English
Until the assembly of deities of the mandala is invited, please remain in the sky above, and with great compassion, have mercy on me and all sentient beings. I pray that you will bless the mandala tomorrow. Thus, it is said. After that, one should perform self-protection, prayers, and auspiciousness, etc. Fourth, the thirteen preliminary practices should be done in advance, such as purification by peaceful means, purification by a combination of peaceful and wrathful means, and purification by wrathful means, i.e., dispelling obstacles, and purification of sins by sesame seeds. These are: Steadfast intention and gathering disciples. Praying and speaking of the greatness of mantras. Taking vows, visualizing the deity, making offerings. Tying protection cords, giving handfuls of water, tooth sticks, and giving kusha grass, explaining the profound Dharma, examining dreams, and protecting if they are bad. Thus it is said. That is, when the students gather, clarify the generation of bodhicitta. The students offer mandalas. After that, generate a firm intention to renounce suffering, gather disciples, make prayers, generate joy in secret mantras, take vows, visualize the deity, make offerings, tie protection cords, give handfuls of water, tooth sticks, give kusha grass, generate joy by explaining the profound Dharma, examine dreams, and protect if they are bad. Among the thirteen practices, the first is that the teacher says this: Whoever seeks the accomplishment of mantras should enter this mandala. If one desires merit, there are others, others are friends in the next life. Those with great faith should aim for the next life, and those with wisdom should enter the mandala, not seeking the fruits of this life. If one seeks the fruits of this life, the next life will not be accomplished. If one aims for the next life, the fruits of this life will be accomplished without effort. Thus it is said, and the meaning is also explained. Second, light radiates from the heart of the teacher. Your bodies become balls of light and enter the mouth of the teacher. Through the form of the body, through the vajra path, abide in the space of the mother. All the Buddhas and Bodhisattvas invited by the light from the heart of the teacher enter the mouth of the teacher, dissolve into the mind of enlightenment, come out through the vajra path, and empower you, purifying the sins and obscurations of body, speech, and mind, becoming pure crystal.
Chinese
如是转变。从虚空中向外舒展，安住于莲花座上。如是说。第三是，拥抱金刚亥母之颈项的，大乐您是我的导师，阿阇梨您请垂念，请开示大菩提之行，大怙主我祈求您，请赐予我彼誓言，也请赐予我菩提心，请赐予我佛法僧三宝，请怙主引领我进入大解脱之城。如是弟子祈请三次。第四是，儿子过来，对于大乘，你是大法器，此密咒之行仪，我将如实为你宣说。已逝的圆满正等觉，以及未来尚未出现的，现在出现的圆满正等觉，为了利益众生而安住的一切，知晓彼等一切的密咒之，殊胜行仪后，勇士在菩提树下，证得无名之遍知。无与伦比的密咒行，救护者具德黑汝嘎，极其难忍的魔众，以及大军也被其摧毁。因此为了获得一切智，儿子你应如此行持。如是说并解释其义。第五是，皈依三宝，等重复三次，令其受持共同的律仪。皈依佛法僧，我恒时皈依，瑜伽密咒空行母，具三轮之体性，我恒时皈依一切。勇士勇母自在天女，大菩萨之体性，特别是对于阿阇梨，我恒时皈依。具德饮血等勇士，瑜伽母和能照等，无量菩萨，祈请一切垂念我。从某时起，乃至安住于无二，彼之梵行无二者，二十二条善护持。如是重复三次，以非共同之方式受持律仪。第六是，于弟子观想为二臂黑汝嘎，在三处以混合五甘露的妙香点三点，（藏文：ཨོཾ་，梵文天城体：ओṃ，梵文罗马拟音：oṃ，汉语字面意思：嗡），（藏文：ཨཱཿ，梵文天城体：āḥ，梵文罗马拟音：āḥ，汉语字面意思：啊），（藏文：ཧཱུཾ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽），于心间吽字之前
English
Thus transformed. Expanding outward from the space within, it abides upon a lotus seat. Thus it is said. The third is: Embracing the neck of Vajravarahi, Great Bliss, you are my teacher. O master, please consider me. Revealing the conduct of great Bodhi, Great Protector, I beseech you. Please grant me that very vow. Also, please grant me the mind of Bodhi. Please grant me the Three Jewels of Buddha, Dharma, and Sangha. Please, Protector, lead me into the supreme city of great liberation. Thus, the disciple makes the request three times. The fourth is: Son, come here. For the Great Vehicle, you are