English
Summon all the Buddhas of the three times to the sky in front. Although the Dharmakaya is inseparable like the sky, the Rupakaya performs the benefit of beings like a rainbow. Having mastered the supreme method and wisdom, I prostrate to the five Sugatas. I prostrate to the Dharmakaya, which is without object. I prostrate to the Sambhogakaya. I prostrate to the Nirmanakaya in various forms. Combining in the fields of the three realms... (omitted here) The beautiful supreme body is skilled in liberating sentient beings. The wonderful palace is the mother of the Tathagatas. The chief consort of wisdom and method is pleasing. I prostrate to all the mothers of the families... (omitted here) With skillful means and compassion in the state of emanation, one attains the accomplishment through the complete purification of one's own lineage. With great compassion, one performs the benefit of beings. I prostrate to all the Bodhisattvas... (omitted here) With loving-kindness, compassion, joy, and equanimity, one destroys the enemies of distorted views of afflictions. I prostrate to the four wrathful kings, such as Yama and the executioner, and the gatekeeper fathers and mothers. All dharmas are primordially non-dual and spontaneously accomplished. The object to be conceived and the good dharma, understanding that meaning is Vajra. I prostrate to the lord of the non-dual mandala... (omitted here) Although not moving from the state of the Great Perfection, one revolves in the six causes of conceptualization. With skillful means and compassion, one shows whatever tames. I prostrate to the six great Thubpas. Ati pu hoḥ (藏文，अति पु होः，ati pu hoḥ，Extremely, furthermore, Ho!), prati ja hoḥ (藏文，प्रति ज होः，prati ja hoḥ，Receive, Ho!), thus I prostrate. Hoḥ (藏文，होः，hoḥ，Ho!), please consider. The self-nature of great non-abiding wisdom, all the Tathagatas of the ten directions and three times, please consider me. For the sake of the disciples of my Vajra Acharya, the mandala of the great assembly, the inexhaustible adornment wheel of body, speech, mind, and qualities, the heart mandala that is more secret than the secret, the excellent image mandala, establishing the thigles in order, please all the Tathagatas show me power, please bless, please empower, please clarify the thigle of Vajra wisdom. Om Vajra Tishtha Tishtha Guhya Samaya Jñana Am Kusha Ja Ja (藏文，ༀ་བཛྲ་ཏིཥྛ་ཏིཥྛ་གྷུ་ཧྱ་ས་མ་ཡ་ཛྙཱ་ན་ཨཾ་གུ་ཤ་ཛ་ཛཿ，ॐ वज्र तिष्ठ तिष्ठ गुह्य समय ज्ञान आंः कुष ज जः，oṃ vajra tiṣṭha tiṣṭha guhya samaya jñāna āṃ kuṣa ja jaḥ，Om, Vajra, abide, abide, secret, samaya, wisdom, Ah, hook, born, born!). By reciting this three times, the union of all the Buddhas, the stream of Bodhicitta, arises as the nature of the color of wisdom. It dissolves into the five thigle lines. From body, speech, and mind, white, red, and blue rays of light emanate and dissolve into the thigle of samaya, becoming body, speech, and mind.
English
For the sake of. Please grant the sacred blessings. Kāya Vajra Svabhāva... The letter Hūṃ is the nature of the speech of the Sugatas. For the sake of purifying the objects of speech, please grant the sacred blessings. Vāka Vajra Svabhāva... The letter Hūṃ is the nature of the mind of the Sugatas. For the sake of purifying the objects of mind, please grant the blessings... Citta Vajra... Then gather the drops into one. Hūṃ. For the unmoving and unwavering, in the yoga of equality, surpassing the peak, performing the wrathful and fierce deeds, draw the palace here. Oṃ Āḥ Hūṃ Vajra Jñāna Mati Pra Mahā Hūṃ. By reciting this, contemplate each one as having nine layers. Then, the consecration of the vajra bell: Cleanse and purify the vajra bell. From the state of emptiness, in the center of the great bliss, with five upward Ra's, from Hūṃ arise the five families. With five downward Ra's, arise Mūṃ Lāṃ Māṃ Pāṃ Tāṃ. From Oṃ, generate the five mothers. On the nine-pointed top, in the four corners of Ra, the speech Heruka, from the eight upward lotus petals, the eight bodhisattvas. On the downward lotus petals, the four gatekeepers. The four secret mothers. In the four corners, the four speech mothers. On the whole bell, contemplate all the peaceful deities as complete. In the center of the bell, the wrathful mother Namshyalma. On the face, the Prajñāpāramitā mother. On the Ra, the five families. In the center and corners of the lower lotus, the five mothers and the four secret mothers. On the upper thread, the eight wrathful mothers. On the vajra thread, the twenty wrathful mothers. From the tongue, the wrathful mother performing dances. On the nine-pointed top, on the Ra of the four corners, generate the essence of the four actions. Bestow empowerment with the five wisdoms. Bless the body, speech, and mind. Perform from the Samantabhadra cloud of offerings up to the praise. Then, by reciting Hūṃ, the deities dissolve into light. Absorbing into the vajra bell, contemplate as the nature of wisdom. Oṃ Vajra Dhāka Jala Hana Daha Vajra Pañca Jñāna Vajra Hūṃ. Oṃ Ghana Dhapa Sha Dharma Dhara Hūṃ. By reciting this, contemplate that all the qualities of the vajra's fruit are complete, and perform the benefit of beings. Contemplate the bell proclaiming the Dharma from the state of emptiness. Holding it in your hand, recite: Hūṃ. The vajra bell is the holder of knowledge. With the inseparability of method and wisdom. May I have power over samsara and nirvana, or over the Dharma. Reciting this and shaking the vajra, subdue the three realms with power. By ringing the bell, contemplate that the three realms are brought under control. Then, the consecration of the bhanta: Cleanse and purify the bhanta. Empty.
