English
Offer with samadhi. Bless the four consorts into the four families and bestow empowerment and invoke. Invite. Abide and stabilize, thus it is said. In the sky in front, the great gathering of the Mandala of the Sutra, all the deities as if vividly present, Vajra Samājaḥ (བཛྲ་ས་མཱ་ཛཿ, vajra samājaḥ, Vajra Assembly). Outer offering, Samantabhadra. Inner offering, medicine offering, rakta. Secret union and liberation, etc., offer as in the time of the blessing of the drop. Or it is also fine to offer with the remaining samadhi. In the illusion of peace, Oṃ (ༀ, oṃ, Om). The great mudra of offering is: With the wish-fulfilling cloud of mind, All the Buddha-fields of the ten directions, Soft to the touch and blissful, The ground made of various jewels. Beautifully drawn and adorned, A heap of jewels that arise from everything, A well-shaped pond, excellent and cool. Various jewel palaces and, Ornaments and groves of wish-fulfilling trees, The sound of songs and verses, Banners, victory banners, clothes, umbrellas. Necklaces, armlets, and semodo, The best of foods and drinks, The goddesses and gods adorned with beauty, As many as dust particles. With countless dances and so on, Filling the realms of the ten directions, Offering extensively to all mandalas. With the distinction of clear fortune, Gradually or simultaneously, Uniting with the equality of the Dharma realm, Meditate on the great mudra of offering. Alala, offer! After offering in this way, four disciples with four companions in the four directions, whether they have entered the robes or not, sit with musical instruments. The families of Vajra, Ratna, Padma, and Karma. The four consorts become the four mothers, such as Locanā. Empower with emptiness. Bless with Kaya Vajra, etc. Invoke with Vajra Samaya Jaḥ (བཛྲ་ས་མ་ཡ་ཛཿ, vajra samaya jaḥ, Vajra Samaya Born). Invite with Ehy Ehi, etc. Abide with Aṃkuśa, etc. Stabilize with Tiṣṭha. In the root tantra, the four secret consorts pray from the four directions, although it is not explained like that, but in the illusion tantra, for Samantabhadra and Samantabhadri, offer with the four crossed feet washing of Samantabhadra. Thus it is said. The four consorts together, from "Gone to Bliss" up to "Glorious Vajra Love Incense" offer. Accompanied by songs and musical instruments. In the mandala of the great assembly, The city where all Buddhas gather, I pray that you grant auspiciousness today. I pray that you consider all of your own nature. Then, the four directions are different
Chinese
从东方起，寂静智慧的自显现，以各种庄严具皆美饰，一切佛之身之最胜，祈请大坛城开示。 从南方起，功德珍宝增长之主，满足一切众生之期望，一切佛之功德最胜，祈请大坛城开示。 从西方起，自性清净无染污，一切佛之语之最胜，已证得度越贪欲之彼岸，祈请大坛城开示。 从北方起，一切愿望皆圆满，度脱一切之导师最胜，一切佛之事业之主，祈请大坛城开示。 从北方起，一切愿望皆圆满，度脱一切之导师最胜，一切佛之事业之主，祈请大坛城开示。 又将此四者全部合集，福德智慧资粮圆满之，自明无边无际之中央，智慧宫殿轮之相，祈请开示坛城之精要。
English
From the East, the self-manifestation of peaceful wisdom, adorned beautifully with all ornaments, the supreme body of all Buddhas, I request the great mandala to speak. From the South, the chief of increasing precious qualities, fulfilling the hopes of all without exception, the supreme quality of all Buddhas, I request the great mandala to speak. From the West, unsoiled by pure nature, the supreme speech of all Buddhas, having attained the perfection of transcending desire, I request the great mandala to speak. From the North, completely fulfilling all intentions, the supreme guide liberating all, the master of the activity of all Buddhas, I request the great mandala to speak. From the North, completely fulfilling all intentions, the supreme guide liberating all, the master of the activity of all Buddhas, I request the great mandala to speak. Furthermore, combining all four, the center of self-awareness without beginning or end, perfecting the accumulation of merit and wisdom, the form of the wisdom palace as a wheel, I request the essence of the mandala to be explained.
