Chinese
之间，作遣除邪魔的事业。如是说。或者此时，如所说供朵玛之仪轨而行亦可，亦有祈请事业瓶之天人的仪轨。总的来说，依彼等任何仪轨而行，皆无相违。瓶安住。之后如事业胜王之时，作赞颂、供养及献内供等。执持具香之金刚铃，舌变为吽字所生之金刚。我乃慈悲之主，对于诸弟子具慈爱，亦为汝等作供养故，明日祈请坛城。薄伽梵以恭敬待我，是故理应施予恩德。金刚持我甚欣悦，秘密集会之坛城甚美丽，以力所能及之供品，明日将如实祈请。是故对于包括弟子之我，以慈爱摄受之后，祈请加持包括眷属之一切坛城。如是祈请。思维一切天众亦赐予光明。以上为一日所行，若其间作彩粉之仪轨，则于安住之晚供养殊胜，次日作后行仪轨，将智慧坛城升于虚空。若早晨作安住，傍晚祈请坛城等，为必须迅速进行仪轨之时，则于祈请之后立即作后行仪轨。于布绘之仪轨亦如是行。即使次日将作彩粉之仪轨，若于此后行之时作，则易于实行，如是行持亦无丝毫相违，故如所乐而行。即是如此，修缮旧供品，亦陈设新供品。如净治及天人准备之时加持。以具偈颂或不具偈颂之共同行法，以从事业胜王所出之咒供养。于诸心咒之后加持三字，献内供。以彼第五及合摄之赞颂赞叹。祈请薄伽梵赐予我及一切有情，所有殊胜及共同之成就。作百字明及忏悔，嗡 班杂 吾底扎，ra
English
In between, perform the activity of dispelling obstacles. Thus it is said. Or at this time, it is also acceptable to proceed according to the ritual of offering the torma. There is also the ritual of requesting the deities of the activity vase. In general, it is seen that there is no contradiction in proceeding according to any of these rituals. The vase remains. Then, as in the case of the Supreme King of Activities, perform praises, offerings, and inner offerings. Holding the vajra bell with incense, the tongue transforms into a vajra born from the syllable Hūṃ. I am the lord of compassion, with love for the disciples, and also for the sake of offering to you, tomorrow I will request the mandala. O Bhagavan, treat me with respect, therefore it is appropriate to bestow kindness. Vajradhara, I am very pleased, the beautiful mandala of the Secret Assembly, with offerings as much as possible, tomorrow I will truly request. Therefore, after lovingly embracing me along with the disciples, please bless the entire mandala including the retinue. Thus pray. Think that all the deities also bestow light. Up to this point, it is done in one day. If the ritual of colored powders is done in between, then in the evening of the abiding, offer excellent offerings. The next day, perform the subsequent ritual and raise the wisdom mandala into the sky. If the abiding is done in the morning, and the ritual of requesting the mandala etc. in the evening, when it is necessary to perform the ritual quickly, then immediately after the prayer, perform the subsequent ritual. The ritual of cloth painting is also done in this way. Even if the ritual of colored powders is to be done the next day, it is easy to practice if it is done at this time of the subsequent ritual, and there is no contradiction in doing so, so do as you please. That is, in this way, repair the old offerings and also arrange new offerings. Bless as in the time of purification and preparation of the deities. With or without common verses, offer with the mantra that comes from the Supreme King of Activities. Add the three syllables to the end of all the heart mantras, and offer the inner offering. Praise with the fifth and condensed praise. Please grant me and all sentient beings all the supreme and common attainments, O Bhagavan. Perform the hundred-syllable mantra and confession, Oṃ Vajra Uttiṣṭha, ra.
