English
To the Buddha, Dharma, and Sangha. From "To" until "May sentient beings attain liberation from suffering." Repeat three times to uphold the vows. Generate joy: This is the supreme path, born from the result of the Great Vehicle, endowed with splendor. You all will be liberated and become Tathagatas. Even those who have committed the five heinous crimes will be liberated by seeing the painted images. Those who enter the mandala and receive empowerment will be born in a pure realm. The patrons, virtuous yogis, will attain supreme enlightenment. Listen to this Vajra path as it is. By practicing samadhi, even a single letter or verse of this scripture, those who hear it will attain heavenly enjoyment or become a Chakravartin. Thus it is said, or in the world, one may also speak common words such as "cherished by the all-knowing ones." After that, examine dreams, and if they are bad, protect against them, as is the common practice. These are the contents of residing in the preparatory stage. After that, place the previous thread in a clean container and purify it. Oṃ suṃ kṣuṃ yuṃ hūṃ (藏文，梵文天城体，sum，善; kṣum，动; yum，结合; hūṃ，吽) are completely transformed, and each thread becomes the nature of ninety-nine goddesses. Recite "Hūṃ hūṃ hūṃ (藏文，梵文天城体，hūṃ，吽)", twist and stretch the thread, and finally hold the palms together. Recite "Oṃ a ā āḥ aṃ hūṃ svāhā (藏文，梵文天城体，oṃ，嗡; a，阿; ā，啊; āḥ，啊; aṃ，啊; hūṃ，吽; svāhā，梭哈)" many times, bless it, and then draw the mandala lines. When the drawing of the mandala lines is completed, the five colored powders, the five colors arising from hūṃ suṃ kṣuṃ yuṃ hūṃ (藏文，梵文天城体，hūṃ，吽; sum，善; kṣum，动; yum，结合; hūṃ，吽), become the essence of the five goddesses. Recite these five seed syllables many times. First, the master scatters the powder, and then the disciples do the same. The characteristics of the mandala lines and colors will be described elsewhere. Although the drawing of the mandala lines and colors can be done according to the common practice, since the above is said to be the special ritual of this tradition, it should be done accordingly. After that, the decorations are similar to the common practice, but with the distinction that in the east there are lions, in the north peacocks, in the west swans, and in the south makaras, two of each, making a total of eight auspicious emblems. In the east are victory banners and auspiciousness, in the north accomplishments and magical powers, in the west victors and complete victory, and in the south accomplished ones and fear. It is said that eight vases should be placed. If there are no real objects, then visualize them.
English
Do. Then, protecting the mandala is first said with the syllable "Hūṃ" (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽). Vajra Ḍākinī: Āḥ Haṃ Oṃ Hūṃ Hana Hana Māraya Duṣṭāna Ghātaya Ghātaya Aḥ Aḥ Hūṃ Hrīḥ Phaṭ. To the north is Ghori Ḍākinī: Āḥ Haṃ Oṃ Hūṃ Aḥ Phaṭ. To the west is Vetālī Ḍākinī: Āḥ Haṃ Oṃ Hūṃ Āḥ Phaṭ. To the south is Caṇḍāli Ḍākinī: A Ha Oṃ Hūṃ Aṃ Phaṭ. Again, visualizing the center, from the east, Jñāna Ḍākinī: Ā Hi. Oṃ Hūṃ Hana, etc., as before. If you like elaboration, at this time, do the fourteen dance postures. Encircle with the mudrā of the Mind Mother Vajra, Oṃ Hūṃ Phu Phaṭ. It becomes a vajra tent. From the vajra binding, join the two thumbs and little fingers, extend and encircle, Oṃ Jaṃ Bhani Hūṃ Phaṭ. It becomes a vajra fence. Extend both hands with palms facing up, touch the tips of the fingers, strike the five places on the ground, Oṃ Juṃ Phaṭ. Dig seven layers under the ground, so that the obstacles pierce the heart with a stake, and the vajra foundation is bound. Then, the actual practice of the ritual is divided into two. First, the practice of the vase: If it is possible to prepare fourteen or eight vases, it is best, that is, thirteen deities and all activities, a total of fourteen. Or, the victorious vase to the west of the auspicious vase is the main vase, and the corpse-raising mother or lion-faced mother is used to find the activity vase. However, nowadays, the practice is only done with two vases. Arrange them in a common way, and purify them. Generate the vase as before, Oṃ Tāpate Tāpate Mahā Tāpate Hūṃ Svāhā. Recite seven times, and it becomes a slow flow of the river of the gods. Join the tips of the thumb and little finger of the left hand, make the gesture of touching the vase, and recite Oṃ Hūṃ Suṃ Kṣuṃ Yuṃ Hūṃ Svāhā. seven times. If it is brief, it is permissible to recite only the mantra without generating the deity's form, but according to the practice of the previous lamas, in the center of the victorious vase is the Wisdom Ḍākinī, holding a skull cup. In the northeast and the activity vase is the Lion-faced Mother, marked with a five-pronged vajra, up to ༴, it is the same as the time of establishing the deity. Then, holding the protection cord, recite as much as possible Oṃ Hūṃ Svāhā. Or, with the mantra said at the time of the Hundred Vows, or with any of the deities' descent mantras, recite the retinue's mantra as much as possible.
