English
Quickly be liberated. Thus, it is specifically stated. The sixteenth, transferring back to its original position, is to think again that the object to be liberated has gone to the Pure Land of Sukhavati, and recite Om Padme Padme (藏文：ཨོཾ་པདྨེ་པདྨེ་，梵文天城体：，梵文罗马拟音：oṃ padme padme，汉语字面意思：Om Lotus Lotus) etc., and throw flowers along with musical instruments. At this time, there is also a practice of burning paper slips, but the original ritual seems better. These are the rituals for dispelling and returning. All these rituals can only be done with prior recitation as a prerequisite. If not, how should one recite? For this, it is said that there are names such as complete mandala and painted recitation, etc. This is just naming the practice with the name of recitation. Some people add the extensive self-generation deity to the practice offering, saying that they are performing extensive recitation. This is because they do not understand the difference between recitation and practice, and do not know what recitation refers to. These current ritual procedures and practice offerings are just imitations of practice, but they do not understand the reason why they will not become imitations of recitation. It's just nonsense. Adding the extensive self-generation deity is also called recitation, which is also found in some extensive ritual tantras. That is the recitation of abiding in the meaning of drawing the mandala, such as empowerment, etc. But this is not an extensive ritual tantra, and the recitation ritual can be a little less. A brief explanation of the mandala ritual will be given on the side. Thus, the ritual of purifying the lower realms is a recitation arranged for the sake of extremely foolish people. May this virtue perfectly liberate limitless beings from the ocean of samsara and place them in the state of enlightenment! This is the ritual of the mandala of all wisdom, explained according to the tradition of the Yoga Tantra. This ritual called "Liberation from All Samsara" was also spoken incidentally by Taranatha at the earnest request of many others. Good! (《ཛཾ》（藏文，梵文天城体：，梵文罗马拟音：jaṃ，汉语字面意思：Seed Syllable）+ May I and all beings, through the accumulation of merit, In all times of this life and the next, Live well only with Dharma-like means, And may we not be changed by any bad conditions. This was also written by Mati.)
Chinese
礼赞！为了使有情成熟和解脱， 即使安住和行持于有情界， 如莲花般不为贪欲所染污， 您是清净贪欲的自性，我向您顶礼。 有情贫乏，成为佛法的障碍， 沉溺于无明黑暗之中的众生， 以七圣财使之满足， 智慧明灯，我向您敬礼顶礼。 沉溺于轮回苦海之中的有情， 以慈悲方便和智慧之舟搭载， 送往寂静珍宝之岛， 一切的舵手，我向您敬礼。 有情沉溺于业力之河， 以正法甘露之桥梁救度， 并与八支圣道相结合， 语自在主，我向您敬礼。 缘起性空的 神圣供品， 敬献于佛陀及其眷属。 祈请纳受，成办一切众生之利益。嗡 萨瓦 达塔嘎达 阿尔甘 扎底扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：一切如来，供品，接受）等供品和鲜花乃至音声供养。 吉祥！一切智智仪轨，轮回皆解脱之补遗。 吉祥！略述一切智智坛城仪轨，轮回皆解脱之补遗。其中分为两部分：修持仪轨和坛城仪轨。首先是修持仪轨：从嗡 梭巴瓦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，自性）等内沐浴开始，到“作怖畏印”之间全部，或者简略的话，可以省略舌手加持，从空性中，于莲花日轮之上，吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：吽）字化现，自身成为如火般燃烧的金刚忿怒尊，到“作怖畏印”。嗡 班匝 萨埵 卓达（藏文，梵文天城体，梵文罗马拟拟音，汉语字面意思：嗡，金刚萨埵，忿怒）到吽 啪特（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：吽，啪特）念诵九遍。嗡 班匝 扎格拉 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，金刚轮，吽）到坛城之轮融入自身心间。以空性（Śūnyatā）净化。从空性中，于莲花和月轮之上，吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：吽）字化现金刚，以吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：吽）字标帜，从彼放射光芒，供养圣众，成办有情之利益，复又收摄，完全转变为自身，成为吉祥金刚萨埵，身色白色，右手持五股金刚杵置于心间，左手持铃置于腰际，以菩萨跏趺坐姿安住，以极喜悦之眼神视众生，以丝绸和珍宝之饰品庄严其身。
English
