English
and green are interspersed. The edges of the outer two lotuses are variegated. The moon is white. The sun is red. The seat cushion is red. The base is white. The base of the pillars and the covering of the pillars are reddish-yellow. The silk of the pillars and the pillars under the three lotuses, and the coverings above are all golden, here the lotus, wheel, umbrella, deer, etc. at the top of the horse-seat have no fixed dimensions. On the upper left and right sides of the covering of the pillars and the edge of the second layer of lotus silk, make one offering of bell silk with a golden ghaṭilā (Sanskrit Devanagari: घटिला, Sanskrit Romanization: ghaṭilā, Chinese literal meaning: bell). On the outer surface of the ox's back, draw makara fish at the base, and the face of garuda at the top, and surround the outer circumference with golden petals, and hang half-nets etc. inside. At the top of the inside of the ox's back, draw miniature hand symbols of the four tathāgata families. All the silks of the horse-seat are decorated with various uncertain ornaments. At the junction of the containers and door frames of all the inner and outer palaces, decorate with crescent vajras, and above the wish-fulfilling silk, draw sixteen sets of sixteen auspicious goddess's mark flowers, and at the four corners draw crescent jewels. When it is completed perfectly like this, use the remaining paints to make offerings and praises to the departed wisdom beings, and place them in a comfortable way. The third is, immediately use the water of the vase of all actions to cleanse and purify the mandala and all the objects, and arrange the earth decoration, sky decoration, etc. in a beautiful way. In particular, arrange the eight victory banners, white in the east, black in the south, smoky in the southwest, red in the west, variegated in the northwest, yellow in the north, and yellow-green in the northeast. The preparation of offerings should not be less than the time of preparation, and there is no limit to the amount. The eight vases filled with various essences are also placed in the eight directions. The inner offering requires five yiḍam ḍormas, and four dharma protector ḍormas. If you want to be more extensive, you can additionally prepare ten ḍormas for the ten directions protectors, and four ḍormas for the four great kings, a total of fourteen ḍormas. The method of making these ḍormas is recorded in the ancient texts of the lineage and the oral instructions of the gurus, but few people actually use them now, so it is temporarily set aside. The sixth is the preparation for the mandala sādhana, the actual practice of the mandala sādhana, and the offering and praise.
English
Sha Sha Sa Ha Ksha Hum Phet Svaha. My own body's mandala of five places, and. The deity assembly of the mandala of the five classes of Tantras of the front generation, because of the nature of the equality of nature, is completely pure, although the forms are different, the nature is the same. The five-pronged vajra mudra touches the five places. Om Vajra Maha Samaya Stam. Touch again. Om Samaya Sattva Adhitishtha Svamam. The fourth is. Ah Kham Vira Hum. Thus. Entering from the east gate of the mandala. Transform yourself into the main deity and abide in front. Om Ah Hum. The palace becomes the nature of the three realms completely pure. Om Ah Hum All the deities