Chinese
既然与调伏相应且并非不善，那么怎样安乐就怎样做，从那些之中，怎样安乐就一个一个、两个两个等，去成办那个和那个。此处所说三律仪庄严的吉祥阿底峡，权势金刚释迦金刚，佛陀十万与芒喀译师，童子光与敦热扎钦巴，这是传承的第一个特点。喀什米尔的智者耶谢多吉，普兰洛琼萨钦衮宁，杰尊扎嘉努巴仁增扎，南喀索南努郭达雄巴，敦巴顿约洛本仁嘉瓦，扎钦喇嘛也被认为是另一种传承。衮秋坚赞、琼努楚臣和……持戒楚嘉南喀门兰，洛扎却吉坚赞、阿旺扎，南嘉扎巴、楚臣秋珠和南嘉扎西堪布杰尊，或者南仁阿旺南巴嘉。传承的次第是从这之中产生的。如果对此进行实践，那么行续部的任何坛城仪轨都没有困难。又说，此处被称为金刚持的有些人，即使只有一般概念的口头说法而没有书写，克里亚的仪轨也并非只是略微见到，对于一种修法也没有实践的把握。据说行续部衰落导致心烦意乱。即使对一些大学者进行嘲弄也被欺骗。像这样，即使是地方和胡言乱语的常说者，也像松巴峡谷的耳聋者一样。大人物们也大多混杂使用。如果按照上师的规矩来解释，也不会有冲突，但是把混杂的规矩当作纯正的，这是邪见，因此对于智者来说是不美的。三律仪庄严仪轨极明，愿以此善妙的善说，使所有众生，以最殊胜的成就之光照耀，与释迦狮子无二无别。天神和咒语和仪轨，不可违越的三律仪，是诸种姓的入口。能够获得这样的也是幸运的。名为三律仪庄严的坛城仪轨进入所有行续部，这是达热纳塔将它用于消除所有不和之方、罪恶和痛苦的一年。校对完毕。吉祥！
English
Since it is in accordance with taming and not unwholesome, then do as it is comfortable, and from those, how comfortable, one by one, two by two, etc., accomplish that and that. Here, the glorious Atisha, adorned with the three vows, Powerful Vajra Shakya Vajra, Buddha Hundred Thousand and Mangkar Translator, Youthful Light and Donyo Drakchenpa, this is the first characteristic of the lineage. The Kashmiri scholar Yeshe Dorje, Purang Lochung Sachen Kunning, Jetsun Drakgyal Nupa Rigdzin Drak, Namkha Sonam Nubgok Darshonpa, Tonpa Donyo Lopon Rinchen Gyalwa, Drakchen Lama is also considered another lineage. Konchok Gyaltsen, Jhonnu Tsultrim, and... Holding the vows Tsulgyal Namkha Monlam, Lodrak Chokyi Gyaltsen Ngawang Drak, Namgyal Drakpa, Tsultrim Chokdrub, and Namgyal Tashi Khenpo Jetsun, or Namrin Ngawang Nampar Gyal. The order of the lineage arises from this. If one practices this, then there is no difficulty in any mandala ritual of the Action Tantra. It is also said that some who are called Vajradhara here, even if there is only a general concept of oral explanation without writing, the Kriya ritual is not even slightly seen, and there is no grasp of practice for even one sadhana. It is said that the decline of the Action Tantra has led to mental disturbances. Even mocking some great scholars has been deceived. Like this, even those who are local and constantly speak nonsense are like the deaf in the Sumpa valley. Great people also mostly use mixed practices. If explained according to the tradition of the superiors, there will be no conflict, but considering the mixed tradition as pure is a wrong view, therefore it is not beautiful for the wise. The ritual arrangement of the Three Vows Adornment is extremely clear, may all beings, through this excellent good saying, shine with the glory of the most supreme assembly of accomplishments, and be non-dual with Shakya Singha himself. Deities and mantras and rituals, the three vows that should not be transgressed, are the entrance to all lineages. It is also fortunate to obtain such a thing. This, which is called the mandala ritual of the Three Vows Adornment entering all Action Tantras, is what Taranatha used in the year of eliminating all discordant sides, sins, and sufferings. Checked and corrected. Auspicious!