Homage! In order to ripen and liberate sentient beings, Even though residing and acting in the realm of sentient beings, Pristine like a lotus, unstained by attachment, You, the very nature of pure desire, I prostrate to you. Sentient beings impoverished, becoming obstacles to the Dharma, Those who have sunk into the darkness of ignorance, Satisfying them with the seven noble riches, Lamp of wisdom, I salute and prostrate to you. Sentient beings drowning in the ocean of samsara, Loading them onto the boat of compassion, skillful means, and wisdom, Ferrying them to the supreme island of peace and preciousness, Guide of all, I pay homage to you. Sentient beings drowning in the river of karma, Rescuing them with the bridge of Dharma nectar, And connecting them to the eightfold noble path, Lord of speech, I pay homage to you. The interdependent divine substance of offering, I offer to the Buddha and his retinue. Please accept and accomplish the benefit of all beings. Om Sarva Tathagata Argham Praticcha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: all thus-gone, offering, accept), and offer with offerings and flowers up to sound. Homage! A supplement to the ritual of all-knowingness, liberation from all cycles. Homage! A brief explanation of the supplement to the ritual of the mandala of all-knowingness, liberation from all cycles. It is divided into two parts: the practice ritual and the mandala ritual. The first is the practice ritual: from Om Svabhava (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Om, self-nature) etc., the inner bath, to "making the threatening mudra" in its entirety, or if abbreviated, it is permissible to omit the blessing of the tongue and hand. From emptiness, on top of the lotus and sun disc, from Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Hum) arises oneself as Vajra Krodha, blazing like fire, to "making the threatening mudra." Om Vajrasattva Krodha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Om, Vajrasattva, Wrathful) to Hum Phat (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Hum, Phat) recite nine times. Om Vajra Chakra Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Om, Vajra Wheel, Hum) to the wheel of the mandala dissolving into one's own heart. Purify with emptiness (Śūnyatā). From emptiness, on top of the lotus and moon mandala, from Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Hum) arises a vajra marked with Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Hum), from which rays of light emanate, offering to the noble ones, accomplishing the benefit of sentient beings, and then gathering back, completely transforming into oneself, becoming glorious Vajrasattva, body color white, right hand holding a five-pronged vajra at the heart, left hand holding a bell at the hip, abiding in the bodhisattva posture, gazing with eyes of great joy, adorned with all ornaments of silk and jewels.
Chinese
此乃所有十二坛城之共同灌顶。若仅依止遍照，于嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满）及轮上生起毗卢遮那佛为佳。自心间放光，迎请智慧尊，从扎（藏文：ཛཿ，梵文天城体：ज，梵文罗马拟音：jaḥ，汉语字面意思：降临）吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：融入）至底里舍（藏文：དྲི་ཤྱ，梵文天城体：दृश्य，梵文罗马拟音：dṛśya，汉语字面意思：看见）吼（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：令喜悦），从阿伽（藏文：ཨརྒྷཾ，梵文天城体：अर्घं，梵文罗马拟音：arghaṃ，汉语字面意思：供水）至夏布达（藏文：ཤཔྟ，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：声音）之间供养。以嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满）班杂（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）昂古夏（藏文：ཨཾ་གུ་ཤ，梵文天城体：अंकुश，梵文罗马拟音：aṃkuśa，汉语字面意思：钩）等勾招、安住、系缚、欢喜。以金刚萨埵或毗卢遮那佛之四印加持。其后，以嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满）布日达（藏文：བྷྲི་ཏ，梵文天城体：भ्रित，梵文罗马拟音：bhrīta，汉语字面意思：充满）等加持三处，并如最初结合般行五部手印灌顶。之后，尽力念诵。若观想为毗卢遮那佛，则念诵主尊咒四百万遍或一百六十万遍。若观想为金刚萨埵，则念诵嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：圆满）班杂（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）萨埵（藏文：ས་ཏྭཱ，梵文天城体：सत्त्वा，梵文罗马拟音：sattvā，汉语字面意思：勇识）吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：融入）六百万遍。二者皆念诵根本明咒四百万遍等。于座间休息时，以阿伽（藏文：ཨརྒྷཾ，梵文天城体：अर्घं，梵文罗马拟音：arghaṃ，汉语字面意思：供水）等供养，以百名赞或平等不动母赞叹。随顺座间休息时之所用，或解开手印，或不解开，随顺情况而定。若不解开，则于先前之座间，亲近之本尊安住于自处。自心间化现第二尊本尊，行座间休息之事。于其后之座间之初，彼安住于心间，于供赞之前念诵。若解开手印，则每一座间皆从头开始。于最后一座间，则必须解开手印，祈请本尊返回，之后发愿。以如火燃烧之咒语防护九次，之后进入睡眠瑜伽。无论如何，于座间休息时，应读诵经文，制作擦擦，进行饮食瑜伽，布施朵玛等。以此方式，念诵根本明咒四百万遍，或仅念诵金刚萨埵或毗卢遮那佛心咒时，亦有念诵一百六十万遍者。仅念诵心咒亦可，然念诵根本明咒为佳。于实修时，亦有二者皆念诵者，且必定重要。仅以此即可获得灌顶等修作坛城之权，然为成就悉地，仅此不足，乃为有相之亲近。若依所修本尊而定，
