakali, etc. Likewise, the four flesh-eating parents. The action deity, Heruka. The last wheel is placed on the spokes. The mudras of the place and location. Triangles are distributed on the outside and inside. Likewise, the four doors place the door goddesses. The parents of the ten great Hums, first of all, be very beautiful. On that, place the eight mothers, and the eighteen great Gings. In the second corridor are eight dakinis. Likewise, there are also eight swift-goers. In the third corridor are eight fine women. Likewise, draw the eight burners. In the fourth corridor are eight skull-holders. Likewise, eight skull-holding Rakshasa women. It should be drawn very beautifully. The fifth corridor is the last, extensively distribute vajra knots, servants, and messengers, etc. This is also arranged in a certain way: from the materials of the above, Tsakali, etc., draw according to what is possessed. Outside the great mandala, Vajra brothers and flame mountain, likewise, Vajra Vidyadharas, etc., should be drawn in a consistent manner. All the offering items, and wonderful supreme substances, according to the Vajra secret order, place inside and outside. In addition, draw the wheel, auspicious knot, and eight-cornered Lotus Master and three doors. The decorations are various jewels, and pancharagataranas. Adorn with nets, palaces, necklaces, and four saddles. Draw zara-tsa, dangling beads, and various bells. Clearly draw the wisdom Ladi, and the Vajra decorations, banners, and the great black snake zara-tsa.
English
.| String of pearl jewels, and, The mandala of cyclic existence is properly laid out. The steps are large and small, lower, middle, and upper. Long and short limbs, a string of senses. Write that it is adorned with vajras everywhere. In the center, on the great fish pillar, With the moon as the pillar's ornament, With the sun's pillar garlanded with snakes, Write that it is made as a pillar ornament. Having blessed each individually, Having made it endowed with the power of ability. Earth line threefold union, body, speech, and mind, Three letters practiced, perfectly abiding. Likewise, the sky line is the five wisdoms. Although naturally non-dual, On the colors, practice the letters of the families, The three wisdom jewels are clear. Thus, when the disciple abides, If all the conditions of wealth are complete, At the time of preparation, combine with longevity and activity. Having started to construct the mandala from the east to the south, The disciple purifies external impurities, Possessing good clothes, applying ashes, Generating bodhicitta to conceal ignorance. Mandala, of all mandalas, This great fundamental mandala, In order to liberate all of cyclic existence, It is explained to the yogi. The meaning and characteristics of the mandala, The qualities, the dharma of cyclic existence and transcendence, All the ways of perfecting the body, Having clarified and generated warmth, Having drawn from the six realms, Place it in an uncertain state of change. Having finished generating and protecting the deity, Kusha grass, water, and protection cord, Tooth wood, offering, brushing and rinsing, Protecting the field, the signs abide in the mind. Whatever evil protects the body, If all is evil, burn with fierce fire. Therefore, there will be no change of defects. Explaining the consecration of the mandala. Arrange the offering lingams. Having started the fire offering of increase in the east, Possessing the implements of consecration. Smear the city with five scents, Cover the outside with auspicious tree bark. Purify the form with water, with an image. After the samadhi mandala offering is complete, The image, one's own mind, unborn, Having clarified the inseparability of appearance and emptiness, Generate the palace with complete order. Each with its own seat, the seed syllable itself, Whichever of the three, generate as the deity, Generate the empowerment and the power of blessing. In the worldly lord's dharma, Having brought down from the realm of nature, Merge, stabilize, and make it radiant. To that, offer the head ornament, crest jewel, etc., The ornaments of the body, etc.