become the self-nature of all sentient beings completely pure. The fifth is. Light radiates from one's own heart. All the preliminary mandalas, including the support and the supported, Om Vajra Samaja. Recite the mantra of nectar swirling three times and raise the vajra. Expel obstacles. Open the door. Visualize the boundary being bound. Abide happily in the sky inside the vajra tent. Offer argham etc. And add three syllables to the end of the main deity's heart mantra. Offer with Anuraga. Praise with the fifth of that. Offer the seat of Padma Kamalaya Tvam. All root mantras, and. To all the mantras that have removed the mantras of the eight weapon-bearing goddesses, add Abe Shaya Ja Hum Vam Ho one by one, and then descend on the support, so that the vows and wisdom are united without distinction. The light of the seed syllable in the heart makes rejoice, the thirteen weapon-bearing deities, and the deity assembly of the five classes of Tantras, starting from Om Vajra Samaja. For the retinue, it is like the headdress of the main deity during the vase initiation. The sixth is. Again, offer praise as before. Oneself, together with the self-manifesting vidya, becomes inseparable from the main deity, the father and mother of the mandala. From the secret place of the father deity. From the vajra path, descend to the lotus of the mother deity ༴ between, like the practice of the weapon-bearing one. The light of bodhicitta transforms into the deity assembly of the wheel of the mandala, immeasurable and countless. Radiating outward from the sky, completely filling all the space realms. All Buddhas and Bodhisattvas are pleased with various offerings. The light of bodhicitta shines
Chinese
瓶的灌顶。 清净所有罪障。 置于金刚持大位的果位。 彼等与先前成就之佛陀和菩萨，所有化身之本尊众融为一体。 所有一切再次聚集。 融入菩提心中，融入坛城之本尊众。 前面生起修法的念诵，尽力而为。 六主尊的心咒各念一百零八遍。 根本咒、近心咒等各念一遍。 眷属众念诵三遍各自的咒语。 第三，供养和赞颂：从供养加持到赞颂之间，如前神之准备阶段所说而行。 不仅如此，供养的偈颂。 咒语和手印，知道多少就以所有那些来适宜地供养，供养的差别广大才是殊胜的。 第四，供朵玛：然后朵玛等加持，以及超世间的朵玛供养方式，如修法仪轨。 稍微有点差别的是，如准备阶段一样。 第二朵玛，如朵玛仪轨般供养速作智慧怙主。 第三，供养五部空行母： 嗡 希日 嘿汝嘎 玛哈班匝 阿嘎杰 阿嘎杰。 扎贝 侠雅 扎贝 侠雅。 班达雅 班达雅。 萨瓦 班匝 达吉尼 南 舍日达央 吽 吽 啪的（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）念诵三遍迎请。 嗡 布达 达吉尼 扎德叉 额芒 巴林 嗡 啪的（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 嗡 班匝 达吉尼 扎德叉 额芒 巴林 吽 啪的（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 嗡 仁那 达吉尼 扎德叉 额芒 巴林 扎 啪的（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 嗡 贝玛 达吉尼 扎德叉 额芒 巴林 舍 啪的（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 嗡 嘎玛 达吉尼 扎德叉 额芒 巴林 阿 啪的（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 嗡 萨瓦 达吉尼 扎德叉 额芒 巴林 吼 啪的（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 念诵五遍供养。 从阿刚到夏贝之间，以及用三字供养。 之后第五，如空行母总供朵玛般念诵，用香赞颂。 最后的朵玛，所有生灵的朵玛也如修法仪轨中所说。 然而，此处不作迎请。 观想护法和黑袍金刚于尸陀林，以及五部空行母于走廊安住。 外朵玛：简而言之，空行母总供朵玛。 中等意乐之时，从喜金刚所出的所有生灵的朵玛，和
English
Vase empowerment. Purify all sins and obscurations. Place in the state of the Great Vajradhara. They and all the Buddhas and Bodhisattvas who have previously attained accomplishment merge into the assembly of emanated deities. All are reassembled. Dissolving into the mind of enlightenment, they dissolve into the assembly of deities of the mandala. Whatever recitations are appropriate for the generation in front should be done. The essence mantras of the six main deities should be recited one hundred and eight times each. The root mantra, near-essence mantra, etc., should be recited once each. There