English
Tie white cloth strips around the neck and fumigate with guggul incense, reciting: Om Vajra Gandhe Ah Hum. Similarly, flowers, garlands, cloth, Sagapa. Om Vajra Dhupe Ah Hum. Pray: Until the great mandala's activities are completed, please perform the activity of averting all obstacles. After these, perform aspirations and auspicious wishes. For the five directions of the kila, arising from five Hum syllables. The central kila is the black Destroyer of Harm, holding a vajra and bell. Om Sumbhara Raja Vajra Krodha Mandala Cakra Raksha Raksha Hum Hum Phat. The southeast kila is the immovable black one, holding a sword and making the threatening mudra. Om Kani Dhuni Vajra Krodha Mandala Cakra Raksha Raksha Hum Hum Phat. The southwest kila is the blue staff holder, holding a blue staff and making the threatening mudra. Om Nila Danda Vajra Krodha Mandala Cakra Raksha Raksha Hum Hum Phat. The northwest kila is the red Hayagriva, holding a staff and making the threatening mudra. Om Haya Griva Vajra Krodha Mandala Cakra Raksha Raksha Hum Hum Phat. The northeast kila is the black Amrita Kundali, holding a vajra and bell. Om Amrita Kundali Vajra Krodha Mandala Cakra Raksha Raksha Hum Hum Phat. All of them, from the navel downwards, are single-pointed kilas, in the form of blazing fire, destroying all obstacles, complete with the ornaments and attire of wrathful deities. Having generated them in this way, during the actual staking of the kilas, visualize the four corner consorts staking with the kilas, and the four gate consorts striking with hammers. The central kila, if the mandala is built on a platform, is staked into the ground of the platform mandala, or if the mandala is drawn upstairs, it is staked directly below it. However, most prefer to stake it in the center, so it is staked near the east side of the mandala. For obstacles above and below, the central kila is used to stake, and for obstacles in the east and southeast, they are combined and the kila is staked in the southeast, and so on. Therefore, the recitation "arising from the Hum syllable, transformed into five pits" should be moved. All remaining rituals are the same as before. In the mandala ritual of the Great Adept, only the staking of the kila is mentioned, and it is not explicitly stated who the deity of the kila is, but in terms of the meaning of the Eight Dakinis, the Five Wrathful Ones are not explicitly stated in either the literal or implied meaning of the text, but this is within the scope of this scholar's view.
Chinese
还有其他的幻相显现。 第四，关于弟子入住坛场的准备。准备之前需要做的仪式和真正的准备。首先是前行朵玛，处所用具加持，供献大坛城之三摩地等。也就是前行朵玛，以松巴（藏文，梵文天城体，梵文罗马拟音，Sumbha，降伏）清扫，以梭巴瓦（藏文，梵文天城体，梵文罗马拟音，Svabhāva，自性）净化。嗡（藏文，梵文天城体，梵文罗马拟音，oṃ， body），啊（藏文，梵文天城体，梵文罗马拟音，āḥ，speech），吽（藏文，梵文天城体，梵文罗马拟音，hūṃ，mind），哈（藏文，梵文天城体，梵文罗马拟音，ha，空性）， 呵（藏文，梵文天城体，梵文罗马拟音，ho，大悲）， 舍（藏文，梵文天城体，梵文罗马拟音，hrīḥ，莲花），以此加持。 呸（藏文，梵文天城体，梵文罗马拟音，pheṃ，摧破），迎请宾客。 嗡 咔咔 咔嘿 咔嘿，直到，愿成办 吽 吽 啪 啪 梭哈，念诵三遍。 从涂香到乐器之间的供养。 诸天神众等，愿一切愿望皆成就。为了具德上师圣者们的心意，特别是为了圆满殊胜的证悟，以及为了使如虚空般无边无际的一切众生获得大手印最胜悉地的果位。 祈请世尊吉祥胜乐金刚大坛城降临，我等欲进入并接受灌顶，也欲引导弟子进入并给予灌顶。 故请喜好白色方面的护法神等，享用此广大之供施朵玛，在坛城之事未圆满之前，遣除一切障碍，成办一切所愿之事。 凡喜好黑色方面，不具观看秘密行之资格者，不得居于此地，速速离去！ 念诵松巴（藏文，梵文天城体，梵文罗马拟音，Sumbha，降伏），作猛厉之乐，抛弃朵玛于外。 之后加持处所和用具：以松巴（藏文，梵文天城体，梵文罗马拟音，Sumbha，降伏）清扫，以梭巴瓦（藏文，梵文天城体，梵文罗马拟音，Svabhāva，自性）净化。 从空性中，处所房屋从吽（藏文，梵文天城体，梵文罗马拟音，hūṃ，mind）字中生出的防护轮之内。 从部噜姆（藏文，梵文天城体，梵文罗马拟音，bhrūṃ，光明）字中生出的四方形四门和四阶梯装饰的无量宫殿。 一切特征皆圆满的中央，从阿（藏文，梵文天城体，梵文罗马拟音，ā，空性）字中生出广大无垠的智慧颅器之中。 嗡（藏文，梵文天城体，梵文罗马拟音，oṃ， body），啊（藏文，梵文天城体，梵文罗马拟音，āḥ，speech），吽（藏文，梵文天城体，梵文罗马拟音，hūṃ，mind）融化后所化现的天物所成就的供水，洗足水，鲜花，熏香，明灯，香水，食物，乐器等供品，由世间和出世间的善根所成就。 本体殊胜广大，处所遍布虚空边际，时间直至轮回未空之际。 上师和坛城之
