Chinese
已经做了并且拥有洁净，从皈依发心开始。在念诵禁语期间，如之前所说那样圆满完成，或者，对于供品的遣除障碍、加持、增上这三者，其他都圆满完成也可以。在那里，将用品都汇集，并缘于坛城和用品，按照吐蕃古代君王们的惯例，进行寂静的清净，半寂静的清净，猛烈的清净，即三种遣除障碍，也通过芝麻清净的方式来遣除阻碍。念诵甘露方便，进行洒扫和抛撒，以尊胜佛母为主的宝瓶是，稍微背离中央主尊的位置，在曼扎等上面，一边念诵百字明和（藏文：བྷྲུཾ，梵文天城体：भृं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）一边放置，这是灌顶宝瓶。从这开始直到后续仪轨之间，这个宝瓶都不能移动。同样，沐浴宝瓶们是，仅仅是种姓的精华，或者在准备阶段念诵的那些，一边念诵一边放置于坛城中间的位置，前面的左右两个放置于内坛城的风魔方位，后面的左右两个放置于火自在方位。以（藏文：ཨོཾ་ཨ་མྲྀ་ཏེ་ཧཱུཾ་ཕཊ，梵文天城体：ओं अमृत हुं फट्，梵文罗马拟音：oṃ amṛte hūṃ phaṭ，汉语字面意思：嗡 甘露 吽 啪）将事业宝瓶放置于外坛城的东方门。如果那些位置放置不方便，就在那些地方稍微示意一下，在外坛城的西方门的正对面放置灌顶宝瓶，它的左边放置事业宝瓶，在角线的位置放置沐浴宝瓶。如果三个宝瓶没有，就在西方门的右边放置沐浴宝瓶。如果喜欢广大的，就将八个沐浴宝瓶安置于八个门和交界处。四种事业的宝瓶是，放置于坛城宫殿的外部四个方位，或者，寂静的放置于东北方，增大的放置于东南方，猛厉行为的放置于西南方，威猛的放置于西北方。这里沐浴宝瓶和吉祥宝瓶意义相同，只是名称不同而已。在外面的外围环境中，各种各样的供品和供水器皿，以及胜幢和孔雀羽毛，香炉等八个八个，还有其他各种各样的供品，以及四种供养的马也需要堆砌。总续中说，为了灌顶，中间的那个，这里所说的中间的那个意思是中央的。
English
Having done and being clean, start with refuge and generating bodhicitta. During the recitation of the vows, complete it as said before, or, for the three of dispelling obstacles, blessing, and increasing of offerings, it is also okay to complete the others. There, gather the utensils, and focusing on the mandala and utensils, according to the customs of the ancient Tibetan kings, perform peaceful purification, semi-peaceful purification, and fierce purification, which are the three types of obstacle removal, and also remove obstacles through sesame purification. Recite the nectar method and perform sprinkling and scattering, the vase with the main deity of the Victorious Mother is, slightly turning away from the position of the central main deity, on top of a mandala etc., while reciting the hundred-syllable mantra and (Tibetan: བྷྲུཾ, Sanskrit Devanagari: भृं, Sanskrit Romanization: bhrūṃ, Literal meaning: seed syllable), place it, this is the empowerment vase. From here until the subsequent ritual, this vase should not be moved. Similarly, the bathing vases are, only the essence of the lineage, or those recited during the preparation stage, while reciting them, place them in the middle position of the mandala, the two on the front left and right are placed in the wind and demon directions of the inner mandala, and the two on the back left and right are placed in the fire and power directions. With (Tibetan: ཨོཾ་ཨ་མྲྀ་ཏེ་ཧཱུཾ་ཕཊ, Sanskrit Devanagari: ओं अमृत हुं फट्, Sanskrit Romanization: oṃ amṛte hūṃ phaṭ, Literal meaning: Om Amrita Hum Phat), place the action vase at the eastern gate of the outer mandala. If it is not convenient to place them in those positions, just indicate them slightly in those places, place the empowerment vase directly opposite the western gate of the outer mandala, the action vase to its left, and the bathing vase at the corner line. If there are not three vases, place the bathing vase to the right of the western gate. If you like elaboration, arrange eight bathing vases at the eight gates and junctions. The vases for the four actions are, placed in the four outer directions of the palace, or, the peaceful one is placed in the northeast, the increasing one in the southeast, the forceful action in the southwest, and the powerful one in the northwest. Here, the bathing vase and the auspicious vase have the same meaning, only the names are different. In the outer surrounding environment, various kinds of offering and water offering vessels, as well as victory banners and peacock feathers, incense burners, etc., eight each, and other various kinds of offerings, and the four offering horses also need to be piled up. The general tantra says, for the sake of empowerment, the middle one, here the middle one means the central one.
