Chinese
名为“三处布置坛城之仪轨，入于一切行续”之论。 顶礼一切佛与菩萨！ 为令无上正等觉，赐予众生最胜乐，一切善逝之精华，为令如虚空般众速成就，我向三处布置之王顶礼。 此处归纳： 束缚誓言印，顶礼奉献自身，发心守护障碍，修持清净加持，此七者乃为自续之清净。 外之沐浴与守护，修持沐浴水，扫洒抛食，沐浴地加持涂油，清洗身体等，安住于处所，此八者当知是沐浴之仪轨。 自守护，供养之除障，生起威严，供养加持，橛之安立，以及方位之束缚有三种次第，网幕遮断，此十种意义，属于遣除障碍之部类。 清净续部，沐浴，除障，此三部类是进入之前行。 进入瑜伽之事业有六种，遣除垢染，安住，取金刚，戴手镯，持诛法器，以及束发髻。 正行之仪轨亦有六种，自之本性，生起所依，迎请，安住供养，立誓，积累会供，于彼有八，供养赞颂，忏悔皈依，祈请发心，修持无量。 复遣返与座间瑜伽二者，是进入之仪轨，座间解开罗网，阅读经卷，忆念六法，修持，献曼扎，以及安立萨擦等，清洗器物衣服，或念诵，或扫洒抛食，作守护线，清净非食之物，遣返以下归纳为后行之事业。 行续之广大仪轨中，当知念诵之次第即是如此。 如是略摄之义略作开演，从行续所出念诵广大仪轨之次第中，瑜伽之支分有四，瑜伽之前所作之次第，进入瑜伽之事业，瑜伽正行之修持，瑜伽之后之次第。 初者为清净续
English
A treatise called "Entering All the Action Tantras, the Ritual of Arranging the Mandala in Three Places." I prostrate to all Buddhas and Bodhisattvas! To the unsurpassed perfect enlightenment, bestowing supreme bliss upon beings, the essence of all Sugatas, in order for beings as vast as space to swiftly attain it, I prostrate to the King of the Threefold Arrangement. Here is the summary: Binding the vows and seals, prostrating and offering oneself, generating the mind of enlightenment, protecting from obstacles, meditating on pure blessings, these seven are the purification of one's own continuum. External bathing and protection, accomplishing the bathing water, scattering and offering, blessing the bathing ground, applying ointment, washing the body and so forth, abiding in the place, these eight should be known as the ritual of bathing. Self-protection, dispelling obstacles of offerings, generating splendor, blessing the offerings, establishing the stake, and the binding of directions have three stages, net, curtain, cutting off boundaries, these ten meanings belong to the category of dispelling obstacles. Purifying the tantra, bathing, dispelling obstacles, these three categories are the preliminaries to entering. The activities of entering yoga are six: dispelling impurities, abiding, taking the vajra, wearing bracelets, holding the killing implement, and binding the hair knot. The main ritual also has six aspects: one's own nature, generating the support, inviting, abiding and offering, making vows, accumulating the gathering, and there are eight aspects to that: offering praise, confessing, taking refuge, requesting, generating the mind of enlightenment, meditating on the immeasurable. Again, sending back and the yoga in between sessions, these two are the rituals of entering, in between sessions, untying the net, reading scriptures, meditating on the six recollections, offering mandalas, and establishing tsa-tsas, etc., washing utensils and clothes, or reciting mantras, or scattering and offering, making protective cords, purifying non-food items, sending back and below are summarized as the subsequent activities. In the extensive ritual of the Action Tantra, one should know that the order of recitation is thus. Having thus briefly summarized the meaning, I will explain it slightly. In the order of the extensive ritual of recitation arising from the Action Tantra, there are four branches of yoga: the order of activities prior to yoga, the activities of entering yoga, the practice of the main yoga, and the order of activities subsequent to yoga. The first is purifying the tantra.
