English
Holding one end of the rope at the center, the teacher, being in the state of non-reality, faces the empowered one; and the disciple, from the empowered one, faces the non-reality. While both recite ཛྫཿཛྫཿཛྫཿ, they fix and pull the ends of the rope taut. Then, the teacher is positioned in the west, and the disciple in the east. Reciting: Oṃ āḥ vajrasamāya sūtraṃ matikrama hūṃ. "For the sake of sentient beings, it is your time, therefore, come here!" First in the sky, and then fix it on the ground. In the same order, fix the eight great lines. That is: west, east, south, north, fire, empowered one, wind, rakshasa, wind, empowered one, fire, rakshasa. Clockwise, backwards, center line, side line, fix. From fire, wind, rakshasa, empowered one, abandoning the backward direction, fix the corner lines. Combining in pairs, the first is the teacher's position, and the latter is known as the disciple's position. For these, the eight great lines, each one is fixed three times in the sky and three times on the ground. Then, with the same rope, the working lines should be drawn. That is, like this: After making a good mark in the center, draw a straight center line east to west. With three circles, it becomes a fish shape. Above the fish, draw the second center line. Draw circles to the south and north. From above the bird tracks, draw corner lines. Above the corner lines, draw four bird tracks. On that, draw the outer four lines. Press down the three side-cutting crow footprints, it becomes sixteen large parts. Add one large part to each outside. The first, second, seventh, and ninth are divided into four parts each. Inside the third, there is one small part. The fourth is left in its place. The fifth abandons the center and fixes the two ends. The sixth fixes half and fixes the outside. In the center of the eighth, there is one small part. Except for the center line and corner lines, all the others should be drawn as dry lines. After fixing the peg in the center, above the fourth, fifth, and tenth lines, and inside the tenth, draw half of the small part. Draw like drawing petal lines. The eleventh is the base line, which is the side line of the eight great lines. The seventeenth is the arrow feather line. From the outside of the base line, from the corner to the surface, with the fifth line. The first two touch the third. These two are connected by two small parts. The third, fourth, and fifth lines touch the eighth line. From the outside of the base line to the second line, to between the fourteenth line.
Chinese
从那里到第四个面上，接触到上面的第十五个，从第十五个顶点到顶点。内部接触到第十三个，面上依次是四个线：第一个接触到第十六个，从顶点到顶点是第十六个，其他三个接触到第十七个。从周长和第二十一个相交的地方，用一个大份围绕，左右两侧接触到第四个。从第十九个和第四个相交的地方，从之前的端点到第十七个，用两个小份围绕。其中用半个小份围绕。十八等分的四个线等，从第九个开始像牛背一样，顶点竖起三个小份。其下第八个一个小份。第二十二个和第二十三个，从第八个开始到围绕的线等，第二十四等分的四个，从第七个到第七个之间，第二十八从第五个到第五个之间。其下第五个一个小份。第二十四等分的四个等，从第七个的线处截断。其下第六个是第二十二和，第二十三和第八个连接。其下在第七个的线处截断。用第二十八个在外侧面上，用第二个比线高的地方，四个小份逐渐变细，顶点做成剑的形状。胸部是两个小份的尺寸，在第二十二个和两个相交的地方，用八个小份的线绳，从第十七个的线处，接触到中央的角线并围绕。其外侧一个小份，围绕后是角的内线。用第二十二和第二十三之间，从第四个上面用九个小份，像之前一样围绕是外线。线绳做成双股后，套在中央的橛子上，马鞍箭羽顶端的尺寸，从具力者的边界向右围绕，变成走廊后从外侧再次，一个大份和半个大份，再次用一个大份围绕，认为各个方向都是相同的。之后将干线分开。这个没有在坟场绘制的传统，如果像卡马拉拉克西塔对黑色的解释一样在这里做，也会变得很好。之后用干燥的手印拔出中央的橛子，观想智慧尊融入手中的金刚杵，对线绳进行供养赞颂，迎请智慧尊返回，放置在干净的地方。之后通过金刚杵力量的进入而进入内部。
English
From there to the fourth face, touching the fifteenth above, from the fifteenth vertex to vertex. Inside, touching the thirteenth, on the face are four lines in order: the first touching the sixteenth, from vertex to vertex the sixteenth, the other three touching the seventeenth. From where the circumference and the twenty-first intersect, surround with one large part, the left and right sides touching the fourth. From where the nineteenth and fourth intersect, from the previous end to the seventeenth, surround with two small parts. Within that, surround with half a small part. Four lines such as the eighteenth, etc., starting from the ninth like a bull's back, the vertex raises three small parts. Below that, the eighth, one small part. The twenty-second and twenty-third, from the eighth to the surrounding line, etc., the four of the twenty-fourth, from the seventh to the seventh, the twenty-eighth from the fifth to the fifth. Below that, the fifth, one small part. The four of the twenty-fourth, etc., cut from the line of the seventh. Below that, the sixth is the twenty-second and, the twenty-third and eighth are connected. Below that, cut at the line of the seventh. With the twenty-eighth on the outer face, with the second higher than the line, the four small parts gradually thin, the vertex is made into the shape of a sword. The chest is the size of two small parts, at the intersection of the twenty-second and two, with the thread of eight small parts, from the line of the seventeenth, touching the central horn line and surrounding. Outside of that, one small part, after surrounding, is the inner line of the horn. With the space between the twenty-second and twenty-third, from above the fourth with nine small parts, surrounding as before is the outer line. After making the thread double-stranded, put it on the central peg, the size of the saddle arrow feather tip, from the boundary of the powerful one, surround to the right, turning into a corridor and again from the outside, one large part and half a large part, again surround with one large part, considering all directions to be the same. After that, separate the dry lines. There is no tradition of drawing this in the cemetery, if it is done here as Kamalashila Rakshita explained for the black one, it will become good. After that, with the dry hand seal, pull out the central peg, visualize the wisdom being absorbed into the vajra in the hand, make offerings and praises to the thread, invite the wisdom being to return, and place it in a clean place. After that, enter inside through the entry of the vajra force.
