English
can be achieved. Therefore, this Dharma cycle, although sometimes it has similarities with the practice of external yoga, and various ritual discussions, and only the same posture as the deity's body, but these alone cannot achieve the method of external yoga, so this is only Anuttara Yoga, not the method of the lower tantras. Therefore, among the three families of Anuttara Father Tantra, know that the ritual of the delusion family is like this. Now let's get into the main text. At the soles of the feet, from yaṃ (藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：) arises a blue-green bow-shaped wind mandala, marked with banners. At the junction of the three channels, from raṃ (藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：) arises a red triangular fire mandala. Oneself, as the lord of the family, is embraced by the wisdom hero Manjushri, with the family mother Buddha Eye Buddha Mother truly embracing. One's own body, the three channels and four chakras, are transformed into the nature of light. The wind at the soles of the feet stirs, ignites the secret fire, and enters through the path of the Awadhuti channel. The thirty-two bindus of the great bliss wheel at the crown of the head melt. Sixteen of these bindus descend to the throat chakra, eight of them descend to the heart, and four of them descend to the navel. The entire body is filled with bodhicitta, the mind is blissful, clear, and free from elaboration, making the co-emergent wisdom manifest. Having obtained the twelve bhumis. Enlightenment is not achieved by other means. The equal taste of the four chakras purifies the three realms. Therefore, you should never be separated from this. Om sthito hridi jnana murtir aham (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：). Buddho buddhanam (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：). Trai dha vartinam (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：). Om ah hum (藏文，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：). These are the definitive empowerments. The fourth empowerment is not mentioned here, it should be understood as relying on oral instructions, or that the essence is the same except for the difference between cause and effect. After that, do as the main deity, etc., and the offering of the mandala of gratitude, and from today onwards, etc., and dedicate the merits to enlightenment. After that, in order to introduce the disciple, one should ask for permission, saying: I, named so-and-so, Vajra Acharya, great ascetic, for the benefit of all sentient beings, please allow me to introduce the disciples. Say it like this. If you want to empower the disciple, after the vase preparation, or at the appropriate time,
Chinese
花等等。布施（藏文，梵文天城体：पुष्पे，梵文罗马拟音：puṣpe，汉语字面意思：花）。 与俱生智相结合的这些殊胜的熏香， 以极大的虔诚等等。熏香（藏文，梵文天城体：धूपे，梵文罗马拟音：dhūpe，汉语字面意思：香）。 能摧毁黑暗， 照亮一切方向的这盏明灯， 为了获得遍知智慧而供奉。随心所欲（藏文省略）光明（藏文，梵文天城体：आलोके，梵文罗马拟音：āloke，汉语字面意思：光明）。 从俱生智相结合而生， 这些香的供养， 供养给自生者您， 祈请普贤大乐享用。香（藏文，梵文天城体：गंधे，梵文罗马拟音：gandhe，汉语字面意思：香）。 具有颜色、香味和味道， 具有殊胜和真实的食物， 所有混合的食子供养， 供养给证得法界智慧者。食物（藏文，梵文天城体：नैवेद्य，梵文罗马拟音：naivedya，汉语字面意思：食物）。 宣说无上金刚乘的意义， 跟随殊胜智慧的嬉戏之声， 为了摧毁魔的轮盘而供养， 祈请证得真实界者享用。声音（藏文，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：声音）。 之后以二十种敬礼赞颂。对于所有值得礼敬者， 以等同于所有刹土微尘数的， 身体顶礼，在一切时处， 以极大的虔诚顶礼。 之后，共同祈请并获得成就。念诵百字明咒多次。对于不足之处等，祈请宽恕。愿以此善行，我迅速， 成就文殊金刚等，并为所依物作坚固住。嗡 您以有情等开始，嗡 班杂 穆（藏文，梵文天城体：ओँ वज्र मु，梵文罗马拟音：oṃ vajra mu，汉语字面意思：嗡，金刚，穆）。沙坛城的智慧尊降临。将誓言尊融入自己的心间，或者将誓言尊与智慧尊无二无别地将所有坛城融入自己也可以。 再次祈愿。念诵百字明咒并回向善根。以吽字四印的咒语取出橛，并以阿字的咒语解开坛城。迎请沙坛城水流，吉祥语等也与共同仪轨相同。 此外，还有亡者仪轨，火供和开光等，应从经文中理解。 最初的佛陀五部如来， 至尊文殊文殊友， 妩媚金刚日狮子， 法金刚手印成就者， 天神成就者智吉祥， 觉赛语自在白玛隆巴， 苏雅悉地慧金刚， 绒敦法金刚，其子多德， 祖敦达吉，敦布卡巴， 桑摩瓦
