English
Saying, "Hrih she ka ta sa ma ya shri ye hum," the empowerment is conferred with the water of the vase, purifying the defilements of the three doors. The stream of wisdom nectar fills the body. From the remaining water swirling on the crown of the head, all the main deities and retinue are adorned with Vajrasattva as their head ornament. Then, offer "Om Sarva Tathagata Pancha Raksha," etc., as in the previous gathering field. Arising from the very nature of purity, the essence of Vajrasattva is supreme, resembling the light of conch and jasmine. Homage and praise to Sosor Drangma (藏文：སོ་སོར་འབྲང་མ་). Black in color, unsightly and terrifying, fierce with a distorted face and wrathful wrinkles, truly subduing the difficult-to-tame beings, homage and praise to Vajra Krodhi. The goddess is great, born from wisdom, blazing like golden light. With great devotion to the Great Peacock, homage and praise to the Queen of Vidya. Possessing a face like an open lotus, with a beautiful face and wide eyes, red like a ruby, becoming the mother of beings, homage and praise to you. Dark blue, resembling the light of the sky, seductive with the desire of longing, destroying all poisons, homage and praise to the beautiful one. Om Mani Dhari Vajrani Maha Pratisare Hum Hum Phat Phat Svaha. Of Sosor Drangma. Om Amrita Ware Wara Prawara Vishuddhe Hum Hum Phat Phat Svaha. Of the Great Empty One. Om Amrita Bulokini Garbha Sama Rakshani Akarshani Hum Hum Phat Phat Svaha. Of the Great Peacock Mother. Om Vimala Vipule Jaya Ware Amrita Viraje Hum Hum Phat Phat Svaha. Of the Secret Mantra Following One. Om Bhara Bhara Sambhara Sambhara Indriya Bala Vishuddhani Hum Hum Phat Phat Ruru Chale Svaha. Of the Cool Grove. Then again, offer from Argham to Shapta. If desired, praise as before, or with Sosor Drang and the Great Empty Destroyer, and the Great Peacock Mother, the Secret Mantra Following One, the Cool Grove, the body of the five wisdoms, homage and praise to the five Dhāraṇī Mantra Queen Mothers. Praise with such praise. The rays of light emanating from one's own heart draw in and dissolve all the wheels of the mandala into one's own heart. May this virtue cause all beings to perfect the accumulation of merit and wisdom, and may the two supreme attainments arising from merit and wisdom be obtained. This is self-generation.
Chinese
如是应理，未及之处等，祈请宽恕。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。如是说。献上法螺之水与鲜花。班杂 穆（藏文：བཛྲ་མུཿ，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，汉语字面意思：金刚 穆）。如是说。迎请智慧尊降临。誓言尊融入，化为瓶中之水。然后焚香，伴随铃声，至尊度母五守护，种咒母后我顶礼。为怜悯诸弟子故，亦为供养汝等故，怙主大悲自性者，我顶礼以绘制坛城。是故至尊我恭敬，请施恩德之族，祈赐佛陀眷属之事，菩提萨埵果位住，以及其他诸密咒天，天神与世间守护者，及诸部多菩提处，众生乐于教法者，凡具金刚眼者众，亦请垂念于我等。我乃某某金刚持，某某生起之坛城，尽己所能而行用，为净化有情而绘制。是故于我及弟子众，以慈爱摄受之后，坛城及诸一切众，祈请大驾光临之族。如是祈请三遍。复次，无边广大如海中，等等。所有至尊度母众。如是变诵。供养，如前赞颂。百字明、宽恕祈请、迎请、遣送等，与前瓶尊生起时相同。彼等乃是预备之仪轨。总而言之，诸天预备之类，有坛城决定之余处，与祈请之余处二者。初者，乃是大多数所周知者。二者，如此处所载，乃是简略之规。若为弟子灌顶，此时，若能行持下部续之弟子预备亦佳，因密宗总续中曾言应如是行。然于修法简略之时，如诸上师之行持般不作亦可。若作，则可参阅三昧耶三布扎等仪轨。此后，将线绳与颜料清洗干净，净化。从空性中，嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字生出的线绳与颜料等
English
Please forgive any inadequacies or omissions. Om Ah Hum. Thus, offer conch water and flowers. Vajra Muh. Thus, the wisdom being departs. The samaya being dissolves and becomes vase water. Then, burn incense and ring the bell, Homage to the five protective Bhagavati Taras, Queen of mantra families. For the sake of compassion for the disciples, And also for the sake of offering to you all, Protector, embodiment of compassion, I prostrate to draw the mandala. Therefore, Bhagavan, I respectfully request, The lineage that grants kindness, Grant the deeds of the Buddha's retinue, Bodhisattvas who abide in the fruit, And also all the secret mantra deities, Gods and protectors of the world, And the place of enlightenment for the bhutas, Those who delight in the teachings for sentient beings, All who possess the vajra eye, Please consider me as well. I, so-and-so, vajra holder, This mandala of so-and-so arising, As much as possible, I will use, To purify beings, I will draw. Therefore, to me and the disciples, With loving kindness, having taken hold, The mandala and all that is within, Please come near, lineage. Thus, pray three times. Again, In the immeasurable ocean of vastness, etc. All the Bhagavati Tara assemblies. Thus, transform and offer. Praise as before. The hundred-syllable mantra, forgiveness prayer, invitation, and sending away are the same as in the previous vase generation. These are the preparatory rituals. In general, there are two types of deity preparation: the remaining place where the mandala is determined, and the remaining place where prayers are offered. The first is what is generally known to most. The second, as described here, is a less elaborate method. If initiating disciples, it is good to also perform the preparation of disciples according to the lower tantra system at this time, because it is said in the general tantra of secrets that it should be done. However, in the case of condensed practice, it is acceptable not to do it as the practice of the previous lamas. If you do, refer to the Samaya Sambhuja and other rituals. Then, thoroughly wash the thread and pigments, purify them. From emptiness, the thread and pigments arising from Om.