Chinese
拉！双眼是日和月所生，眼珠从吽字化为忿怒金刚。以忿怒之眼，摧毁解脱之门的障碍邪魔。愿能消除解脱和一切智之门的所有的障碍。如此开启门之根基线。如法陈设五色粉末，书写夜叉母等。拉紧并缠绕上方的线绳，将念诵线绳咒语时念诵“线绳”改为念诵“粉末”。用拇指和食指揉搓粉末，念诵“嗡 班匝 泽扎 萨玛雅 玛德 扎玛 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) ”七遍加持。以何种真谛令众生尘垢众多，以及佛和菩萨们生起和随之生起的真谛，愿以此令粉末燃烧。 吽 嘿 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 念诵并抛洒。之后，从坛城的西方向，将金刚力的手印倒置于头顶，念诵“嗡 班匝 贝嘎 阿扎玛 吼 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) ”，以金刚力的加持力进入体内。上师说：首先要填满橛孔，摇铃并供奉身像，按白黄红绿蓝的顺序填满。之后，念诵：“此乃法界清净处，能善度脱有情界，文殊王尊即自身，亦是如来众生处，从诸罪业得解脱，真实安住于轮中。”摇铃，最后用左手的拇指和食指，在有权势者的界限处，画五层墙，直至一门的高度。之后，弟子们应随意挥洒颜料，在莲花的中心和四面的花瓣上，在日轮的座垫上，各自画上主尊的法器，如杵等。边缘燃烧火焰，内部颜色与本尊部族相符的颜色居多，但总体要画出五色光芒。外圈红色底色上画蓝色金刚的连环。最后坛城绘制完毕后，收集剩余的颜料，进行供养和赞颂，智慧尊融入虚空本尊的心间，誓言尊则收回于自身。在坛城的四周涂抹香，摆放鲜花等供品和装饰品，陈设吉祥宝瓶。
Chinese
圆满成就薄伽梵阎摩敌红色五尊坛城，连同所依和能依。嗡 舍利 悉帝 乃至 梭哈。虚空中的主尊父母以秘密道加持，外坛城的主尊父母融入。嗡 摩诃安达格日达 吽 啪。嗡 摩诃惹帝 吽 札。虚空中的愚痴阎摩敌父母取出，东方的愚痴阎摩敌父母融入。同样地结合，彼殊南 彼殊南，虚空中的悭吝，南方的悭吝。惹根 惹嘎，虚空中的贪欲，西方的贪欲。伊尔夏南 伊尔夏，虚空中的嫉妒，北方的嫉妒。嗡 阿 吽，四遍。虚空中的四瓶，四隅的四瓶。嗡 阿 吽。虚空中的宫殿连同守护轮取出，外面的宫殿连同守护轮融入。心间的吽字乃至加持。自己心间的吽字放出光芒，乃至札 吽 班 霍之间的所有，如修法一般。再次自己心间的吽字放出光芒，预备的智慧尊连同所依和能依全部 班杂 萨玛札。伴随着乐器，舍利 悉帝 念诵并驱逐邪魔。舍利 悉帝 打开一个的守护之门。嗡 舍利 哈 婆 玛哈 格惹达 阿嘎恰 阿嘎恰。阿萨玛达 布扎 札帝格日哈南度 札萨达 美地玛 库如 库如 梭哈。这样迎请到金刚帐篷中。舍利 悉帝 念诵一遍封闭门。父母十尊的每个咒语的最后，阿儿甘 札帝匝 梭哈。这样加上供养供水。以花乃至音声供养。诸佛之自性身。等赞颂。加持大坛城，祈请赐予所有成就。札 吽 班 霍，主尊父母各三遍，剩余四尊，四瓶，观想所依的坛城等，各自念诵，完全混合。之后清净供品。从空性中，从阿字生出的乃至音声阿吽之间，如前一般加持。之后供养供品，清净无垢令人喜悦的，咒语的殊胜供水，以极大的信心。
English
May the mandala of the Bhagavan Yamari, the Red Destroyer of Death, with its deities and supports, be completely accomplished. Om Hrih Shti... Svaha. The main father and mother in the sky are blessed through the secret path. The main father and mother of the outer mandala dissolve. Om Mohantakrita Hum Phat. Om Moharati Hum Dza. The ignorant Yamari father and mother in the sky are brought out. The ignorant Yamari father and mother of the east dissolve. Similarly, combine: Pishunan Pishuna. Stinginess in the sky. Stinginess of the south. Ragan Raga. Desire in the sky. Desire of the west. Irshyanan Irshya. Jealousy in the sky. Jealousy of the north. Om Ah Hum, four times. Four vases in the sky. Four vases