English
The Mandala Ritual of the Five Classes, Dispelling All Obstacles. Om Svasti. Homage to the Buddha! This is called "The Mandala Ritual of the Five Protections, Dispelling All Obstacles." Homage to the Bhagavati Matrika! The victorious teacher Shakya Simha, Together with the mantra goddesses, I respectfully bow down. Here, I will explain the supreme intention of the Five Protections mantra sutra, And the essence of the practical ritual. This belongs to the action tantra within the secret mantra Vajrayana, And among the six lineages, it belongs to the Tathagata lineage. Within that, there are many divisions, And it belongs to the lineage of the family goddesses. From that, there are the Great Subduer, the Great Peacock, the Matrika, the Secret Mantra Follower, and the Great Cool Grove. These five are known as the Five Protections or the Five Mantra Classes. The source for combining these five is clear in the concluding part of the Great Subduer and the central part of the Matrika. Therefore, since they are explained in different tantras, they can be practiced separately, but meditating and practicing them together is the most excellent. There is also the special mandala mentioned in the "Yoga Perfect Garland," but here, relying on the peaceful practice method of the omniscient Rinchen Jungne (Ratnasambhava) of the degenerate age, and relying on the unbroken oral instructions of the translators, and the many ritual texts composed by the previous lamas, I will write this down. First, the preliminary torma offering. Purify with OM AMRITE HUM PHAT. Cleanse with OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO 'HAM. From emptiness, within a vast and expansive jewel vessel arising from BHRUM, The torma arising from OM transforms into a great ocean of all desires. NAMA SARVA TATHAGATA BHYO VISHVA MUKHEBHYA SARVA THA KHAM UDGATE SAPHARANA IMAM GAGANA KHAM SVAHA. Recite three times. All the beings of the three realms, come to receive the torma, AKARSHAYA JA. OM AKARO MUKHAM SARVA DHARMANAM, ADYA NUTPANNATVATA OM AH HUM PHAT SVAHA. Offer the torma by reciting seven times. OM VAJRA ARGHAM SVAHA. OM VAJRA PUSHPE AH HUM. Up to the offerings until Shabda. The yogi and my retinue, From "The yogi and my retinue" to "May all wishes of the mind be fulfilled."
Chinese
那，由此光芒四射。五部守护的坛城之中的本尊众，连同上师和菩萨众，于前方虚空中 班杂 萨玛扎。（藏文：བཛྲ་ས་མཱ་ཛཿ）至尊上师与薄伽梵，索索朗玛等，大摧破母以及大孔雀母，秘密真言随持清凉园，此等五尊天女及眷属，以三门恭敬顶礼赞。嗡 萨瓦 达塔嘎达 班杂 RA恰 德瓦 杂克拉 曼达拉 萨巴热瓦RA 阿尔刚 扎地扎 布扎 麦 帕萨 萨姆札 斯帕RA纳 萨玛耶 吽。（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）如是，以涂香于处所。水。花。香。灯。香水。食物。音声等纳入而供养。于三宝处我皈依等，常行忏悔。具足神变力量之五天女等，于诸天中何者最先现前者，彼天女欢喜且心极喜悦，以极喜悦之心祈请护佑我。愿一切有情具足安乐及安乐之因等，四无量与共同者相同。嗡 雄亚达 嘉纳 班杂 梭巴瓦 阿玛郭杭。（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）于空性中，从让字生出日轮之上，吽字生出各色金刚之墙垣，东方蓝色，南方黄色，西方红色，北方绿色，中央白色之中心有吽字。由此光芒四射。下方金刚地基。周围金刚墙垣。上方金刚帐幕与顶盖。外围金刚网。成为智慧火焰炽燃之守护轮。其中，从央字生出蓝色风轮，中央以弓形为标志。其上，从让字生出红色火轮，中央以三角形为标志。其上，从旺字生出白色水轮，中央以圆形为标志。其上，从朗字生出黄色土轮，中央以四方形为标志。其上，从桑字生出山王须弥山。东方琉璃，南方青金石，西方红宝石，北方黄金所成。具足八山峰。其上，从邦字生出各色莲花之中心，吽字生出各色金刚之中心，从仲字生出珍宝所成之宫殿。四方形，四门，以四阶梯装饰。具足蓝黄红绿白五色之墙壁次第。其上，珍。
English
Then, light radiates from it. The deities of the Five Protectors' mandala, together with the guru and the assembly of bodhisattvas, in the sky in front, Vajra Samaja. Supreme guru and the Bhagavan, Sosorangma and others, Great Destroyer and also Great Peacock Mother, Secret Mantra Successor Cool Grove, these five goddesses and retinue, I prostrate with respect through the three doors. Om Sarva Tathagata Pancha Raksha Deva Chakra Mandala Sapariwara Argham Pratichchha Puja Me Bhasa Samudra Spharana Samaye Hum. Likewise, offer with argham at the place. Padyam. Pushpe. Dhupe. Aloke. Gandhe. Naivedye. Shabda, include these and offer. I take refuge in the Three Jewels, and continuously confess. The five goddesses who possess miraculous powers, whichever deity is the first to appear among the deities, may that deity be pleased and the mind be delighted, with a delighted mind, I request protection. May all sentient beings have happiness and the cause of happiness, etc., the four immeasurables are the same as the common ones. Om Shunyata Jnana Vajra Swabhava Atmako Ham. From emptiness, from Ram arises the sun mandala, on top of which, from Hum arises a variety of vajra fences, east blue, south yellow, west red, north green, the center of the center is Hum. From it, rays of light radiate. Below, vajra ground. Surrounding, vajra fence. Above, vajra tent and canopy. Outside, vajra net, and it becomes a protective wheel blazing with the fire of wisdom. Inside it, from Yam arises the blue wind mandala, marked with a bow shape in the center. On top of that, from Ram arises the red fire mandala, marked with a triangle in the center. On top of that, from Vam arises the white water mandala, marked with a circle in the center. On top of that, from Lam arises the yellow earth mandala, marked with a square in the center. On top of that, from Sum arises Mount Meru, the king of mountains. East crystal, south lapis lazuli, west ruby, north made of gold. Possessing eight peaks. On top of that, from Pam arises the center of various lotuses, from Hum arises the center of various vajras, from Bhrum arises a palace made of various jewels. Square, four doors, adorned with four staircases. Possessing five layers of blue, yellow, red, green, and white walls in order. On top of that, precious.
