Chinese
密咒行持之理出现，此比彼更稀有，何者无等众生义，能作无上之事。于无数劫中，先前所作之罪业，彼一切亦将耗尽，因见深奥之坛城故。名声无边密咒行持之，安住于理有何可说？若念诵救护之秘密咒，则成就无上之果位。何者此殊胜行持，智慧极其不动摇，一切痛苦所生之，恶趣彼将断除。大士您等，获得无等之所得，今朝获得。何故诸佛与佛子，大士您等，于此教法您等众，完全摄受而生起。是故您等于大乘，明日将极生起。超越有与无，深奥一切分别念，极不分别无处所，远离一切戏论，非一切戏论所戏论，从因与业中皆生起，具足或远离业与事业等，于二谛中如实安住之，此殊胜大乘之，安住于理将获得。如是说且解释其义。于吉祥草垫上，以狮子卧式而卧，且了悟梦境。如是略说梦境之义。如是则弟子准备之事业圆满矣。准备之后的事业，此时作亦可。第三、真实坛城之事业或坛城之日的仪轨，有坛城绘画之事业，坛城修持之事业，自身进入且受灌顶也。第一有三，线与颜料之修治，置线，敷色也。第一者，若是先前之次第彼本身，则不需修持自生，若是彼之外的日间，则修持如准备时所说之简略现观。于五种颜料上磨擦五种珍宝，且依颜色之次第书写药叉母等。与自色相符的新线等亦置于其上。清净扫除。从空性中，蓝色线与颜料从ยะ（藏文，梵文天城体，ya，梵文罗马拟音，ya，汉语字面意思：ยะ）生不动佛蓝色持金刚杵与铃之母。
English
The principle of practicing mantras arises. This is even rarer than that. Whoever can do the unsurpassed for the sake of unequaled sentient beings. In countless eons, whatever sins were committed before, all of them will also be exhausted by seeing the profound mandala. What need is there to mention if one abides in the principle of practicing mantras with boundless fame? If one recites the secret mantra of protection, then the unsurpassed state will be attained. Whoever has this supreme conduct, whose wisdom is extremely unwavering, that evil destiny from which all suffering arises will be cut off by it. Great beings, you have obtained the unequaled gain, obtained today. Why the Buddhas and their sons, great beings, you all are being completely embraced and born into this teaching. Therefore, you will be greatly born into the Mahayana tomorrow. Transcending existence and non-existence, profound, beyond all discriminations, not discriminating, without a place to abide, free from all elaborations, not elaborated by all elaborations, arising entirely from causes and actions, possessing or being separated from actions and activities, abiding in the two truths, this supreme of the excellent vehicle, abiding in the principle will be obtained. Thus he spoke and explained the meaning. Lie down on a cushion of kusha grass in the posture of a lion, and understand the dream. Thus, a little of the meaning of the dream is explained. In this way, the work of preparing the disciple is completed. The activities after the preparation can also be done at this time. Third, the activity of the actual mandala or the ritual of the day of the mandala, there is the activity of drawing the mandala, the activity of accomplishing the mandala, and entering oneself and receiving empowerment. The first has three: preparing the lines and colors, placing the lines, and applying the colors. The first is: if it is the same as the previous sequence, then there is no need to meditate on self-generation, and if it is the daytime outside of that, then meditate on the condensed Abhisamaya as taught during the preparation. Rub the five precious jewels on the five colors, and write the Yaksha mothers etc. according to the order of the colors. Also place the new line etc. that match your own color on top. Cleanse and purify. From the state of emptiness, blue lines and colors, from ya (藏文，梵文天城体，ya，梵文罗马拟音，ya，汉语字面意思：ยะ) arises the blue Akshobhya holding a vajra and bell with his consort.
