Chinese
未习彼时无力成办，以善说、辨析、三者净之。是故于此方，极喜具慧诸君，莫以虚伪矫饰诱惑所化，于真实开示之妙道，珍贵阶梯之上，具无上宝饰此二者。如是亦为中间之偈颂。
English
Until trained, one cannot accomplish anything; therefore, purify it with three things: good explanations, analysis. Therefore, in this direction, all you who are delighted and possess discernment, do not deceive those to be tamed with pretense and artifice. On the excellent path of genuine teachings, upon the precious staircase, adorn these two with the ornament of the unsurpassed jewel. This is also an intermediate verse.
Chinese
绿色的。门槛的颜色方向。其他与通常的一样。神像的准备是不可或缺的。正如根本的第十七节所说的准备一样，将在下面解释。第二，来源是。根本中说：来源是从那聚集而来。所说的是从瑜伽的聚集而来。所谓的神像准备是：在作为坛城基础的地方，用香水涂抹，为了使神像准备的神位不混乱，而绘制工作线。这里，角落法和康区法两者一致。宫殿被说成是双门或单门，带有神幡。因为外层宫殿只有十六位菩萨，所以似乎不需要双层宫殿。但是，因为以前的上师们都习惯于只做双层，所以要做成双层。绘制线条的方法是：全知法王龙钦饶绛在《秘密释·除暗》中所说的线条，似乎正合时宜，所以方法是：首先像续部线条一样绘制十六个大分，然后用口诀分开。十六个大分内有三个。分成两半，变成六个。第一个画一半，然后画外面的。第二个分成四份。第三个第四个不画，放下。第五个舍弃中间，画两边。第六个画一半，然后画外面的。那是里面的门。第四个大分是外面的走廊。第五个舍弃中间，画两边。第六个画一半，然后画外面的。第七个分成四份。第八个舍弃中间，画两边。因为这样说的缘故，所以在实际操作时，十六个大分里面的三个不要完全放过，而是在角线的上面压着画，墙角、柱子、柱饰的线条都要接触到内墙的内侧落脚点，并且到达外侧第四个大分的一半处。将其分成四个落脚点。外层宫殿的第五个大分舍弃中间画两边，第六个画一半分外侧等，也要在角线的上面压着画。墙角、柱子、柱饰等因为必须插入内墙，所以压在第五个大分的里面。外侧的落脚点莲花、法轮、伞盖、顶饰等，因为突出的缘故，要完全到达外面。这样绘制完工作线的宫殿内部
English
Green. The color direction of the threshold. The rest is the same as usual. The preparation of the deity is indispensable. As the seventeenth section of the root says about preparation, it will be explained below. Second, the source is. In the root it says: The source is from that gathering. What is said is explained from the gathering of that yoga. The so-called deity preparation is: where the basis for making the mandala is, smear it with fragrant water, and in order to prevent the deity's position of the deity preparation from being confused, draw the work line. Here, both the corner method and the Kham method are consistent. The palace is said to be a double door or a single door with a deity banner. Because the outer palace has only sixteen Bodhisattvas, it does not seem necessary to have a two-story palace. However, because the previous lamas were accustomed to only making two-story, it should be made into two-story. The method of drawing the lines is: the lines said by the omniscient Dharma King Longchen Rabjam in the "Secret Explanation: Dispelling Darkness" seem to be appropriate, so the method is: first draw sixteen large divisions like the tantric lines, and then separate them with oral instructions. There are three inside the sixteen large divisions. Divide in half and make six. The first one draws half, then draws the outside one. The second one divides into four parts. The third and fourth ones do not draw, put down. The fifth one abandons the middle and draws both ends. The sixth one draws half, then draws the outside one. That is the inner door. The fourth large division is the outer corridor. The fifth one abandons the middle and draws both ends. The sixth one draws half, then draws the outside one. The seventh one divides into four parts. The eighth one abandons the middle and draws both ends. Because it is said like this, when actually practicing it, the three inside the sixteen large divisions should not be completely let go, but should be pressed on the corner line and drawn, and the lines of the corners, pillars, and pillar decorations should touch the inner wall of the inner landing point, and reach half of the outer fourth large division. Divide it into four landing points. The fifth