Chinese
放在各自的位置，或者放在各自位置的外面。如果没有不适，也应该按照以前上师们的观点，把主瓶放在中央。如果放在坛城里不适，就乐意放置，放在其他方向也可以。如果只有尊胜佛母瓶，就要把各个本尊的咒语都放进去，最后放在自己的位置。这是坛城斋戒的第十二个步骤。 第四，修持坛城：如果喜欢修持自生和他生分开，那就分开修，如果喜欢修持成一体，那就修成一体。如果是前者，就通过先生起自身的方式，好好地生起所画的坛城，并且认为坛城的主尊和自己无二无别。通过与明妃平等结合的声音，迎请诸佛，驱除魔障，进入身体内部。从秘密莲花中，显现坛城本尊众的形象，供养和祈请安住在虚空中的本尊，然后请他们进入所画的坛城。与预备本尊融合，并进行灌顶等，金刚帐等主要展示仪轨次第的续部，适合广大的仪轨。因此，在这里也这样做，是没有过失的规矩。然而，在第二个观察品中，主要讲的是禅修，事业次第的展开非常少，而且坛城也只是简单地展示了一下。因为精要的必要意义没有不完整的，所以赞叹简略的展开。因此，在这里也最好修持自生和他生无二无别。那样的话，就这样说：前行供养朵玛，加持处所和用具，如果愿意，也可以做皈依等三种前行，然后加持内供，清净观想前生坛城，从空性中，变成守护轮。从“ra（藏文，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）字生起”开始，舍弃“吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起”和“以吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志而发光”等。在其中，从宫殿开始，仰面朝上，中央是各种颅骨，以金刚为标志。东方是弯刀，南方是手鼓，西方是乌龟，北方是蛇，东北是狮子，东南是比丘，西南是轮
English
Place them in their respective positions, or outside of those positions. If there is no discomfort, the main vase should also be placed in the center, as the previous masters have considered. If it is not convenient to place it in the mandala, be willing to place it, and it is also permissible to place it in another direction. If there is only one vase of the Victorious Mother, then after placing all the mantras of the individual deities, finally place it in its own position. This is the twelfth step of the mandala fasting. Fourth, the practice of the mandala: If you prefer to practice the self-generation and the other-generation separately, then practice them separately. If you prefer to practice them as one, then practice them as one. If it is the former, then through the method of first generating oneself, generate the drawn mandalas well, and believe that the main deity of the mandala and oneself are inseparable. Through the sound of being in equal union with the consort, invite the Buddhas, dispel obstacles, and enter the body. From the secret lotus, manifest the forms of the mandala deity assembly, make offerings and prayers to the deities residing in the sky, and then invite them to enter the drawn mandala. Merging with the preparatory deity and performing empowerments, etc., the tantras that mainly show the order of rituals such as the Vajra Tent are suitable for extensive rituals. Therefore, doing the same here is a faultless custom. However, in the second chapter of examination, only meditation is mainly taught, the elaboration of the order of activities is very small, and the mandala is only shown in a simplified way. Because the essential meaning is not incomplete, the concise elaboration is praised. Therefore, it is best to practice the self-generation and the other-generation as inseparable here as well. In that case, it should be said like this: The preliminary offering of torma, the blessing of the place and implements, and if desired, the three preliminary practices such as taking refuge can also be done. Then bless the inner offering, purify the visualized front-generation mandala, and from emptiness, transform into a protective wheel. Starting from "arising from the ra（藏文，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra） syllable," abandon "arising from the hūṃ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） syllable" and "radiating light marked with the hūṃ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） syllable." Within it, starting from the palace, lying face up, in the center are various skulls marked with vajras. In the east is a curved knife, in the south is a hand drum, in the west is a turtle, in the north is a snake, in the northeast is a lion, in the southeast is a monk, in the southwest is a wheel.
