Chinese
由于是初学者的缘故，成为了所依之补特伽罗，具有心的障碍，资具不齐全，三摩地不清晰，咒语不纯净，仪轨所有增减，祈请弥补所有增减，不要成为我等道和悉地的障碍。祈请使我所有事业和悉地无碍成办。请赐予我殊胜悉地！赐予所有禅定的果实！对于所有众生，随其所愿，赐予无上悉地！为了再次返回，返回自己的处所 གཤེགས་བཛྲ་མུཿ (藏文) 。观想自身和前方坛城生起和融入的本尊众，遣返除了这些以外的所有宾客。如果有绘画等所依，则在此处按照共同的仪轨进行坚固安住。之后从主尊进入胜义谛开始，到坛城收摄之间，按照修法中所说的，如事业至尊的次第，完整地修持。从“父母平等结合的大乐”开始，到“被光芒牵引，融入自身”为止。在此，诸佛众融入自身的时候，如同身坛城的次第，或者如同剩余供品融入自身的时候一样，用心观想。供养赞颂也实际上仅仅以思维修持来进行，现在仪轨念诵的时候，也不做手印和乐器，实际上也不做内供、享用等，这是实修。之后，“嗡，您成办一切有情义利”等，以及伴随着阿字（ཨ，梵文天城体：अ，梵文罗马转写：a，汉语字面意思：阿）卡字（ཀ，梵文天城体：का，梵文罗马转写：kā，汉语字面意思：卡）若字（རོ，梵文天城体：रो，梵文罗马转写：ro，汉语字面意思：若）三个咒字，遣送沙坛城，将沙坛城迎请到河流中。用金刚橛富饶并清洗。随力所能地做祈愿和吉祥等，与共同仪轨相同。如果做连续的修供，则在遣返所有宾客之后，进行事业至尊的供养。不收摄坛城，以菩提心对所有众生进行灌顶。将他们融入自身。观想自己是坛城的主尊，但是缺少了第二主尊，所以在前方安住。对画像坛城进行坚固安住。这些与彩绘坛城也相同，对其进行之后，仅仅做祈愿和吉祥即可。修法的坛城。
English
Since one is a beginner, having become a person who relies on supports, possessing mental obscurations, lacking complete implements, having unclear samadhi, impure mantras, and all excesses and deficiencies in the ritual, please fill all excesses and deficiencies, and may it not become an obstacle to our path and siddhis. Please make all my actions and siddhis accomplished without hindrance. Please grant me the supreme siddhi! Grant the fruits of all samadhis! To all sentient beings, according to their wishes, grant the unsurpassed siddhi! For the sake of returning again, return to your own place, Gshegs Vajra Muh (藏文). Visualize the deities of the mandala generated and absorbed in front of oneself, and dismiss all guests except for these. If there are supports such as paintings, then perform the general stabilization ritual here. Then, from the main deity entering the ultimate truth until the dissolution of the mandala, according to what is explained in the sadhana, like the occasion of the supreme activity, meditate completely. From "the great bliss of the union of father and mother" until "drawn by the rays of light, absorbed into oneself." Here, when the deities are absorbed into oneself, meditate mentally as in the case of the body mandala, or as in the case of the remaining offerings being absorbed into oneself. Offerings and praises should also be done in essence only through contemplation. Nowadays, even when reciting the ritual arrangements, the practice is not to do mudras, music, or actually inner offerings, tasting, etc. Then, "Om, you accomplish all the purposes of sentient beings," etc., and with the three mantra syllables of A (ཨ，梵文天城体：अ，梵文罗马转写：a，汉语字面意思：阿) Ka (ཀ，梵文天城体：का，梵文罗马转写：kā，汉语字面意思：卡) Ro (རོ，梵文天城体：रो，梵文罗马转写：ro，汉语字面意思：若), dismiss the sand mandala and invite the sand mandala to the river. Enrich and cleanse with the phurba. Do prayers and auspiciousness as much as possible, which is the same as the common practice. If doing a continuous sadhana offering, then after dismissing all the guests, perform the offering of the supreme activity. Without dissolving the mandala, empower all sentient beings with bodhicitta. Absorb them into oneself. Visualize oneself as the main deity of the mandala, but lacking a second main deity, so abide in front. Perform the stabilization ritual for the image mandala. These are also the same for painted mandalas, and after that, only do prayers and auspiciousness. The mandala of sadhana.