large division of the outer palace abandons the middle and draws both ends, and the sixth one draws half and divides the outside, etc., also press on the corner line and draw. The corners, pillars, pillar decorations, etc. must be inserted into the inner wall, so press inside the fifth large division. The outer landing point lotus, Dharma wheel, umbrella, top decoration, etc., because of the protruding reason, should completely reach the outside. The inside of the palace after the work line has been drawn like this
English
First, generate the deity assembly of the Gamar mandala. Then, bless the tongue and hands. Then, perform the expulsion of obstacles and incense offering. After that, accumulate the gathering. Then, the rituals of inviting, offering, and praising the mandala are very chaotic and difficult to understand. If it is not supplemented from other yoga tantras, the ritual will not be complete, so it should be corrected here. First, blessing the tongue and hands: From emptiness, instantly visualize in front of you, on a lotus, from Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Great compassion) a red lotus with eight petals, on which from Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) a white single-pointed vajra lies down. Om Vajra Jihwa. In the palms of both hands, from A A (藏文：ཨ་ཨ་) visualize a moon mandala, on which from Hum Hum (藏文：ཧཱུཾ་ཧཱུཾ) visualize a five-pointed vajra each. They melt and dissolve into the hands, the two hands become the nature of vajra, and the fingers become single-pointed vajras. The root is. Then. Ema, of all the Buddhas! The great method of the compassionate ones! For the purpose of subduing peaceful beings! Transform into an immaculate wrathful one! Thus it is said. Due to reciting these words, oneself transforms into a wrathful one burning like fire, with a blue body, one face and two arms, the right hand holding up a vajra, and the left hand holding a bell in a fist. Abiding slightly in the lotus posture of a wrathful being. The root is. Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). In the midst of a kalpa burning like fire. Abiding in the posture of a hero, stretching and contracting. With the angry eyes of the burning sun and moon. I prostrate to the one who burns the army of obstacles. Thus, expel and set boundaries, and contemplate that all directions above and below are a vajra tent and ground. Thus, in all the new and old Kama Kagyu teachings, there are wrathful deity invitations, etc., so if you want to elaborate, with the pride of oneself burning like fire, contemplate inviting the assembly of wrathful deities. Holding the vajra bell, Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). The light of wisdom burning like a kalpa fire! Burn all the darkness of ignorance and desire! Destroy all the fears of the wrathful Yama! Great hero, with the mark of a hero, wearing a tiger skin. Suppressing the borders of evil demons, subduing enemies. Wise king, wrathful one, please abide here! Inviting for the sake of subduing evil demons, offering for the benefit of beings.
Chinese
祈请降临。嗡 班杂 卓达 啦杂 萨巴热瓦热 诶嘿诶嘿 迎请。嗡 贝玛 嘎玛啦 雅 斯当 敬献莲花座。嗡 阿尔冈，巴当，布贝，杜贝，阿洛给，根德，内威迪亚，夏巴 吽 以此供养。吽！法性空性无二之自性中，世间行仪之相亦不舍弃，善巧方便故示现怖畏身，向着忿怒炽燃之众顶礼赞叹！智慧寂静之状态中未曾动摇，身之装束乃是食肉之凶猛姿态，语之音声如千龙轰鸣之声，向着无余摄伏一切者顶礼赞叹！示现殊胜智慧之嬉戏，手中执持种种威猛之兵器，从根摧毁烦恼大毒者，向着以毒蛇为饰之庄严者顶礼赞叹！如劫末之火般燃烧之大火中，以勇士之姿态舒展收缩而安住，以日月燃烧之眼之怒视，焚烧魔军者，向您顶礼赞叹！如猛烈末劫之火般光辉炽燃，如千道闪电般游动之怒容，龇咧獠牙，发出如千龙雷鸣般之恐怖吼声，向着调伏忿怒之王及魔众者顶礼赞叹！发出怖畏之吽声，无余摧毁一切魔障者，赐予无余成就之天神，向着魔障之敌顶礼赞叹！如是赞颂。安住于大坛城之地的，诸神等一切魔众谛听！我于此处绘制巨大之坛城，汝等从此处前往他处！若有违越我之言语者，以智慧眼之燃烧金刚，头颅将碎裂成百瓣，魔众将被毁灭无疑！如是告诫魔障。摇动金刚铃，以松巴驱逐魔障，并以金刚吽印之手印指向十方，诵念松巴之咒语，观想上下四方一切处皆化为金刚地基、围墙、罗网、帐篷、帷幔，并从中放射出智慧火焰之守护轮。瑜伽续部中说此时有众多手印和咒语，但我觉得这些就足够了。积累资粮于根本。
