English
Therefore, from the moment the earth-pressing mudra touches the ground until the drawing of the mandala, the procedure is the same as in the earth-laying ritual, which is its special feature. Secondly, from the pegs of the east and above, such as the black-faced mother, etc., down to the center, they all become the shape of pegs. From Vajra Gandhe (藏文：བཛྲ་གནྡྷ྄ེ，梵文天城體：वज्रगन्धे，梵文羅馬擬音：vajragandhe，Diamond Fragrance) to "perform the action of repelling," it is as before. Then, according to the current practice, draw lines, and at the position of the main deity, draw square dots with good incense, and at the positions of other deities, draw circular dots. Place a bouquet of flowers on each of these dots. Surround the perimeter with offering tormas. Purify with Sumba (藏文：སུམ་བྷ，梵文天城體：सुम्भ，梵文羅馬擬音：sumbha，Subjugation), cleanse with Svabhava (藏文：སྭ་བྷཱ་ཝ，梵文天城體：स्वभाव，梵文羅馬擬音：svabhāva，Self-nature). From the state of emptiness, the four elements and the summit of Mount Meru, in the center of the protective wheel, from the palace made of various jewels, filled with various offerings. Om (藏文：ཨོཾ，梵文天城體：ओ，梵文羅馬擬音：oṃ，Perfection), Ah (藏文：ཨཱཿ，梵文天城體：आ，梵文羅馬擬音：āḥ，Arising), Hum (藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，Dissolution), recite forty-one times, and bless the seat with good incense, bouquets, and dots. Then, as in the offering, recite the heart mantras of all the deities three times each. Starting from the center of the great bliss wheel, residing in the center of the blazing flames. On the eight petals of the great bliss wheel, are the signs of the vajra chain. On the foreheads of all the deities is Om (藏文：ཨོཾ，梵文天城體：ओ，梵文羅馬擬音：oṃ，Perfection), on the throats is Ah (藏文：ཨཱཿ，梵文天城體：आ，梵文羅馬擬音：āḥ，Arising), and on the hearts is Hum (藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，Dissolution). The light radiating from the Hum syllable in one's own heart, as in the sadhana, until all the deities of the ten directions dissolve into oneself, inseparable. In the earth-laying ritual, the mandala that generates space is invited along with the wisdom deity, so there is no rule to invite it separately, and many other mandala rituals are like this. Then there is the offering, which should be done extensively or concisely as appropriate. It is also permissible to offer the worldly transcendent torma at this time, because it is an explanation of the offering. Then, to request listening, hold the incense burner mixed with the five meats and five ambrosias, arising from non-dual wisdom, is the all-pervading reality, the master of all, the chief of teachers, the blood-drinking glorious one, perfectly united with the sow, whoever is the hero of the ten directions, or the vidyadhari with magical powers, all the bodhisattvas, please consider me entirely, for the benefit of the disciple, you
Chinese
也为了供养诸位，金刚持我如此说，明日将绘制坛城，请您慈悲垂念，祈请诸位加持。如是说三遍。或者如秘密总续中所说，从嘿汝嘎吉祥薄伽梵起，嘿汝嘎生起坛城此，改变念诵亦可。若当日不在空中建立坛城，则如金刚地基等六咒防护轮中所说念诵，即使结界，实修也不方便。然后应当供朵玛，从桑巴的清净起，嗡啊吽，念诵三遍之间，从萨玛雅斯当起，祈请慈悲垂念。桑巴的结尾，阿卡若。添加供养橛。期间若乐意对大黑天等个别的护法供朵玛则供养。然后从嗡卡卡3起，到心中所愿皆成就之间，供养世间朵玛。之后的行为是，从此处起，即使做完用百字明补阙也可以，按照现在的实修，是在修完瓶之后做。第三是名为常金刚的规矩，认为对三十七尊神各一个瓶，加上尊胜和事业瓶共四十九个，也有说是大乐轮的五个和四个门母各一个共九个。然而此处的本尊瓶和尊胜瓶分开做，不太好。无畏生处说，大乐轮的五个，门隅母八个，三个轮分为方隅为六个，事业瓶一个共二十个，或者五个轮各一个瓶，加上本尊瓶和事业瓶共七个，或者五个轮和一个事业瓶共六个也认可，也有做大乐轮的五个和剩余四个轮各一个共九个的。布瓦洛丹则说，主尊父母和，四个瑜伽母和，四个隅瓶共九个，又说，比丘达日卡巴认为八个吉祥沐浴瓶，灌顶胜瓶，以及法螺尊胜，因此尊胜佛母的认定似乎与时轮一致，剩余的是大成就者黑行派的想法。
English
