English
On the ten fingers of the left and right hands, on the right five fingers are the seats of the sun, and on the left five fingers are the seats of the moon. On the right, Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡), Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Svā (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭), Āṃ (藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：阿), Ḥhā (藏文：ཿཧཱ，梵文天城体：ःहा，梵文罗马拟音：ḥhā，汉语字面意思：哈). On the left, Mūṃ (藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆), Lāṃ (藏文：ལཱཾ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：朗), Māṃ (藏文：མཱཾ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：芒), Pāṃ (藏文：པཱཾ，梵文天城体：पां，梵文罗马拟音：pāṃ，汉语字面意思：邦), Tāṃ (藏文：ཏཱཾ，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：当). Visualize the five families of deities as male and female, and from their body, speech, and mind, rays of light emanate and dissolve into the students, thereby thinking that the obscurations of the three doors are removed. The lama makes the vajra inner-binding mudra. The root is: Homage! By the blessings of the body, speech, mind, qualities, and activities of all the Tathagatas of the ten directions and three times, and by the blessings of the great truth, may the obscurations of karma and afflictions that reside in the minds of these individuals, and the obscurations of inferior views and weak wisdom, and especially the obscurations that exist like layers of snow for entering the door of secret mantra and receiving the empowerment of profound secrets, be purified and cleansed in an instant! Saying "Vajra Bhaṇḍa Tra Tha" (藏文：བཛྲ་བྷནྡྷ་ཏྲ་ཐ་), break the mudra and snap the fingers, thinking that all the obscurations of the students are completely purified and the body becomes like crystal. By saying "Vajra Abeśaya A A" (藏文：བཛྲ་ཨ་བེ་ཤ་ཡ་ཨ་ཨ), the two wrathful deities dissolve into light and dissolve into the student's body, thinking that the body is radiant and luminous. The root is: Meditate yourself as the yidam. Put on armor. Protect the body. The meaning of what is said is this: You yourselves meditate on any yidam you like. Then, the teacher says "Oṃ Vajra Karma Rakṣa Hūṃ" (藏文：ༀ་བཛྲ་ཀརྨ་རཀྵ་ཧཾ), and places the vajra armor mudra on the crown of the head, thinking that the green Hūṃ at the crown of the head melts, and the body from head to toe becomes an armor of crossed vajras, this is putting on armor. Protecting the body is when the teacher binds the mudras in various places and recites the mantra. In the secret place, visualize the wrathful Vajra Yaksha, dark blue, with fangs and a lasso, and the two wrathful deities with immortal ashes, red, holding a sword and a threatening gesture, standing side by side, facing outwards. At the navel, visualize the two wrathful deities head to head, feet to feet at the sixteen veins, guarding like a belt. At the seventh vertebra, head to head, hands at the heart, guarding like a chest strap. At the throat, the two wrathful deities stand side by side guarding. At the forehead, head to head, feet at the back of the head, guarding like a skull cup. At the crown of the head, the two wrathful deities stand guarding. Do this visualization. Then, the index finger of the lama's right
Chinese