Chinese
如果是第二天开始，坛城的修法差别就必须和第一天不一样。此时也不需要改变前生之诸神，但此处内部也只是迎请准备之神，坛城修法的仪轨看来是按照之前所说的那样进行实践的。诸神众融入光中，说变成诸神的标识。然后祈愿和吉祥。具德密集金刚的，口诀圣者龙树的，此派非常著名，此派的灌顶仪轨也，有三种不同的根本。后来藏地的所有智者，都重视这被称为龙树菩提派，因此写在这里。如实按照经文的意义，没有用自己喜欢的补充，也没有伪装成深奥，而是阐释了密集明晰之精华。由此获得的任何善，愿能以此，在今生获得无上菩提永恒之境，愿一切众生也能安住于此。名为《密集金刚圣众轮之自入燃 свет》，是嘉钦巴达热纳塔所说。愿此也能使珍贵的教法在一切方向弘扬光大，利益众多众生。吉祥！
English
If it is from the second day onwards, the difference in the practice of the mandala must be different from the first day. At this time, there is no need to change the deities of the preliminary generation, but here internally, only the deities of preparation are invited. The ritual of mandala practice seems to be practiced as previously stated. The assembly of deities dissolves into light, and it is said to become the emblems of the deities. Then make aspirations and auspiciousness. Of the glorious Guhyasamaja, of the oral instructions of the noble Nagarjuna, this tradition is very famous, and the initiation ritual of this tradition also has three different roots. Later, all the wise men of Tibet valued this, which is known as the Nagarjuna-Bodhi tradition, so it is written here. According to the meaning of the scriptures, without adding my own favorite supplements, and without pretending to be profound, but explaining the essence of the Guhyasamaja clearly. May whatever good is obtained from this, may I attain the supreme Bodhi eternal state in this very life, and may all sentient beings also abide therein. This is called "Self-Entry into the Blazing Light of the Guhyasamaja Assembly," spoken by Gyal Khampa Taranatha. May this also cause the precious teachings to spread and flourish in all directions, benefiting many beings. Mangalam!
Chinese
以意观想，在明观文殊金刚的心间，于无垢的月亮上，有红色和黄色的མཾ་（藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字放出光芒。迎请以根本上师、种姓主尊之相为顶严的文殊金刚十九尊坛城于前方虚空。嗡 班匝 萨玛匝（藏文，梵文天城体：嗡 वज्र समा ज，梵文罗马拟音：oṃ vajra samā ja，汉语字面意思：嗡，金刚，三摩地，生）。嗡 萨瓦 达塔嘎达 嘎雅 瓦嘎 चित्तཾ 札那 班匝 班达 南 嘎热 弥（藏文，梵文天城体：ॐ सर्व तथागत काय वाक् चित्तं प्रण ज्ञान वज्र बन्धनां करे मि，梵文罗马拟音：oṃ sarva tathāgata kāya vāk cittaṃ praṇa jñāna vajra bandhanāṃ kare mi，汉语字面意思：嗡，一切，如来，身，语，意，敬礼，智慧，金刚，束缚，做，我）。 具德圆满深明无二光辉耀， 其之自性寂静十六半份燃， 真实义谛心要彼示上师三尊胜， 以彼身语意三平等恒时敬。 具德无知尽舍无垢光荣耀， 无量种姓化身众尊极庄严， 智慧支分聚集炽燃极美妙， 为供文殊彼尊故吾敬顶礼。 如是顶礼。 嗡 阿尔刚 普匝 麦嘎 萨姆札 萨帕惹纳 萨玛雅 希利 吽（藏文，梵文天城体：ॐ अर्घं पूजा मेघ समुद्र स्फरन समय श्री हूँ，梵文罗马拟音：oṃ argha pūjā megha samudra spharana samaya śrī hūṃ，汉语字面意思：嗡，供品，普贤供云，云，海，充满，誓言，吉祥，吽）。 如是，于此涂香，花，香，灯，香水，食物，声，色，声，香，味，触，法界等亦加持。 何者无始轮回之洪流， 无余分别念所积诸垢染， 大悲具足尊前彼等诸， 如仪一切皆忏悔。 圆满佛陀菩萨及， 余诸圣者所作善， 彼等一切皆随喜， 回向菩提胜果证。 以意之嬉戏无垢月亮般成就， 以慈悲殊胜无边际之方便， 于自心间安住而成为， 善逝如来众前恒时作皈依。 从分别念无余定解脱， 殊胜菩萨众之圆满基， 诸法万物一味之自性， 于正法圣教恒时作皈依。 从诸系缚必定得解脱， 以殊胜慈悲所造之光荣， 于极喜等地而安住之， 禁行自在众前作皈依。 以思及成熟清净故， 净除一切业障诸习气， 尤以胜解而作庄严之， 心乃发起殊胜菩提心。 善逝如来子等唯一道， 布施等十白净之功德
English