is a practice of reciting the three mantras of the retinue three times each. Third, offering and praise: From the blessing of the offering to the praise, it should be done as described in the previous preparation of the deity. Moreover, the verses of offering. As much as one knows of mantras and mudras, one should offer appropriately with all of those, and the extensive difference of offering is the most excellent. Fourth, offering the torma: Then, the tormas are blessed, and the method of offering the transcendent torma is as in the sadhana. There is a slight difference, as in the preparation stage. The second torma is offered to the Swift-Acting Wisdom Protector like a torma ritual. Third, offering to the five classes of dakinis: Oṃ śrī heruka mahāvajra akaṭṭe akaṭṭe. Praveśaya praveśaya. Bandhaya bandhaya. Sarva vajra ḍākinī nāṃ hṛdayaṃ hūṃ hūṃ phaṭ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Recite three times to invite. Oṃ buddha ḍākinī pratīccha imaṃ bāliṃ oṃ phaṭ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Oṃ vajra ḍākinī pratīccha imaṃ bāliṃ hūṃ phaṭ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Oṃ ratna ḍākinī pratīccha imaṃ bāliṃ traṃ phaṭ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Oṃ padma ḍākinī pratīccha imaṃ bāliṃ hrīḥ phaṭ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Oṃ karma ḍākinī pratīccha imaṃ bāliṃ a phaṭ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Oṃ sarva ḍākinī pratīccha imaṃ bāliṃ ho phaṭ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Offer by reciting five times. From arghaṃ to śapta, and offer with the three syllables. Then, fifth, recite as the general torma of the dakinis, and praise with incense. The last torma, the torma of all beings, is also as it appears in the sadhana. However, here, no invitation is made. Visualize the protectors of the directions and Mahakala in the charnel ground, and the five classes of dakinis residing in the courtyard. Outer torma: In short, the general torma of the dakinis. When one has medium inclination, the torma of all beings that arises from Hevajra, and
Chinese
门开启。（藏文）嗡，于胜乐之心而嬉戏。（藏文）以妩媚之手，敬礼薄伽梵。（藏文）扎 吽 邦 霍，祈愿圆满成就。（藏文）祈请怙主享用合掌之花。念诵“霍”并献花。以“萨玛雅 扎贝夏亚 吽”之语，于头顶系花。祈愿我及其他眷属之障碍平息。如是猛烈祈请。第七，为进入坛城之义而献曼扎。大乐汝乃吾之导师。（念诵三遍）诸佛之自性身，上师汝处我皈依。主尊与天女眷属，亦向诸神敬顶礼。于大解脱之胜城，祈请怙主引我入。胜者不住于涅槃，薄伽梵请向我示现汝身。（念诵三遍）赐予加持：如来众生之所处，嘿汝嘎吉祥胜妙城，于此心髓之坛城中，我将引入诸弟子。（念诵三遍）（藏文）嗡 纳玛 斯德 吽。（梵文天城体，namaḥ ste hūṃ，梵文罗马拟音，namah ste hum，汉语字面意思，敬礼 赐予 吽）（藏文）纳玛 美 吽。（梵文天城体，namaḥ me hūṃ，梵文罗马拟音，namah me hum，汉语字面意思，敬礼 我 吽）（藏文）纳摩 纳玛 吽。（梵文天城体，namo namaḥ hūṃ，梵文罗马拟音，namo namah hum，汉语字面意思，敬礼 敬礼 吽）从四方敬礼。七者清净。种姓之子汝喜何？我喜善缘之分。善缘之分汝作何？欲求胜妙佛陀乃誓言。 （藏文）嗡 扎秋 班达 瓦ra玛纳亚 吽。（梵文天城体，cakṣu bandha varāmanāya hūṃ，梵文罗马拟音，cakshu bandha varamanaya hum，汉语字面意思，眼 束缚 瓦ra玛纳亚 吽）（藏文）嗡 阿 康 威ra 吽。（梵文天城体，āḥ khaṃ vīra hūṃ，梵文罗马拟音，ah kham vira hum，汉语字面意思，啊 空 英雄 吽）于心间，观想世俗菩提心之体性，于月轮之上，观想胜义菩提心之体性，白色五股金刚，光芒四射。（藏文）嗡 萨瓦 约嘎 哲达 乌达达亚 弥。（梵文天城体，sarva yoga citta utpādaya mi，梵文罗马拟音，sarva yoga citta utpadaya mi，汉语字面意思，一切 瑜伽 心 生起 我）（藏文）苏ra德 萨玛雅 斯瓦。（梵文天城体，surate samaya sva，梵文罗马拟音，surate samaya sva，汉语字面意思，苏ra德 誓言 自性）（藏文）班匝 约嘎 菩提 哲达 亚塔 苏康。（梵文天城体，vajra yoga bodhi citta yathā sukhaṃ，梵文罗马拟音，vajra yoga bodhi citta yatha sukham，汉语字面意思，金刚 瑜伽 菩提 心 如 乐）（藏文）扎 吽 邦 霍。或者念诵“阿 康 威ra 吽”，观想置于帷幕之中。 宣告本尊誓言，将金刚置于头顶：此乃誓言金刚，汝以置于头顶故，汝将成就佛陀身，转为无二智慧之胜妙。又将金刚置于心间：嘿汝嘎吉祥，今汝之，心间真实进入。若说此理，则立即裂为碎片而逝。 灌注誓言之水：此乃汝之地狱之水，若违越誓言则焚烧，若守护誓言则成就，以此金刚甘露之水。（藏文）嗡 萨瓦 班匝 阿弥ri达