Chinese
并得以无碍。阿弥利多的咒语百字等，以及五位天女的心咒，按照适当的方式念诵。用百字明咒使其稳固，一边念诵阿弥利多，一边画线。这里不需要区分本有线和事业线。之后，一边念诵主尊的心咒，一边撒彩粉，以此来绘制坛城。最后，观想彩粉和线绳的加持，以光芒的形式融入自己的身体。多多念诵阿弥利多和心咒。念诵 ཛཿཧཱུཾ་བཾ་ཧོཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。之后，念诵百字明咒，摇动金刚铃杵。补齐所缺，消除一切不吉祥。这里坛城稍微简略，如同自生本尊一样，仅仅五尊本尊也可以进行仪轨。那时，护方神、星宿、大国王等，仅仅作为食子供养的宾客之神即可。那样做也符合经典的意旨，并且会变得非常吉祥。然而，按照上师们的口诀来做，就是通常出现的这种方式。之后，陈设供品，如果不喜欢繁琐，就陈设美好的供品朵玛，下面聚集所需的物品，布置适当的地面装饰和天空装饰即可。如果喜欢稍微繁琐一些，就在坛城的八个方向，各自放置稳固的方形坐垫，其上竖立八支箭。制作五色丝线的网，将有权势的箭的根部，也就是箭头的方向，紧紧系上彩线的端头，然后缠绕在其东方的箭的箭杆顶端。拉到其东南方的根部并缠绕。按照次第，拉到其余四个方向的顶端和四个角落的根部。从北方的顶端拉到根部并缠绕，然后再次拉到东北方的顶端等。缠绕四个角落的顶端和四个方向的根部。然后，再次从北方的根部拉到顶端，缠绕箭杆，从北方的根部放到东南方，从东南方放到西方等。绘制成八辐轮的形状。最后，从八支箭的箭杆到箭杆之间环绕，形成轮的圆周形状，然后将端头拉到东北方箭的根部并收拢。八根橛，以及
English
And may it be without hindrance. Recite the hundred-syllable mantra of Amrita and so on, and the heart mantras of the five goddesses, as appropriate. Stabilize it with the hundred-syllable mantra. Draw the lines while reciting Amrita. Here, there is no need to distinguish between the innate line and the action line. After that, while reciting the heart mantra of the main deity, scatter colored powders to draw the mandala. Finally, visualize the blessings of the colored powders and threads dissolving into your body in the form of light. Recite Amrita and the heart mantra many times. Say ཛཿཧཱུཾ་བཾ་ཧོཿ (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Chinese literal meaning). Then, recite the hundred-syllable mantra, ring the vajra bell and vajra. Complete what is lacking and eliminate all inauspiciousness. Here, the mandala is slightly abbreviated. Just like the self-generation deity, the ritual can be performed with only five deities. At that time, the directional guardians, planets, stars, great kings, etc., are only considered as guest deities for the food offerings. Even if done that way, it is in accordance with the intention of the scriptures and will become very auspicious. However, doing it according to the instructions of the previous lamas is the usual way it appears. After that, arranging the ornaments, if you don't like elaboration, arrange beautiful offering tormas, gather the necessary items below, and arrange appropriate ground ornaments and sky ornaments. If you like a little more elaboration, place stable square cushions in each of the eight directions of the mandala, and erect eight arrows on them. Make a net of five-colored threads, tightly tying the end of the colored thread to the base of the powerful arrow, that is, the direction of the arrowhead, and then wrap it around the top of the shaft of the arrow to its east. Pull it to the base of its southeast and wrap it. In sequence, pull it to the top of the other four directions and the base of the four corners. Pull it from the top of the north