Chinese
各自的座位陈设，权力过失显明。 七水沐浴供养等等， 供品无上无下所有， 如何富裕殷勤陈设。 王政受用具备， 歌舞伎乐具备， 四大洲遍布坛城上， 陈设堆积如仪轨一致。 护摩时间与物品， 时间为地与准备， 加持灌顶的时间里， 息增怀伏本体结合。 如是无论作何事， 都将变得非常吉祥。 首先让有权者进入， 五种服饰完备从东门入。 手捧珍宝，显现本尊， 以劝请的光芒使其威严。 所有佛陀大乐， 为了获得金刚胜灌顶， 于此大怖畏金刚坛城中， 祈请我的弟子安住。 请您宽恕，敬请垂念， 思维以微笑获得允许。 堪为法器的弟子们， 进入秘密之义时， 为了清净身体的垢染， 以旃檀之水沐浴。 以珍宝手印庄严后， 用红色丝绸遮盖面容。 唉玛吙，于此大乐欢喜苑， 祈请我等全都进入。 生起欢喜菩提心后， 行持此秘密之义。 于此神圣秘密坛城中， 祈请伟丈夫安住。 进入瑜伽的孩童你， 即使被引入六道中， 于已逝与未逝的界限， 置于转变不定之处。 因为对外而言是最初， 孩童心智尚未成熟， 不知善恶苦乐， 不能区分显教与密教的标的。 伟大的勇士，敬请垂念， 我等具缘的聚集之众， 想要进入此门， 祈请摄受为胜者的佛子。 具缘的广大聚集之众， 安乐到来，善妙到来。 凡是到来者，不再返回。 我等无边众生们， 虽然是实义的佛陀， 然因分别念的控制， 于轮回中， 生起殊胜菩提心。 心性本是佛陀， 因无明遮蔽而不知， 从此菩提心之道， 进入成佛。 于此大乐任运成就的宫殿中， 解脱的
English
May the individual seats be arranged, and faults in power be made clear. With seven waters for bathing and offering, and so on, All offerings, whether supreme or not, Offer diligently according to your means. Along with royal power and enjoyment, Accompanied by songs, dances, and music, On the mandala of the four continents spread out, Arrange the offerings in accordance with the scriptures. The time and materials for the fire offering, The times are earth, preparation, and The times of consecration and empowerment, Combine the essence of pacifying, wrathful, increasing, and subjugating. Thus, whatever one undertakes, Will become exceedingly auspicious. First, when the empowered one enters, Adorned with five garments, enter through the east gate. Holding a handful of jewels, manifest the deity, Make them radiant with the light of encouragement. Of all Buddhas, Bliss Supreme, To obtain the supreme Vajra empowerment, In this mandala of the Great Terrifier, I request my disciples to reside. Please be patient and consider, Think that permission is granted with a smile. When disciples who are fit vessels, Enter into the secret meaning, To purify the defilements of the body, Bathe with sandalwood water. Adorned with a beautiful handful of jewels, Cover the face with a red cloth. Emaho, in this garden of Great Bliss, I request that we all enter. Having generated the joyful Bodhicitta, May we practice this secret meaning. In this sacred secret mandala, I request great beings to reside. Child, you who are entering yoga, Even if led into the six realms, At the boundary of the past and not-past, Place them in an uncertain state of change. Because it is the first time outwardly, Since the child's mind is not yet developed, Not knowing good or bad, pleasure or pain, Unable to distinguish between the teachings and the secret aim. Great heroes, please consider, We, the assembly of fortunate ones, Desire to enter this door, I pray that you accept us as sons of the Victorious Ones. Great assembly of fortunate ones, Welcome, well come. Whoever comes will not return. We, infinite sentient beings, Although we are Buddhas in essence, Due to the power of conceptualization, In samsara, We generate the supreme Bodhicitta. The nature of mind is Buddha, But it is not known because it is obscured by ignorance. From this path of Bodhicitta, We enter into Buddhahood. In this spontaneously accomplished palace of Great Bliss, Of liberation
English
From the four gates, opening the door of immeasurable compassion, I pray to show the beautiful face of loving-kindness. Emaho! Assembly of fortunate ones, in order to lead onto the path of enlightenment, may the vajra secret door be opened. In the wondrous palace, all the victorious ones reside like an ocean, and yogis definitely and especially admire. I take refuge in the vajra lineage. Vajra Yogini, the supreme deity, who performs the glory of guiding the six realms, I prostrate to Vajradhara, loving protector, I take refuge in you. Having prayed in this way, with my head I touch the two feet of the great yogi. All the bliss of the Buddhas arises from the three vajra secrets. The three realms pay homage, bestowing great empowerment. Ati Ho Shta Dhri Stham Kham. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) From beginningless time, due to the power of ignorance and wrong thoughts, whatever sins have been committed, I confess each and every one of them separately. Supreme victorious being, whatever you are like, I will act in just that way. I will practice the inconceivable and wondrous conduct for the benefit of beings. Those sentient beings at the edge of samsara, those who have not been liberated, I will liberate; those who have not been freed, I will free; those who have not breathed, I will give breath; in the realm of nirvana, I will unite with the essence of enlightenment itself. What do you rejoice in? What do you have faith in? What do you admire? What do you desire? We fortunate ones of great bliss, rejoice in the mind with great joy. We have faith in the supreme meaning itself. Emaho! In this garden of great bliss, having practiced the difficult deeds of the Buddhas, I admire liberating all beings. Victorious father and all beings, for the sake of the assembly, I offer my ripened body, we who are attached to the extreme of pride, this net of karma and actions, not having unraveled it with detailed devotion to the root of the teachings, not having distinguished the object with profound wisdom, not possessing a mind of innate wisdom, not having decided with a definitely good counsel, not having been seized by the lasso of the dance-like means, the consciousness is obscured by the ocean of karma, not recognizing that very nature as suchness. Having grasped ignorance, one's own mind, as self, one has erred. Having taken the manner of erring with evil regret, to you, great hero,