English
Another illusion appears. Fourth, regarding the preparation for the disciple to enter the mandala. The rituals that need to be performed before the preparation and the actual preparation itself. First is the preliminary torma, blessing the place and utensils, and the samadhi of offering the great mandala, etc. That is, the preliminary torma, cleansed with Sumbha (藏文，梵文天城体，梵文罗马拟音，Sumbha，subduing), purified with Svabhāva (藏文，梵文天城体，梵文罗马拟音，Svabhāva，self-nature). Blessed with Oṃ (藏文，梵文天城体，梵文罗马拟音，oṃ， body), Āḥ (藏文，梵文天城体，梵文罗马拟音，āḥ，speech), Hūṃ (藏文，梵文天城体，梵文罗马拟音，hūṃ，mind), Ha (藏文，梵文天城体，梵文罗马拟音，ha，emptiness), Ho (藏文，梵文天城体，梵文罗马拟音，ho，great compassion), Hrīḥ (藏文，梵文天城体，梵文罗马拟音，hrīḥ，lotus). Pheṃ (藏文，梵文天城体，梵文罗马拟音，pheṃ，destroying) invite the guests. Oṃ kha kha khāhi khāhi, until, Bhavantu hūṃ hūṃ phaṭ phaṭ svāhā, recite three times. Offerings from arghaṃ to shapta. From the assembly of gods, may all wishes be fulfilled. In order to fulfill the special intentions of the glorious and holy lamas from above, and in order to enable all sentient beings as infinite as the sky to attain the state of the supreme siddhi of Mahamudra. We request the Bhagavan, the glorious Wheel-Supreme, to erect the great mandala, and we wish to enter and receive empowerment, and to guide the disciples to enter and bestow empowerment. Therefore, please, the protectors who are fond of the white side, and so on, accept this vast offering of torma, and until the work of the great mandala is completed, avert all obstacles and accomplish all desired purposes. Whoever is fond of the black side and is not qualified to see the secret practice, do not stay in this place, leave immediately! Recite Sumbha (藏文，梵文天城体，梵文罗马拟音，Sumbha，subduing), perform fierce music, and throw the torma outside. Then bless the place and utensils: cleanse with Sumbha (藏文，梵文天城体，梵文罗马拟音，Sumbha，subduing), purify with Svabhāva (藏文，梵文天城体，梵文罗马拟音，Svabhāva，self-nature). From emptiness, within the protective circle of the dwelling place arising from the letter Hūṃ (藏文，梵文天城体，梵文罗马拟音，hūṃ，mind). In the center of the immeasurable palace arising from the letter Bhrūṃ (藏文，梵文天城体，梵文罗马拟音，bhrūṃ，light), decorated with four square doors and four stairways, complete with all characteristics. Within the vast and boundless skull-cups of wisdom arising from the letter A (藏文，梵文天城体，梵文罗马拟音，ā，emptiness). Offerings such as offering water, foot-washing water, flowers, incense, lamps, perfume, food, and music, etc., made of divine substances transformed from the melting of Oṃ (藏文，梵文天城体，梵文罗马拟音，oṃ， body), Āḥ (藏文，梵文天城体，梵文罗马拟音，āḥ，speech), Hūṃ (藏文，梵文天城体，梵文罗马拟音，hūṃ，mind), accomplished by the merits of the mundane and supramundane. The essence is good and vast, the place pervades the limits of the sky, the time is until samsara is not empty. Of the lama and the mandala,
Chinese
我的智慧的自性。三十七尊具四颅器顷刻间成就，中央的座垫之上，薄伽梵吉祥黑汝迦轮乐胜，于中央安住。大乐八瓣之中，东方空行母等，以金刚鬘为标识。如是于虚空中生起坛城。自心间的吽字（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）至呸字（藏文：ཕཻཾ，梵文天城体：फें，梵文罗马拟音：pheṃ，汉语字面意思：呸）之间，如迎请坛城之王之智慧尊，献上二水、受用、乐器等外供。心咒之后加持三字，献上内供。以八支赞颂。扎 吽 邦 霍（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：扎 吽 邦 霍）融入无二。为了加持瑜伽清净之咒及手印，念诵一遍所有本尊的心咒。之后迎请灌顶尊，进行灌顶，也如坛城之王一般，唯将“于我”之语去除。之后供养，即于各本尊心咒之后，分别加上供养咒，献上供养，此乃经文之说，实义亦应如是，若能做到则如是行持，若不能做到，则先仅念诵咒语供养，之后将所有供养共同献上亦可。依如今之行持，如修法般加持供品，于下文正行之时将宣说，如是献供。从供水至乐器之外供，以及十六明妃内供，秘密供养及赞颂，皆不可缺少，其余则可视广略及场合而定。朵玛供养祈请之后献上，出世间朵玛于此时献上。世间朵玛于禀白之后献上的规矩，以及朵玛仪轨圆满之时于此处进行的规矩。三者无论依何种方式，于成就主要意义上无有差别，然经文之意以后者为佳，故于此处行持。如修法般加持朵玛。无需迎请坛城，故以“呸”（藏文：ཕཻཾ，梵文天城体：फें，梵文罗马拟音：pheṃ，汉语字面意思：呸）字迎请宾客，从余供至祈愿所求之间，皆如修法一般，出世间朵玛之结