Chinese
舍弃（一切）的缘故，最为殊胜。总而言之，仅凭“嗡 纳玛德 吽，纳摩弥 吽，纳摩纳玛 吽 梭哈”这些（咒语）也足够了。 然后，从四方礼拜的咒语是： “嗡 萨瓦 达塔嘎达 普扎 乌帕斯塔 纳亚 阿特玛南 尼雅塔亚弥，萨瓦 达塔嘎达 瓦吉ra 萨特瓦 阿迪提斯塔 芒”，这是东方。 “嗡 萨瓦 达塔嘎达 普扎 阿比谢嘎亚 阿特玛南 尼雅塔亚弥，萨瓦 达塔嘎达 瓦吉ra 惹那 阿比辛恰 芒”，这是南方。 “嗡 萨瓦 达塔嘎达 普扎 普ra瓦塔纳亚 阿特玛南 尼雅塔亚弥，萨瓦 达塔嘎达 瓦吉ra 达玛 普ra瓦塔亚弥”，这是西方。 “嗡 萨瓦 达塔嘎达 普扎 嘎玛南 阿特玛南 尼雅塔亚弥，萨瓦 达塔嘎达 瓦吉ra 嘎玛 咕噜 芒”，这是北方。 在那之后，四种誓言与通常的相同。祈请一切如来加持，祈请吉祥金刚萨埵降临于我，念诵三遍。 观想自己为黑汝嘎，双手持金刚杵和颅碗，于心间，欢喜的金刚，双手与智慧母结合。从父母双运的交合处，放射出红色光芒，充满全身，身心充满喜乐。 从前方所生起坛城主尊的心间，放射出光芒，充满虚空，迎请所有佛子和忿怒尊主，以及他们的眷属，以喜金刚九尊坛城的形式，从自己的毛孔进入，无二无别地融入。念诵“嗡 迪斯塔 玛哈 咕噜达 阿贝夏亚 吽”并猛烈地吹奏，用混合了灰尘的布、黑猫粪便和古古鲁香的烟熏。演奏音乐。 “迪斯塔 瓦吉ra，真实不虚之坛城，愿我之弟子进入其中，诸神之种姓次第，愿如其福德一般。种姓将成为谁之容器？此之成就将如何？福德之力又将如何？愿如是成为坛城。” “嗡 普ra提斯塔 瓦吉ra 吼，普ra提格里哈那”等等。 “黑汝嘎 吉祥，如今汝等”等，解开眼罩。“嘿 瓦吉ra 帕夏，看啊看啊，大勇士”等，劝其观看。使包括所依和能依的一切坛城，显现并清晰可见。
English
Because of abandoning (everything), it is most excellent. In short, just these (mantras) are enough: "Om Namate Hum, Namo Mi Hum, Namo Nama Hum Svaha." Then, the mantras for prostrating from the four directions are: "Om Sarva Tathagata Puja Upasthanaaya Atmanam Niryatayama, Sarva Tathagata Vajra Sattva Adhitishta Mam," this is the East. "Om Sarva Tathagata Puja Abhishekaaya Atmanam Niryatayama, Sarva Tathagata Vajra Ratna Abhishinca Mam," this is the South. "Om Sarva Tathagata Puja Pravartanaya Atmanam Niryatayama, Sarva Tathagata Vajra Dharma Pravartaya Mi," this is the West. "Om Sarva Tathagata Puja Karmanam Atmanam Niryatayama, Sarva Tathagata Vajra Karma Kuru Mam," this is the North. After that, the four vows are the same as usual. Request all Tathagatas to bless, request the glorious Vajrasattva to descend upon me, recite three times. Visualize yourself as Heruka, with two hands holding a vajra and a skull cup, and at your heart, a joyful vajra, with two hands united with the Wisdom Mother. From the union of the father and mother, radiate a mass of red light, filling the entire body, the body and mind filled with bliss. From the heart of the main deity of the mandala generated in front, radiate light, filling the sky, inviting all the Buddha's sons and wrathful lords, along with their retinues, in the form of the Hevajra nine-deity mandala, entering from the pores of your skin, merging without duality. Recite "Om Tishta Maha Krodha Abeshaya Hum" and blow fiercely, fumigating with smoke mixed with dusty cloth, black cat feces, and guggulu incense. Play music. "Tishta Vajra, this true and genuine mandala, may my disciple enter into it, the lineage order of the gods, may it be according to their merit. Which lineage will become the vessel? What kind of accomplishment will this become? What kind of power of merit will there be? May it become such a mandala." "Om Pratishtha Vajra Ho, Pratigrihna," etc. "Heruka, auspicious one, now you," etc., untie the blindfold. "He Vajra Pashya, look, look, great hero," etc., urge them to look. Make all the mandalas, including the support and the supported, manifest and clear.