Chinese
在地上写下“舍”（藏文：ས་，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：地）字。以对一切有情生起真实慈悲心，以及诸佛薄伽梵对有情生起贪恋和随顺贪恋的真实力，愿所有彩粉燃烧起来！这样说并以意念供养。然后，拔出上师坛城中央的橛。智慧尊融入手中的金刚杵。一边用与墙壁层级相符的彩粉填充橛孔，一边摇动铃铛，唱诵：此乃法界清净处，有情之界善能度脱，自身即是金刚持王，如来一切之所住，从一切过失中解脱者，于轮之中真实安住。一边忆念其含义，一边歌唱。然后，随意布设，并请八宝瓶。诸神的座垫和标识等，通过考察坛城胜王的章节可知晓。然而，从现在简略的修法仪轨来看，死主阎罗的法器是杖，与《坛城仪轨二十品》的帕擦瓦翻译中的记载稍有不符。但在此法中，必须在选择时予以认可。因此，应如何适宜地请问。同样，在《坛城仪轨二十品》中，欲自在和害庄严持索，其他方位的三个忿怒尊持剑，顶髻尊是手的印相之形，以及向佛眼母请问眼珠等，虽然四位天女可以按照根本续部的明示那样讲述，但仅仅请问手的印相和眼珠现在并不美观。因此，用轮和眼珠来标识，顶髻尊也写上轮自身则更好。陈设装饰和供品与通常一样。宝瓶的安放方式也是，胜乐金刚在东门的左侧，事业瓶在右侧。如果有与神灵数量相等的宝瓶，那么其安放方式也需要，但这里没有讲述。在布画仪轨中，完全不需要线条颜色的工作，宝瓶的安放方式也并非绝对需要。第三，修持并供养坛城：从前行朵玛、处所加持、皈依发心开始，直到坛城胜王圆满为止都必须做。似乎也可以观想事业胜王全部圆满，除了供养和略摄之外，没有其他明确的说明。
English
Write the syllable "sa" (Tibetan: ས་, Sanskrit Devanagari: स, Sanskrit Roman transliteration: sa, literal meaning: earth) on the ground. By the truth of generating genuine compassion for all sentient beings, and by the truth of the Buddhas, the Bhagavat, generating attachment and following attachment to sentient beings, may all the colored powders blaze up! Say this and offer with the mind. Then, pull out the peg from the center of the mandala of the master. The wisdom being dissolves into the vajra in the hand. While filling the peg hole with colored powders that match the levels of the wall, ring the bell and chant: This is the pure realm of Dharma, the realm of sentient beings is well liberated, oneself is the king Vajradhara, the abode of all the Tathagatas, the one liberated from all faults, truly abiding within the wheel. While remembering its meaning, sing. Then, arrange as is convenient and invite the eight vases. The seats and emblems of the deities are known by examining the chapter on the supreme king of mandalas. However, according to the current abbreviated sadhana, the weapon of the Lord of Death, Yama, is a staff, which is slightly inconsistent with the record in the Patshab translation of the "Twenty Chapters of Mandala Ritual." But in this tradition, it is necessary to acknowledge the choice. Therefore, how should it be appropriately asked? Similarly, in the "Twenty Chapters of Mandala Ritual," Desire King and Harm Adorned hold lassos, the three wrathful deities of other directions hold swords, the Ushnishadhara has the form of a hand mudra, and inviting the pupils to Buddhalochana, etc., although the four goddesses can be described as explicitly stated in the root tantra, it is not beautiful to only ask for hand mudras and pupils now. Therefore, it is better to mark with wheels and pupils, and also write the wheel itself on the Ushnishadhara. Arranging ornaments and offerings is the same as usual. The way to place the vases is also that the Victorious One is on the left of the east gate, and the activity vase is on the right. If there are vases equal to the number of deities, then their placement is also necessary, but it is not described here. In the painted cloth ritual, the work of lines and colors is not needed at all, and the way to place the vases is also not absolutely necessary. Third, practice and offer the mandala: Starting from the preliminary torma, blessing the place, taking refuge, and generating bodhicitta, it must be done until the supreme king of the mandala is complete. It seems that it is also possible to contemplate the complete accomplishment of the activity supreme king, but there is no other clear explanation besides offerings and brief summaries.
Chinese
巴（的），仅此也足够，这是自生次第。之后，用一切事业之水洒扫坛城，念诵三字多次，摇动金刚杵，摇动铃。以空性净化。从空性之中，从名为白色法生处开始，直至变成各种金刚座之间，如修法仪轨。自身安住于中央的座垫之上，与中央本尊的标识融为一体，化为大金刚持之身。从自己的心间化生自种姓的印玺。与所触金刚母的标识融为一体。自身化为嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。在八个方位上，东方由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为毗卢遮那佛。南方由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、梭哈（藏文：སྭ་ཧཱུཾ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为宝生佛。西方由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、阿（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为无量光佛。北方由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、哈（藏文：ཧཱ，梵文天城体：ह，梵文罗马拟音：hā，汉语字面意思：哈）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为不空成就佛。东南方由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、朗（藏文：ལཾ，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：朗）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为佛眼佛母。西南方由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、芒（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为嘛嘛枳佛母。西北方由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、邦（藏文：པཾ，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：邦）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为白衣佛母。东北方由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、当（藏文：ཏཾ，梵文天城体：तं，梵文罗马拟音：taṃ，汉语字面意思：当）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为度母。第二层四隅的标识完全变化，东南方由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、匝（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为色金刚母。西南方由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为声金刚母。西北方由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为香金刚母。东北方由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、霍（藏文：ཧོཿ，梵文天城体：हः，梵文罗马拟音：haḥ，汉语字面意思：霍）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为味金刚母。中央的触金刚母的本尊标识完全变化，在主尊的怀抱中，由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、康（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为触金刚母。诸本尊的标识完全变化，东方右侧由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、麦（藏文：མཻཻཾ，梵文天城体：मैँ，梵文罗马拟音：maiṃ，汉语字面意思：麦）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为慈氏菩萨。左侧由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为地藏菩萨。南方右侧和左侧由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为右侧的金刚手菩萨，左侧的虚空藏菩萨。西方右侧由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为观世音菩萨，左侧由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为文殊菩萨。北方右侧和左侧由嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为右侧的除盖障菩萨，左侧的普贤菩萨。四门和四隅以及上下的标识完全变化，化为十个嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这些完全变化，东方门化为阎魔敌，南方门化为般若尽，西方门化为马头明王，北方门化为