Chinese
也陈设两个朵玛，再次如前一般供养加持。不用降临乐器。从自己心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放出光芒，十方三世的佛菩萨，勇士空行母的众全部，聚集为一，在前面的虚空中化为吉祥胜乐金刚的坛城，刹那间在外是与八大尸林一起的守护轮的中央，在与四大须弥山一起的中央，安住于各种金刚上的宫殿，所有特征全部圆满，中央的座垫之上，从名为吉祥黑汝嘎开始安住。如在正行之时将要宣说的那样，进行供养赞颂朵玛供施等。祈请世尊吉祥胜乐金刚坛城的诸神众，以及居住于十方三世的佛和菩萨，与勇士和瑜伽母的众一起，明日加持大坛城，赐予我和弟子等成就的事业。这样祈请三次。如果简略这样就足够了，如果喜欢广繁，就如后来的仪轨一样。世尊胜乐金刚至尊，种姓真言之王我顶礼，为了怜悯诸弟子，也为了供养你们，怙主大悲之自性，我祈请绘制坛城。因此世尊请您以恭敬对我，理应显现恩德，请赐予成办利益有情之事，菩萨果位安住者，以及其他所有密咒天，天和世间守护者，生灵菩提之所依，有情于教欢喜者，任何具有金刚眼者，请您真实忆念我。我是金刚某某，为了清净有情，尽力调伏胜乐轮之坛城，因此以慈悲摄受我与弟子，理应令一切坛城眷属，降临于此。也这样祈请三次。百字明三次。祈请宽恕无论我等智慧等，祈请融入法界，嗡 穆（藏文：ཨོཾ་མུཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。供养剩余。
English
Also arrange two tormas, and again bless the offering as before. There is no need to invoke the music. From the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Chinese literal meaning: Hūṃ) at my heart, rays of light emanate, and all the Buddhas and Bodhisattvas of the ten directions and three times, and all the assemblies of heroes and dakinis, gather as one, and in the sky in front, it transforms into the mandala of glorious Cakrasaṃvara, in an instant, outside in the center of the protective wheel with the eight great charnel grounds, in the center with the four elements and Mount Meru, the palace abiding on various vajras, all the characteristics are completely perfect, on the central seat, starting from the one called glorious Heruka, they are seated. As it will be explained during the main part, perform the offerings, praises, and torma offerings. I beseech the assembly of deities of the mandala of the Blessed One, glorious Cakrasaṃvara, and the Buddhas and Bodhisattvas residing in the ten directions and three times, together with the assemblies of heroes and yoginis, to bless the great mandala tomorrow, and to grant the activity of bestowing siddhis upon me and my disciples. Thus, pray three times. If brief, that is sufficient, but if you prefer elaborate, then follow the later practices. Blessed One, Supreme Cakrasaṃvara, King of Vidyāmantra, I prostrate to you. For the sake of compassion for the disciples, and also for the sake of offering to you all, Protector, possessor of compassion, I request to draw the mandala. Therefore, Blessed One, please be kind to me with reverence, it is proper to show kindness, please grant the accomplishment of benefiting beings, Bodhisattvas abiding in the fruit, and also all the secret mantra deities, gods and protectors of the world, beings who abide in enlightenment, beings who rejoice in the teachings, whoever possesses the Vajra Eye, please truly remember me. I am Vajra so-and-so, for the sake of purifying beings, I will diligently apply the mandala of the supreme bliss wheel, therefore, with love, hold me and the disciples, it is proper to cause all the mandala retinue to come near. Pray like that three times as well. The hundred-syllable mantra three times. Please forgive whatever deficiencies in my wisdom, etc., and request them to dissolve into the Dharmadhātu, Oṃ Muḥ (Tibetan: ཨོཾ་མུཿ, Sanskrit Devanagari:, Sanskrit Romanized:, Chinese literal meaning:). Offering remnants.