With intention, visualize that in the heart of the clearly visualized Manjushri Vajra, on a stainless moon, the red and yellow syllable Maṃ (藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：Maṃ) emits rays of light. Invite the mandala of the nineteen deities of Manjushri Vajra, adorned with the form of the root guru and lineage lord as the crown of the head, into the space in front. Om Vajra Samaja (藏文，梵文天城体：嗡 वज्र समा ज，梵文罗马拟音：oṃ vajra samā ja，汉语字面意思：Om, Vajra, Samadhi, Born). Om Sarva Tathagata Kaya Vak Cittam Prana Jñana Vajra Bandhanam Kare Mi (藏文，梵文天城体：ॐ सर्व तथागत काय वाक् चित्तं प्रण ज्ञान वज्र बन्धनां करे मि，梵文罗马拟音：oṃ sarva tathāgata kāya vāk cittaṃ praṇa jñāna vajra bandhanāṃ kare mi，汉语字面意思：Om, all, thus-gone, body, speech, mind, prostrate, wisdom, vajra, bind, do, I). Glorious, possessing bliss, perfection, profundity, clarity, non-duality, and radiant light, Its nature is peaceful, with sixteen and a half portions blazing. The ultimate essence, the three excellent gurus who reveal it, To them, I constantly pay homage with the equality of the three actions. Glorious, possessing the splendor of immaculate wisdom, abandoning all ignorance, Adorned by countless emanations of lineages, The gathering of wisdom branches blazing and supremely beautiful, For the sake of offering to that Manjushri, I prostrate. Thus, prostrate. Om Argham Puja Megha Samudra Spharana Samaya Shri Hum (藏文，梵文天城体：ॐ अर्घं पूजा मेघ समुद्र स्फरन समय श्री हूँ，梵文罗马拟音：oṃ argha pūjā megha samudra spharana samaya śrī hūṃ，汉语字面意思：Om, offering, cloud of offerings, cloud, ocean, pervading, samaya, auspicious, Hum). Likewise, apply to Padyam (water for washing feet), Puspe (flowers), Dhupe (incense), Aloke (light), Gandhe (perfume), Naivedye (food), Shabda (sound), Rupa (form), Shabda (sound), Gandhe (smell), Rasa (taste), Sparsha (touch), Dharma Dhatu (realm of phenomena). Whatever in the beginningless stream of existence, The defilements accumulated by all conceptualizations without exception, Before the compassionate ones, those, According to the ritual, I confess all. Perfect Buddhas, Bodhisattvas, and, Whatever virtue is done by other noble ones, I rejoice in all of them, And dedicate them entirely to enlightenment. Accomplish with the play of mind like a stainless moon, With the method of infinite, supreme compassion, Those who dwell in my own mind, I always take refuge in the Sugatas. Certainly liberated from all conceptualizations, The basis of the perfections of the noble Bodhisattvas, The nature of all things is of one taste, I always take refuge in the sacred Dharma. Having certainly become liberated from the bonds, Possessing the glory created by supreme compassion, Those who dwell on the grounds such as the Joyful, I take refuge in the assembly of the powerful ascetics. Because of pure thoughts and ripening, Thoroughly remove the imprints of all obscurations, Especially adorned with faith, May the mind generate the supreme Bodhicitta. The sole path of the Sugatas and their sons, The white qualities of the ten perfections such as generosity.
