Chinese
桑哇续。坛城一切之，共同仪轨广大者，简略极善为宣说。如是说故。因此加持与传承，立于此基础上。若欲于此生中得成就，各自不共者，锐利差别大。彼与彼不入行续总，故虽知彼亦难轻易了知行续总所入之仪轨安住方式。若知总续之仪轨，不但知总所入之仪轨，不共者亦仅见亦易懂故，若求了知续义，唯知总续之仪轨乃为重要。如是然于三昧耶三筑续中，仅十二品中宣说广大坛城与灌顶仪轨之故。何故不依彼之方式而行耶？仪轨之次第乃，自彼之后所说诸法亦已于前述及，故即是彼之方式。不依彼之方式而行坛城之形相之理由乃，此心要坛城有未断之灌顶传承，广大者无由罗札瓦所传之灌顶传承之故。此续无注释与广大坛城之修法译本故，广大坛城之诸天之相状，具足信者难寻，故虽作亦成自造之故也。是故，成为如来部一切续之根本之，三昧耶三筑之心要坛城之此灌顶，获得后，即能讲修一切六部行续。总续中，于如来部之坛城中，何者善为灌顶，彼乃一切三部之，坛城等之阿阇黎。圣观世音之，坛城中灌顶者，彼乃二部坛城之，阿阇黎而灌顶。金刚手大威之，坛城中灌顶者，彼乃金刚一部之，坛城中乃阿阇黎。母曜夜叉秘密咒之，坛城任何所欲者，彼等一切皆。
English
The Sangwa Tantra. Of all the mandalas, the common rituals are extensive, and I will explain them in a concise and excellent manner. So it is said. Therefore, based on the blessings and lineage, if one seeks to attain accomplishments in this life, the unique differences of each are very sharp. Since this and that do not enter the general Kriya Tantra, even if one knows it, it is difficult to easily understand the way the rituals of the general Kriya Tantra are performed. If one knows the rituals of the general tantra, not only does one know the rituals that enter the general, but also the unique ones are easy to understand just by seeing them. Therefore, if one seeks to understand the meaning of the tantra, it is only important to know the rituals of the general tantra. Even so, in the Samaya Three Constructions Tantra, only the twelfth chapter speaks of the extensive mandala and the initiation rituals. Why not do it according to that method? The order of the rituals is that the teachings from then on are also complete here, as mentioned above, so it is the same method. The reason why the form of the mandala is not done according to that method is that this essential mandala has an unbroken lineage of initiation, and the extensive one does not have the lineage of initiation transmitted by Lotsawa. Because this tantra has no commentary and no translated sadhana of the extensive mandala, it is difficult to find reliable descriptions of the deities of the extensive mandala, so even if it is done, it will become self-made. Therefore, having received the initiation of this essential mandala of the Samaya Three Constructions, which is the root of all the Tathagata family tantras, one has the authority to teach and practice all six Kriya Tantras. In the general tantra, in the mandala of the Tathagata family, whoever is well initiated, that one becomes the master of all three families, mandalas, etc. The one who is initiated into the mandala of the noble Avalokiteshvara, that one is initiated as the master of the two families' mandalas. The one who is initiated into the mandala of the great Vajrapani, that one becomes the master in the mandala of the one Vajra family. The mandala of the mother Yaksha secret mantra, whatever they desire, all of them.
