English
And to obtain great accomplishment. Om ākāśagarbhāya svāhā. (Tibetan, आकाशगर्भ, ākāśagarbha, meaning: Space Essence) Bodhisattva Space Essence. Om sarvārthasiddhaya svāhā. (Tibetan, सर्वार्थसिद्धि, sarvārthasiddhi, meaning: Accomplishment of All Purposes) Bodhisattva Accomplishment of All Purposes. Om vimalamataye svāhā. (Tibetan, विमलमति, vimalamati, meaning: Immaculate Intellect) Bodhisattva Immaculate Intellect. Om āryamaitri svāhā. (Tibetan, आर्यमैत्रि, āryamaitri, meaning: Noble Loving-Kindness) Bodhisattva Noble Loving-Kindness. Om māmakī svāhā. (Tibetan, मामाकी, māmakī, meaning: Mamaki) Great Queen Mamaki of the Lineage Mantra. Om mahāvirya svāhā. (Tibetan, महावीर्य, mahāvīrya, meaning: Great Effort) Sent Great Effort. Om indrāya svāhā. (Tibetan, इन्द्र, indra, meaning: Indra) King of the Gods, Hundred Offerings. Om āditya svāhā. (Tibetan, आदित्य, āditya, meaning: Aditya) Son of the Gods, Sun. Om śītāṃśu svāhā. (Tibetan, शीतांशु, śītāṃśu, meaning: शीत+अंशु，Cold Ray) Son of the Gods, Moon. Om agnaye svāhā. (Tibetan, अग्नये, agnaye, meaning: Agni) Great Ascetic, Fire God. Om yamaye svāhā. (Tibetan, यमये, yamaye, meaning: Yama) King of the Dead. Om rakṣāsatipaya svāhā. (Tibetan, रक्षासतिपय, rakṣāsatipaya, meaning: Rakshasa King) King of the Rakshasas. Om varuṇāya svāhā. (Tibetan, वरुणाय, varuṇāya, meaning: Varuna) Lord of Water. Om vāyave svāhā. (Tibetan, वायवे, vāyave, meaning: Vayu) King of the Wind Gods. Om kuberāya svāhā. (Tibetan, कुबेर, kubera, meaning: Kubera) Leader of the Yakshas, Evil Body. Om īśānāya svāhā. (Tibetan, ईशानय, īśānaya, meaning: Ishana) Lord of the Elementals, Powerful One. Om pṛthvīdevī svāhā. (Tibetan, पृथ्वीदेवि, pṛthvīdevi, meaning: Earth Goddess) Great Earth Goddess. Om anantanāgāya svāhā. (Tibetan, अनन्तनाग, anantanāga, meaning: Ananta Naga) Om upanandanāgāya svāhā. (Tibetan, उपनन्दनाग, upanandanāga, meaning: Upananda Naga) Naga King Joyful and Relative Joyful. Om harityai svāhā. (Tibetan, हरित्यै, harityai, meaning: Hariti) Yaksha Female, Thief of Life. When the four World Guardians, the gatekeepers, act. Om dhṛtarāṣṭāya svāhā. (Tibetan, धृतराष्ट्र, dhṛtarāṣṭra, meaning: Dhritarashtra) And so on should also be done. On the outer ground where the palace will appear. Om vajrasena svāhā. (Tibetan, वज्रसेन, vajrasena, meaning: Vajra Army) Vajra Group. Om subāhu svāhā. (Tibetan, सुबाहु, subāhu, meaning: Good Arm) Good Arm. Om mūrdhanatakāya svāhā. (Tibetan, मूर्धनतकाय, mūrdhanatakāya, meaning: Topknot) Great Leader of Obstacles, Lord of Hosts. Om rudramahēśvarāya svāhā. (Tibetan, रुद्रमहेश्वराय, rudramahēśvarāya, meaning: Rudra Maheshvara) Great Powerful One. Om brahmāya svāhā. (Tibetan, ब्रह्माय, brahmāya, meaning: Brahma) Great Brahma. And also the King who holds the five lineages. Named "My Treasure", limbs emit light, the top has radiance, the left side has a good-eyed crown, various lights and well accomplished. The seven reside in the southern direction. Here, by mentioning the names of the deities, it is revealed that saying to do only things like "Shakyamuni" is a fault of being satisfied with just reading the common tantras without practice and oral instructions, because in our own tradition, Om and Svaha are combined from beginning to end. For these, there are rituals explained in the sadhana methods.