Chinese
大殿的黄色屋檐，以及从网和半网状的地面和鸟翼垂下的珍珠串，上方有箭杆，墙外有供奉欲妙的绸缎佛幡等。门和门框的交界处有半月金刚杵，屋顶完美覆盖的中央顶端，装饰着金刚宝顶。内部的佛像绸缎，东方蓝色，南方黄色，西方红色，北方绿色，中央白色之上，从邦（藏文：པཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）字生出各种莲花的中心，从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字生出月亮的坛城。其上，普让（藏文：པྲཾ，梵文天城体：प्रं，梵文罗马拟音：praṃ，汉语字面意思：普让）字白色带黄色光泽。从中发出光芒，供养圣众，成办有情之事，再次聚集融入，完全转变后，自身成为薄伽梵母索索朗玛，身色白色略带黄色，头戴佛塔装饰，根本面容白色带黄色，右边黑色，后面黄色，左边红色，四面容，每个面容都具有寂静的三只眼睛。八只手中，第一只右手持轮，第二只持金刚杵，第三只持箭，第四只持剑，第一只左手持金刚索，第二只持三尖戟，第三只持弓，第四只持钺斧。于月亮座上，双足金刚跏趺坐，具有太阳的靠背，安住在树叶、花瓣和果实繁茂的菩提树下。东方，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生出大空行母极度摧毁者，身色和根本面容蓝色，右边白色，后面黄色，左边红色，四面容，具有红色而圆的三只眼睛，张着嘴，咬着牙，卷着舌头。八只手中，右手中的是带有金刚杵的最胜施予、铁钩、箭和剑，左边四只手中持有带有索的忿怒印、钺斧、弓和以六角珍宝为标志的莲花。具有忿怒母的姿态，穿着虎皮裙，以蛇、珍宝和骨饰装饰，头戴颅骨冠，戴着人头项链，于太阳上以右展立姿安住，具有火焰的靠背，背靠榕树的树干。南方，从芒（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字生出金色的大孔雀，具有黄色黑色红色三面容，三只眼睛美丽。
English
The yellow eaves of the great temple, and the strings of pearls hanging down from the net and half-netted ground and bird wings, with arrow shafts above, and silk banners of desirable offerings outside the walls, etc. At the junction of the door and door frame are half-moon vajras, and the central peak of the well-covered roof is adorned with a vajra jewel top. Inside, the deity's silk is blue in the east, yellow in the south, red in the west, green in the north, and white in the center. From Paṃ (藏文：པཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦) arises the center of various lotuses, and from A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) arises the mandala of the moon. Above that, the letter Praṃ (藏文：པྲཾ，梵文天城体：प्रं，梵文罗马拟音：praṃ，汉语字面意思：普让) is white with a yellowish hue. From it, rays of light emanate, offering to the noble ones, accomplishing the benefit of sentient beings, and then re-collecting and dissolving, completely transforming. Oneself becomes the Bhagavati Soso Drangma, her body color white with a slight yellow tinge, her head adorned with a stupa. Her root face is white with yellow, her right black, her back yellow, and her left red, with four faces, each face possessing three peaceful eyes. Of her eight hands, the first right holds a wheel, the second a vajra, the third an arrow, and the fourth a sword. The first left holds a vajra lasso, the second a trident, the third a bow, and the fourth a cleaver. Seated on a moon seat in vajra posture, she has a sun backdrop and resides under a Bodhi tree with abundant leaves, petals, and fruits. In the east, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises the Great Empty One, the Utterly Destroying One, her body color and root face blue, her right white, her back yellow, and her left red, with four faces, possessing three red and round eyes, her mouth open, biting her teeth, and rolling her tongue. Of her eight hands, the right ones hold the supreme giving with a vajra, a hook, an arrow, and a sword. The four left ones hold a threatening gesture with a lasso, a cleaver, a bow, and a lotus marked with a six-cornered jewel. She has the form of a wrathful mother, wearing a tiger skin lower garment, adorned with snakes, jewels, and bone ornaments, with a skull crown and a necklace of human heads. She resides on the sun in a right-extended posture, with a backdrop of flames, leaning against the trunk of a Nyagrodha tree. In the south, from Maṃ (藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒) arises the great golden peacock, with three faces of yellow, black, and red, adorned with three eyes each.