Chinese
以（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）加持。 清净土地神之供品。 从空性中，于莲花和月亮之座上。 从（榜，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：榜）中生出的土地女神，黄色，一面二臂，左手持充满甘露之宝瓶，右手作证盟印。 寂静而喜悦，身着黄色饰物和衣裳。 在自己的右手上，于月亮上写三个（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 以三尖金刚杵手印触地。 （吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 扎吉（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 匝。 从地下迎请土地女神及其眷属。 匝（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 榜 霍。 前额为（嗡，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙为（啊，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：啊），心间为（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 从自己的心间放射光芒。 五部灌顶本尊及其眷属，班杂 萨玛匝。（金刚萨埵） 从阿甘到夏帕进行供养。 嗡 班杂 帕瓦 阿比钦匝（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 如此进行灌顶。 身体充满，清除污垢。 从向上溢出的水之残余中，由遍入一切如来作为顶饰。 嗡 普里特维 德威 萨帕里瓦拉 贝阿 阿甘 普拉提匝 梭哈。 同样地，直到夏帕都加上。 嗡 普里特维 德威 萨帕里瓦热 贝阿，加上阿卡罗，念诵三遍，献上食子。 救护者一切诸佛，行持之方式与特点，对于土地与波罗蜜多等，女神您是见证者。 救护者释迦狮子，如何摧毁魔军，同样我为了击败魔众，绘制坛城。 如此念诵三遍祈请。 观想赐予许可。 土地女神再次融入那片土地。 第二，在坛城之地上涂抹香。 在主尊的位置绘制四方形的香点，在其他本尊的位置绘制圆形。 在这些上面放置鲜花或谷物堆。 对每一位本尊，至少陈设十种特别供品。 这些通过实修便知晓。 在东方的左边陈设出世间的食子，右边陈设世间的食子。 也补充共同供品。 前方生起，清净。 从空性中，金刚地基，帐篷，在极其广阔的中央。 从名为大解脱之宫殿的殿堂开始。 成为所有特征都圆满的无量宫殿。 在诸神的座垫之上。 （芒，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）（布隆，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：布隆）（昂，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）（智让，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：智让）（康，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）（朗，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）（芒，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）（榜，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：榜）（当，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：当）。 匝（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 榜 霍 康 让。（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 这些完全变化之后。 中央的
English
Bless with Hūṃ. Purify the offering to the earth deity. From emptiness, on a lotus and moon seat. The earth goddess, yellow, one face and two arms, arising from Vaṃ, holding a vase filled with nectar in her left hand, and making the gesture of bearing witness with her right hand. Peaceful and joyful, adorned with yellow ornaments and garments. On her right hand, write three Hūṃs on the moon. Touching the earth with the three-pointed vajra mudra. Hūṃ Hūṃ Hūṃ Ṭakki Hūṃ Jaḥ. Invite the earth goddess and her retinue from beneath the earth. Ja Hūṃ Vaṃ Hoḥ. Oṃ on the forehead, Āḥ on the throat, Hūṃ on the heart. Radiate light from one's own heart. The five families of empowerment deities and their retinue, Vajra Samājaḥ. Offer from Arghaṃ to Shapta. Oṃ Vajri Bhava Abhiṣiñca Hūṃ. Thus empower. Fill the body, purify defilements. From the upward overflow of water residue, Vairochana crowns the head. Oṃ Pṛthivī Devī Sapariwāra Bhyaḥ Arghaṃ Pratīccha Svāhā. Similarly, add up to Shapta. Oṃ Pṛthivī Devī Sapariwāre Bhyaḥ, add Akāro, recite three times, and offer the torma. Savior, all the Buddhas, the manner and distinction of conduct, for the earth and pāramitās, you, goddess, are the witness. Savior, Shakya Simha, how he destroyed the armies of demons, similarly, I, in order to defeat the hordes of demons, draw the mandala. Thus, pray three times. Visualize granting permission. The earth goddess dissolves back into that earth. Secondly, anoint the mandala ground with fragrant incense. Draw a square incense dot at the position of the main deity, and circles at the positions of the other deities. Place flowers or grain heaps on top of these. Arrange no less than ten special offerings for each deity. These are known through practical application. On the left of the east, arrange the transcendent torma, and on the right, arrange the mundane torma. Also supplement the common offerings. Generate the front, purify. From emptiness, a vajra ground, a tent, in the midst of vast expanse. From the palace called the Great Liberation Mansion. Becoming an immeasurable palace, complete with all characteristics. On top of the deities' seats. Maṃ Bhrūṃ Aṃ Jriṃ Khaṃ Laṃ Maṃ Vaṃ Tāṃ. Jaḥ Hūṃ Vaṃ Hoḥ Khaṃ Raṃ. Hūṃ Hūṃ Hūṃ Hūṃ. After these have completely transformed. The central