Chinese
诶。最后如实显现般加持供品。嗡 施令 梭哈。等以此供养。救度有情等以此赞颂后，念诵三遍百字明咒。未及之处等以此，祈请宽恕，献供品。诸天以大贪欲之火将智慧甘露融化。如是说。第二，修持坛城，自身生起和前方生起两种，首先是坛城仪轨心要简集，以瑜伽虚空坛城之方式，虽有仅以金刚萨埵为主尊即可的规矩，然智慧自在母之坛城则不适用，藏地所译之此续，依止上师之口诀，修持完整坛城为佳，故依此方式讲述。以空行母共同朵玛之门，先行布施朵玛，加持处所及资具，亦当行之，除以狮面母之咒语清扫外，其余守护之仪轨等与共同仪轨相同。其后从皈依开始，至坛城收摄之间圆满修持。再次于座间成为本尊之身。第二前方生起，于清净空性中，从吽字生起守护轮，其中从勇字生起风等，至各自的日轮座垫。中央座垫之上，从吽字生起金刚，以吽字为标志。四方从松 楚姆 勇 吽 诸字生起之卡章嘎，四隅从蓬 创 绰 迟 诸字生起之各自手印完全显现，中央座垫之上，智慧空行母青色等，至完全围绕之间，如本尊安立和瓶生起之时。嗡 班杂 嘎雅 吽，至以五股金刚杵为标志之间，亦如修法。从自身心间放出光芒，迎请本尊坛城于前方虚空，班杂 萨玛扎 嗡 梭哈 清净。嗡 施令 等以此供养。救度有情等以此赞颂。扎 吽 棒 霍 十六遍等融入无二。此处简集仪轨有新旧两种译本，不仅是翻译上的差异，还有印度梵文原
English
E. Finally, bless the offerings as they appear in reality. Om Shrim Svaha. Offer with these and others. After praising with "Liberating sentient beings," etc., recite the Hundred Syllable Mantra three times. For omissions, etc., request forgiveness, offer, and present gifts. May the deities melt the nectar of wisdom with the fire of great desire. Thus it is said. Secondly, regarding the practice of the mandala, there are two aspects: self-generation and front-generation. First, according to the essence of the condensed mandala ritual, taking the yoga of the mandala of space as the basis, although there is a tradition of being satisfied with Vajrasattva as the sole main deity, this is not suitable for the mandala of Yeshe Wangchukma. According to the oral instructions of the previous lamas for this tantra translated into Tibetan, it is best to meditate on the complete mandala. Therefore, it will be explained according to that tradition. Through the door of the common Ganachakra of the Dakinis, the preliminary offering of the Torma should be made, and the place and materials should be blessed. Other than cleansing with the mantra of the Lion-faced Dakini, the vows and other rituals are similar to the common ones. After that, starting from taking refuge, meditate completely up to the absorption of the mandala. Again, in between sessions, arise as the deity form. Secondly, the front-generation: From the state of cleansing and emptiness, within the protective wheel arising from the Hum syllable, from the Yum syllable arises wind, etc., up to the individual sun-disc seats. On top of the central seat, from the Hum syllable arises a vajra marked with the Hum syllable. In the four directions, from the Sum, Kshum, Yum, and Hum syllables arise khatvangas. In the four corners, from the Pum, Phrem, Phrom, and Phrim syllables arise their respective mudras, fully manifested. On top of the central seat, the blue Wisdom Dakini, etc., up to being completely surrounded, is like the time of deity installation and vase generation. Om Vajra Kaya Hum, up to being marked with a five-pronged vajra, is also like the sadhana. From the heart of oneself, radiate light. Invite the mandala of the deity in the space in front. Vajra Samaja. Om Svaha purifies. Om Shrim, etc., offers. Praises with "Liberating sentient beings," etc. Ja Hum Bam Hoh sixteen times, etc., blends into non-duality. Here, the condensed ritual has two versions, old and new, which are not only differences in translation, but also the original Sanskrit text from India.