a great vessel. This ritual of secret mantra practice, I shall truly explain to you. The perfect Buddhas who have passed, and likewise those who have not yet come, the perfect Buddhas who are now appearing, all who abide for the benefit of beings, knowing the excellent ritual of the secret mantras of all of them, the hero, beneath the Bodhi tree, attained the nameless omniscience. The unparalleled practice of secret mantra, the savior, glorious Heruka, the extremely unbearable hosts of demons, and also the great armies, were destroyed by him. Therefore, in order to attain omniscience, son, you should act in this way. Thus it is said, and the meaning is explained. The fifth is: I take refuge in the Three Jewels, etc., repeating three times, causing them to take the common vows. I always take refuge in the Buddha, Dharma, and Sangha. Yogini, secret mantra, Dakini, possessing the nature of the three wheels, I always take refuge in all. Heroes, heroines, and powerful goddesses, the nature of great Bodhisattvas, especially in the master, I always take refuge. Glorious blood-drinkers and other heroes, Yoginis and Illuminators, etc., immeasurable Bodhisattvas, please all consider me. From this time onward, until abiding in non-duality, the non-dual conduct of celibacy, the twenty-two should be well protected. Thus, repeating three times, the vows are taken in a non-common manner. The sixth is: The disciple is visualized as two-armed Heruka, and in the three places, three dots are made with fragrant incense mixed with the five nectars. (Tibetan: ཨོཾ་, Devanagari: ओṃ, Romanized Sanskrit: oṃ, Literal Meaning: Om), (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Meaning: Ah), (Tibetan: ཧཱུཾ, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal Meaning: Hum), before the Hum at the heart.
Chinese
将会以慧断除。 伟大的自性者您们， 今天获得了无与伦比的收获。 因为诸佛菩萨的， 伟大自性者的一切， 您们都完全受持着此教法而生。 因此，您们对于大乘， 明天将会更加兴盛。 这大乘中极大显现的， 殊胜道是吉祥的。 因为您们在那里挖掘， 在自生大劫中， 将会成为遍知一切世间的， 如来。 如是说并解释意义。第十三是： 梦境吉祥或不吉祥， 明天请详细告诉我。 今晚在吉祥草的枕头上， 以狮子卧式和善心安睡吧！ 那样就能见到梦境的好坏征兆。 如是说。仅仅观想弟子们的身上需要两件盔甲，将善根回向，然后让弟子们回到各自的位置。 如果弟子或上师做了不吉祥的梦，遣除的方法是： 对于所有田地守护空行母， 如仪轨般施予食子。 以百字明使其稳固， 并恒常使用守护轮。 英雄面部的咒语等， 也都要念诵。 以盔甲守护自身， 对于英雄瑜伽母们， 祈请、供养、生起我慢。 以火勤奋行事， 就能平息一切障碍。如是说。 也就是施予食子，念诵百字明，修持守护轮，念诵一切事业咒，修持三种盔甲，向本尊祈请，加持供品，修持自生本尊慢，接受自入的灌顶，进行火供，这十种方法要根据情况适当运用。 第五，关于绘制坛城线，首先如前进行橛的生起仪轨供养，以及如前用三字加持食子后进行供养。之后是坛城线的实际仪轨：在坛城的地基上，用念诵桑巴（藏文：སུམ་བྷ་，梵文天城体：सुम्भ，梵文罗马拟音：sumbha，汉语字面意思：降伏）的香水洒水。观想自己和主要同伴为父母，用由五个五（五五二十五）组成的坛城线聚集，用供品食子围绕，加持供品，净化坛城线。从空性中，在中央由吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生
English
Will be cut off by wisdom. Great self-natured ones, you, Today you have gained an unparalleled achievement. Because of all the Buddhas and Bodhisattvas, All the great self-natured ones, You all are fully upholding this teaching and being born. Therefore, you, towards the Great Vehicle, Tomorrow will become even more prosperous. This supreme path, greatly arising in the Great Vehicle, Is glorious. Because you are digging there, In the self-arisen great kalpa, You will become the Thus-Gone One, Who knows all the worlds. Thus saying, explain the meaning. The thirteenth is: Dreams, auspicious or inauspicious, Tomorrow, please tell me in detail. Tonight, on a cushion of kusha grass, Sleep in the lion's posture and with a virtuous mind! Then you will see the good and bad signs of dreams. Thus it is said. Merely visualizing that the disciples need two armors on their bodies, dedicating the merit, and then letting the disciples return to their respective places. If disciples or teachers have inauspicious dreams, the method of averting them is: To all the field-protecting Dakinis, Offer the torma as per the ritual. Stabilize it with the Hundred Syllable Mantra, And always use the