Chinese
双脚并拢左右跳跃。 这是甘露汇聚之印。 嗡 班杂 郭达 阿弥利达 衮扎利 吽。 钦扎钦扎 吽 啪。 双手手肘交叉。 双食指朝上举到肩膀。 这是三界胜幢手印。 嗡 班杂 郭达 扎洛嘉 班杂亚 吽。 宾扎宾扎 吽 啪。 双脚左右跳跃。 双手左右拍打。 这是大力手印。 嗡 班杂 郭达 玛哈巴拉 吽。 斯坡扎亚斯坡扎亚 吽 啪。 根本：列队就座后，以身语意加持并授予盔甲。 如是说后，如前一样结手印，触碰弟子三处。 嗡 萨瓦 达塔嘎达 玛哈嘎雅 等。 结金刚盔甲手印。 嗡 班杂 惹叉 吽，在弟子头顶结手印，授予盔甲。 根本：之后，根据适合的坛城，从角线到绘制之间，分为五部分，内部如果能容纳八辐轮的中心，则绘制寂静坛城直至火焰山是惯例。 如果无法容纳，则用泥土填满碗或卡托拉，绘制寂静坛城。 将八辐轮的中心放在曼扎的表面是惯例。 其外部分为五份，有十个走廊。 其外侧有大殿的门、马道等。 其外侧有莲花、金刚、火焰山、三毒的标志。 虽然金刚持的坛城可以做成方形，但由于从隐藏的六种权力中说到了相对的半月形走廊，所以方形的边角应该做成圆形。 如是说，因此为了不混淆此处神灵的住所，必须绘制工作线。 此外，康区风格的线法有两种左右不同，但在实践中是否吻合则各不相同。 为了使坛城的两种布局一致，要么在中心绘制寂静坛城，要么将其抬高绘制。 忿怒坛城，第一个是续部和传承的忿怒尊，住所的忿怒母和使女。 包括内部的门母在内的第一个坛城。 第二个走廊是八个抛玛和中间的四个门母，即第二个坛城。 第三个走廊是二十八个自在母，即第三个坛城
English
ARA JITA HUM. TISHTHA TISHTHA HUM PHAT. With both hands resting on the hips. With both feet together, jump left and right. This is the mudra of the nectar swirling. OM VAJRA KRODHA AMRITA KUNDALI HUM. CHINDHA CHINDHA HUM PHAT. Cross both hands at the elbows. Raise the two threatening fingers to the shoulders. This is the mudra of the victory banner of the three realms. OM VAJRA KRODHA TRAILOKYA VIJAYA HUM. BHINDHA BHINDHA HUM PHAT. Jump left and right with feet stepping. Clap hands left and right. This is the mudra of great power. OM VAJRA KRODHA MAHABALA HUM. SPHOTAYA SPHOTAYA HUM PHAT. Root text: For those seated in a row, bless with body, speech, and mind, and bestow armor. Having said this, make the mudra as before and touch the three places of the disciple. OM SARVA TATHAGATA MAHAKAYA, etc. Make the mudra of the vajra armor. OM VAJRA RAKSHA HUM, place the mudra on the crown of the disciple and bestow the armor. Root text: Then, according to the suitable mandala, from the corner line to the drawing, divide it into five parts. If the center of the eight-spoked wheel can fit inside, then it is customary to draw the peaceful mandala up to the fire mountain. If it does not fit, then fill a bowl or katora with earth and draw the peaceful mandala. It is customary to place the center of the eight-spoked wheel on the surface of the mandala. Its outer part is divided into five parts, with ten corridors. On its outer side are the gate of the great palace, the horse landing, etc. On its outer side are the signs of lotus, vajra, fire mountain, and the three poisons. Although the mandala of Vajradhara can be made square, since the opposing crescent-shaped corridors are mentioned from the six hidden powers, the square corners should be made round. As it is said, therefore, in order not to confuse the abodes of the deities of this place, it is necessary to draw working lines. Moreover, there are two or so different line methods of the Kham style, but in practice, whether they fit or not varies. In order to make the two layouts of the mandala consistent, either draw the peaceful mandala in the center, or raise it up and draw it. The wrathful mandala, the first is the wrathful deity of the tantra and transmission, the wrathful mother and maidens of the abode. The first mandala including the inner gatekeepers. The second corridor is the eight Pormas and the four gatekeepers in between, which is the second mandala. The third corridor is the twenty-eight empowering mothers, which is the third mandala.
