Chinese
我等剩余二，虽则转为宫殿，然自中央至边际，以门之大小无定故，为不美观之故，诀窍乃自第一坛城起，至第十坛城间，以一指之量而增大。于彼分割为三份，第一全部为中庭，第二全部中央舍弃而安设两边，墙壁欲为毛布花纹。第三全部一半安设一半外设，网半箭杆装饰。若欲于全部安设马面，则第一之马面为外侧中庭，柱饰二者之上分割为四份，象鼻莲花法轮伞顶状，为噶举九乘之顶。各个坛城之门量二，于左右各自行进时，第一半安设后分割，第二分割为四份。十一为持明上师之中庭，虽则认为半月形相合，然四方形更美观，为此，于所有内侧中最为广大之，二大份为宫殿，二大份为马面。马面为八瓣毛布，二大份有四小份。古纳哈里的弯曲行进方式，入内之行进方式如此。第一六分半，第二三分之六，第四四和五分之四，第六三分分割到达顶端。外侧马面之长短，第一于一之自处，第二三小份一份增长，第四小份一份缩减，第五与第一等同，第六则减二，第七则减一，第八从三分割。莲花座中央法轮顶，如何美观以智慧善加观察，于一大份中圆满。鳄鱼角之环绕量，从完整线之右侧第一和，小份一份之间隔，安立左手以右手，于第一马面之顶端，以小份一份未触及，从箭杆之顶端至中央角延伸。再次从先前之左手，向外移动小份二份，以右手从先前之位置，向外返回触及箭杆环绕。以左手之环绕方式知晓。为此莲花尸林和，金刚墙垣火焰山等，大份小份量等，如是环绕为作业线。
English
I and the remaining two, although transformed into a palace, from the center to the edge, because the size of the doors is not fixed, for the sake of beauty, the key is to start from the first mandala, up to the tenth mandala, increasing by the measure of one finger. Divide it into three parts, the first all for the middle courtyard, the second all abandoning the center and setting up on both sides, the walls are to be of cloth pattern. The third all half set up half set up outside, half net arrow shaft decoration. If you want to set up horse faces on all of them, then the first horse face is the outer middle courtyard, the pillar decorations are divided into four parts on top of the two, elephant trunk lotus dharma wheel umbrella top shape, which is the top of the Kagyu nine vehicles. The door measurements of each mandala are two, when going to the left and right respectively, the first half is set up and then divided, and the second is divided into four parts. Eleven is the middle courtyard of the Vidyadhara Lama, although it is considered that the crescent shape is compatible, the square shape is more beautiful, therefore, among all the inner ones, the two largest parts are the palace, and the two largest parts are the horse face. The horse face is an eight-petaled cloth, and the two largest parts have four small parts. The curved movement of Guna Hari, the way to enter is like this. The first six and a half, the second three-sixths, the fourth four and five-fourths, the sixth three-divided reaches the top. The length of the outer horse face, the first at one's own place, the second and third small parts increase by one part, the fourth small part decreases by one part, the fifth is the same as the first, the sixth is reduced by two, the seventh is reduced by one, and the eighth is divided from three. Lotus seat central wheel top, how beautiful it is to observe well with wisdom, complete in one large part. The circumference of the crocodile horn is measured from the first on the right side of the complete line, and the interval between one small part, set up the left hand with the right hand, at the top of the first horse face, without touching one small part, extend from the top of the arrow shaft to the central horn. Again, from the previous left hand, move two small parts outward, with the right hand from the previous position, return outward touching the arrow shaft to surround. Know by the surrounding method of the left hand. Therefore, the lotus charnel ground and, Vajra wall flame mountain, etc., large and small parts, etc., are the work lines by surrounding them in general.