Chinese
应当毫无错漏地书写。如是说。又，经中如是说：为了能见到诸天神族，灌顶有四种：依上师的等持，通晓那些之后，随其所宜，为了获得阿阇梨的果位，第一是完全宣说。为了修持本尊咒，第二是善加解说。为了彻底摧毁魔障，第三是极力宣说。第四是为了获得财富，宣说那广大的仪轨。如是，阿阇梨的灌顶，本尊修持的灌顶，摧毁魔障的灌顶，以及获得财富的灌顶，共有四种。那些之中，上面已经详细阐述的是阿阇梨的灌顶，而本尊修持的灌顶是弟子的灌顶之名。对此的差别是：在尊胜佛母宝瓶上，以花朵落在哪位本尊上，就念诵那位本尊的咒语来给予水灌顶。水灌顶仅此一种也可以，如果想要四种事业各自的成就，也灌注那各自宝瓶的灌顶。如果喜欢广大的仪轨，即使灌注沐浴宝瓶和事业宝瓶的灌顶，也没有额外的过失。火供的时候，也仅以花朵落在哪位本尊上的咒语来供养。本尊和续部都能够受持的。像这样前后两句话，现在坛城等的祈请和敕令等都不需要。广大的阐述和口诀传授也不需要。第三和第四灌顶，就部分而言虽然是弟子的灌顶，但因为没有完全具备那样的特征，所以不应称之为弟子的灌顶。这两种灌顶，皈依是必不可少的，发菩提心做与不做结合情况而定。不需要献上自身，用水灌顶的事业宝瓶和沐浴宝瓶来灌顶。洗涤、涂抹、守护三者都要齐全。不灌顶五佛冠。火供也只供养忿怒尊之王，不需要供养其他的。后续的其他七种仪轨也不做。第四种也和那相同，只是仅以沐浴宝瓶来灌顶，用非常舒适、美好、吉祥和胜利，胜利，这样的语句来灌顶，不需要洗涤、涂抹、守护三者。水灌顶的结尾
English
It should be written without any errors. So it is said. Also, the tantra says this: To see the deities and their clans, there are four types of empowerment: Through the samadhi of the lama, knowing those, according to what is appropriate, in order to attain the position of an acharya, the first is to fully proclaim. In order to practice the mantras of the deities, the second is to explain well. In order to completely destroy obstacles, the third is to strongly proclaim. The fourth is to obtain wealth, explaining that extensive ritual. Thus, the empowerment of the acharya, the empowerment of deity practice, the empowerment of destroying obstacles, and the empowerment of obtaining wealth, there are four. Among those, what has been explained in detail above is the empowerment of the acharya, and the empowerment of deity practice is the name of the disciple's empowerment. The difference here is: On the vase of the Victorious Mother, whichever deity the flower falls on, recite the mantra of that deity to give the water empowerment. This water empowerment alone is sufficient, but if you want the accomplishment of each of the four activities, also bestow the empowerment of that respective vase. If you prefer the extensive ritual, even if you bestow the empowerment of the bath vase and the activity vase, there is no additional fault. During the fire offering, also offer only with the mantra of the deity on whom the flower falls. One who can hold the deities and tantras. Like these two sentences before and after, now the prayers and commands of the mandala etc. are not needed. Extensive explanations and instructions are also not needed. The third and fourth empowerments, although in part are the disciple's empowerments, because they do not fully possess those characteristics, they should not be called disciple's empowerments. For these two empowerments, taking refuge is indispensable, whether or not to generate bodhicitta depends on the situation. There is no need to offer oneself, empower with the activity vase and bath vase of the water empowerment. Washing, anointing, and protection must all be complete. Do not bestow the crown empowerment. The fire offering is also only offered to the King of Wrathful Ones, there is no need to offer to others. The other seven subsequent rituals are also not performed. The fourth is also the same as that, except that the empowerment is given only with the bath vase, empowering with words of great comfort, goodness, auspiciousness, and victory, victory, and the three of washing, anointing, and protection are not needed. The end of the water empowerment.
Chinese
我，陈设两套供品。在进行烧施者的面前，在用火砖砌成的火炉中放置装满的容器，并在靠近它、方便取用的任何合适位置，放置酥油、杨树枝、吉祥草等。用于息灾的烧施供品有：蜂蜜、牛奶、酥油、奶粥、青稞、稻米、芝麻以及都尔巴树叶等。用于增益的也有牛奶、奶粥、酸奶、手抓饭、青稞粉、黑白芝麻、灯台树的碎块、龙花，舒提、檀香、木橘、小麦、豆类等。即便如此，息灾和增益这两者，用一种烧施供品来互相补充也是可以的。舒提、檀香、龙花这三种现在在西藏所说的这些并非真正的这三种，因此这些很难找到，但如果酥油和杨树枝齐全，那么其他的供品有什么就用什么也可以。如果与坛城有关联，那么仅取用净水和头冠的灌顶即可进行烧施，如果没有关联则不需要。息灾时采用莲花跏趺坐，增益时采用吉祥跏趺坐，即以良好的坐姿安坐。观想净水或事业瓶之水，从“那摩ra拽纳……”到“阿弥利得 吽 啪”之间念诵甘露方便七遍。如果需要新制作净水，则如修法时所说的那样做。观想产生光辉的香水，念诵：“那摩 洛嘎 达日达亚，嗡 香嘎热，香地嘎热，古扎古扎古扎尼 嘎达亚 古扎尼 梭哈。嗡 咕蓝达日 班达班达 吽 啪。”这样念诵玛玛格佛母的部族真言和心咒二十一遍等多次，并根据情况念诵“匝拉匝拉亚 啪，悉地 萨达亚 啪，德贝 德巴亚 啪”等。像这样用香水对所有供品和烧施供品进行洒扫，并在甘露方便和刚念诵的咒语之后念诵一遍：“嗡，具光辉者，于物之中，莫作推延而安住，增益一切之光辉，祈请赐予加持。嗡 班匝 吽 达。”以及多次念诵“哲纳哲嘎”。经续中说：“念诵和不混杂，以及加持以任何所欲，智者以物加持。”这样念诵咒语和偈颂等。
