English
Svaha. Although pure in the true meaning, for the sake of all beings, also to cool their hands and feet, I request you to sit on the vajra seat. Om Ahara Ahara Sarva Vidya Dhara Pujite Namah Samanta Buddha Nam Gagana Kham Samaye Svaha. Om Pana Pem. Punu Surato. Tipu Paramu. Sarva Tathagata Siddha. Samayo Damu. Sarva Maha Sukha Siddha. Om Shri Vajra Raga Dhupe Dhu. Om Pana Pem. Om Shri Vajra Raga Pushpe Pu. Om Pana Pem. Om Shri Vajra Raga Aloke Hrih. Om Pana Pem. Om Shri Vajra Raga Gandhe Ga. Thus offer. Offer nectar. Om Bodhicitta Maha Sukha Jnana Dhatu Ah. Om Namah Sarva Tathagata Maha Pancha Amrita Kharam Khahi. Om Bodhicitta. Om Ah Hum. Suraha. Upa Bhye. Kamala Mala Vajra Amrita Harana Pratichchha Bhagavan Jah Hum Bam Hoh Alala Ho. Om Pana Pem. Om Ah Hum. Thus offer the torma. Om. The great mudra of offering, from "is". Alala is the offering. Thus increase samadhi. Om. Mount Meru, the four continents. Thus liberate. Method and wisdom are inseparable. Thus the union offering. Food, drink, clothing, and use. Thus the objects of desire. Om. Those who are complete in the ten directions and four times. Thus the offering of the song of wisdom. The aspiration of the five oceans. Ho. Buddhas, ocean of hosts, please consider. Offerings, ocean of hosts, please accept. Transgressions, ocean of hosts, please purify. Accomplishments, ocean of hosts, please grant. Activities, ocean of hosts, please accomplish. Take the mantra cord. Om Bodhicitta Maha Sukha Jnana Dhatu A. Thus, after reciting as much as possible, offer with the four-crossed mudra. Praise in the ten directions and four times. Complete the deficiencies with the hundred-syllable mantra, without dissolving the deities, place them in the western direction of the mandala. In the root text: Then, bless the two sets of seven waters with the three examinations. The three examinations are: Om Svabhava Shuddho Sarva Dharma Svabhava Vishuddho 'Ham. Thus three times, and as usual, seal with the mudra of the purity of dharmata. Purify the impurities of the two sets of seven waters of peaceful and wrathful deities. Also, think that they have their respective functions. Om Namah Sarva Tathagata Bhyo Vishva Mukhe Bhyah Sarva Tha Kham Udagate Spha Raṇa Imam
Chinese
嘎嘎纳康 斯瓦哈。念诵三遍，并以虚空藏手印大大地增广。观想其自性转变为甘露沐浴之物。嗡 班杂 阿弥利达 昆扎利 哈纳哈纳 吽 啪ṭ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。念诵三遍，以甘露混合手印将之转变为甘露并加持。经中说应置于坛城的北方，但实际上置于东方，沐浴时便于取用。根本文中说：之后，从国王加持的根本，校正事业的寂怒仪轨。生起寂怒坛城，以五种智慧灌顶。迎请自性坛城。直至祈请所欲之义。进行广大的火供。会供完毕。这是前行仪轨。如是所说之义，与广大的火供相关联，需要再次校正事业仪轨，但因过于繁琐，故暂时搁置。由此，对于以八个要点阐释的开光，第一个前行已经阐述完毕。开光的第二个要点，根本文中说：第二个是生起等持坛城，即，自身观想为金刚童子。如是所说之义，自身观想为金刚童子，三面六臂，与明妃相伴。以“玛 സൂര്യ മണ്ഡല”之语，在十方安置太阳之座。在修行室的忿怒界线处，于所打橛的地方，以十个“松巴”迎请十方护法，在倾倒的座上，从自己的心间以十个“吽”生起十忿怒尊并加以驱使，即：吽！于胜妙成就之坛城中，我乃坛城之作业者，镇压十方护法，以及所有眷属的鬼神众，以三世诸佛之教令，不得居于此处，移往他处！嗡 班杂 卓地 希日 嘿汝嘎 吽 阿诶阿 吽 啪ṭ。自身观想为金刚童子，已然生起十忿怒尊，转变处所，生起为班杂 嘿汝嘎。嗡 班杂 卓达 吽 嘎ra 吽。嘎扎 嘎扎 吽 啪ṭ。如是念诵十忿怒尊之咒，于十方打橛。如是记载，然于打橛之前已经成就，故观想橛与诸神无二无别。根本文中说：之后，以秘密之水洗净。从自身普贤父母交合之空中，将金刚萨埵迎请至前方。金刚萨埵心间的吽
English
Ga ga na kham svaha. Recite three times and greatly expand with the mudra of the treasury of space. Consider that its essence has transformed into the nature of amrita bathing substance. Om vajra amrita kundali hana hana hum phat. Recite three times, and transform and bless it into amrita with the mudra of amrita mixture. It is said that it should be placed to the north of the mandala, but in reality, placing it to the east makes it easier to use during bathing. In the root text: Then, from the root of the king's empowerment, correct the peaceful and wrathful ritual of action. Generate the