English
On the seat, from the essence of Akshobhya, glorious Manjushri Vajra, become complete with everything. In his lap, from the mother Manjushri Vajra, become perfectly complete. From the eight places of Lotuses, in the east, white Vairochana, holding a lotus. Similarly, in the south, Ratnasambhava and others generate the four families. In the southeast, white Tara and others generate the four mothers. In the second row, in the southeast, from Rupa Vajra and others generate the six Vajra mothers. All of them, until, radiate the light of the sun. At the east gate, Yamantaka and others generate the four wrathful ones, and the four wrathful ones reside. With the rays of light from one's own heart, the wisdom being, from the mandala of the nineteen deities until, Vighnantakrit Hoḥ, dissolve the wisdom being. In the eyes of all the deities, Kṣīṃ, and from the radiance of the wheel, from white Earth Essence until, like Samantabhadra Vajradhara. After blessing the offerings according to the sadhana, the praises to be explained during the main part. Offer the transcendent torma according to the torma ritual. Thirdly, the characteristics of the vases, and the inner substances, the way of arranging them, and the offerings and tormas are the same as the general ones. Cleanse and purify. From the state of emptiness, from Paṃ comes a lotus, and from A comes a moon seat. On top of that, from Vaṃ comes a precious vase, wide and vast, with a bulging belly, a slender neck, a drooping mouth, adorned with a divine garment necklace and a wish-fulfilling tree. The inside is completely filled with all essences. Oṃ Tapte Tapte Maha Tapte Svaha. The divine river flows gently, becoming completely filled. In the center of the victory vase, nineteen lotus seats, each with sun and moon seats, on top of those, Maṃ Bhrūṃ Aṃ Jriṃ Khaṃ Laṃ Maṃ Paṃ Tāṃ. Jaḥ Hūṃ Vaṃ Hoḥ Khaṃ Raṃ. Hūṃ Hūṃ Hūṃ Hūṃ. Each fully transformed into their respective places. On top of the central seat, from the essence of Akshobhya, glorious Manjushri Vajra, sitting in a left-extended posture. As in the case of inviting the deities. In the action vase, on the lotus sun, from Hūṃ comes the black destroyer of obstacles, holding a lotus. Fully adorned with wrathful ornaments and attire. In the eyes of all the deities, Kṣīṃ, etc.
Chinese
护持者和，诸有情菩提处所和，有情于教法极欢喜，何者金刚眼前者们，请垂念于我。我名某某者，为令众生不迷之故，以力所能及之物书写，今我与诸弟子们，请以慈悲心垂念，祈请加持一切眷属。如是祈请三次，思维赐予许可。作一简略之供赞。于需极简略之赞时，如具德不迷尽舍等，于一颂之末，五蕴界处诸法，皆为清净五智之体性，甚深光明十九尊众，我与眷属皆顶礼。如是赞叹。坛城之外一切皆成结界。如是说，暂且不抬起，于彼日之夜晚，供养不间断。正行坛城之日修法，有坛城之绘制，修持和供养三者。初者，于智慧线之仪轨中，有线之仪轨，粉末颜料加持，坛城之绘制四者。初者，于诸天之瑜伽广略何者先行后，于五色线涂抹芥子粉和五甘露，以香气熏染，黑白黄红绿五色依次置于拇指等之根部，稍作拉伸后，作清净。于空性中，从吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字生出之黑线，不动佛之体性。从勃隆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字生出之白线，毗卢遮那佛之体性。从嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字生出之黄线，宝生佛之体性。从资让（藏文，梵文天城体，梵文罗马拟拟音，汉语字面意思）字生出之红线，无量光佛之体性。从康（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字生出之绿线，不空成就佛之体性，皆成五智之自性。安住于虚空之坛城诸尊众和充满虚空之诸佛菩萨之心间，从吽勃隆嗡资让康生出之智慧丝线，安住于光明之自性中。嗡啊阿閦婆雅 班杂苏札让 麦札雅恰 玛哈曼札拉苏
English
Protectors and, beings, Bodhi places of teaching, and sentient beings who rejoice in the teachings, whoever are the vajra-eyed ones, please consider me. I, named so-and-so, in order to purify the ignorance of beings, write with whatever means are available. Now, to me and all my disciples, please consider with loving-kindness, and bless all the assemblies. Thus, pray three times and think that permission has been granted. Perform a brief offering and praise. For cases where a very brief praise is needed, such as "Glorious, non-deluded, all-renouncing," etc., at the end of one verse: The aggregates, elements, and sense bases, are the very essence of the five pure wisdoms. The assembly of nineteen deities, profound and clear, I prostrate to them with their retinue. Thus praise. All those outside the