Chinese
这是安放之处的意义。两个宝瓶按照共同的方式陈设。进行清扫净化。从空性中，从（藏文：པཾ，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：邦）中生出莲花，从（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中生出月亮，其上从（藏文：བྷྲུཾ，梵文天城体：भृं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆）中生出宽广盛大的珍宝宝瓶。腹部膨胀，颈部纤细，瓶口下垂，以天神的衣领束缚，以如意树装饰瓶口，内部充满水和所有精华的中央。从（藏文：པཾ，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：邦）中生出各种颜色的八瓣莲花。从那里开始，直到以珍宝生源佛作为顶饰为止。与自生本尊相同，舍弃“自己”等词语。然后是宝瓶的念诵：念诵父母本尊的近心咒，以及空行母四尊的咒语，尽力念诵。也以二十一遍等的（藏文：ཨ་བྷི་ཥེ་ཀ་ཏ，梵文天城体：अभिषेकत，梵文罗马拟音：abhiṣekata，汉语字面意思：灌顶）咒语进行加持。对宝瓶的供品进行清扫净化和加持，从涂足水到乐器之间进行供养。以父母本尊的八支赞颂进行赞颂。念诵百字明和忏悔文，以（藏文：ཨོཾ་ཨཱཿཧཱུཾ，梵文天城体：ओम् आह् हुम्，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）供献供养之物。念诵宝瓶内的本尊完全融入追随贪欲之火，转变为菩提心。如果想要单独修持事业宝瓶，那么在前述念诵结束时，瞬间生起事业宝瓶内的忿怒尊甘露漩涡。尽力念诵松巴哈的咒语。从供养开始，所有程序都集中在一个方向进行。供养之物和系缚的绳索可以分别放置，或者也有前后移动的传统。然而，这里的事业宝瓶在正文中没有说明，也不是必须的。宝瓶是本尊的住所。此时为弟子们进行前行之法，这是为了弟子的剩余部分，剩余要做的是：加持三门后进行供养。也就是说，在前行十法中，由于秘密宣告和降临智慧以及早晨需要，因此此时不做调整想法。在皈依和发心，生起欢喜，以及包含坛城的祈祷，给予允许，收集念头，五支行和授予誓言之后，用混合内供和妙香的明点，在弟子的三处念诵三字进行加持。从上师的心间发出光芒，所有佛陀的身化为金刚遍照
English
This is the meaning of the place of residence. The two vases are arranged in a common way. Cleansing and purification are performed. From emptiness, from (Tibetan: པཾ, Devanagari: प, Romanized Sanskrit: paṃ, Literal Chinese meaning: Bang) arises a lotus, and from (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) arises a moon, upon which from (Tibetan: བྷྲུཾ, Devanagari: भृं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Bhrum) arises a wide and vast precious vase. The belly is bulging, the neck is slender, the mouth hangs down, bound with the collar of the gods' garments, and the mouth is adorned with a wish-fulfilling tree, in the center of which is filled with water and all essences. From (Tibetan: པཾ, Devanagari: प, Romanized Sanskrit: paṃ, Literal Chinese meaning: Bang) arises a lotus with eight petals of various colors. From there, up to the crown adorned with the Jewel Source Buddha. Similar to self-generation, discard words such as "self". Then, the vase recitation: Recite the near-heart mantras of the father and mother deities, and the mantras of the four Dakinis, as much as possible. Also bless with twenty-one or more of the (Tibetan: ཨ་བྷི་ཥེ་ཀ་ཏ, Devanagari: अभिषेकत, Romanized Sanskrit: abhiṣekata, Literal Chinese meaning: Abhisheka) mantras. Cleanse, purify, and bless the vase offerings, and offer from Argham to Shapta. Praise with the eight-limbed praise of the father and mother deities. Recite the Hundred Syllable Mantra and the Confession, and offer the offering with (Tibetan: ཨོཾ་ཨཱཿཧཱུཾ, Devanagari: ओम् आह् हुम्, Romanized Sanskrit: oṃ āḥ hūṃ, Literal Chinese meaning: Om Ah Hum). Recite that the deity within the vase completely dissolves into the fire of desire, transforming into the mind of enlightenment. If you want to practice the action vase separately, then at the end of the previous recitation, instantly generate the wrathful nectar swirl within the action vase. Recite the Sumba mantra as much as possible. From the offerings onwards, all procedures are performed in one direction. The offerings and the binding rope can be placed separately, or there is also a tradition of moving them back and forth. However, the action vase here is not mentioned in the text, and it is not necessary. The vase is the abode of the deity. At this time, perform the preliminary practices for the disciples, which is for the remaining part of the disciples, and what remains to be done is: bless the three doors and make offerings. That is, among the ten preliminary practices, because the secret proclamation and the descent of wisdom and the need in the morning, do not adjust the mind at this time. After refuge and bodhicitta, generating joy, and prayers including the mandala, granting permission, collecting thoughts, the five limbs, and bestowing vows, bless the three places of the disciples with bindus mixed with inner offering and fragrant incense, reciting the three syllables. Rays of light emanate from the heart of the master, and all the Buddhas transform into Vajra Vairocana.