English
I, arrange the two sets of offerings. In front of the one performing the burnt offering, inside the fire enclosure built with fire bricks, place a filled container, and near it, in any convenient and suitable direction, place butter, poplar branches, kusha grass, and so on. The substances for the burnt offering are: For pacifying, honey, milk, butter, milk porridge, barley, rice, sesame, and durva leaves, etc. For increasing, also milk, milk porridge, yogurt, hand-held food, roasted barley flour, black and white sesame seeds, pieces of styrax wood, nagapushpa, shuti, sandalwood, bilva, wheat, beans, etc. Even so, these two, pacifying and increasing, can be supplemented by using one burnt offering substance for the other. These three, shuti, sandalwood, and nagapushpa, which are now known in Tibet, are not the real ones. Therefore, it is difficult to find them, but if butter and poplar branches are available, then any other substances that are found will suffice. If it is related to the mandala, then only taking the water and crown empowerment is sufficient to engage in the burnt offering; if it is not related, then it is not necessary. For pacifying, sit in the lotus posture, and for increasing, sit in the auspicious posture, that is, sit in a good posture. Focus on the water of the cleansing water or the activity vase, and from "Namo Ratna..." to "Amrita Hum Phet," recite the nectar method seven times. If it is necessary to newly prepare cleansing water, then do as explained during the recitation practice. Focus on the fragrant water that generates splendor, and recite: "Namo Loka Dhritaya, Om Shang Kare, Shanti Kare, Ghutta Ghutta Ghuttini Ghataya Ghuttini Svaha. Om Kulandhari Bandha Bandha Hum Phet." In this way, recite the family mantra and heart mantra of Mamaki twenty-one times or more, and also recite "Jvala Jvalaya Phet, Siddhi Sadhaya Phet, Dipe Dipaya Phet," etc., as appropriate. Like this, sprinkle and purify all the offerings and burnt offering substances with the fragrant water, and after the nectar method and the just-recited mantras, recite once: "Om, possessor of splendor, within the substances, without delaying, abide, increase the splendor of all, I pray that you grant blessings. Om Vajra Hum Dha." And recite "Jina Jik" many times. The tantra says: "Recitation and non-mixture, and blessing with whatever is desired, the wise bless with substances." In this way, recite the mantras and verses, etc.
Chinese
据说要以增加减少的方式多次念诵，但现在只做三次或一次。这是焚烧物、供品加持。这个加持的仪式不仅用于火供，也用于修行时的一切供品，如果在修习时的供养中增加光彩，做这些会更好。然后，在火炉的东南方，或北方和东方任何一方，设置火堆。念诵阿弥利特和吉那吉克的同时点燃火。用倒酥油的勺子稍微倾斜着倒入，用长调念诵“梭哈（藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：善说）”和“哈”字长音多次，并伴随着摇摆。多次念诵“嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：唵）”和“部隆（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）”。用风扇扇风。像吉祥草等绿色草捆，按照通常的方式在八个方向摆放。嗡 迎请 迎请 大种。天之仙人 婆罗门至尊。为了享用焚烧供养的食物。请安住于此。嗡 阿格纳耶 雅 佳卡 佳瓦 哈纳雅 梭哈（藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：善说）。这是火神短咒，双手握拳，竖起中指，第三句将食指尖合拢。右手向外指向心口，左手放在腰间。拇指向内摇动进行迎请。用香水洒水，念诵一切事业咒。用同样的（手印）供养焚烧物三次。在火炉中央，伟大的仙人火神，身色白色。两只右手中的一只施予胜妙，一只持念珠。两只左手中的一只拿着棍子，一只拿着盛满供品的钵。双腿以菩萨跏趺坐姿安住。周围是所有仙人众围绕着。嗡 班扎 盖利 凯拉 班扎 贝玛 绕扎等驱散邪魔。然后，用上面的咒语和手印中的拇指放在食指的指根处进行禁制。嗡 阿格纳耶 雅 佳卡 佳瓦 哈纳 阿迪 佳 阿迪 佳雅 梭哈（藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：善说）。用火神长咒，以及酥油、木柴和同样的（手印），或者下面将要讲到的。嗡 德叉 哈日等用三白和各种谷物等五种火供物依次供养。再次如前，嗡 阿格纳耶等用短咒供养三次涂油等，如理如法地供养。如果这些之中出现不好的预兆，就用甘露方便的