Chinese
世间一切遍知者， 如乌昙婆罗花般稀有。 大道之上偶尔现， 出现或不出现皆有可能。 密咒行者的出现方式， 比那更加稀有难得。 无二甚深的行为方式， 令一切众生成就佛陀。 无论谁于无量劫中， 造作无间罪业无数， 仅凭见此坛城之力， 所有罪业皆得清净。 若能安住于无边名声的， 密咒行持方式更何须说。 无论谁于亿万劫中， 积累福德智慧之资粮， 然欲见此坛城亦甚难， 此殊胜道具有大加持， 一切皆将成就如来果， 于此殊胜乘当生欢喜。 如此宣说并解释其含义。第十七：明日将得见巨大坛城，故当生起广大欢喜。于吉祥草垫上，以狮子卧式及善良之心安睡。梦中所见一切，明日亦当如实告知于我。如是说后，遣散众弟子各自归位。第三，观想预备之坛城升于虚空。于诸主尊心咒之后，加上“嗡 (ཨོཾ，梵文天城体：ओं，梵文罗马转写：oṃ，字面意思：嗡) 班杂贝嘎阿扎玛霍 (བཛྲ་བེ་ག་ཨ་ཀྲ་མ་ཧོ་，梵文天城体：वज्र वेग आक्रम हो，梵文罗马转写：vajra vega ā krama ho，字面意思：金刚速疾来临呼)”，此咒与手印的数量与本尊的数量相等，观想其安住于虚空。以及一切事业的咒语和宝瓶。
English
Sixteenth: All omniscient ones in the world, Are as rare as the udumbara flower. They appear occasionally on the great path, And may or may not appear. The way of appearance of secret mantra practitioners, Is even rarer than that. The way of acting in profound non-duality, Causes all sentient beings to become Buddhas. Whoever has committed countless sins Of the five heinous crimes in countless kalpas, By merely seeing this mandala, All sins will be purified. If one abides in the way of practicing mantra With boundless fame, what need is there to say more? Whoever has accumulated merit and wisdom For hundreds of millions of kalpas, It is still very difficult to see this. This supreme path is endowed with glory, All will become Thus-Gone Ones. Rejoice in this supreme vehicle! Thus, speak and explain its meaning. Seventeenth: Tomorrow you will see the great mandala, so generate great joy. On the kusha grass mat, lie down in the lion posture and with a virtuous mind. Whatever dreams you see, tell me well tomorrow. Having said this, dismiss the disciples to their respective places. Third, visualize the preliminary mandala being raised into the sky. At the end of the heart mantras of the main deities, add the mantra "Om (ཨོཾ，梵文天城体：ओं，梵文罗马转写：oṃ，literal meaning: Om) Vajra Vega Akrama Ho (བཛྲ་བེ་ག་ཨ་ཀྲ་མ་ཧོ་，梵文天城体：वज्र वेग आक्रम हो，梵文罗马转写：vajra vega ā krama ho，literal meaning: Vajra Swiftly Come Ho)", the number of this mantra and mudra being equal to the number of deities, and visualize them residing in the sky. And the mantras and vase of all activities.
Chinese
观想用水从四面环绕，系缚四方。从涂香（藏文：ཨརྒྷཾ，梵文天城体：अर्घं，梵文罗马拟音：arghaṃ，汉语字面意思：涂香）到 ശബ്ദའི་（藏文：ཤཔྟ，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：声音）之间的供养。共同以三字（嗡啊吽）供养内供。以阿努拉伽的咒语也供养秘密供养。如现观般赞颂。此时，金刚座的坛城仪轨和金银面母二者，虽然说要广设座垫，但如果之前已经禀告过了，就不需要两次了。所以，是在之前做，还是在这里做，是什么样的想法呢？然而，要做这个从金银面母中出现的简略祈请：焚烧熏香时，手持香炉，向遍布十方的诸佛祈请垂念。以我，名为某某者，绘制金刚持的坛城。祈请诸佛等一切降临。请真实赐予我成就。如是念诵三遍。如果不断地供养这个供品，虽然应该在第二天早上做余供，但如果不能如是完成供养，那么在余供的结尾做，是现今的实践。第五，有打线、着色、装饰。第一，有事业线和以智慧线加持的方式，但两种坛城仪轨的想法都是在智慧线之后划分事业线。也就是这样，清洁线绳。从空性中，线绳的位置和虚空中的天众的心间，发出བྷྲུཾ་（藏文：བྷྲུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）、ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：种子字）、ཛྲིཾ་（藏文：ཛྲིཾ，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：种子字）、ཁཾ་（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：种子字）、ཧཱུཾ་（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）的光芒。供养圣者，为了众生的利益而融入。从ཧཱུཾ་（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）中，生出黑色的线绳，不动佛身色黑色，手持金刚杵和铃，由明妃玛玛aki拥抱。从བྷྲུཾ་（藏文：བྷྲུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中，生出白色的线绳，毗卢遮那佛身色白色，手持法轮和铃，由明妃佛眼佛母拥抱。从ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：种子字）中，生出黄色的线绳，宝生佛身色黄色，手持宝珠和铃，由明妃宝生度母拥抱。从ཛྲིཾ་（藏文：ཛྲིཾ，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：种子字）中，生出红色的线绳，无量光佛身色红色，手持莲花和铃，由明妃白衣佛母拥抱。从ཁཾ་（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：种子字）中，生出绿色的线绳，不空成就佛身色绿色，手持宝剑和铃，由明妃誓言度母拥抱。五佛父以金刚跏趺坐姿安住。