Chinese
是灌顶瓶。僧侣和门全部，瓶子也放置后，说是沐浴瓶八个吗？中间的门成双成对。特别地放置。说稍微简略的话，四个沐浴瓶就足够了。一个瓶子是外门的，旁边明显地放置。这么说就表示了事业瓶。如果非常简略，沐浴瓶的事业由事业瓶来做，两个瓶子也能灌顶，仅此而已。秘密总续中说，坛城的中央等，按照情况，在没有神像的空地上，放置般若波罗蜜多经等经书，但这里除了主尊的面前，没有那么大的空地。主尊的面前遮挡也不美观，所以不一定非要那样。外面东边放置般若波罗蜜多经，北边放置金光明经，西边放置身语意秘密经，南边放置华严经，都放在台上，用鲜花和香等供养，时时保持清洁来读诵。文殊根本续中说，南边是般若经，西边是月灯经，北边是庄严经，东边是金光明经。这里做哪个都可以。然后这样说，无边的一切众生……到庄严之间，我修习真如。在大的坛城处，由佛和菩萨们的愿力所生，由多种珍宝所成的净土，土地宽广。从……到，中心是狮子座和莲花座，还有眷属神的七个座，上面珍宝的幡旗也瞬间出现。在那清净的宫殿外面，有两层楼的殿堂，中间的殿堂也有四个方向各有两座，四个角落各一座，共十二个神的座位。外层殿堂内的诸神有十一个神的座位。同样，门和回廊等处各有神的座位。中央的宫殿从外到内依次是白黑红黄蓝五层。
English
It is the empowerment vase. All the monks and doors, and the vases are also placed. Is it said that there are eight bathing vases? The middle doors are in pairs. It should be placed specially. If it is said to be slightly abbreviated, four bathing vases are enough. One vase is for the outer door, and it is clearly placed next to it. This indicates the action vases. If it is very abbreviated, the action of the bathing vase is done by the action vase, and two vases can also perform the empowerment, that's all. In the Secret General Tantra, it is said that in the center of the mandala, etc., according to the situation, in the empty space without deities, the Prajnaparamita Sutra, etc., are placed. However, here, except for the front of the main deity, there is not so much empty space. It is not beautiful to block the front of the main deity, so it is not necessary to do so. Outside, in the east, the Prajnaparamita Sutra is placed, in the north, the Golden Light Sutra, in the west, the Secret Sutra of Body, Speech, and Mind, and in the south, the Avatamsaka Sutra are placed on the platform, and offerings are made with flowers and incense, etc., and they are read with cleanliness from time to time. In the Manjushri Root Tantra, it is said that the Prajna Sutra is in the south, the Moon Lamp Sutra is in the west, the Adornment Sutra is in the north, and the Golden Light Sutra is in the east. Here, it is the same to do any of them. Then it is said like this, "All limitless beings..." to "adorned," I meditate on Suchness. In the place of the great mandala, born from the power of the aspirations of the Buddhas and Bodhisattvas, the pure land made of many precious jewels, the land is vast and wide. From... to, the center is the lion throne and the lotus seat, and also the seven seats of the retinue deities, and the precious banners also appear in an instant. Outside that pure palace, there are two-story halls, and the middle hall also has two seats in each of the four directions, and one seat in each of the four corners, for a total of twelve deity seats. The deities in the outer hall have eleven deity seats. Similarly, the doors and corridors have seats for each deity. The central palace has five layers of white, black, red, yellow, and blue from the outside in.