protective wheel. The mantra of the hero's face, etc., All should also be recited. Protect yourself with armor, To the hero Yoginis, Make requests, offerings, and take pride. By diligently working with fire, You can pacify all obstacles. Thus it should be said. That is, offering tormas, reciting the Hundred Syllable Mantra, practicing the protective wheel, reciting all the action mantras, practicing the three armors, making requests to the deities, blessing the offerings, practicing the self-generation deity pride, receiving the self-entry empowerment, and performing fire pujas—these ten methods should be applied appropriately according to the situation. Fifth, regarding drawing the mandala line, first perform the generation ritual offering of the phurba as before, and offer the torma blessed with the three syllables as before. Then, the actual ritual of the mandala line is: on the ground of the mandala, sprinkle fragrant water that has been recited with Sumba (Tibetan: སུམ་བྷ་, Sanskrit Devanagari: सुम्भ, Sanskrit Romanization: sumbha, Chinese literal meaning: subdue). Visualize yourself and the main companion as father and mother, gather the mandala line composed of five fives (five times five is twenty-five), surround it with offering tormas, bless the offerings, purify the mandala line. From emptiness, in the center, from the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) arises
English
Dzrim Hum Phet Svaha. Om Ah Kham Hum Phet Svaha. And, bless the essence of the main father and mother as appropriate. Also, Om Tram Kham Hum, etc., are made into seeds, and that kind is also explained for offering mantras and blessing mantras, etc. Then, gather the five wisdom lines into a group and recite the essence. The action line is either the same as that blessing, or it can be generated as a deity of all actions. Smear it with great blood and gather it into a triple coil. Anoint it with the five nectars and sandalwood. Bless it with the three grains and the single letter Hum. Recite Om Vajra Samaya Sutra Mati Krama Hum, and entrust it to a friend. Say Dzah Dzah Dzah. This is the time when all the Buddhas residing in all the realms of the world perform the benefit of beings. Think, "All you Buddhas and others residing in all the realms of the world, this is the time to perform the benefit of beings, therefore, please come here." First, fix it in the sky and then on the ground. That is, north, south, west, east, Brahma line, fire, wind, Rakshasa, power, corner line. The one with a point and the element is east. The one with a topknot and the mark is south. The moving protector is west. The fierce red horse is north. The circumambulation begins from the left, and the student's teacher does not face back. For the mandala of colored powders, unless the opportunity is very inconvenient, the east of the mandala should be shown to the south of the world, but there is no certainty for the mandala of painted cloth. Then, all directions should be known as being equal in nature. Then, when fixing the action line, the general characteristics of the mandala should be understood differently. As for the inner part, the monk Darika said, "On each side of the Brahma line, do five each, fix twenty. Two for the palace, one for the Kesar. Three each for the wheels. Pillars, curved knives, a rosary of vajras. A lotus wheel for each. It is the outer courtyard of one." As it says, there are four major parts between the Brahma line and the root line, and each of them is arranged in groups of five. Two for the heart of the lotus. Three each for the four wheels. One each for the Kesar and the four rosaries. One for the deities. Alternatively, it is said to add to the petals instead of the Kesar.