Also for the sake of offering to all of you, Vajradhara I say thus, tomorrow I will draw the mandala, please have compassion and care, I pray for the blessings of all. Say this three times. Or, as it says in the Secret General Tantra, starting from Heruka, the glorious Bhagavan, and "This Heruka arising mandala," it is also acceptable to change the recitation. If the mandala is not erected in the sky on that day, then recite as it says in the Vajra Ground and other six-mantra protection wheels, even if the boundary is bound, the actual practice is not convenient. Then the torma should be offered, starting from the purification of Sumba, Om Ah Hum, between reciting three times, starting from Samayas Tvam, please have compassion and care. At the end of Sumba, Akaroh. Add and offer the kila. During this time, if you are willing to offer torma to individual Dharma protectors such as Mahakala, then offer it. Then, starting from Om Kha Kha 3, until all wishes are fulfilled, offer the worldly torma. The subsequent actions are, starting from here, even if you complete the hundred-syllable mantra, it is acceptable, according to the current practice, it is done after completing the vase. The third is the tradition called Constant Vajra, which considers one vase for each of the thirty-seven deities, plus the victorious and karma vases, making a total of forty-nine, and it is also said that there are nine, with one each for the five of the Great Bliss Wheel and the four gate mothers. However, it is not very good to separate the main vase and the victorious vase here. Fearless Source said, the five of the Great Bliss Wheel, the eight gate corner mothers, the three wheels divided into directions and corners are six, one karma vase, a total of twenty, or one vase for each of the five wheels, plus the main vase and the karma vase, a total of seven, or six with the five wheels and one karma vase are also accepted, and there are also those who make nine with the five of the Great Bliss Wheel and one each for the remaining four wheels. Bhuva Lodan said, the main father and mother, and the four yoginis, and the four corner vases, making a total of nine, and the monk Darika Pa considers eight auspicious bathing vases, the empowerment victory vase, and the conch Dharma victory, therefore the identification of Vijaya seems to be in line with the Kalachakra, the remainder is the thought of the great accomplished black practitioner.
Chinese
用具有吉祥徵兆的树的嫩枝来做，用古古香熏，用四面尊念诵咒语的白芥子来驱除邪魔，用香水充满。在装满香水的海螺或头盖骨上面，也放上带金刚杵的护身线。然后用外供朵玛围绕，加持供品，净化宝瓶。从空性中，在各种莲花十瓣之上，从阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中生出各自的月亮坐垫。在那些上面，从勃隆字（藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）中生出珍宝宝瓶，腹部膨胀，颈部纤细，嘴部下垂，用天物的衣物做颈带，用如意树装饰瓶口，内部充满水和精华，在中央宝瓶的内部是胜乐轮金刚…直到安住在智慧之火燃烧的中央。在那的东方是空行母…直到以金刚链为标志。胜乐宝瓶之上的标志，从吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出不动明王蓝色身。东方的标志，从勃隆字（藏文：བྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）中生出毗卢遮那佛白色身。南方的标志，从昂字（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）中生出宝生佛黄色身。西方的标志，从智让字（藏文：ཛྲིཾ，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：智让）中生出无量光佛红色身。北方的标志，从康字（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）中生出不空成就佛绿色身，都变成与各自明妃结合的自显现，成为吉祥沐浴的八宝瓶。在沐浴的八宝瓶的内部和神祇标志所居之处，成就八门封禁母尊，即东方是食肉母，从右边绿色到左边蓝色。在事业宝瓶的内部和标志的中央，是红色的卡达若哈。所有这些都极其愤怒…直到安住在中央。如果没有沐浴宝瓶，那么省略在八宝瓶中生起八门封禁母尊的词句，以及“所有这些”的词句，就能成就。在所有神祇的额头上是嗡字（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）…直到诸神融入自身无二无别。如同神祇安立之时一样，在增益事业的末尾，对于事业宝瓶的卡达若哈，特别说以无量光佛作为头饰。外供，内供，密供，八支赞颂等，都如修法中所说的供养瑜伽之时一样。然而，不需要内供的加持和提及上师们的名号。从与金刚杵相关的鲜花花环开始，就要念诵。
English