Chinese
观想从（上师）的身体放射出智慧甘露，净化你的身体，从（上师）的语中放射出智慧甘露，净化你的语言，从（上师）的意中放射出智慧甘露，净化你的思想。观想从（上师）的身放射出阿弥陀佛的形象融入你的前额，从（上师）的语中放射出阿弥陀佛的金刚语融入你的喉咙，观想从（上师）的意中放射出不动金刚融入你的心间。如是做。这是第九个前行。第十是赞颂，从“世间一切遍知者”到“也请对此感到高兴”之间。这样，简而言之，这十个前行是给学生的。第九和第十之间，给予树枝、净水、保护绳、吉祥草等的做法，在一些地方也出现，虽然总体上不矛盾，但经文中没有，所以不是必须的。第二，正行，分为坛城修法、供养、自身进入、学生灌顶四部分。第一部分是，前行朵玛、处所加持、自生、近取之间，如前安住时一样做。然后，铺设前生坛城，准备好的供品，以及圆形朵玛或颅骨形状的朵玛，用五种颜色的丝绸装饰。清扫前生坛城，从空性中，在由ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）产生的法生处中央，从ཡཾ་（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）产生风坛城开始，到中心是深蓝色的正方形，以ཧཱུྃ་（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字标记。从中放射出光芒照耀十方。形成保护轮，包括金刚地基、围墙、罗网、帐篷、帷幕、箭网和燃烧的火焰。在保护轮内，从བྷྲུཾ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆）字产生巨大的宫殿，四方形，有四个门，装饰有四个门阶，充满着令人满意的物品，装饰着丝绸、半月形图案、珍宝和箭杆等所有特征，装饰着伞、胜利幢、旗帜和拂尘等所有装饰品，充满了胜过天人和人类的供养云。内部有八根柱子，上面是圆形的金刚屋顶，屋顶上覆盖着两个画有无数眼睛的金刚骨架，中央隆起的顶端装饰着金刚宝顶。宫殿外是巨大的尸陀林
English
Visualize that wisdom nectar radiates from (the Guru's) body, purifying your body; wisdom nectar radiates from (the Guru's) speech, purifying your speech; wisdom nectar radiates from (the Guru's) mind, purifying your mind. Visualize that the image of Amitabha radiates from (the Guru's) body and merges into your forehead; the Vajra speech of Amitabha radiates from (the Guru's) speech and merges into your throat; visualize that the Immovable Vajra radiates from (the Guru's) mind and merges into your heart. Do it like this. This is the ninth preliminary practice. The tenth is praise, from "All-knowing ones in the world" to "May you also be pleased with this." Thus, in short, these ten preliminary practices are for the students. Between the ninth and tenth, the practice of giving twigs, cleansing water, protection cords, and kusha grass also appears in some places, although it is generally not contradictory, it is not in the text, so it is not necessary. Second, the main practice, divided into four parts: mandala practice, offering, self-entry, and student empowerment. The first part is, the preliminary torma, blessing of the place, self-generation, between the near attainment, do as in the previous abiding. Then, spread the front generation mandala, prepare good offerings, and either a round torma or a skull-shaped torma, decorated with five colors of silk. Cleanse the front generation mandala, from emptiness, in the center of the Dharma source arising from ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：ai）, starting from the wind mandala arising from ཡཾ་（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：yaṃ）, to the center being a dark blue square, marked with ཧཱུྃ་（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：hūṃ）. From it, rays of light radiate in the ten directions. Form a protection wheel, including a vajra foundation, walls, nets, tents, curtains, arrow nets, and blazing flames. Inside the protection wheel, from བྷྲུཾ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：bhrūṃ） arises a great palace, square, with four doors, decorated with four doorsteps, filled with satisfying objects, decorated with silk, crescent patterns, jewels, and arrow shafts, etc., all characteristics complete, decorated with umbrellas, victory banners, flags, and whisks, etc., all ornaments, filled with clouds of offerings that surpass gods and humans. Inside, there are eight pillars, on top of which is a round vajra roof, on top of which are two vajra skeletons painted with countless eyes, beautifully covered. The central raised top is closely adorned with a vajra jewel top. Outside the palace is a great charnel ground.