Chinese
从空性之中，由bhrum（藏文：བྷྲཱུྃ，梵文天城体：भ्रूम，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）生起大集会根本坛城，五部佛尊，灌顶，身语意加持，以萨曼扎降临，迎请，埃亚嘿，扎 吽 棒 霍，融入，底叉 瓦日拉 达，善逝薄伽梵，普贤供养，以暴怒六歌赞颂，嗡 菩提吉大 玛哈苏卡 嘉纳 达图 阿，嗡 汝汝 汝汝 吽 炯 吽。如是念诵，诸佛化光融入，观想充满智慧甘露。然后加持颜料，将各种颜料调和，绘制五雄猛种子字，以萨瓦桑修达和让 扬 康 清净。从空性中，五层座垫，以三种仪轨生起本尊，灌顶加持，降临迎请融入安住，善逝薄伽梵，普贤，赞颂之后祈请：全知智慧清净者，五毒遮障未曾见，为令着色得清净，祈请赐予胜加持。嗡 萨瓦 班杂 惹那 亚那。以此，五部佛化光融入，观想每个智慧都具有五种。说：堆积如油。如是圆满支分开光后，金刚阿阇黎以五种法衣庄严，以吽字，以金刚步法绕坛城，到达坛城中央，面向东方，以尊胜的傲慢而坐，迎请大集会本尊于前方虚空，进行外内秘密或殊胜三摩地供养，加持四明妃为四智，灌顶，降临迎请融入安住，从四方秘密明妃处祈请。大集会坛城中，诸佛总集之城中，祈请今日开示，祈请垂念一切即我。从东方：寂静智慧自显现，一切庄严中最殊胜，诸佛之身最殊胜，祈请开示大坛城。从南方：功德珍宝增长之主，圆满一切众生愿，又，诸佛功德最殊胜，祈请开示大坛城。从西方：自性清净无垢染，诸佛之语最殊胜，已证超越贪欲彼岸，祈请开示大坛
English
From the state of emptiness, from BHRUM (藏文：བྷྲཱུྃ，梵文天城体：भ्रूम，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆) arises the great assembly, the root mandala is generated. The five families, empower, bless body, speech, and mind. Descend with sa-man-ja, invite, EHYA HI, JAḤ HŪṂ BAṂ HOḤ, merge, TIṢṬHA VAJRA DRḌHA. The Sugata, the Bhagavan. Offering of Samantabhadra. Praising with the six songs of the Fierce One. Oṃ bodhicitta mahāsukha jñānadhātu āḥ. Oṃ rulu rulu hūṃ bhyo hūṃ. By reciting as appropriate, the deities dissolve into light. Think of it as being filled with the nectar of wisdom. Then, consecrate the colors. Arrange the colors in a harmonious manner and arrange the five heroic syllables. Purify with sarva saṃśodha and raṃ yaṃ khaṃ. From the state of emptiness, create the deities on five stacked seats with three rituals. Empower and bless. Descend, invite, merge, and stabilize. The Sugata, the Bhagavan. Samantabhadra. After praising, make the request: In the pure omniscient wisdom, the five poisons and obscurations are not seen. In order to mark and purify, please grant the sacred blessing. Oṃ sarva pañca ratna yana. By this, the five families dissolve into light. Think of each wisdom as possessing five qualities. It is said to pile up and make it oily. Thus, after completing the branch consecration, the Vajra Master, adorned with five garments, circles the mandala with the gait of a Vajra, saying HŪṂ. Arriving at the center of the mandala, facing east, sitting with the pride of Vijaya. Invite the assembly of deities of the Great Assembly into the sky in front, and offer outer, inner, secret, or special samadhi offerings. Bless the four consorts as the four wisdoms. Empower. Descend, invite, merge, and stabilize. Request from the four directions of the secret consorts. In the mandala of the Great Assembly, in the city where all Buddhas gather, please explain today. Please consider everything as myself. From the east: The self-appearing peaceful wisdom, most beautiful of all ornaments, the supreme body of all Buddhas, please speak of the great mandala. From the south: The chief of increasing qualities and jewels, fulfilling the hopes of all without exception. Again, the supreme quality of all Buddhas, please speak of the great mandala. From the west: Not covered by pure nature, the supreme speech of all Buddhas, having attained the perfection beyond desire, please speak of the great
Chinese