English
This is a common empowerment for all twelve mandalas. If relying solely on Sarvavid, it is best to generate Vairocana on Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Perfect) and the wheel. Radiate light from one's heart, invite the wisdom being from Jah (藏文：ཛཿ，梵文天城体：ज，梵文罗马拟音：jaḥ，汉语字面意思：Come) Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Merge) to Drisya (藏文：དྲི་ཤྱ，梵文天城体：दृश्य，梵文罗马拟音：dṛśya，汉语字面意思：See) Hoh (藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：Delight), and offer from Argham (藏文：ཨརྒྷཾ，梵文天城体：अर्घं，梵文罗马拟音：arghaṃ，汉语字面意思：Water Offering) to Shabda (藏文：ཤཔྟ，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：Sound). Hook, stabilize, bind, and please with Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Perfect) Vajra (藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：Diamond) Amkusha (藏文：ཨཾ་གུ་ཤ，梵文天城体：अंकुश，梵文罗马拟音：aṃkuśa，汉语字面意思：Hook), etc. Seal with the four seals of Vajrasattva or Vairocana. Then, bless the three places with Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Perfect) Bhrita (藏文：བྷྲི་ཏ，梵文天城体：भ्रित，梵文罗马拟音：bhrīta，汉语字面意思：Filled), etc., and perform the empowerment with the five families' mudras as in the initial combination. After that, recite as much as possible. If meditating as Vairocana, recite the main mantra of the principal deity four million or sixteen hundred thousand times. If meditating as Vajrasattva, recite Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Perfect) Vajrasattva (藏文：ས་ཏྭཱ，梵文天城体：सत्त्वा，梵文罗马拟音：sattvā，汉语字面意思：Courageous One) Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Merge) six million times. In both cases, recite the root mantra four million times, etc. At the end of the session, offer with Argham (藏文：ཨརྒྷཾ，梵文天城体：अर्घं，梵文罗马拟音：arghaṃ，汉语字面意思：Water Offering), etc., and praise with the Hundred Names or the Samatā Immovable Mother. Depending on how one spends the breaks between sessions, either release the mudras or not, as appropriate. If not released, the deity of approach from the previous sessions remains in its place. Emanate a second deity from the heart and perform the activities of the break. At the beginning of the subsequent sessions, that deity resides in the heart, and recitation is preceded by offerings and praise. If the mudras are released, repeat from the beginning in each session. In the final session, the mudras must be released, request the deity to depart, and then make aspirations. Protect with the mantra blazing like fire nine times, and then enter the yoga of sleep. In any case, during the breaks between sessions, one should read scriptures, make tsatsas, practice the yoga of food, offer tormas, etc. In this way, recite the root mantra four million times, or when reciting only the heart mantra of Vajrasattva or Vairocana, there are also those who recite it sixteen hundred thousand times. Reciting only the heart mantra is also sufficient, but reciting the root mantra is better. In practice, some also recite both, and it is certainly important. With just that, one gains the authority to perform the activities of the mandala, such as empowerment, but for the purpose of achieving siddhis, that alone is not enough; it is the approach with signs. Depending on the deity being meditated upon,