English
The essence of my wisdom. The thirty-seven deities with four skull cups are instantly accomplished. On the central seat, the Bhagavan glorious Heruka Chakrasamvara resides in the center. In the eight petals of great bliss, starting with the Dakini in the east, marked with a vajra garland. Thus, the mandala is generated in the sky. From the syllable Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) in one's heart to the syllable Pheṃ (Tibetan: ཕཻཾ, Sanskrit Devanagari: फें, Sanskrit Romanization: pheṃ, Chinese literal meaning: Pheṃ), like inviting the wisdom of the king of the mandala, offer the outer offerings of two waters, enjoyments, and musical instruments. After the heart mantra, add the three syllables and offer the inner offerings. Praise with eight verses. Jaḥ Hūṃ Baṃ Hoḥ (Tibetan: ཛཿཧཱུཾ་བཾ་ཧོཿ, Sanskrit Devanagari: जः हुं बं होः, Sanskrit Romanization: jaḥ hūṃ baṃ hoḥ, Chinese literal meaning: Jaḥ Hūṃ Baṃ Hoḥ) merge into non-duality. In order to bless the mantra and mudra of Yoga Shuddha, recite the heart mantra of all the deities once. Then, invite the initiation deities and bestow the initiation, just like the king of the mandala, except for removing the phrase "to me." Then, the offering is to add an offering mantra after each deity's heart mantra and offer the offering. This is the explanation of the text, and the meaning should be the same. If it can be done, then do it like that. If it cannot be done, then first only recite the mantra offering, and then offer all the offerings together. According to the current practice, bless the offerings like in the sadhana, and it will be explained in the main part below, and offer them like that. The outer offerings from the offering water to the musical instruments, as well as the sixteen vidyādharīs' inner offerings, the secret offerings, and the praises, must not be omitted. The rest should be adjusted according to the occasion and the extent of elaboration or simplification. Offer the torma after the offering and supplication. Offer the transcendent torma at this time. The custom of offering the worldly torma after reporting it, and the custom of performing the complete torma ritual here. No matter which of the three methods is used, there is no difference in achieving the main meaning, but the meaning of the text is better with the latter, so perform it here. Bless the torma as in the sadhana. Since there is no need to invite the mandala, invite the guests with the syllable "Pheṃ" (Tibetan: ཕཻཾ, Sanskrit Devanagari: फें, Sanskrit Romanization: pheṃ, Chinese literal meaning: Pheṃ), and everything from the remaining offerings to the prayer for wishes is as in the sadhana, the end of the transcendent torma.
Chinese
于何处，观想普巴金刚，于桑巴（Sumbha）之末，加持阿字三次而供养。若欲供养黑大天等个别护法，亦于世间与出世间朵玛仪轨之间供养。 其后，为降临聆听而祈请：手持以五甘露与大肉混合之香，连同器皿，如是祈请： 从无二智慧所生起，遍主真实具一切者，导师之主饮血吉祥尊，与金刚亥母一同圆满具足。 以及十方之勇士，与具神通之明妃，菩萨等一切，无余请垂念于我。 为利益弟子，亦为供养汝等之故，金刚持等，以此（供品），于明日绘制坛城。 以慈悲心垂念，祈请一切加持。 （念诵）三次。其后，补充供品，如修法仪轨般加持。外供、内供、密供、意生供品而供养。以二八句赞颂。念诵百字明三次。祈请宽恕不足之处等。祈请赐予我一切悉地。 如是祈请。再次从阿甘至夏帕（Shapta）供养。以二八句赞颂。祈请薄伽梵吉祥胜乐轮之诸尊，安住于我心间，以大悲心对待我与一切有情，祈请于明日加持坛城。 祈请一切本尊与眷属之坛城众，从各自左鼻孔进入，融入心间。以三铠甲印加持。以桑巴（Sumbha）两次系缚四方。忆念三净。作祈愿与吉祥。 然而，经文之意为：降临聆听完毕后，作祈愿与吉祥，不作当日后续仪轨，于当日剩余时间及当晚，广作供养，以帷幕等遮蔽而安放。于明日加持唐卡时，方作后续仪轨，多数其他经文亦如此记载。 若无力持续夜间供养等，则后来藏人所行持者，为拉萨果宁之仪轨。