Chinese
沐浴之法。遣除障碍有三：第一，系缚誓言之咒印，顶礼，奉献自身，发菩提心，守护障碍，加持，观清净空性，此为七支。第二，沐浴之法有八：外沐浴之正行，沐浴之守护，修沐浴水，洒扫供施，加持沐浴之土地，涂抹土沐浴，清洗身体、面部和手，进入天界之所。第三，遣除障碍有三：自守护，守护供品，守护处所。其中第二，守护供品有三：遣除供品之障碍，增益供品之光彩，加持供品。第三，守护处所有六：钉橛，系缚上方，系缚轮字，系缚篱笆，张挂帐篷，遮断界限。第二，进入瑜伽之法有六：遣除不净，安坐于座，取系誓言金刚，戴手镯，持拂尘，束发髻。第三，瑜伽正行之修持有：观自身之如是性，生起所依之坛城，迎请智慧尊，安住，立誓，积聚资粮。第六，积聚资粮分为：供养，赞颂，忏悔，皈依，祈请，发菩提心，四无量，念诵咒语，此为八支。瑜伽后之次第有：放归，以及座间之行。如是，必须确定前行、正行、后行之类别。其中，如藏人从一开始就保持洁净并进行实践，虽然没有包含在总集中，但最初与共同之处相同，即皈依和发菩提心。如果是居家者，则按照近住之斋戒和不空绢索之仪轨来受持。然后，如果将仪轨的次第按顺序排列，则如下：１、系缚誓言之咒印。２、顶礼。３、奉献自身。４、发菩提心。５、守护障碍。６、加持。７、观清净。８、外沐浴之法。９、沐浴之守护。１０、修持净水。１１、洒
English
The method of bathing. There are three ways to dispel obstacles: First, binding the mantra mudra of vows, prostration, offering oneself, generating bodhicitta, guarding against obstacles, blessing, and contemplating pure emptiness, these are the seven branches. Second, there are eight methods of bathing: the actual outer bathing, the protection of bathing, the accomplishment of bathing water, sprinkling and offering, blessing the land for earth bathing, applying earth bathing, washing the body, face, and hands, and entering the realm of the gods. Third, there are three ways to dispel obstacles: self-protection, protecting offerings, and protecting the place. Among them, the second, protecting offerings, has three aspects: dispelling obstacles to offerings, increasing the splendor of offerings, and blessing offerings. Third, there are six ways to protect the place: staking down the stake, binding the upper direction, binding the wheel letters, binding the fence, hanging the tent, and cutting off the boundary. Second, there are six actions to enter yoga: dispelling impurities, sitting on the seat, taking and binding the vow vajra, wearing bracelets, holding the whisk, and tying the hair knot. Third, the practice of the main part of yoga includes: contemplating the suchness of oneself, generating the mandala of the support, inviting the wisdom deity, abiding, making vows, and accumulating merit. Sixth, the accumulation of merit is divided into: offering, praise, confession, refuge, supplication, generating bodhicitta, the four immeasurables, and reciting mantras, these are the eight branches. The sequence after yoga includes: releasing, and the actions between sessions. Thus, the categories of preliminary, main part, and subsequent actions must be determined. Among them, as Tibetans maintain cleanliness and practice from the beginning, although not included in the summary, the beginning is the same as the common, that is, taking refuge and generating bodhicitta. If one is a householder, then one should take the vows of the near-abiding fast and the ritual of the Unfailing Lasso. Then, if the sequence of the rituals is arranged in order, it is as follows: 1. Binding the mantra mudra of vows. 2. Prostration. 3. Offering oneself. 4. Generating bodhicitta. 5. Guarding against obstacles. 6. Blessing. 7. Contemplating purity. 8. The method of outer bathing. 9. The protection of bathing. 10. Accomplishing pure water. 11. Sprinkling.
Chinese