Chinese
从ཛི་ན་ཛིཀ་ཨོཾ་ཏེ་ཛ་ཏེ་ཛ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等开始，到平等性不动的母（之间）供养加持，从供品开始到赞颂结束之间，献上供养赞颂。如果可以，为了让神高兴，进行烧施的供养。然后，观想坛城的诸神和所有佛陀，用ཨཱ་ཧ་ར（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等咒语献上五种妙欲。当烟雾缭绕时，三昧耶尊胜薄伽梵，向种姓咒语之王顶礼。为了对弟子们的慈爱，也为了对你们的供养，怙主，您是慈悲的自性，明天将绘制坛城。因此，薄伽梵，请您以恭敬心，赐予我恩德。佛陀，世界的慈爱怙主，菩萨住果者，以及其他所有密咒之神，守护世界的诸神，以及所有具大神力的鬼神，对众生之教法极喜者，所有具有天眼的神灵们，请垂念我。我，名为某某者，为了净化众生，将尽力绘制三昧耶尊胜的坛城。因此，请您们以慈爱之心，垂念我和弟子们，愿坛城和一切，都成为近处安住者。如此祈请三次。有些人认为，在“我名”之处，可以使用密名，但这适用于更高的续部，而这里应该使用自己的名字。怙主，您具有伟大的慈悲等等，用三颂顶礼。伴随着音乐的声音，赞颂平等性不动。根本咒语，在如来百字明之后，用ཛི་ན་ཛིཀ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）所命令的供品，用ཨརྒྷཾ་པྲ་ཏཱིཙྪ་སྭཱཧཱ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）献上。用ཨོཾ་མུ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）让其返回。有些人认为，因为已经圆满生起了预备的本尊，所以只需意念即可，不必显现。另一些人认为，必须迎请预备的本尊，所以这里也必须用返回祈请的仪式来迎请。在这两者都可以的情况下，迎请后再让返回，显得最为殊胜。在西藏后来出现的一些自认为了解事续的人，认为倾听和返回祈请，是在给予洗澡水和吉祥草之间。
English
From Zina Zik Om Teja Teja (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) etc., to the blessing of offerings to Samanyaya Achala, from the offering onwards to the completion of the praise, offer praise and offerings. If possible, perform a burnt offering to please the deity. Then, focusing on all the deities of the mandala and the Buddhas, offer the five sensory pleasures with mantras such as Ahara (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). As incense smoke billows, Samaya, Victorious Bhagavan, I prostrate to the King of Lineage Mantras. Out of love for the disciples, and also for your offerings, Protector, you are the nature of compassion, tomorrow I will draw the mandala. Therefore, Bhagavan, please grant me your kindness with reverence. Buddha, the loving protector of the world, Bodhisattvas who dwell in the fruit, and all other secret mantra deities, the gods who protect the world, and all powerful spirits, those who rejoice in the teachings for sentient beings, all who possess the eyes of the gods, please consider me. I, who am called so-and-so, will draw the mandala of Samaya Victorious, to the best of my ability, in order to purify beings. Therefore, please consider me and my disciples with love, and may the mandala and all within it, be those who dwell nearby. Pray in this way three times. Some say that in the place of "my name," one can use a secret name, but that is appropriate for higher tantras, while here one should use one's own name. Protector, you who possess great compassion, etc., pay homage with three shlokas. Accompanied by the sound of music, praise Samanyaya Achala. At the end of the root mantra, the hundred-syllable mantra of the Tathagata, offer the offerings commanded by Zina Zik (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) with Argham Pratitsa Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Request their departure with Om Muh (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Some think that since the preliminary deity has been fully generated, it is sufficient to contemplate it without visualizing it. Others think that the preliminary deity must be invited, so here too it must be invited with the ritual of requesting departure. Of these two possibilities, it seems most excellent to invite and then request departure. Some who have appeared later in Tibet, who claim to know the action tantra, think that listening and requesting departure is between giving bath water and kusha grass.