peaceful and wrathful mandala, empower with the five wisdoms. Invoke the self-nature mandala. Up to the point of supplicating for the desired meaning. Perform the extensive fire offering. Conclude the tsok. This is the preliminary ritual. The meaning of what was said is that in connection with the extensive fire offering, it is necessary to correct the action ritual again, but it seems too cumbersome, so it is temporarily put aside. Thus, for the consecration, the first of the eight general topics, the preliminary, has been explained. The second general topic of the consecration, in the root text: The second is to generate the samadhi mandala, that is, to generate oneself as Vajrakumara. The meaning of what was said is that one should visualize oneself as Vajrakumara, with three faces and six arms, together with the consort. With the words "Ma surya mandala", place the sun seats in the ten directions. At the place where the kila is driven at the wrathful boundary of the practice room, invite the ten directional protectors with ten "Sumbha", and on the overturned seat, generate the ten wrathful ones from one's own heart with ten "Hum" and urge them on, namely: Hum! In the mandala of supreme accomplishment, I am the one who performs the mandala, suppressing the ten directional protectors, and all the hordes of demons of the retinue, by the command of the Buddhas of the three times, do not stay here, move elsewhere! Om Vajra Krodhi Shri Heruka Hum Ah E Ah Hum Phat. Having clarified oneself as Vajrakumara, having generated the ten wrathful ones, transform the place and generate Vajra Heruka. Om Vajra Krodha Hum Kara Hum. Garja Garja Hum Phat. Thus, reciting the mantra of the ten wrathful ones, drive the kila in the ten directions. As it appears, but since it is accomplished before driving the kila, think of the kila and the deities as inseparable. In the root text: Then, cleanse with the secret water. From the space of union of oneself as Samantabhadra and Samantabhadri, bring forth Vajrasattva in front. The Hum at Vajrasattva's heart
Chinese
从（藏文：རཾ་，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：让）(藏文：ཡཾ་，梵文天城体：yam，梵文罗马拟音：yam，汉语字面意思：扬)(藏文：ཁཾ་，梵文天城体：kham，梵文罗马拟音：kham，汉语字面意思：康)以净化坛城的实相，如是说之义是为了坛城之神能安住。 吽 吽 吽 班杂 唧达 嗡。阿 阿 阿 班杂 贝扎 萨曼达 阿，从我自身，根本普贤王如来，蓝白红三面六臂，前两手结菩提胜印，中间两手持金刚和铃，最后两手结禅定印。明妃普贤佛母蓝色，与之交合，具足妙相，以丝绸和珍宝为饰，于狮子莲花月轮座上，以金刚跏趺坐姿安住，父母双尊平等入定，从交合处，事业之神金刚萨埵白色，一面二手，持金刚和铃，于前方出现。彼金刚萨埵心间的吽字，放射出火风水三者的种子字（藏文：རཾ་，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：让）（藏文：ཡཾ་，梵文天城体：yam，梵文罗马拟音：yam，汉语字面意思：扬）（藏文：ཁཾ་，梵文天城体：kham，梵文罗马拟音：kham，汉语字面意思：康），从中生出火风水三者，观想坛城所显现的实物，被火焚烧，被风吹散，被水洗净，双手合掌，中间拿着花鬘，发愿：根本是，顶礼！不住之大智慧自性，手印坛城之诸神众，请垂听于我，请忆念于我。现在我等为了将无边众生从轮回中解脱，欲行安住诸神之事业，祈请一切如来赐予我等力量，祈请加持，祈请灌顶，祈请赐予证得安住智慧之光明。如是说后，将花鬘投向坛城。如是说之义是将鲜花投向坛城。坛城众再次观想将鲜花戴在自己的头上。 嗡 惹那 玛列 阿比钦扎 吽。如是持誓言金刚手印，戴在头上。这是入我的意义。之后，为了使坛城诸神生起，如同赎金般，首先进行无分别的净化。根本是，双手合掌，掌心空虚。念诵七遍空性咒。观想影像的坛城，法性清净的虚空，成为空性之智慧，如是行持。根本是，又从金刚萨埵的心间，次第出现
English
From (Tibetan: རཾ་，Devanagari: ram，IAST: ram，Literal meaning: fire) (Tibetan: ཡཾ་，Devanagari: yam，IAST: yam，Literal meaning: wind) (Tibetan: ཁཾ་，Devanagari: kham，IAST: kham，Literal meaning: water) purify the actual signs of the mandala. The meaning of this statement is for the sake of the deities of the mandala to be fully established. Hūṃ Hūṃ Hūṃ Vajra Citta Oṃ. A A A Vajrī Bhadra Samanta A, from myself, the primordial Samantabhadra, with three faces of blue, white, and red, and six arms, the first two making the supreme mudra of enlightenment, the middle two holding a vajra and a bell, and the last two making the mudra of meditation. The consort