想着本尊众，为了显示正直的征兆而入睡，不要被其他的分别念所打断。正如根本续中所说：将梦分为三段，观察黎明时的梦的好坏。因此，应该如实讲述所发生的事情。此外，在《秘密总续》中说：梦中见到佛，如同亲见功德之海。见到佛塔和佛像，对它们进行供养等。听闻僧侣讲法，或者不听闻也可以。行持佛法瑜伽，同样地，读诵经藏。梦中见到僧团，或者见到单独的僧侣。与他们交谈，或者僧侣变成实物。见到寺庙，同样地，见到比丘尼。见到王子，同样地，见到上师父母，以及各种各样的朋友，如果在梦中见到这些都是吉祥的。获得明咒和成就。国王加冕，摄受弟子。各种各样的喜悦，以及河流和海洋，山和大象，见到这些也被认为是好的。骑乘好马，获得珍宝、谷物和上等食物是吉祥的。如是说。攀登陡峭的山，采摘卡拉维拉花。攀登沙堆和灰烬堆上的佛塔，骑着驴子，前往南方而不返回。同样地，骑着猴子，前往南方或东方。与愤怒的黑肤女子，对她行淫。从悬崖或树上掉落，见到没有果实的枯树，狗、鹰和罗刹，以及被它们或其他东西吃掉。骑着猪、母水牛和公水牛，拿着棍棒。被黑人威胁，拿着油麻做的红色花环。剃光头发，系着红色花环。这些都是不好的梦兆。如是说。如果辨别出这些好坏征兆后，发现是不好的，就让弟子生起甘露漩，并用其咒语进行守护，并进行息灾的火供。如是说，这是明天要做的事情。弟子请求今晚的修持次第能够被赐予，弟子们欢喜。然后，对聚坛进行适当的供养和赞颂。如有剩余或不足
English
Having remembered the assembly of deities, one should lie down with the intention of showing honest omens, without being interrupted by other thoughts. As it is said in the root text: Divide the dream into three parts and examine the goodness or badness of the dawn dream. Therefore, one should speak truthfully about whatever happens. Furthermore, in the Secret General Tantra it says: Seeing a Buddha in a dream is like directly seeing the ocean of qualities. Seeing stupas and Buddha images, making offerings to them, etc. Listening to the Dharma from monks, or even not listening is fine. Practicing Dharma yoga, similarly, reading the sutras. Seeing the Sangha in a dream, or seeing a single monk. Conversing with them, or the monk turning into a real object. Seeing monasteries, similarly, seeing nuns. Seeing princes, similarly, seeing the guru and parents, and various kinds of friends, if one sees these in a dream, it is auspicious. Obtaining vidya-mantras and siddhis. The king being enthroned, accepting disciples. Various kinds of joy, and rivers and oceans, mountains and elephants, seeing these is also considered good. Riding a good horse, obtaining jewels, grains, and excellent food is auspicious. Thus it is said. Climbing a steep mountain, picking karavira flowers. Climbing stupas on sand dunes and ash heaps, riding a donkey, going to the south and not returning. Similarly, riding a monkey, going to the south or east. Having desire for an angry black woman, engaging in sexual activity with her. Falling from a cliff or a tree, seeing a barren, dry tree, dogs, eagles, and rakshasas, and being eaten by them or others. Riding a pig, a female buffalo, and a male buffalo, holding a stick. Being threatened by a black person, holding a red garland made of sesame oil. Having one's hair shaved, tying a red garland. These are all bad dream omens. Thus it is said. If, after distinguishing these good and bad omens, one finds them to be bad, then let the disciple generate the nectar vortex, and protect with its mantra, and perform a pacifying fire puja. Thus it is said, this is what is to be done tomorrow. The disciples request that the order of practice for tonight be granted, the disciples rejoice. Then, make appropriate offerings and praises to the mandala of the gathering. If there is excess or deficiency
Chinese
以百字明补齐并升至虚空：根本是，之后自身穿着黄色衣服，手指在眉间交叉，以“哈哈嘿嘿”之声，将坛城之神众和线升至虚空。如是说，安住于神坛者皆升至虚空。收摄坛城和供施食子。上面根本是，之后上师从东北方拉出手指宽的一条线，用铜盆或磬盖住，用金刚杵压住放置。夜晚进行事业仪轨，修持荟供。如果成就，则作世间总供。如是所说之义，从十一间房屋的东北方，从内向外，蓝、白、黄、红、绿五种颜色的墙壁，拉出手指宽的一条线，用磬盖住，用金刚杵压住放置。夜晚进行寂怒教言宝藏的任何事业仪轨，以及善护等护法，供养、补齐、荟供等。也作世间总供等。以此完成夜晚的事务。早晨早起观察征兆：根本是，之后移开铜盆，如果线混杂，则有损坏，需要忏悔。如果未混杂而清晰，则是吉祥。如是所说之书写方式是：根本是，中央的中心由上师书写。之后给予弟子书写的许可，让他书写。如何书写呢？中央轮的中心是蓝色，轮辐是黄色，轮辐的边缘是红色，凸角的角是各自的方向颜色。神像布的第一个间隙是黄色，墙壁是蓝白黄红绿或绿色。欲布是红色，父布是黄色，网格一半是黑色，箭杆是蓝色，东柱或布柱是白色。第二个坛城的间隙是白色，墙壁是白黄红绿蓝或绿色。此后与共同的相同。第三个坛城的间隙是红色，墙壁是红黄绿蓝白或绿色。此后与共同的相同。第四个坛城的间隙是黄色，墙壁是黄白红绿蓝或绿色。此后展开。第五个坛城的间隙是红色，墙壁是红黄绿蓝白或绿色。此后展开。第六个坛城的间隙是白色，墙壁是白黄红绿蓝或绿色。此后展开。第七个坛城的间隙是黑色，墙壁是黑绿红黄白或绿色。此后展开。第八个坛城的间隙是东方白色南方黄色西方红色北方
English