Chinese
虽然看似将（本尊）生起次第观修作为续部的特点，但由于缺乏口诀和实修，所以有过失。如同大多数续部中仪轨次第颠倒一样，这里也是如此。在预备阶段，上师加持和丢弃木枝的经文之间，说“灌顶之瓶是”等等，与说瓶的预备相同，因此必须了解仪轨同类经文的编排规则。向本尊禀告时，哪里需要让弟子来禀告呢？不应有这样的仪轨次第的混乱。这些是本尊预备的次第，与共同（仪轨）相似之处较多。有些人此时给弟子木枝，需要进行火供，并且说这是为了摄受弟子，这似乎是由于对共同续部中“从顶端寻找”等后续意义产生了误解。{因此，仅仅是准备好木枝等是续部的密意，而不是给予弟子。}第二，弟子预备，首先为了平息弟子的障碍，进行息灾火供。如果弟子以前是普通在家居士，则必须获得别解脱的七种戒律中的任何一种，需要在进入坛城之前成就。}如果已经获得了任何一种别解脱戒律并且没有破损，{那么这里就不需要别解脱的仪轨了。}弟子们无论是在坛城殿中，还是在其他住所，总之沐浴后就座。献曼扎。念诵“大乐您是我的导师”等三遍祈请。在此期间，如果能够授予皈依和发心仪轨的愿心和行心戒律，那是最好的。如果不能，则省略七支供等，进行皈依和愿菩提心的真实仪轨的发心。{仅仅是授予皈依和发心的真实内容，}即使在其他地方已经获得了菩萨戒并且没有破损，{这里也需要授予，因为这是仪轨的组成部分。例如其他坛城仪轨的常忏一样。}如果非常喜欢极其简略的仪轨，那么就念诵：诸佛菩萨请垂念我。
English
Although it seems that visualizing the arising stage (of the deity) is regarded as a characteristic of the tantra, it is faulty due to the lack of oral instructions and practical application. Just as the order of rituals is often confused in most tantras, it is the same here. In the preparatory stage, between the blessing of the disciple and the text of discarding the wooden branch, it says "The vase of empowerment is," etc., which is the same as saying the preparation of the vase. Therefore, it is necessary to understand the arrangement rules of the texts of similar rituals. When reporting to the deity, where is it necessary for the disciple to report? There should be no such confusion in the order of rituals. These are the stages of deity preparation, which have more similarities with common (rituals). Some people give wooden branches to the disciples at this time, and it is necessary to perform a fire puja, and they say that this is to accept the disciples. This seems to be due to a misunderstanding of the subsequent meaning of "search from the top" etc. in the common tantra. {Therefore, merely preparing the wooden branches etc. is the intention of the tantra, not giving it to the disciples.} Second, the disciple's preparation is to first perform a pacifying fire puja to pacify the disciple's obstacles. If the disciple was previously an ordinary householder, then he must obtain one of the seven types of vows of individual liberation, which must be accomplished before entering the mandala.} If one has already obtained any of the vows of individual liberation and has not broken them, {then the ritual of individual liberation is not necessary here.} Whether the disciples stay in the mandala hall or in other residences, in any case, they should bathe and sit in rows. Offer a mandala. Recite "Great Bliss, you are my teacher" etc. three times to pray. During this period, it would be best to confer the vows of aspiration and practice of refuge and bodhicitta. If this is not possible, then omit the seven-branch offering etc., and perform the actual ritual of refuge and aspiration bodhicitta. {Merely conferring the actual content of refuge and bodhicitta,} even if one has already obtained the Bodhisattva vows elsewhere and has not broken them, {it is still necessary to confer them here, because it is a component of the ritual. For example, the constant confession of other mandala rituals.} If one greatly enjoys an extremely abbreviated ritual, then recite: All Buddhas and Bodhisattvas, please consider me.
Chinese
拉。 导师请您垂听。 为了平息众生的痛苦。 等等。以及，众生的界限是无边无际的。 等等八句偈颂。以及，使寿命无尽。 从“精进欢喜菩提”之间也完成了。 如此修习相续后，生起坚固的出离心是：从“追求何种成就”到“不费力气就能成就此果”之间进行讲述并解释意义。 之后进行加持：从“那摩 惹那”开始，到“阿弥利德 吽 帕特”结束，一边念诵甘露方便，一边用香水洒在弟子的头上。 又用手按在头上，念诵“嗡 阿弥利德 吽 帕特”七遍。 又将涂有香料的手放在头上，据说也要念诵方便七遍。 又同样念诵种姓的转轮王，一个字“部隆”约一百遍，念诵甘露方便三遍也能加持。 为了稳固和守护它，用“嗡 雄 班达 梭哈”进行洒扫和束缚，并用香熏。 树枝的观想与一般相同。 用“吉那吉嘎”指着，并丢弃“部隆”。 然后，将香水倒入弟子的手中，让他稍微接触。 雄 班达，以及“嗡 呼噜呼噜 旃荼利 玛当给 梭哈”，多次念诵，用该咒语给予三捧水，或者，也可以像“嗡 舍 毗首达”等一般方式进行加持。 }这似乎没有理由说这是上部密续的特点，也没有理由说它不适用于事续。 有些人认为之后应该用其他水漱口，但实际上并没有这样做。 然后，给予念诵一切事业的吉祥草垫子作为永久的用途。 虽然在共同密续中，没有明确说明此时要给予护身线，但是，在}中说在修习精华的时候要制作护身线，那也是指在应该给弟子佩戴的时候佩戴，如果没有在那里佩戴，那么就必须在这里佩戴。 然后，“诸法从缘起”等等。 以及，}如幻如梦亦如焰，