English
Flowers, etc. Puṣpe (藏文，梵文天城体：पुष्पे，梵文罗马拟音：puṣpe，Literal meaning: Flower). These excellent incenses combined with co-emergent wisdom, With utmost devotion, etc. Dhūpe (藏文，梵文天城体：धूपे，梵文罗马拟音：dhūpe，Literal meaning: Incense). This lamp that destroys the masses of darkness, And illuminates all directions, Is offered to attain omniscient wisdom. As you wish... Āloke (藏文，梵文天城体：आलोके，梵文罗马拟音：āloke，Literal meaning: Light). These offerings of fragrance arising from the union with co-emergent wisdom, Are offered to the self-born one, Please accept, Samantabhadra, great bliss. Gandhe (藏文，梵文天城体：गंधे，梵文罗马拟音：gandhe，Literal meaning: Fragrance). Possessing color, fragrance, and taste, Endowed with excellent and authentic food, These offerings of mixed food, Are offered to those who have attained the wisdom of the Dharmadhatu. Naivedya (藏文，梵文天城体：नैवेद्य，梵文罗马拟音：naivedya，Literal meaning: Food). The sound of music that demonstrates the meaning of the unsurpassed Vajrayana, And follows the supreme wisdom, Is offered to destroy the wheel of demons, Please accept, you who have mastered the ultimate realm. Śabda (藏文，梵文天城体：शब्द，梵文罗马拟音：śabda，Literal meaning: Sound). Then praise with twenty prostrations. To all those worthy of prostration, With a number equal to all the dust particles of the fields, I prostrate my body in all places, With utmost devotion. Then, make requests in common and receive accomplishments. Recite the hundred-syllable mantra many times. Ask for forgiveness for shortcomings, etc. May I quickly, through this virtue, Achieve Manjushri Vajra, etc., and stabilize the supports. Om, you sentient beings, etc., Om Vajra Muḥ (藏文，梵文天城体：ओँ वज्र मु，梵文罗马拟音：oṃ vajra mu，Literal meaning: Om, Vajra, Mu). The wisdom being of the sand mandala departs. Either gather the samaya being into your own heart, or, without differentiating between the samaya and wisdom beings, gather all the mandalas into yourself. Again, make aspirations. Recite the hundred-syllable mantra and dedicate the merit. Remove the stake with the mantra of the four Hūṃs, and dissolve the mandala with the mantra of A. Invite the stream of sand mandala, and the auspicious words, etc., are also the same as the common ritual. Furthermore, there are rituals for the deceased, fire offerings, and consecrations, etc., which should be understood from the texts. The first Buddha, the five victorious families, The venerable Manjushri, Manjushri Mitra, The graceful Vajra, Nyima Senge, The Dharma Vajra, Mudra Siddhi, The divine Siddha, Smriti Jñana, Tsorte Ngawang Jema Lungpa, Surya Siddhi, Sherab Dorje, Ngokton Chodor, his son Dodé, Tsukton Dargye, Dumbu Khapa, Sangmowa
Chinese
和俄·敦仁钦桑。法王和喇嘛桑雍巴。菩提吉祥和菩提吉祥成就，吉祥吉祥成就，智慧吉祥贤，智慧金刚根本上师等。此外，对于此法，具有传承的，具有三次第的上师口诀者。经续注释等善闻善习。善解之后略作此篇。以此善行，愿六道众生，获得智慧菩萨的果位。圣妙吉祥真实名经之仪轨。此乃导师妩媚金刚之意旨，如是者，嘉钦巴达拉纳塔所说也。吉祥！校对完毕！
English
And Ngokton Rinchen Zang. Dharma King and Lama Sang Yönpa. Jangchub Pal and Jangchub Pal Drub, Tashi Pal Drub, Lodrö Pal Zang, and Yeshe Dorje, the root guru, etc. Furthermore, for this Dharma tradition, those who possess the lineage, those who have the three-fold order of the guru's oral instructions. Having listened well and practiced well with the tantras and commentaries. Having understood well, I have composed this brief work. By this virtue, may all sentient beings of the six realms, attain the state of wisdom being. The ritual of the Proper Recitation of the Names of Noble Manjushri. This, as it is according to the intention of the teacher, the Playful Vajra, was spoken by Gyalkhampa Tāranātha. May there be auspiciousness! Proofread!