Chinese
以ྒྷཾ་至ཤཔྟའི་供养。忿怒尊由嗔恨处生起，恒常显现勤于杀戮，摧伏四魔，调伏难调者，向眷属及您顶礼赞叹。尽力念诵四字ཧཱུཾ་咒。顶髻的遣除法应于他处学习。第二、正行中，第一、结合，以及胜妙坛城之王，事业之王。第一者，生起所依和所依处，第一者是，由中央的忿怒尊完全转变，从སཾ་中生出白色的金刚，以སཾ་字为标志。由此生出白色普贤王如来，三面六臂。由此完全转变，生出三角法源，外面白色里面红色，宽广而广大，根细向下，口大向上，放射着如来众的光芒。其中，从པཾ་中生出具有十万花瓣的各种莲花。在莲花中央，从黑色ཧཱུཾ་字中，生出宽广而广大的各种金刚，其中心是月亮。从བྷྲུཾ་中生出白色的十二辐轮，以བྷྲུཾ་字为标志。由此光芒四射，聚集完全转变，生出白色毗卢遮那佛，三面六臂。由此完全转变，生出大解脱的楼阁，由五种珍宝圆满而成。能仁王的光芒遍布无边无际的一切方向。四方形，四个门，从外到内依次是白黄红绿。具有五层青色墙壁。其上环绕着红色宝幡，上面有四个金腰带，外侧是摩羯鱼口中垂下的网状物。其上有从鸟翼垂下的流苏。上面环绕着箭楼和佛塔的形状。以胜幢和幡旗等一切装饰品庄严。墙外环绕着红色欲妙布。各种姿势和颜色的明妃们手持各种供品供养世尊。四个门前有四方形的台子上，放置着支撑瓶子的四根柱子，柱子顶端的马座上是莲花和法轮，左右装饰着雌雄鹿。
English
Offerings are made from ྒྷཾ་ to ཤཔྟའི་. The wrathful deity arises from the place of hatred, constantly appearing and diligently engaged in killing, subduing the four maras, and taming the untamable. I prostrate and praise you, together with your retinue. Recite the four-syllable ཧཱུཾ་ mantra as much as possible. The method of averting obstacles with the Ushnishavijaya should be learned elsewhere. Secondly, in the main part, first, the combination, and the supreme king of the mandala, the king of activities. In the first part, there are two aspects: generating the support and generating the supported. The first is: from the complete transformation of the wrathful deity in the center, from སཾ་ arises a white vajra marked with the syllable སཾ་. From that arises the white Samantabhadra, with three faces and six arms. From its complete transformation arises a triangular dharma source, white on the outside and red on the inside, vast and wide, with a thin root pointing downwards, a large mouth pointing upwards, radiating the light of the assembly of tathagatas. Inside it, from པཾ་ arises a lotus with a hundred thousand petals of various colors. In the center of the lotus, from the black syllable ཧཱུཾ་, arises a wide and vast variety of vajras, with the moon at its center. From བྷྲུཾ་ arises a white wheel with twelve spokes, marked with the syllable བྷྲུཾ་. From that, light radiates, gathers, and completely transforms, giving rise to the white Vairochana, with three faces and six arms. From its complete transformation arises the great liberation mansion, a celestial palace perfectly made of five kinds of precious jewels. The light of the Sage King pervades all limitless directions. It is square, with four doors, white, yellow, red, and green respectively from the outside in. It has five layers of blue walls. On top of that, there is a red precious parapet, and above that, four golden girdles, with nets hanging from the mouths of makaras on the outside. Above that, there are tassels hanging from the bird's wings. Above that, it is completely surrounded by arrow-shaped stupas. It is adorned with victory banners, flags, and all kinds of ornaments. Outside the walls, it is surrounded by a red cloth of desirable objects. Consorts of various postures and colors hold various offerings and offer them to the Bhagavan. In front of the four doors, on square platforms, are four pillars supporting vases, and on the top of the pillars, on the horse-throne, are lotuses and wheels, adorned with male and female deer on the left and right.