添加适当的顶礼也不相违背。有的人以“嗡，萨瓦 达塔嘎达 嘎雅 瓦嘎 चित्त 班杂 扎纳美纳，萨瓦 达塔嘎达 班杂 班达囊 嘎若弥”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，一切如来身语意金刚敬礼，一切如来金刚系缚作）来做顶礼，但需要观察是否是作续部的自宗，所以暂时不做。第三，奉献自身：于心间合掌。念诵“我名某某”，将属于法界的一切佛陀和菩萨及其眷属全部奉献。具有大悲心的您，请在一切方式和一切时间加持和守护我。请赐予我成就和殊胜。”这是出自此续部，或者用通用的语句也可以。第四，发菩提心： 佛法僧伽胜妙众，直至菩提我皈依。 为利自他成办故，我发殊胜菩提心。 十方一切安住者，诸佛菩萨祈垂听。 为求圆满菩提果，我今发起菩提心。 以上咒语和段落都要念诵三遍。第五，守护障碍：双手手指交叉结成金刚拳，即所谓的金刚外缚印。两个小指并拢竖立，两个食指指尖相合伸直，左右两个拇指相合，这是无忿怒尊的手印。在心口、喉咙、眉间和头顶，每次用咒语触碰一次。嗡 班杂 卓达 玛哈 巴拉，哈纳 达哈 匝匝 贝达瓦纳 萨雅，乌楚玛 卓达 吽 啪特。那摩 惹那 扎雅雅，那摩 匝达 班杂 巴那耶，玛哈 亚叉 塞那 巴达耶，那摩 班杂 卓达雅，玛哈 当 卓达 嘎达 贝若 巴雅。达地雅塔。嗡 阿弥利达 滚达利 卡卡 卡嘿 卡嘿。迪叉 迪叉。班达 班达。哈纳 哈纳。达哈 达哈。嘎杂 嘎杂。贝斯波达雅 贝斯波达雅。萨瓦 维格纳 贝那雅刚。玛哈 嘎那 巴地。吉贝达 安达 嘎拉雅 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）也可以用甘露方便结合的广咒。第六，加持：在自己的心间，于月亮坛城之上，安住着毗卢遮那佛的语种字，即金色“玛”字。
English
Adding appropriate prostrations is also not contradictory. Some people prostrate with "Om Sarva Tathagata Kaya Vak Citta Vajra Praname Na, Sarva Tathagata Vajra Bandhanam Karomi" (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning: Om, all Tathagata body, speech, and mind Vajra prostration, all Tathagata Vajra binding make), but it needs to be observed whether it is the self-doctrine of the Action Tantra, so it will not be done for the time being. Third, offering oneself: Join palms at the heart. Recite "I, named so-and-so," and offer all Buddhas and Bodhisattvas belonging to the Dharmadhatu and their retinues. May you, who possess great compassion, bless and protect me in all ways and at all times. Please grant me accomplishment and excellence." This is from this tantra itself, or it can be done with common phrases. Fourth, generating Bodhicitta: To the Buddha, Dharma, and Supreme Assembly, Until enlightenment, I take refuge. For the sake of accomplishing self and other's benefit, I generate the supreme Bodhicitta. All Buddhas and Bodhisattvas who reside in the ten directions, Listen to my plea. For the sake of attaining perfect enlightenment, From today onwards, I generate the Bodhicitta. The above mantras and verses should be recited three times each. Fifth, guarding against obstacles: Cross the fingers of both hands to form a vajra fist, which is known as the outer-bound vajra mudra. Keep the two little fingers together and upright. Join the tips of the two index fingers and extend them, and join the two thumbs to the left and right, which is the mudra of the non-wrathful deity. Touch the heart, throat, brow, and crown of the head once each with the mantra. Om Vajra Krodha Maha Bala, Hana Daha Paca Bidhvana Saya, Utsuma Krodha Hum Phet. Namo Ratna Trayaya, Namah Chanda Vajrapanaye, Maha Yaksha Senapataye, Namo Vajra Krodhaya, Maha Damshtoda Kata Bhairavaya. Tadyatha. Om Amrita Kundali Kha Kha Khahi Khahi. Tistha Tistha. Bandha Bandha. Hana Hana. Daha Daha. Garja Garja. Visphotaya Visphotaya. Sarva Vighna Vinayakam. Maha Ganapati. Jivita Antakaraya Svaha. (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) You can also use the extensive mantra of the combination of nectar and means. Sixth, blessing: In one's own heart, on the seat of the moon mandala, resides the seed syllable of the speech lineage of Vairochana, the golden "Ma".
Chinese
是仪轨和撒线之仪轨。嗡 德匝 德匝 桑 索德 萨达 梭哈。多次念诵，此为增长如来部的光辉。第十九，加持供品：又如前所说。那摩 惹那 扎雅雅…至哈那哈那 阿弥利德 吽 帕特。之间，手印如前，以方便结合之咒印念诵七遍等加持供品。吉那吉嘎 念诵三遍等使之稳固。总而言之，遣除供品之障碍，增长光辉，加持。此三者此时不做也可以。第二十，用橛钉：两手的中指和无名指做成环状，插入各自方向的橛上。小指和食指并拢竖立，拇指尖相合竖立，手背朝内，指尖向下，是橛的手印。嗡 嘎里嘎拉 瓦吉利 瓦吉利 布拉 班达 吽 帕特。念诵三遍，观想用橛钉住一切障碍。嗡 嘎里嘎拉 瓦吉拉 吽 帕特。也用此来清扫和抛撒。此虽是结界中的下方结界，但因有以橛钉障碍等其他特殊需要，故未收入结界中，而是作为用橛钉这一条来做。第二十一，上方结界：嗡 索 悉地 嘎拉 匝利达 阿难达 牟达 耶 匝拉 匝拉。班达 班达。哈那 哈那 吽 帕特。这是总的。嗡 匝拉 吽。以这个特殊的咒语念诵三遍，就成为上方结界。此时焚香。第二十二，环绕结界：用香水洒向所有方向，多次念诵吉那吉嘎，最后念诵 勃隆 一百零八遍。东方等各方，以及火等所有方位都成了结界。第二十三，栅栏结界：还是之前的橛手印，只是拇指向上指，张开，这是栅栏的手印，将此手印指向所有方向。那摩 惹那 扎雅雅。那嘛 祥达 瓦吉拉 巴那耶。玛哈 雅叉 赛那巴达耶。达地雅他。嗡 萨拉萨拉 瓦吉拉。扎嘎拉 吽 帕特。金刚栅栏无有间隙