Chinese
将（平面）分成三份，取其中两份朝东画线，从剩下那份朝东北方向的位置引线，画出法源的左侧边线。同样地，在西和西北之间引线，画出右侧边线。连接这两条线的顶端，就形成了后侧的边线。然后，在三个角上各压下两指宽，连接这些点，形成外围的边框。在外围画出三角形的火堆作为地基，尺寸不必固定。如果喜欢更复杂的，可以在此基础上画出石墙、火堆和墓地的线条。如果简化，则只需法源即可。也有人认为可以画双层法源，这似乎也是可以接受的。在法源内部画两个圆圈，里面画一个九宫格。粉末颜色的使用方法是：法源内部为黑色，外围边框和表格的底色为黑色，火堆为红黄色。如果画石墙等，则在方格中画血湖，石墙和火堆的颜色与整体一致。墓地画在内外都可以。表格的中央格子上画日垫，上面画黑色堆积物。东边的格子上画黄色，其外侧也画黄色。东南方向的格子上画红色，南方画靛蓝色，西南方向画蓝黑色或红黑色，西方画白色，其后方画黄色，西北方向画绿色，北方画黄色，东北方向画白色。一般来说，法源的尖端倾向于指向南方，这是因为修行者面向南方。如果有特定的障碍，则指向那个方向。无论如何，这与成就事业的法源不同，因为它是猛烈的修法场所，所以认为尖端不应指向自己。在举行仪式的许多人围绕时，任何修行者都不应坐在尖端的正前方。上师必须指向修法场所的后方。如果没有粉末颜料和绘画工具，可以用灰烬或木炭来画，或者用布画等也可以。在其尖端方向或中央放置一个曼扎，上面摆放六十四份修法食子。在尖端一侧的高台上摆放大的逝者食子，如果有画像，则将画像的
English
Divide (the plane) into three parts, take two parts and draw a line eastward, and draw a line from the position of the remaining part in the northeast direction to draw the left side line of the Dharma source. Similarly, draw a line between the west and northwest to draw the right side line. Connect the tops of these two lines to form the back side line. Then, press down two fingers wide on each of the three corners, connect these points to form the outer frame. Draw a triangular fire pile outside as the foundation, the size does not need to be fixed. If you like more complex ones, you can draw the lines of stone walls, fire piles and cemeteries on this basis. If simplified, only the Dharma source is enough. Some people also think that a double-layered Dharma source can be drawn, which seems acceptable. Draw two circles inside the Dharma source, and draw a nine-square grid inside. The method of using powder colors is: the inside of the Dharma source is black, the outer frame and the base color of the table are black, and the fire pile is red and yellow. If you draw stone walls, etc., draw a blood lake in the square, and the color of the stone wall and the fire pile is consistent with the whole. The cemetery can be drawn inside or outside. Draw a sun cushion on the central grid of the table, and draw black accumulations on it. Draw yellow on the east grid, and also draw yellow on the outside of it. Draw red on the southeast grid, indigo blue on the south, blue-black or red-black on the southwest, white on the west, yellow on the back of it, green on the northwest, yellow on the north, and white on the northeast. Generally speaking, the tip of the Dharma source tends to point to the south, which is because the practitioner faces the south. If there is a specific obstacle, point to that direction. In any case, this is different from the Dharma source for achieving career, because it is a place for fierce practice, so it is believed that the tip should not point to oneself. When many people holding the ceremony surround it, no practitioner should sit directly in front of the tip. The master must point to the back of the practice place. If there are no powder pigments and painting tools, you can use ashes or charcoal to draw, or you can use cloth paintings, etc. Place a mandala on the tip direction or in the center, and place sixty-four practice tormas on it. Place a large deceased torma on the high platform on the tip side, and if there is a portrait, put the portrait on the