Chinese
第四层有三十二空行母，即第四个坛城。第五层有七母四姊妹，即第五个坛城。第六层有十八大灵，即第六个坛城。第七层有六十忿怒尊和忿怒母，即第七个坛城。第八层有二百四十使者，即第八个坛城。第九层有六十母神，即第九个坛城。第十层，按照康地的传统是持明上师，按照祖尔的传统是八教九乘，因此这里第十层是八教九乘，即第十个坛城。第十一层持明上师，两种传统都认为同样安住在马降的院落中。虽然看起来像安住在外面的太阳坛城中，但祖尔派的根本是，金刚持的坛城虽然在这里做成四方形，但从六种隐藏的权势来说，院落被说成是半月形相对的，所以可以推断出是圆弧形的。对此，我的上师曼隆巴大师说：“这和胜乐空行海的坛城形状相似，从墙到普须之间画成圆形也是可以的。”这与经典非常吻合，而且似乎合乎逻辑。大多数上师都将持明上师安置在外院，似乎没有建造宫殿，但这里从根本上清楚地说明了宫殿，而且也说了四方形和圆形的选择，因此宫殿是绝对必要的。虽然看起来像是说圆形，但为了美观和方便马降等进入，所以采用四方形作为惯例，因此有十一个坛城，即每个方向有十一个门，总共是四十四个门。如果在上面加上寂静坛城的四个门，就是四十八个门。像这样确定意义之后，为了单独绘制寂静坛城，将忿怒坛城的线条根本运用到实践中，使其清晰明了。总集坛城线条根本：四梵顶如通常一样建立。第一个坛城的中心，有八辐轮和院落。然后建立两个大分，第一个是宫殿。然后用智慧衡量大小，分成九份，每份分成三个大分，第一个是院落。
English
The fourth enclosure has thirty-two Dakinis, which is the fourth mandala. The fifth enclosure has seven mothers and four sisters, which is the fifth mandala. The sixth enclosure has eighteen great Gings, which is the sixth mandala. The seventh enclosure has sixty wrathful deities and wrathful mothers, which is the seventh mandala. The eighth enclosure has two hundred and forty messengers, which is the eighth mandala. The ninth enclosure has sixty Matrikas, which is the ninth mandala. The tenth enclosure, according to the Kham tradition, is the Vidyadhara Lama, and according to the Zur tradition, it is the Eight Teachings and Nine Vehicles, so here the tenth is the Eight Teachings and Nine Vehicles, which is the tenth mandala. The eleventh, the Vidyadhara Lama, both traditions consider it the same, residing in the courtyard of the horse descent. Although it seems like residing in the outer solar mandala, the root of the Zur tradition is that although the Vajradhara mandala is made square here, from the six hidden powers, the courtyard is said to be crescent-shaped and opposite, so it can be inferred to be a circular arc. To this, my master, the great Menlungpa, said, "This is similar in shape to the mandala of Chakrasamvara Dakini Ocean, and it is appropriate to draw it round from the wall to the Pushu." This is very consistent with the scriptures and seems logical. Most of the previous lamas placed the Vidyadhara Lama in the outer courtyard, and it seems that they did not build a palace, but here the palace is clearly stated from the root, and it also says the choice of square and round, so the palace is absolutely necessary. Although it seems like saying round, it is customary to use square for the sake of beauty and easy entry for the horse descent, etc., so there are eleven mandalas, that is, eleven doors in each direction, for a total of forty-four doors. If we add the four doors of the peaceful mandala on top of that, it becomes forty-eight. Having thus ascertained the meaning, in order to draw the peaceful mandala separately, the root lines of the wrathful mandalas are put into practice and made clear. Root lines of the Great Assembly Mandala: The four Brahma corners are established as usual. In the center of the first mandala, there is an eight-spoked wheel with enclosures. Then establish two large parts, the first is the palace. Then measure the size with wisdom, divide into nine parts, and divide each part into three large parts, the first is the enclosure.