Chinese
促成意义。这样说着，在空中画线，以同样的次第画出所有的智慧之线。上师面向东，弟子面向西。上师面向北，弟子面向南。两者都面向西，朝向东面。两者都面向北，上师面向南。弟子绕圈，面向西朝向北。上师面向西，弟子面向东。上师是非天，弟子是风。上师从无真中观看生起。如是上师们所说。第二，关于画事业线，应当分别了解。第三，上师画一个四指宽的有权势者的墙，并填满橛孔。然后弟子们随意画，竖起墙并观察色彩。圆满画完后，画上标志，装饰品和供品食子等陈设，这些详细内容应当从上师们的文字和仪轨中了解。第二，关于修持坛城的仪轨，分为前行和正行两部分。首先，分为五个部分：标志生为天神，开门，礼拜，抛花，弥补亏欠。第一，对于彩粉坛城，进行驱除障碍和沐浴，与共同的相同。进行净化。所画的坛城完全变化，成为具有基座的防护轮宫殿。中央的标志是薄伽梵忿怒金刚等安住。同样地结合，东方的围墙中央的标志是痴金刚白色等，东门的标志是木槌金刚等，东南方的擦擦等，第二层的标志是四个颅骨等。如此。这在大多数旧文本中没有出现，即使不做，可能也只是一个小小的过失，但在开门之前必须获得这个，并且这是按照小金刚顶在坛城仪轨中所说的布置，因此相信它并安住。第二是开门，伴随着手印。在ཧྲཱིཿཥྚཱིཿ之后念诵：嗡 班匝 乌德嘎达亚 萨玛雅 扎贝夏雅 吽。坛城的四门自然打开。手持金刚铃，从坛城的四个方向各念一次，或者从东方念四次也可以。第三是：嗡 萨瓦 达塔嘎达 嘎雅瓦格 哲达 扎那美纳 班匝 班达南 嘎
English
To urge the meaning. Saying this, draw a line in the sky, and in the same order, draw all the lines of wisdom. The teacher faces east, the student faces west. The teacher faces north, the student faces south. Both face west, facing east. Both face north, the teacher faces south. The student circles, facing west towards the north. The teacher faces west, the student faces east. The teacher is Asura, the student is wind. The teacher looks at arising from the absence of truth. As the previous lamas have said. Second, about drawing the activity line, it should be understood separately. Third, the teacher draws a wall of the powerful one about four fingers wide, and fills the peg holes. Then the students draw as they please, raise the wall and observe the colors. When it is well drawn, draw the signs, decorations, and arrange the offering tormas, etc. These details should be learned from the writings and practices of the previous lamas. Second, the ritual for accomplishing the mandala is divided into two parts: preliminary and main. First, there are five parts: generating the signs as deities, opening the door, prostrating, throwing flowers, and making up for deficiencies. First, for the colored powder mandala, perform the purification of obstacles and bathing, which is the same as the common one. Perform purification. The drawn mandala is completely transformed into a protective wheel palace with a base. The central sign is the Bhagavan Wrathful Vajra, etc., residing. Similarly, combine, the central sign of the eastern enclosure is Ignorance Vajra white, etc., the sign of the east gate is Mallet Vajra, etc., the Tsartsi of the southeast, etc., the sign of the second layer is four skulls, etc. So it is. This does not appear in most old texts, and even if it is not done, it may only be a small fault, but this must be obtained before opening the door, and it is arranged according to what Little Vajra Peak said in the mandala ritual, so believe it and abide. Second is opening the door, accompanied by the mudra. After Hrih Shti, recite: Om Vajra Udghataya Samaya Prabeshaya Hum. The four doors of the mandala naturally open. Holding the vajra bell, recite once from each of the four directions of the mandala, or four times from the east. Third is: Om Sarva Tathagata Kaya Vak Citta Pranamena Vajra Bandhanam Ka
Chinese
哦弥。 将左手掌贴于心口，做礼拜的姿势。 第五， 从双眼的 匝 匝 开始， 至 赫利 德以的结尾， 念诵迪普达的咒语，如前所述。 以眼睛的光芒， 圆满坛城的一切残缺。 金刚抵于心口，摇动铃铛， 目不转睛地注视坛城，念诵百字明三遍。 第二， 自己瞬间变成嗔怒金刚萨埵三重坛城的天衣之上。 心间的种子字拉
English
Omi. Place the left palm on the heart, making a gesture of prostration. Fifth, from the two eyes, "Jaḥ Jaḥ," to the end of "Hrīḥ Ṭīḥ," recite the mantra of Dīpta as before. With the rays of the eyes, fill all deficiencies of the mandala. Place the vajra at the heart and ring the bell. Gaze at the mandala without moving the eyes, and recite the hundred-syllable mantra three times. Second, instantly transform oneself into the celestial garment of the triple mandala of Wrathful Vajrasattva. The seed syllable La at the heart.
Chinese
满足之最。味之供养无与伦比。触之供养具足胜乐。五种供养等，其他供养之相为，珍宝山与如意树，幢幡胜幢伞等，充满十方世界，坛城等，如从修法中所说之会供轮之时，亦献上七政宝与宝瓶。色声等六者，至阿త్మ科ঽహం（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨཏྨ་ཀོ྅ཧཾ，आत्मकोऽहम्，ātmako'ham，我是自性）之间，以及吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཧཱུཾ，हुं，hūṃ，种子字）字，尸林庄严等，以及嗟嗟阎罗死主，至舞动垂视一切有情之间，以及愚痴金刚，至阿త్మ科ঽహం（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨཏྨ་ཀོ྅ཧཾ，आत्मकोऽहम्，ātmako'ham，我是自性）之间，以之赞颂。若有剩余内供，则如修法般加持增长。否则，念诵三遍嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨོཾ，ओं，oṃ，嗡），阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨཱཿ，आः，āḥ，阿），吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཧཱུཾ，हुं，hūṃ，种子字）字后，从妙音至阿త్మ科ঽహం（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨཏྨ་ཀོ྅ཧཾ，आत्मकोऽहम्，ātmako'ham，我是自性）之间如修法般献供。从“父之秘密”至“被བྷྲུཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：བྷྲུཾ，भ्रूं，bhrūṃ，种子字）字遮止”。坛城之诸尊全部父母平等入于随喜，以大乐而欢喜。嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨོཾ，ओं，oṃ，嗡）萨瓦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：སརྦ，सर्व，sarva，一切）达塔嘎达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཏ་ཐཱ་ག་ཏ，तथागत，tathāgata，如来）阿努拉嘎那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨ་ནུ་ར་ག་ན， Anurāgana，anurāgana，随喜）班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：བཛྲ，वज्र，vajra，金刚）萨瓦巴瓦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：སྭ་བྷཱ་ཝ，स्वभाव，svabhāva，自性）阿త్మ科ঽహం（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨཏྨ་ཀོ྅ཧཾ，आत्मकोऽहम्，ātmako'ham，我是自性）。第三，为了获得成就之义而明观念诵之对境，稍作念诵后，从自己的四手印放出光芒，触及前方所生起之诸尊众的四处，催动其意，从彼等之四处发出光芒融入自身，如是思惟获得一切如所愿之成就。以心咒为主之所有咒鬘，尽力念诵。然后应供朵玛，于此，先前绘制坛城之时，若于外院莲花之处布置有诸方护之坛，则此时供朵玛以内供之方式而行。如是则如从现观中所出，无需开启主尊之誓言尊与再次收摄等，乃至近取之朵玛事业皆圆满。然而应如是行：坛城之朵玛如内供般加持，坛城之诸尊以舌金刚管引朵玛而享用。如嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨོཾ，ओं，oṃ，嗡），阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨཱཿ，आः，āḥ，阿），吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཧཱུཾ，हुं，hūṃ，种子字），ཧྲཱིཿཥྚཱིཿ等之现观般献供。色声等，以及尸林庄严等，以及供施。
English
Supreme satisfaction. The offering of taste is unsurpassed. The offering of touch possesses supreme bliss. These are the five types of offerings, and other forms of offerings include precious mountains and wish-fulfilling trees, banners, victory banners, parasols, etc., filling the ten directions of the world. Mandalas, etc., as in the context of the feast gathering described in the sadhana, also offer the seven royal emblems and vases. The six, such as form and sound, up to Ātmako'haṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨཏྨ་ཀོ྅ཧཾ，आत्मकोऽहम्，ātmako'ham，I am the Self), and Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཧཱུཾ，हुं，hūṃ，seed syllable), the ornaments of the charnel ground, etc., and Kye Kye, Yama, Lord of Death, up to gazing upon all beings who dance, and the diamond of delusion, up to Ātmako'haṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨཏྨ་ཀོ྅ཧཾ，आत्मकोऽहम्，ātmako'ham，I am the Self), are praised. If there is leftover inner offering, bless and increase it as in the sadhana. Otherwise, recite Oṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨོཾ，ओं，oṃ，Oṃ), Āḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨཱཿ，आः，āḥ，Āḥ), Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཧཱུཾ，हुं，hūṃ，Hūṃ) three times, and offer from Mañjuśrī to Ātmako'haṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨཏྨ་ཀོ྅ཧཾ，आत्मकोऽहम्，ātmako'ham，I am the Self) as in the sadhana. From "the secret of the Father" to "blocked by Bhrūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：བྷྲུཾ，भ्रूं，bhrūṃ，seed syllable)". All the deities of the mandala, fathers and mothers, equally enter into coitus, and are delighted with great bliss. Oṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨོཾ，ओं，oṃ，Oṃ) Sarva (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：སརྦ，सर्व，sarva，all) Tathāgata (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཏ་ཐཱ་ག་ཏ，तथागत，tathāgata，Tathāgata) Anurāgana (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨ་ནུ་ར་ག་ན， Anurāgana，anurāgana，Attachment) Vajra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：བཛྲ，वज्र，vajra，Vajra) Svabhāva (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：སྭ་བྷཱ་ཝ，स्वभाव，svabhāva，Nature) Ātmako'haṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨཏྨ་ཀོ྅ཧཾ，आत्मकोऽहम्，ātmako'ham，I am the Self). Thirdly, clarify the object of recitation for the purpose of obtaining siddhis, and after reciting a little, radiate light from your four mudras, striking the four places of all the deities generated in front. Stimulate their minds, and light rays emanate from the four places of those deities, dissolving into oneself. Think that you have obtained all the siddhis as desired, and recite all the mantra garlands, mainly the heart mantra, as much as possible. Then, the torma should be offered. Here, when drawing the mandala earlier, if there are clusters of directional protectors arranged on the lotus of the courtyard, then at this time the offering of the torma is done in the manner of an inner torma. In that case, it is as it comes from the Abhisamaya, and there is no need to open the Samaya-sattva of the main deity and then gather it again, etc., and the action of the torma up to near-obtaining is complete. However, it should be done like this: the torma of the mandala is blessed like an inner offering. The deities of the mandala draw the torma with their vajra tongues and consume it. Offer it as in the Abhisamaya of Oṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨོཾ，ओं，oṃ，Oṃ), Āḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨཱཿ，आः，āḥ，Āḥ), Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཧཱུཾ，हुं，hūṃ，Hūṃ), Hrīḥ Ṣṭīḥ, etc. Forms, sounds, etc., and the ornaments of the charnel ground, etc., and offerings and gifts.