English
Visualize water surrounding and binding the area from all directions. Offerings from Argham (藏文：ཨརྒྷཾ，梵文天城体：अर्घं，梵文罗马拟音：arghaṃ，汉语字面意思：涂香) to Shabda (藏文：ཤཔྟ，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：声音). Generally, offer the inner offering with the three syllables (Om Ah Hum). Also offer the secret offering with the mantra of Anuraga. Praise as in the Abhisamayalankara. Here, regarding the Vajrasana mandala ritual and the two Gold and Silver Face Mothers, although it is said to extensively prepare the seats, if it has already been reported earlier, it is not necessary to do it twice. So, what is the intention, whether to do it earlier or to do it here? However, this abbreviated prayer that arises from the Gold and Silver Face Mother should be done: While burning incense, hold the incense burner and pray to the Buddhas residing in the ten directions to be mindful of me. By me, who is called so-and-so, the mandala of Vajradhara is drawn. Please, all the Buddhas and others, come forth. Please truly grant me accomplishment here. Say this three times. If this offering is offered continuously, although it should be done the next morning for the remaining offering, if the offering cannot be completed in that way, then doing it at the end of the remaining offering is the practice of today. Fifth, there is drawing lines, applying colors, and decorating. First, there is applying work lines and also the method of blessing with wisdom lines, but the intention of both mandala rituals is to divide the work lines after applying the wisdom lines. That is, in this way, purify the thread. From the state of emptiness, from the hearts of the thread's location and the assembly of deities in the sky, light radiates from Bhrum (藏文：བྷྲུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字), Am (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：种子字), Jrim (藏文：ཛྲིཾ，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：种子字), Kham (藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：种子字), and Hum (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字). Offer to the noble ones, and having done the benefit of sentient beings, it dissolves. From Hum (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字), a black thread arises, Akshobhya, with a black body, holding a vajra and bell, embraced by the consort Mamaki. From Bhrum (藏文：བྷྲུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字), a white thread arises, Vairochana, white in color, holding a wheel and bell, embraced by the consort Buddha Lochana. From Am (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：种子字), a yellow thread arises, Ratnasambhava, yellow in color, holding a jewel and bell, embraced by the consort Ratna Tara. From Jrim (藏文：ཛྲིཾ，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：种子字), a red thread arises, Amitabha, red in color, holding a lotus and bell, embraced by the consort Pandara. From Kham (藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：种子字), a green thread arises, Amoghasiddhi, green in color, holding a sword and bell, embraced by the consort Samaya Tara. The five fathers sit in vajra posture.