Do it with a twig from a tree that has auspicious omens. Fumigate with gugul. Repel obstacles with white mustard seeds that have been recited with the mantra of the four-faced one. Fill it with fragrant water. On top of the conch shell or skull filled with fragrant water, also place the amulet cord with the vajra on top. Then surround it with outer offering tormas and bless the offerings. Purify the vase. From emptiness, on top of various ten-petaled lotuses, from the A's (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) come individual moon cushions. On top of those, from the BHRUM's (Tibetan: བྷྲུཾ, Devanagari: भ्रुं, Romanized Sanskrit: bhrūṃ, Literal meaning: BHRUM) come jewel vases with bulging bellies, slender necks, drooping mouths, neckbands of divine cloth, and mouths adorned with wish-fulfilling trees, completely filled with water and essence, inside the central vase is Chakrasamvara... until residing in the center of blazing wisdom fire. To the east of that are the dakinis... until marked with vajra garlands. The sign above the victorious vase, from HUM (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: HUM) comes Akshobhya, blue in color. The sign of the east, from BHRUM (Tibetan: བྲུཾ, Devanagari: भ्रुं, Romanized Sanskrit: bhrūṃ, Literal meaning: BHRUM) comes Vairochana, white in color. The sign of the south, from AM (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: AM) comes Ratnasambhava, yellow in color. The sign of the west, from JRIM (Tibetan: ཛྲིཾ, Devanagari: ज्रिं, Romanized Sanskrit: jriṃ, Literal meaning: JRIM) comes Amitabha, red in color. The sign of the north, from KHAM (Tibetan: ཁཾ, Devanagari: खं, Romanized Sanskrit: khaṃ, Literal meaning: KHAM) comes Amoghasiddhi, green in color, all transformed into self-appearing consorts, becoming the eight auspicious bathing vases. Inside the eight bathing vases and in the place where the deity signs reside, the eight gate-guarding mothers are accomplished, namely, in the east is Khagdoma, from green on the right to blue on the left. Inside the activity vase and in the center of the sign is Khandaroha, red in color. All of these are extremely wrathful... until residing in the center. If there is no bathing vase, then by omitting the phrases for generating the eight gate-guarding mothers in the eight vases, and the phrase "all of these," it will be accomplished. On the foreheads of all the deities is OM (Tibetan: ཨོཾ, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal meaning: OM)... until the deities dissolve into oneself, inseparable. As in the case of deity establishment, at the end of the increasing activity, for the Khandaroha of the activity vase, it is especially said that Amitabha is the head ornament. Outer offerings, inner offerings, secret offerings, the eight-limbed praise, etc., are all as explained at the time of the offering yoga in the sadhana. However, the blessing of the inner offering and the mentioning of the names of the lamas are not necessary. Starting from the vajra-related flower garland, one should recite.
Chinese
在尚未迎請壇城本尊眾之前，祈請諸佛安住於上方虛空，以大慈悲心憐憫我及一切有情眾生，祈請於明日加持壇城。如是說。其後，應作自護、祈願及吉祥等。第四，寂靜之淨化、寂靜與猛厲兼具之淨化，以及猛厲之淨化，即驅除障礙，與芝麻淨化之罪障等，先行此等，應作十三種前行之法，即：穩固發心與攝受弟子，祈請並述說密咒之功德，受持律儀、觀想本尊、獻供，繫護身線、給予淨水、牙木，以及布施吉祥草，講說甚深之法，觀察夢兆，若不祥則防護。如是說。即於弟子眾集會之時，闡明發心。弟子眾獻曼達。其後，生起堅定之出離心，攝受弟子，作祈請，生起對密咒之歡喜心，受持律儀，觀想本尊，獻供，繫護身線，給予淨水、牙木，布施吉祥草，以講說甚深之法而生起歡喜心，觀察夢兆，若不祥則作防護。此十三法中，首先，上師如是說：凡是尋求密咒之成就者，應進入此壇城。若欲求福德者，則另有其他，其他乃是來世之親友。具大信心者，應以來世為目標，具慧者應進入壇城，不應尋求此世之果報。若尋求此世之果報，則來世將無法成就。若以來世為目標，則不需勤作，此世之果報亦能成就。如是說，並解釋其義。第二，上師心間放光，你們的身體化為光團，進入上師的口中。透過身之形相，經由金剛道，安住於母之虛空中。上師心間之光芒迎請諸佛與菩薩眾，皆進入上師口中，融為菩提心，由金剛道而出，給予你們灌頂，淨化身語意三門之罪障，成為清淨之水晶。