English
Mune srung svāhā! In the northwest, oṃ mune braṃ svāhā! In the southwest, oṃ mune kṣaṃ svāhā! In the northeast, oṃ mune ye svāhā! At the east gate, hūṃ yamāntakṛt phaṭ! oṃ mahāvajradhara mahākrodhīśvarījvalani hūṃ phaṭ! At the south gate, hūṃ prajñāntakṛt phaṭ! oṃ mahāratnadhara mahākrodhi... At the west gate, hūṃ padmāntakṛt phaṭ! oṃ mahāpadmadhara mahākrodhi... At the north gate, hūṃ vighnāntakṛt phaṭ! oṃ mahākarmadhara mahākrodhi... Thus concludes the peaceful deity names. The wrathful deity names are: In the center, oṃ akra mahākrodhaśrīheruka hūṃ! kata mahākrodhīśvarī hūṃ! oṃ rulu rulu hūṃ bhyo hūṃ! Thus, the great supreme father and mother, and in front of them, oṃ sarvatathāgataśrīheruka sarvatathāgatakrodhīśvarī hūṃ! Thus, the supreme empowerment, and in front of them, oṃ vajraśrīheruka vajrakrodhīśvarī hūṃ! Thus, Vajra Heruka, which is the arrangement of the three main deities. In the east of the eight petals, oṃ buddhaśrīheruka buddhakrodhīśvarī hūṃ! In the south, oṃ ratnaśrīheruka ratnakrodhīśvarī hūṃ! In the west, oṃ padmaśrīheruka padmakrodhīśvarī hūṃ! In the north, oṃ karmaśrīheruka karmakrodhīśvarī hūṃ! Thus, the four wrathful deities of the tantra, and in the four intermediate directions, southeast, oṃ rakṣaśrīheruka hūṃ rakṣakrodhīśvarī hūṃ! Southwest, oṃ sanuśrīheruka hūṃ sanukrodhīśvarī hūṃ! Northwest, oṃ guhyaśrīheruka hūṃ guhyakrodhīśvarī hūṃ! Northeast, oṃ yaśaśrīheruka hūṃ yaśakrodhīśvarī hūṃ! Thus, the four Herukas of the transmission. In the four directions and four intermediate directions of the protruding part of the maṇḍala, first the four directions, then the four intermediate directions in order: Vajra Garī ha! Vajra Carī ha! Vajra Pramohe ha! Vajra Bettālī ha! Vajra Pukkasī ha! Vajra Ghasmārī ha! Vajra Smeśānī ha! Vajra Caṇḍālī ha! In the first courtyard, the arrangement is made in the four directions and four intermediate directions as above, Vajra Sidhamukha he! Vajra Vyāghrīmukha he! Vajra Sṛṅgālamukha he! Vajra Śvānamukha he! Vajra Gṛdhramukha he! Vajra Kaṅkamukha he! Vajra Kākamukha he! Vajra Ulūkamukha he! In the east of the four gates, Vajra Āryatejate aṃ jaḥ! In the south, Vajra Amukhā hūṃ! In the west, Vajra Loka vaṃ! In the north, Vajra Bhasmi Palaya Bato hoḥ! On the courtyard of the second maṇḍala,
English
Arrange the eight directions as before. Mantra: Om Vajra Apratiha Arya Nica Chaturtara Phat. Ara Kmo Hum alone. To the east of the four doors: Om Shri Vajra Mungara Mukha Shwaraya Namah. To the south: Om Shri Vajra Raga Ma Shwaraya Ya Namah. To the west: Om Shri Vajra Khatvanga Prajvalaya Ya Namah. To the north: Om Shri Vajra Ghante Prajvalaya Ya Namah. In the courtyard of the third mandala, six in each of the four directions, and one at each of the four doors. If you recite the mantra of the twenty-eight female powers, recite: Om Manu Raksha Si Bhyo. Or, recite "Bhyo" for each one. In the courtyard of the fourth mandala, arrange eight in each of the four directions, and recite: Om E Ah Ralli Hum. In the courtyard of the fifth mandala, two each in the east, south, and west, and one in the north. Arrange one at each of the four doors, and recite: Mama Dhatu Hum. In the courtyard of the sixth mandala, four each in the east and west, three each in the south and north, and one at each of the four doors. Recite: Ginkara Haha Ruru Ruru Hum Bhyo Hum. In the courtyard of the seventh mandala, twelve each in the east and west, eight each in the south and north, six at each of the east and west doors, and one at each of the four south and north doors. Recite: Krodha Krodhi Hum. In the courtyard of the eighth mandala, arrange sixty in each direction. For those in the east, recite: Bhana Bhana Ankusha JAH. For those in the south, recite: Hala Hala Pasha HUM. For those in the west, recite: Gardza Gardza Sphota BAM. For those in the north, recite: Paca Paca Ghante HOH. In the courtyard of the ninth mandala, arrange fifteen in each direction, and recite: Mama Shari Bhyo. In the courtyard of the tenth mandala, since it is the