Samantabhadri, blue in color, in union with him, adorned with marks and examples, with silk and precious ornaments, on a lion throne, lotus, and moon, seated in vajra posture, the father and mother equally in union, from the juncture of union, the action deity Vajrasattva, white in color, with one face and two arms, holding a vajra and a bell, appears in front. From the Hūṃ in the heart of that Vajrasattva, the seed syllables of fire, wind, and water, (Tibetan: རཾ་，Devanagari: ram，IAST: ram，Literal meaning: fire) (Tibetan: ཡཾ་，Devanagari: yam，IAST: yam，Literal meaning: wind) (Tibetan: ཁཾ་，Devanagari: kham，IAST: kham，Literal meaning: water) radiate, from which fire, wind, and water arise, and contemplate that the objects that appear as signs of the mandala are burned by fire, scattered by wind, and washed by water. With both hands joined in prayer, holding a garland of flowers in between, make the aspiration: Root text: Namo! The self-nature of the great non-abiding wisdom, all the deities of the mudra mandala, please listen to me and consider me. Now, we wish to perform the activity of fully establishing the deities who liberate all limitless sentient beings from samsara, so please, all Tathagatas, show me power, please bless me, please empower me, please grant me the attainment of the light of the wisdom of consecration. Having said this, throw the garland into the mandala. The meaning of this statement is to throw the flowers into the mandala. The mandala practitioners then contemplate placing the flowers on their own heads again. Oṃ Ratna Māle Abhiṣiñca Hūṃ. Thus, holding the samaya vajra mudra, place it on the head. This is the meaning of entering oneself. Then, in order to generate the mandala deities, like a ransom, first purify without any specific focus. Root text: Join the palms with the inside empty. Recite the sevenfold emptiness. Contemplate the mandala of images, the realm of the purity of dharmata, as the wisdom of emptiness, as it appears. Root text: Again, arising sequentially from the heart of Vajrasattva
Chinese
于层叠之上，从黑色བྷྲཱུཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中生起大集会坛城。又从心间取出十八个ཧཱུཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），化为九尊黑鲁嘎。从八个ཧ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中化出八位嘎日。从八个ཧེེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中化出八位悉陀。从四个ཕཊ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中化出四位门母。从八个ཨ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中化出八位抛母。从ཛཿཧཱུཾ་བཾ་ཧོཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中化出四位秘密明妃。从二十八个བྷྱོ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中化出二十八位自在天，由此生起饮血根本坛城。从三十二个ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中生起事业迅速之坛城。从六十个ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中生起忿怒嬉戏之坛城。从六十个ཛཿཧཱུཾ་བཾ་ཧོཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中生起速行意之坛城。从六十个མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中生起誓言海之坛城。从十八个ཛཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中生起度脱金刚童子之坛城。从十一个བྷྱོ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中生起七母四姊誓言之坛城。于其上，又从金刚萨埵之心间生起寂静坛城。如是所说之义，为使我心得以调伏，以先前已有的明示方式，生起具有所依与能依之坛城。如前之生起次第，首先生起忿怒尊，从我心间发出ཨེ་ཡཾ་རཾ་བཾ་ཀེཾ་རཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），安放于坛城之下方基座之上。从生起次第开始，直至十一座圆满的所依宫殿，所有所依与能依全部圆满生起。在生起十一个坛城之诸尊之后，所有持明上师之众，也清晰显现，如实安住。如是完整地以念诵观修、对生之方式进行阐明。之后，生起寂静坛城，如前之对生次第，从我心间发出ཨེ་ཡཾ་བཾ་སུཾ་ལཾ་རཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），安放于坛城之下方基座之上，直至最后，八位门神父母，身着忿怒尊与忿怒母之装束，安住于智慧火焰之中。如是完整地念诵，并在忿怒尊坛城之上，清晰地观想金刚界大坛城，不着不离，如火焰山般交织。根本文中说：“于寂静与忿怒二者，同时进行灌顶。”因此，将先前修持完毕的加持灌顶宝瓶置于西方，上师以普贤王如来的慢心执持，坛