To complete with the Hundred Syllable Mantra and raise to the sky: The root text says, "Then, wearing yellow clothes, cross your fingers at the eyebrow center, and with the sound of 'Haha Hihi,' raise the mandala deities and the line to the sky." As it is said, all those residing in the deity altar are raised to the sky. Gather the mandala and offering torma. Above, the root text says, "Then, the lama draws a finger-width line from the northeast, covers it with a copper basin or ting bowl, presses it down with a vajra, and places it. At night, perform the activity ritual and conduct the tsok feast. If accomplished, perform the general offering of existence." The meaning of what is said is that from the northeast of the eleven-roomed house, from inside to outside, the five walls of blue, white, yellow, red, and green are drawn with a finger-width line, covered with a ting bowl, pressed down with a vajra, and placed. At night, perform any appropriate activity ritual from the peaceful and wrathful teachings and treasures, as well as Dharma protectors such as Lekden, offerings, completions, and tsok feasts. Also perform the general offering of existence, etc. With this, the night's activities are completed. In the morning, get up early and examine the omens: The root text says, "Then, remove the copper basin. If the line is mixed, there is damage, so confession should be done. If it is not mixed and clear, it is auspicious." The method of writing as it is said is: The root text says, "The center of the middle is written by the teacher. Then, give permission to the student to write and have them write." How to write it? The center of the central wheel is blue, the spokes are yellow, the edges of the spokes are red, and the corners of the protrusions are the colors of their respective directions. The first gap of the deity cloth is yellow, the walls are blue, white, yellow, red, or green. The desire cloth is red, the father cloth is yellow, half of the net is black, the arrow shaft is blue, and the east pillar or cloth pillar is white. The gap of the second mandala is white, the walls are white, yellow, red, green, or blue. After that, it is the same as the common one. The gap of the third mandala is red, the walls are red, yellow, green, blue, or white. After that, it is the same as the common one. The gap of the fourth mandala is yellow, the walls are yellow, white, red, green, or blue. After that, expand. The gap of the fifth mandala is red, the walls are red, yellow, green, blue, or white. After that, expand. The gap of the sixth mandala is white, the walls are white, yellow, red, green, or blue. After that, expand. The gap of the seventh mandala is black, the walls are black, green, red, yellow, or white. After that, expand. The gap of the eighth mandala is east white, south yellow, west red, north
Chinese
绿色。墙壁是蓝白黄红绿或绿色。就这样画。第九个坛城的走廊是绿色的。墙壁是绿白黄红蓝或绿色。就这样画。第十个坛城的走廊和第十一个坛城的走廊都是同色。两面墙都是蓝黄红绿白色。如果里面的有马蹬，从下往上依次是黄蓝红绿。所有的柱子都是同色。柱子的装饰是彩色的。外坛城的四个古纳哈里都是蓝色的。弯曲的走向是同色。外面的八个马蹬从下往上依次是金柱黄色。马腿蓝色。水生红色。珍宝黄色。框架绿色。扎拉网蓝色。金黄色。箭杆白色。中央角和摩羯角是同色。莲花座是彩色的。伞是黄色的或是彩色的。伞顶是黄色的。日轮是绿色的，有树叶花纹。各种莲花。墓地底色是黑色，有佛塔。火水云树水八种，以及墓地的各种布置。金刚座是蓝色的，有金刚杵黄色。画上各种火焰山。在各自的本尊处，像本尊的衣服一样堆放与本尊身色相符的颜色。 寂静坛城的中心是蓝色的，轮子的四个轮辐是黄色的。凸起的角是绿色的。走廊的门是同色。五面墙从里到外依次是蓝白黄红绿。红色布幡和共同的一样。四个马蹬的顺序也和上面一样，莲花金刚火焰山也和共同的一样。 这个寂静坛城画完后，放在忿怒尊大会的中央的供台上。 根本是，画完后，融入升到空中的本尊坛城中。然后，放走夜晚的三分之一。布施八万种魔障的朵玛，然后封闭外围。如是说，是坛城画完后的夜晚要做的事。这里如上所说，早上起来后立即观察征兆，让一些弟子开始画坛城。上师准备好药酒朵玛三样和五供，按照仪轨进行息增怀诛的事业。完成各种念诵后，从外围开始依次进行。根本是，外围的间隔委托给四大天王的事业是，三分之一的朵玛和