Chinese
以右手的食指向上指着旋转，像伞一样覆盖，金刚伞（藏文：བཛྲ་ཚ་ཏྲང་，梵文天城体：वज्र छत्रं，梵文罗马拟音：vajra chatraṃ，汉语字面意思：金刚伞）与左手相同，只是用右手的掌心覆盖。像圆形鼓一样敲击，金刚鼓（藏文：བཛྲ་མུ་ར་ཛེཾ，梵文天城体：वज्र मुरजें，梵文罗马拟音：vajra murajeṃ，汉语字面意思：金刚鼓）。是从鼓的上方敲击的姿势。像陶土鼓一样敲击，金刚拍打（藏文：བཛྲ་པ་ཊ་ཧ，梵文天城体：वज्र पटह，梵文罗马拟音：vajra paṭaha，汉语字面意思：金刚拍打）。是从两面敲击的姿势。像跳舞一样移动肢体，金刚舞（藏文：བཛྲ་ཎི་ཏ，梵文天城体：वज्र नृत्त，梵文罗马拟音：vajra nṛtta，汉语字面意思：金刚舞）。是跳舞的姿势。像欢笑一样微笑，金刚笑（藏文：བཛྲ་ཧ་སྱེ，梵文天城体：वज्र हास्ये，梵文罗马拟音：vajra hāsye，汉语字面意思：金刚笑）。是高声大笑的姿势。像妩媚一样卖弄风情，金刚妩媚（藏文：བཛྲ་བ་ལི་སྱ，梵文天城体：वज्र वलि स्य，梵文罗马拟音：vajra vali sya，汉语字面意思：金刚妩媚），将手掌朝下放在左大腿上，双手在耳朵旁边向上张开。像愤怒一样恐吓，金刚忿怒（藏文：བཛྲ་ཨུ་གྲ，梵文天城体：वज्र उग्र，梵文罗马拟音：vajra ugra，汉语字面意思：金刚忿怒）。是将金刚结放在地上的姿势。像射箭一样伸直，金刚箭（藏文：བཛྲ་ཤཱ་ར་，梵文天城体：वज्र शर，梵文罗马拟音：vajra śara，汉语字面意思：金刚箭）。是向左侧射箭的姿势。举起金刚杵并顶礼，金刚举（藏文：བཛྲ་པྲོལླ，梵文天城体：वज्र प्रोल्ल，梵文罗马拟音：vajra prolla，汉语字面意思：金刚举）。是举起右手的金刚杵的姿势。像贪恋一样吮吸乳房，金刚吮吸（藏文：བཛྲ་ཨོཊྚ，梵文天城体：वज्र ओट्ट，梵文罗马拟音：vajra oṭṭa，汉语字面意思：金刚吮吸）。是双手挤压乳房的姿势。像恭敬一样合掌，金刚恭敬（藏文：བཛྲ་བྷཀྟ，梵文天城体：वज्र भक्त，梵文罗马拟音：vajra bhakta，汉语字面意思：金刚恭敬）。是在心口合掌的姿势。这样就是二十种手印的供养。与一般手印相同，加上嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）。从“妩媚女”到“灯盏”之间，用妩媚等八种供养。同样，用七政宝和五妙欲等各种供品来供养。在头顶合掌，让丝绸的边缘垂在脑后，嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）。这样垂挂丝绸，念诵这个咒语，用左手触摸头部的五个部位，作为头饰，右手伸出食指，触摸耳朵、喉咙、肩膀、腋窝、乳房、脚等，念诵这个咒语，就是装饰品。穿衣服的姿势和这个咒语是需要的。手掌空心合在一起，嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、赞（藏文：ཛཾ，梵文天城体：जं，梵文罗马拟音：jaṃ，汉语字面意思：赞）、梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈），是各种水果。将左手的拇指和食指放在右手的掌心上，嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）、霍（藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍）、赫利（藏文：ཧྲི，梵文天城体：ह्रि，梵文罗马拟音：hri，汉语字面意思：赫利）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈），是五种甘露。打开金刚结，嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、希利（藏文：ཤྲཱིཿ，梵文天城体：श्रीः，梵文罗马拟音：śrīḥ，汉语字面意思：吉祥）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、轰（藏文：གྷུང་，梵文天城体：घुं，梵文罗马拟音：ghuṃ，汉语字面意思：轰）、匝（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝）、萨（藏文：སཿ，梵文天城体：सः，梵文罗马拟音：saḥ，汉语字面意思：萨）、梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈），是五种铁钩等各种食物。然后摇动铃铛，嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、轰（藏文：གྷུཾ，梵文天城体：घुं，梵文罗马拟音：ghuṃ，汉语字面意思：轰）、普隆（藏文：ཕྲུཾ，梵文天城体：फ्रुं，梵文罗马拟音：phruṃ，汉语字面意思：普隆）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、格（藏文：གྷེ་，梵文天城体：घे，梵文罗马拟音：ghe，汉语字面意思：格）、格（藏文：གྷེ་，梵文天城体：घे，梵文罗马拟音：ghe，汉语字面意思：格）、格（藏文：གྷེ་，梵文天城体：घे，梵文罗马拟音：ghe，汉语字面意思：格）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、德格（藏文：ཏེ་གྷུ་，梵文天城体：ते घु，梵文罗马拟音：te ghu，汉语字面意思：德格）、德格（藏文：ཏེ་གྷུ་，梵文天城体：ते घु，梵文罗马拟音：te ghu，汉语字面意思：德格）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。“美丽的金刚”到“霍”。