Chinese
哦哦。那么首先做基础坛城的线，然后在它的下面画中央五个宫殿的线。关于这个，台阶是十一丝，三门，或者说是二门，被称为有台阶装饰，鸟的一门，四丝，在这个传承的规矩里是没有的。十一丝的也只是做二等分和九等分，其他老师的观点是有台阶装饰，金刚座的观点是十一丝，阿跋亚嘎惹的观点也是十一丝，也是从小金刚座传承下来的口诀，在鬘论里也有说明，这些都是一致的。在基础坛城里做带九个花瓣的圆形金刚墙，金刚座的坛城仪轨里已经取消了。在银面母续里，金刚墙和八大尸林以及火焰山也要画，这表明在没有基础坛城的情况下，在九瓣的房间里各自做一个带台阶的五个坛城的规矩。然而现在的实践中，在基础坛城里，大部分不做金刚鬘，要知道这是实践的选择。无论如何，在基础坛城的根本线里，把两个小部分放在神像丝绸的位置，这是有金刚墙的规矩。即使有少许神像丝绸，因为里面的坛城的围墙、半网、箭垛、屋檐等遮挡，除了内侧的屋檐和根本线之间没有连接的空隙之外，不做金刚鬘的规矩要知道这两种，用四条线划分中央的九个花瓣，在中央和四个方向画五个坛城的各自的线。也就是这样，在中央做好标记后，东西方向画一条正直的直径线。依次寻找鸟迹后，两条直径线画两条角线，用三个侧切分成十六份。对于台阶三门来说，外面压着一个大份。这里因为不是共同的，所以采用二门。第一和第二个分成四个大份，第三个里面放一个小份，第四个放在原位，第五个舍弃中间画两边，第六个画一半。
English
Oho. Then, first draw the lines for the base mandala, and below that, draw the lines for the five central palaces. Regarding this, the steps are eleven silk threads, three doors, or two doors, known as having step decorations, the bird's one door, and four silk threads, which are never found in this lineage's tradition. Even with eleven silk threads, only two equal divisions and nine equal divisions are made. Other teachers' views are that it has step decorations, and the Vajrasana's view is that it is eleven silk threads. Abhayakaragupta's view is also that eleven silk threads are also an oral instruction transmitted from the small Vajrasana, which is explained in the Garland Tantra itself, and these are consistent. Making a round vajra fence with nine petals inside the base mandala is eliminated by the Vajrasana's mandala ritual. In the Silver-faced Mother Tantra, the vajra fence and the eight great charnel grounds, including the fire mountain, are also drawn, which indicates the tradition of making five mandalas, each with steps, in the nine-petaled room without a base mandala. However, in current practice, in the base mandala, most people do not make the vajra garland, and it should be known that this is a choice of practice. In any case, in the root line of the base mandala, placing two small parts in the place of the deity's silk is the tradition of having a vajra fence. Even if there is a little deity silk, because the inner mandala's walls, half-nets, arrowheads, eaves, etc., obscure it, except for the gap between the inner eaves and the root line that is not connected, it should be known that the tradition of not making the vajra garland is these two. Divide the central nine petals with four lines, and draw the respective lines of the five mandalas in the center and the four directions. That is, like this, after making a good mark in the center, draw a straight diameter line in the east-west direction. After searching for bird tracks in order, draw two angle lines on the two diameter lines, and divide into sixteen parts with three tangents. For the three-door steps, press one large part on the outside. Here, because it is not common, the two-door is adopted. Divide the first and second into four large parts, put one small part inside the third, leave the fourth in place, abandon the middle and draw both sides for the fifth, and draw half for the sixth.
Chinese
再画外线。将第七和第八部分分成四份。应画在第三部分的中间。这应画在第七和第八部分上。应该画短线。第十和第十一是基线。是大线八条的侧线。第十七条是箭杆线。这两条线从角到角。从基线向外。从角到面画五条线。第一条与第三条相交。其余四条与第九条相交。从圆周线的面上画第二条线。从基线到第十四条线。然后到面上的第四条线。与上面的第十五条线相交。从顶端到顶端的第十五条线。从圆周线的三分之一到第十二条线。到第十三条线之间。然后到面上的第五条线。与上面的第十六条线相交。从顶端到顶端的第十六条线。从圆周线的第六、第七、第八、第九条线。到第十二和第十七条线之间。名为马蹬装饰。据说不是两个门限。莲花、月亮、柱头饰带和。太阳、莲花、斗座和。斗和莲花这八个。被认为是马蹬饰带的数量。从圆周线的第一条左右线。从第十九条线和交汇处。左右各画两个小圆。从它的末端画一个小圆。画圆与箭杆相交。用一半的小圆画出它的形状。形成牛背中央的三个交叉点。第一个饰带的下面是。第九个柱头饰的左右两边。每个小圆都比较长。从圆周线的第八到第九条线之间。第一个莲花饰带应该被切断。第二个饰带在第六条线上方切断。第三个饰带在第八条线上。在这个上面和下面。稍微留一些，在中间切断。第四个从第四条线切断。第五个从第六条线到第五条线之间。第六个从第二条线到第三条线之间。以在上面展开的方式切割。第七个从第二条线的上面切断。第八个从第三条线到第二条线切断。第一个、第五个、第八个、第三个。全部都是莲花。下面是三个小圆的部分的柱头。上面也有相同的莲花盖。在内部画一个与圆线相交的线。在第三个上面也有上下。柱头盖和柱头座两条线。画在田地里是两条线。三十三从二到二之间。三十三从三到三之间。二十九也从三到三之间。二十八从五到五之间。二十五从六到