哦！从北方起，所有愿望都圆满，是度脱一切的导师，是所有佛的事业之主，祈请您宣说大坛城。总集一切后，是圆满福德智慧资粮的，自性明觉无边无际的坛城中，智慧宫殿轮之相，祈请您宣说坛城心要。如此祈请后，上师说：祈请十方无余的一切，诸佛菩萨降临。我等金刚国王的，弟子们为了利益，我等造此大坛城，为了我等能被守护，为了加持此地被知晓，祈请善逝垂赐。如此说后，观想心间的光芒，将安住虚空中的诸天众，以四个吽字收摄，融入心间。观想弟子们从各自所修本尊的五根门，放射出各种光芒。之后，从东北角开始，以金刚步绕行，并以桑巴尼和十忿怒尊的咒语驱逐邪魔。对入座者，加持身语意，并给予方位。之后，将适合的坛城边线到绘制之间的部分，分为五份，内圈是轮，八辐。（如果中间有空间，就绘制寂静坛城到火焰山为止。如果没有空间，就用装满泥土的浅碗或卡托拉，在曼扎的上方，八辐的中央放置寂静坛城，这是惯例。）其外也分为五份，是十个中间走廊。其外是庄严宫殿的各种装饰。其外是莲花、金刚、火焰山和三毒的标志。此金刚持的坛城，即使做成方形，也因为隐蔽的六权门中，说了走廊是相对的半月形，所以适合做成弯曲的圆形。将卡姆做成海螺法器，加入阿姆利塔、檀香、红白檀、肉豆蔻、冰片、阿迦茹、杜茹迦、布茹姆等。制作供奉神灵的香水滴，观想从苏雅旃陀罗曼陀罗处生出座位。吽 吽 吽 班杂 资达 嘿。阿 阿 阿 班杂 萨玛雅 阿。嗡 阿卓玛 玛哈西日 嘿汝嘎 吽。嘎达玛 玛哈卓迪 效瓦日 吽。嗡 汝鲁 呼鲁 吽 炯 吽。观想为至尊天神之体性。在其前方，苏雅旃陀罗曼陀罗，吽 班杂 智日。姆 达度 效瓦日。不动佛
English
Oṃ! From the north, all wishes are completely fulfilled, the supreme guide who liberates all, the master of the activities of all Buddhas, please speak of the great mandala. Having gathered all together, in the mandala of self-awareness, boundless and without center, which is complete with the accumulations of merit and wisdom, in the form of a wheel of the palace of wisdom, please speak of the heart essence of the mandala. Having made such a request, the lama says: Please invite all the victorious ones with their sons, without exception, from all ten directions to come. For the sake of the disciples of us, the Vajra King, we are making this great mandala, in order to protect us, in order to bless this place to be known, please let the Sugatas accomplish this. Having said this, visualize that the assembly of deities residing in the sky of light rays from the heart are gathered with four Hūṃs and dissolve into the heart. Visualize that various light rays radiate from the five sense faculties of the disciples who are meditating on whichever Yidam they are practicing. Then, starting from the northeast corner, circumambulate with the Vajra gait, and dispel obstacles with the mantras of Sumba Nishi and the Ten Wrathful Ones. Bless the body, speech, and mind of those who are seated in order, and give them directions. Then, divide the part from the appropriate mandala edge to the drawing into five parts, the inner circle is the wheel, eight spokes. (If there is space in the middle, draw the peaceful mandala up to the fire mountain. If there is no space, fill a shallow bowl or katola with earth and place the peaceful mandala on top of the maṇḍala, with the eight spokes in the center, this is the practice.) The outer part is also divided into five parts, which are ten intermediate corridors. The outer part is the various decorations of the great palace. The outer part is the symbols of the lotus, vajra, fire mountain, and the three poisons. This Vajradhara's mandala, even if made square, because in the hidden six power gates, it is said that the corridors are opposite semicircles, so it is appropriate to make it a curved circle. Make the kham into a conch shell instrument, add amrita, sandalwood, red and white sandalwood, nutmeg, camphor, agaru, turuka, burum, etc. Make perfume drops to offer to the deities, and visualize a seat arising from the Surya Chandra mandala. Hūṃ Hūṃ Hūṃ Vajra Citta He. Ā Ā Ā Vajra Samaya Āḥ. Oṃ Akroma Mahāśrī Heruka Hūṃ. Katama Mahākrodhiśvari Hūṃ. Oṃ Rulu Hulu Hūṃ Bhyo Hūṃ. Visualize as the essence of the supreme deity. In front of it, Surya Chandra mandala, Hūṃ Vajra Dhṛk. Muṃ Dādu Śvari. Akṣobhya