complete assembly of deities of the Eight Commands and the Nine Vehicles, first, starting from Yangdak, arrange them in order with the mantra of any of the Eight Commands. If you elaborate on the Nine Vehicles, you need to arrange all the deities from the Door-Opening Vajrapani to Atiyoga, which should be measured according to intelligence. In the courtyard of the eleventh mandala, since the Vidyadhara Lamas reside, make a group with a definite number of the lineage lamas of the Three Yogas, or arrange the Vidyadharas without a definite number, and recite to all: Maha Guru Shari Ram. Therefore, make a complete group of the Vidyadharas, the masters of skill, and the lineage lamas. As it is said, it is okay to do it as you see fit. These are the preliminary preparations for the mandala. The boundary holding and other five offerings at the end of the mandala
Chinese
并且，如在支分安立时所说的那样，广陈息怒之食子、药物、酒等内外秘密供品。然后是如何进行仪轨，根本是：然后第二是安住于本尊之位，向外布施三份，内里陈设根本和支分的供品。结手印，以十忿怒尊划界，以本来平等忏悔，受持誓言，降临加持而摄集，加持所有供品。如是所说之义。坛城房屋之外或之内皆可，如前一样广行三份之仪轨。根本支分的供品已于前述。于座上安坐而结手印，如在丝线加持之时一样。法身如虚空般无别，如是等，向六大能仁顶礼。阿谛布火 札底擦火，如是之间，以十忿怒尊划界是：嗡 班杂 卓达 吽 嘎ra 吽，嘎杂 嘎杂 吽 啪，如是等直至大威力者之间的咒语念诵而划界。于前方虚空忏悔之处，迎请汇集经部的坛城本尊众，班杂 萨玛雅 札，如是迎请金刚摄集咒，如在支分安立之前行时所说的那样。本来清净平等法身，如是等忏悔。嗡， 根德桑波 无上者，如是等受持誓言。三世佛陀及眷属，如是等降临加持。加持供品是，如在寂静仪轨之前行时所广说的那样行持。本尊安立之仪轨正行是，根本是：然后自己明观为普贤，从心间的吽字出生累积的寂静坛城。又自己安住于黑汝嘎，于心间出生累积的坛城中，有饮血父母十尊，八嘎热，八悉陀，八布摩，四秘密母，二十八自在母，三十二空行母，七母，四姐妹，十八金刚童子，上方六十忿怒本尊和忿怒母，东方六十海螺使者，南方六十铁或金使者，西方六十狼使者，北方六十绿松石使者，下方六十母工使者，持明等一切以咒语
English
And, as explained during the establishment of the branch, extensively arrange the outer, inner, and secret offerings such as the peaceful and wrathful torma, medicine, alcohol, etc. Then, regarding how to perform the ritual, the root text states: "Then, the second is abiding in the deity's position: cast out three portions outwardly, and arrange the offerings of the root and branches inwardly. Make a mudra, cut off the boundaries with the ten wrathful ones, confess with original equality, take vows, gather the blessings by drawing them down, and bless all the offerings." The meaning of what was said is: whether outside or inside the mandala house, extensively perform the ritual of the three portions as before. The offerings of the root and branches have already been confessed above. Sit on the seat and make a mudra, as in the case of blessing the thread. Although the Dharmakaya is inseparable like the sky, and so on, prostrate to the six great Thupas. "Ah ti pu hoh, prati titsa hoh," and so on. Cutting off the boundaries with the ten wrathful ones is: "Om Vajra Krodha Hum Kara Hum, Gardza Gardza Hum Phet," and so on, reciting only the mantra up to the powerful one and cutting off the boundaries. In the space in front, invite the deity assembly of the mandala of the Sutra, the place of confession, "Vajra Samaya Dzah," inviting the Vajra gathering mantra extensively, as explained in the preliminary stage of the branch establishment. "Originally pure equality, Dharmakaya," and so on, confess. "Om, Kuntuzangpo, the unsurpassed one," and so on, take vows. "Buddhas of the three times, together with their retinue," and so on, draw down the blessings. Blessing the offerings is to be done as extensively explained in the preliminary stage of the peaceful ritual. The actual ritual of establishing the deity is, in essence: Then, visualize yourself as Samantabhadra, and generate the peaceful mandala with layers arising from the Hum in your heart. Again, in the mandala arising with layers in the heart where you abide as Heruka, there are ten blood-drinking fathers and mothers, eight Karis, eight Siddhas, eight Pormas, four secret mothers, twenty-eight powerful women, thirty-two Dakinis, seven mothers, four sisters, eighteen great Gingchen, sixty wrathful deities and wrathful mothers above, sixty conch messengers in the east, sixty iron or gold messengers in the south, sixty wolf messengers in the west, sixty turquoise messengers in the north, sixty working mother messengers below, and all the Vidyadharas and others with mantras.