mandala are bound in all directions. Thus saying, do not lift it for a while, and offer continuously throughout the night of that day. The main ritual of the mandala's day consists of drawing the mandala, accomplishment, and offering. First, in the ritual of the wisdom line, there are four: the ritual of the line, blessing the colored powders, and drawing the mandala. First, whichever is more extensive or concise of the yoga of the deities should precede. Anoint five colored threads with mustard powder and the five elixirs, and perfume them with fragrant scents. Place the five colors—black, white, yellow, red, and green—in order at the base of the thumb, etc., stretch them slightly, and purify them. From the state of emptiness, the black thread arising from Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the essence of Akṣobhya. The white thread arising from Brūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the essence of Vairocana. The yellow thread arising from Oṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the essence of Ratnasambhava. The red thread arising from Jriṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the essence of Amitābha. The green thread arising from Khaṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the essence of Amoghasiddhi, all become the nature of the five wisdoms. The wisdom threads arising from Hūṃ, Brūṃ, Oṃ, Jriṃ, and Khaṃ in the hearts of the mandala deities residing in the sky and the Buddhas and Bodhisattvas filling the sky, reside in the nature of light. Oṃ Āḥ Akṣobhya Vajra Sūtraṃ Me Prayaccha Mahāmaṇḍala Sū
English
dra na ya hum. Recite three times. Similarly, place Akshobhya in the appropriate location. Also place Shasvata, Ratnasambhava, Amitabha, and Amoghasiddhi there and offer prayers. In one's own two eyes, from the seed syllable Dzaḥ, arise the sun and moon with yellow rays. In the pupils, Hum. Om Dipta Drishti Ankusha Dzaḥ. From the hearts of the assembly of deities in the sky, invite the five kinds of wisdom threads. Dissolve them into the thread of samaya. Then, together with the student, visualize a smooth vajra swirling with nectar, and stretch the thread. Om Ano Nya. Anu Gata. Sarva Dharma Para Spara Anu Prabrishta Sarva Dharma Aryanta Anu Brishta Sarva Dharma. Om Ah Hum. First, coil them separately. Then, coil them in one direction. Place it in a clean container. Visualize one's left eye as the sun from Ma, and the right eye as the moon from Ta. Vajra Drishta Ma Ta. Gaze intensely at the thread to stabilize it. Sprinkle it with the five nectars, mustard seeds, and fragrant water that have been recited over by Lasta Machapa. Touch it with your hand. Recite Om Vajra Samaya Sutra Hum and Om Ah Hum, one hundred and eight times, etc. Protect it with Lasta Machapa and then place it. Arrange new offerings in the remaining mandala. Bless it according to the sadhana. After offering a condensed praise and the inner offering, raise the mandala with the mantra Om Vajra Udhista and reside in the center of the union of the sun and moon. Then, offer a condensed praise and protect it with Lasta Machapa. On the ground of the mandala, recite Om Sarva Samshodhani Hum. Sprinkle with fragrant water, sweep, and scatter flowers around the perimeter. The master faces east and holds the thread in the center with his left hand. The student faces west and holds the end of the thread with his right hand. Say Dzzeh, and the student takes it with his left hand and holds it in the center. Then, how to place the thread? It is known from the method of holding the thread itself. When the master points the thread to the sky with the thumb of his right hand. Recite Om Vajra Samaya Sutram Hum. For the benefit of sentient beings, all of you. It is time, please come here today. With the sound of the thread. Urge the Tathagatas who fill the sky to come like one lamp dividing into two lamps and dissolve into the thread. Therefore, since it is located in the west and east, first place the Brahma thread. South