Chinese
五蕴清净为五部佛，五毒自性清净显现五智。五大清净为五佛母，五根清净为五菩萨，五境清净加持为五金刚母。事业及所作亦清净为怒尊与怒母之自性。从坛城主尊心间生起咒鬘，从自己口门进入安住于心间。根本咒与心咒念诵三次。薄伽梵我等，薄伽梵此等为咒语灌顶。从空性中，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）字生出的金刚，具有金刚萨埵的体性。此即一切佛。黑汝嘎，吉祥之位安住。你的…亦恒常受持。金刚手，苦行坚固。嗡 萨瓦 达塔嘎达 悉地 班杂 萨玛雅 迪叉 诶夏 斯瓦 达拉雅弥 班杂 萨埵 吽（藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་སིདྡྷི་བཛྲ་ས་མ་ཡ་ཏིཥྛ་ཨེ་ཥ་སྟྭཾ་དྷཱ་ར་ཡཱ་མི་བཛྲ་སཏྭ་ཧཱིཿཧི་ཧི་ཧི་ཧི་ཧཱུཾ，梵文天城体：ॐ सर्व तथागत सिद्धि वज्र समय तिष्ठ एष स्त्वं धारयामि वज्र सत्त्व हूँ，梵文罗马拟音：oṃ sarva tathāgata siddhi vajra samaya tiṣṭha eṣa stvaṃ dhārayāmi vajra sattva hūṃ，汉语字面意思：嗡，一切如来，成就，金刚，誓言，安住，此，你，持有，金刚萨埵，吽）。如是赐予金刚之苦行，五蕴、六处、六境皆得清净，成为金刚萨埵之体性。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）字所生的铙钹、颅器、卡杖嘎等，皆转变为黑汝嘎父母之体性。此黑汝嘎吉祥手印，于内外皆安住。卡杖嘎、铙钹、钵盂等，赐予勇士受持。此为行之苦行，依于苦行之行持，能得成就之自在。为金刚阿阇黎灌顶之义，献曼扎后。不退转之轮灌顶，祈请上师赐予我。祈请怙主轮之诸神，彼即上师之事业，及一切佛之誓言，与秘密殊胜之律仪，请为宣说。为利一切有情故，我恒常成为上师。如是三次。之后受持五部律仪三次。坛城主尊心间之光芒，清净我的身体，化为光蕴，进入主尊口中，融化为菩提心，从金刚道降至明妃莲宫。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）字生出金刚，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志，化现为大吉祥金刚持，身色白色，一面二臂，持金刚杵与铃，以六印庄严，发髻
English
The five aggregates are completely purified into the five Buddha families, and the nature of the five afflictions is completely purified, manifesting the five wisdoms. The five elements are completely purified into the five goddesses, the five faculties are completely purified into the five bodhisattvas, and the five objects are blessed as the five Vajra Mothers. Actions and deeds are also completely purified into the nature of wrathful deities and wrathful mothers. A garland of mantras arises from the heart of the main deity of the mandala, enters through one's own mouth, and abides in the heart. Recite the root mantra and the heart mantra three times each. Bhagavan, myself, etc., Bhagavan, these, etc., are mantra empowerments. From emptiness, the vajra arising from Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), possessing the nature of Vajrasattva. This is all the Buddhas themselves. Heruka, the glorious position abides. Your... is always held. Vajrapani, steadfast in asceticism. Oṃ Sarva Tatāgata Siddhi Vajra Samaya Tiṣṭha Eṣa Stvaṃ Dhārayāmi Vajra Sattva Hūṃ (Tibetan: ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་སིདྡྷི་བཛྲ་ས་མ་ཡ་ཏིཥྛ་ཨེ་ཥ་སྟྭཾ་དྷཱ་ར་ཡཱ་མི་བཛྲ་སཏྭ་ཧཱིཿཧི་ཧི་ཧི་ཧི་ཧཱུཾ, Sanskrit Devanagari: ॐ सर्व तथागत सिद्धि वज्र समय तिष्ठ एष स्त्वं धारयामि वज्र सत्त्व हूँ, Sanskrit Romanization: oṃ sarva tathāgata siddhi vajra samaya tiṣṭha eṣa stvaṃ dhārayāmi vajra sattva hūṃ, Chinese literal meaning: Om, all Tathagatas, accomplishment, vajra, samaya, abide, this, you, hold, Vajrasattva, Hūṃ). By bestowing the vajra asceticism, the five aggregates, six sense bases, and six objects are completely purified, possessing the nature of Vajrasattva. The cymbals, skull cup, khaṭvāṅga, etc., arising from Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), are transformed into the nature of Heruka father and mother. This glorious Heruka mudra abides both externally and internally. The khaṭvāṅga, cymbals, and begging bowl, etc., are given for the hero to hold. This is the asceticism of conduct, and by relying on the practice of asceticism, one has the power to accomplish siddhis. For the sake of the Vajra Acharya's empowerment, after offering the mandala. The empowerment of the irreversible wheel, please grant to me, the noble one. Please, protectors, deities of the wheel, that is the activity of the teacher, and the samaya of all the Buddhas, and the secret and supreme vows, please explain. In order to benefit all sentient beings, may I always become a teacher. Thus, three times. Then, take the vows of the five families three times. The rays of light from the heart of the main deity of the mandala purify my body, transform into a mass of light, enter the mouth of the main deity, and dissolve into bodhicitta, descending from the vajra path into the lotus palace of the consort. From Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) arises the vajra, marked with Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), manifesting as the great glorious Vajradhara, with a white body, one face, two arms holding a vajra and bell, adorned with the six mudras, with matted hair.