English
Please come forth. Om Vajra Krodha Raja Saparivara Ehyehi welcome. Om Padma Kamalaya Stam offer the lotus seat. Om Argham, Patyam, Pushpe, Dhupe, Aloke, Gandhe, Naividya, Shabda Hum offer with this. Hum! From the very nature of emptiness and non-duality of Dharma, Without abandoning the ways of worldly conduct, Skillfully manifesting as the terrifying form, I prostrate and praise the assembly of great wrathful ones blazing! Although not moving from the state of peaceful wisdom, The appearance of the body is that of a flesh-eating, fierce demeanor, The sound of speech is the roar of a thousand dragons, I prostrate and praise the one who subdues all without exception! Showing the play of supreme wisdom, Holding various threatening weapons in hand, Completely destroying the great poison of afflictions from the root, I prostrate and praise the one adorned with ornaments of venomous snakes! In the midst of a kalpa blazing like fire, Residing in the posture of a hero, stretching and contracting, With the angry gaze of eyes blazing like the sun and moon, I prostrate and praise the one who burns the army of obstacles! Blazing with splendor like the fire of the great wrathful end of time, With a wrathful countenance like a thousand flashes of lightning, gnashing teeth, Uttering a terrifying roar like a thousand dragon thunders, I prostrate and praise the wrathful king who subdues the hosts of obstacles! Uttering the terrifying sound of Hum, Completely destroying all obstacles, The deity who bestows all accomplishments, I prostrate and praise the enemy of obstacles! Thus praised. All you obstacle hosts, including gods, residing on the ground of the great mandala, listen! I am drawing a great mandala in this place, You all should go elsewhere from here! If you transgress my words, With the blazing vajra of the wisdom eye, Your heads will be shattered into a hundred pieces, And the obstacles will undoubtedly be destroyed! Thus, command the obstacles. Ring the vajra bell, dispel the obstacles with Sumbha, and show the vajra Hum mudra in the ten directions. By reciting the Sumbha mantra, visualize that all above, below, and in the intermediate directions have become a protective circle of vajra ground, fence, net, tent, and awning, from which radiate flames of wisdom. Although the Yoga Tantra explains many mudras and mantras at this point, I think this much is sufficient. Accumulating merit is fundamental.
Chinese
然后观想金刚萨埵，身色白色，极度喜悦地张开眼睛，以丝绸的衣服和珍宝的饰品庄严自身，右手臂持五股金刚杵，指向心间，左手持铃置于腰际，以菩萨的跏趺坐姿安住。然后，将合掌的掌心置于额头处，念诵“嗡，布日达，布日达，萨瓦，阿瓦ra纳尼，吽，啪特”加持身体；将合掌的掌心合拢，置于喉咙处，念诵“嗡，札纳，札纳，萨瓦，阿瓦ra纳尼，吽，啪特”加持语；从金刚合掌印中，将两中指和四边指合在一起伸展，或者后来的上师们认为，从中指和四边指从金刚结印中合在一起。将那个手印置于心间，念诵“嗡，赤达，萨瓦，阿瓦ra纳尼，吽，啪特”加持心。然后，从中指像金刚杵一样并拢的金刚结印中，伸展拇指和小指，将金刚手印置于头顶，念诵“嗡，班扎，阿比钦扎，吽”。从那里面，将食指和无名指做成莲花的样子，将清净胜利的手印置于额头处，念诵“嗡，布达，阿比钦扎，嗡”。从那里面，将食指和无名指做成珍宝的样子，将灌顶的手印置于右耳上方，念诵“嗡，ra特纳，阿比钦扎，札姆”。拇指和小指各自并拢，其余全部伸展，将焚烧罪业的手印置于后脑勺，念诵“嗡，贝玛，阿比钦扎，舍”。将那个手印向左边转换，将一切的手印置于左耳后，念诵“嗡，嘎玛，阿比钦扎，阿”，这样念诵，并观想不动佛、毗卢遮那佛、宝生佛、无量光佛、不空成就佛安住在那些位置。然后是念诵，观想自己是金刚萨埵，从眉间放出光芒，平息一切众生的痛苦，念诵金刚界根本心咒。“嗡，布达，贝若扎纳，嗡。嗡，班扎，阿秋比雅，吽。嗡，ra特纳，桑巴瓦，札姆。嗡，贝玛，阿弥爹瓦，舍。嗡，嘎玛，阿莫嘎悉地，阿。”等等，尽可能多地念诵，最后念诵三遍百字明，对自生本尊进行意供，念诵“嗡，萨瓦，达塔嘎达，阿让，扎地扎，布扎，美嘎，萨木札，萨帕ra纳，萨玛耶，吽。”同样地，从鲜花到声音之间进行供养。