in the four corners. Om Ah Hum. The palace in the sky, along with the protective wheel, is brought out. The outer palace, along with the protective wheel, dissolves. From the Hum in the heart... May it be blessed. Light radiates from the Hum in one's own heart... Up to Dza Hum Bam Ho, all according to the sadhana. Again, light radiates from the Hum in one's own heart. All the wisdom beings of the preparation, along with their supports and supported, Vajra Samaja. Accompanied by music, Hrih Shti is recited and obstacles are dispelled. Hrih Shti opens the one protective door. Om Hrih Ha Bho Maha Krodha Agaccha Agaccha. Asamata Puja Pratigrihnantu Prasada Medhi Man Kuru Kuru Svaha. Thus, they are invited into the vajra tent. Hrih Shti is recited once, and the door is sealed. At the end of each mantra of the ten fathers and mothers, Argham Pratitsa Svaha is added, and offerings of water are made. Offer with flowers up to sound. The self-nature body of all Buddhas... and so on, with praise. Bless the great mandala, and pray to bestow all siddhis. Dza Hum Bam Ho, three times each for the main father and mother, the remaining four deities, the four vases, focusing on the mandalas of the supports, reciting each one, and mixing them thoroughly. Then, purify the offerings. From emptiness, from the A that arises, up to sound Ah Hum, bless as before. Then, offering the offerings: Pure, stainless, and pleasing, these supreme mantra waters, with utmost faith.
Chinese
敬献于您。祈请欢喜纳受。嗡 舍利 悉地 吽。如是，名为咒之足浴。嗡 吽 吽 啪 啪。水中陆地所生之，此等殊胜之鲜花，至诚恭敬我供养，祈请欢喜纳受之。嗡 咕玛ra 茹比尼 匝 匝。俱生以及和合生，此等殊胜妙香，至诚虔诚我供养，祈请欢喜纳受之。嗡 舍利 哈 嘿 啪。酥油菜油此灯盏，天物燃烧灭黑暗，为灭一切无知故，我以虔诚而供养。嗡 迪布达 纳 梭哈。俱生以及和合之，此等殊胜妙香，至诚虔诚我供养，祈请您欢喜纳受。嗡 比 纳 嘎。具足色香味，具足饮食与陈设，一切和合之此食，供养祈请欢喜纳受。嗡 班杂 涅威达 吽。铙钹等乐器之众，具足音声之妙音，至诚虔诚我供养，祈请欢喜纳受之。嗡 班杂 啥达 吽。颜色美好气味香，触感柔软又舒适，轻薄柔软又精美，天生所成之上衣，供养金刚之身，愿获无老金刚身。嗡 班杂 瓦斯达耶 吽。降伏能取所取我慢之虎皮，烦恼血肉耗尽之颅器，诛杀魔类阎罗之头颅鬘，供养息灭五毒之凶猛蛇饰。嗡 贝雅嘎 匝玛 瓦萨尼 吽。嗡 班杂 秀嘎 嘎巴拉 穆古达 吽。嗡 惹达 门达 玛拉 阿巴ra 纳 吽。嗡 阿士扎 纳嘎 惹杂 阿朗嘎ra 吽。色之供养甚殊胜，声之供养具悦意，香之供养最满足，味之供养无与伦比，触之供养具胜乐。以此等五种供养，充满无量无边之刹土，供养坛城之诸天众。嗡 班杂 嘎玛 固纳 布匝 吽。此赡部洲或他方世界，以珍宝轮所充满，三千世界等亦如是，毫不吝惜而供养之。嗡 扎扎ra 惹达纳 布