Chinese
中间有白色、黄色、红色三种，外面是像月亮水晶一样白色的墙壁。主尊位置的地基是绿色的。其他三个坛城都一样。内外所有的地面都是西红色的，北方黄色的，东方白色的，南方蓝色的。所有的墙壁上面都有黄色的帕库。其上有用珍宝网半装饰的地基，悬挂着拂尘等等。周围环绕着巴库拉花环和珍宝扁石。墙壁的旁边有带供品的布匹，外面的走廊里充满了山、树、湖泊、莲花等各种鲜花和令人愉悦的鸟类等，用各种各样的供品来庄严。外面用金刚珍宝铁栅栏紧紧地环绕着。极其明亮、美丽、燃烧的光芒照亮四方。那嘛 萨瓦 达塔嘎达 南 萨瓦 塔 阿嗡嘎 德 斯帕ra 纳 嘿芒 嘎嘎纳 康 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。念诵三遍。这些是创造所依坛城的方法。关于尊胜佛母的坛城仪轨，是杰·绛林巴编纂的。在此迎请并令欢喜，是真正的坛城修法。如果自以为是地按照这个方式生起誓言，那么仪轨就会变得粗糙。他这样写道。对此我说，阻止其他人这样做，你是对的。事续中没有用自己的语言生起誓言。即使这样，你也非常矛盾。坛城仪轨和与之相关的修法等等，你所著的大部分都说是事续的自宗。其中显现出通过六尊神的方式进行自生。还有什么比这更甚的生起誓言的仪轨呢？前生生起誓言也肯定不符合事续的自宗。自生的生起誓言，比那更严重地违背了事续的宗义，要明白这一点。然后加持手印，是此续的特点。一边拍手，一边念诵七遍百字明，加持内部坛城的所有手印。又
English
In the middle, there are three colors: white, yellow, and red. On the outside, there is only one wall, as white as the moon and crystal. The base of the main deity's position is green. Otherwise, all three mandalas are the same. All the ground inside and outside is west-red, north-yellow, east-white, and south-blue. On top of all the walls are yellow Pakus. Above that, there is a base decorated with a half-jeweled net, with many things like whisks hanging down. It is surrounded by Bakula garlands and flat jewels on top. Next to the wall, there are cloths with desired offerings. The outer corridor is filled with mountains, trees, lakes, lotuses, and various flowers, as well as pleasing birds, etc., adorned with various kinds of offerings. The outside is tightly surrounded by a vajra-jewel iron fence. The light of extreme clarity, beauty, and blazing radiance pervades all directions. Namaḥ sarva tathāgatānāṃ sarva thā ung gate spharaṇa hi maṃ gagaṇa khaṃ svāhā (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). Recite this three times. These are the methods for creating the support mandala. The mandala ritual of the Victorious Mother is compiled by Je Jamyang Lingpa. Inviting and pleasing here is the actual mandala practice. If one arrogantly generates vows in this way, the ritual will become coarse. He wrote this. To this I say, it is true that you are preventing others from doing so. There is no generation of vows in one's own language in the Action Tantra. Even so, you are very contradictory. The mandala ritual and the related sadhana, etc., most of what you have written is said to be the self-tradition of the Action Tantra. Among them, it appears that self-generation is done through the six deities. What ritual is there that is more than this for generating vows? Generating vows for the front generation is certainly not in accordance with the self-tradition of the Action Tantra. The generation of vows for self-generation is even more contrary to the tenets of the Action Tantra, understand this. Then, blessing the mudras is a special characteristic of this tantra. While clapping the palms, recite the Hundred Syllable Mantra seven times, blessing all the mudras of the inner mandala. Again,
English
Having struck the breast, recite the unparalleled essence of the Bodhisattvas seven times: namaḥ sarvabuddhabodhisattvānāṃ. vara vara. sarvaṃ sarvaṃ. sama sama. kāruṇāṃ kāruṇāṃ. tāra tāra. sarā sarā. āpdī āpdī. amitaṃ amitaṃ. ati ati. viraṃ viraṃ. atāṃ atāṃ. śuraṃ śuraṃ. haha haha haha. mahāsamaya. namastā amala. siddhada yakebhyaḥ sarvabuddhabodhisattvānāṃ. sarva anantamadhye bhyaḥ mahākāruṇa. mālīnī. trisamaye. jrala svāhā. By doing so, all the mudras of the two outer mandalas will be blessed. Then, to invite the deities, imagine them residing in the center of the mandala, kneel with your right knee on the ground, and hold a flower in your hand. Recite this mantra called the "Hook of the Tathagatas" twenty-one times: namaḥ sarvabuddhabodhisattvānāṃ. samanta amogha pratihata vajrāṇāṃ. agra agra ākarṣaṇi hūṃ. vegī vegī ni mahāvegīni. sarvāmpa vajrasulānāṃ. ākarṣaya hūṃ. sarvamudra gaṇanāṃ. tikte tikte. titi titi. ta ṭha ta ṭha. a anāvṛte. apratihata. amoghabukrame. sama sama amale mahāme. ati ati. vege vatvake samaya idaṃ. kāruṇa śrītīnaya. tatva adgini. ānaya śīghraṃ tathāgata adguśī svāhā. Finally, throw the flower into the sky. This is the unique aspect of the Three Vows. Then, to invite in a general manner, recall what was said during the previous recitation. Seven Bhrūṃs. Seven Jina Jiks. Oṃ ṣṭoṃ bandha svāhā three times. Namo Ratna Trayāya three times. "You are the protector of all sentient beings without exception," and so on. "The chief, the lord of all dharmas," and so on. Arrange the offering of water for the workers, and with faith, until "Please accept with joy." Seven Bhrūṃs and so on. Seven Jina Jiks and so on. Oṃ ruru and so on, the seven mantras of the Buddha Eye, and so on. The hundred-syllable mantra of the Tathagata three times, the five-syllable mantra seven times, and Oṃ muni muni and so on, recite many times. Finally, Oṃ bhagavān mahākāruṇika śākyamuni trisamaya rājamaṇḍala devatā sapāri.