to the base and wrap it, then pull it again to the top of the northeast, etc. Wrap the top of the four corners and the base of the four directions. Then, again, pull it from the base of the north to the top, wrapping it around the shaft, from the base of the north to the southeast, from the southeast to the west, etc. Draw it in the form of an eight-spoked wheel. Finally, circle from the shaft to the shaft of the eight arrows, forming the circumference of the wheel, and then pull the end to the base of the northeast arrow and gather it. Eight pegs, and
Chinese
八把刀尖朝下，插在每支箭的旁边。八面镜子，八根孔雀翎，八面幡旗也系在箭尖上。四方的箭上布置四大天王的嚓卡里。如果这些东西不能全部备齐，有多少算多少。不是说每一样都必须要有。现在用画布做箭矢之网，用彩粉做的比较少，但按道理应该用彩粉，画布的没有也行。东北方放置界限花。东方放置供水。东南方放置洗脚水等供品也可以。坛城的右边，朵玛头也朝向本尊生起法的右边。放置一个祭祀朵玛。供养十方守护神各一个，四大天王各一个，行星一个，星宿一个。再放置两个白朵玛，五个红朵玛。再供养龙族和四部鬼众三位主各一个白朵玛，一个驱魔朵玛。这样就摆放十八个朵玛。如果加上四大天王组合的中央朵玛，就是十九个。如果要做护法朵玛，就单独摆放。每一个都竖立白色布幡。然后是正行仪轨。如前所述，前行朵玛，处所加持，从皈依开始，直到获得二圣位之间，圆满修持自生本尊。之后如果想做，也可以为本尊生起法做驱魔、净罪、沐浴等。用阿弥利打（藏文，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露）来清扫本尊生起法，用梭巴瓦（藏文，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）来净化。从空性中，让（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火）中生起日轮，吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起各种金刚，从中央白色之上生起八辐蓝色轮，轮的中心是八瓣莲花座。又在莲花座的中央，邦（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：水）中生起各种莲花……直到“各有饰品”之间，和自生本尊一样，只是去掉“自己”二字。外围的八瓣莲花上，东方是梵天和帝释天，东南方是火神，南方是阎罗王，西南方是罗刹，西方是水神和地母，西北方是风神，北方是财神，北方是自在天，这就是十方守护神。再外围是轮的辐条
Chinese
于八方之位：东方为太阳和月亮，东南方为火星，南方为火星（藏文重复），西南方为木星，西方为金星，西北方为土星，北方为罗睺半身像栖息之处，东北方为彗星。 东方门为持国天王，南方门为增长天王，西方门为广目天王，北方门为多闻天王。各自与其无量眷属一同安住。 此后，以自身本咒之天神进行修持：中央之五尊主母，各自念诵嘛呢达热等五种咒语七遍，其余世间咒语念诵三遍：嗡，因陀罗耶，梭哈！嗡，阿耆尼耶，梭哈！嗡，阎摩耶，梭哈！嗡，尼利提耶，梭哈！嗡，婆楼那耶，梭哈！嗡，婆耶贝，梭哈！嗡，俱毗罗耶，梭哈！嗡，伊舍那耶，梭哈！嗡，梵天，梭哈！嗡，地天，梭哈！此为方位守护神。嗡，麦郭拉卡耶，梭哈！嗡，希唐夏贝，梭哈！嗡，罗刹昂嘎古玛拉，梭哈！嗡，布达雅，梭哈！嗡，布里哈斯帕嘿，梭哈！嗡，舒卡拉雅，梭哈！嗡，克里希纳瓦尔纳，梭哈！嗡，阿姆利塔普里亚，梭哈！嗡，卓提凯塔威，梭哈！此为星曜。嗡，吉利提卡，梭哈！嗡，罗希尼，梭哈！嗡，米利嘎希拉，梭哈！嗡，阿拉扎，梭哈！嗡，普纳拉瓦苏，梭哈！嗡，普希亚，梭哈！嗡，阿斯玛夏，梭哈！嗡，玛嘎，梭哈！嗡，普尔瓦帕拉古尼，梭哈！嗡，乌塔提拉帕拉古内，梭哈！嗡，哈斯塔，梭哈！嗡，吉扎拉，梭哈！嗡，斯瓦斯提，梭哈！嗡，比沙卡，梭哈！嗡，阿努拉扎，梭哈！嗡，杰什塔，梭哈！嗡，穆拉，梭哈！嗡，普尔瓦阿善达，梭哈！
English
In the eight directions: To the east, the sun and moon; to the southeast, Mars; to the south, Mars (Tibetan repetition); to the southwest, Jupiter; to the west, Venus; to the northwest, Saturn; to the north, Rahu's half-body resides; to the northeast, comets. At the eastern gate is King Dhritarashtra, at the southern gate is King Virudhaka, at the western gate is King Virupaksha, and at the northern gate is King Vaishravana. Each resides with their immeasurable retinues. Thereafter, practice the deity of one's own mantra: For the five central mother goddesses, recite each of the five mantras, such as Mani Dhari, seven times each, and for the remaining worldly mantras, recite them three times each: Om, Indraya, Svaha! Om, Agnaye, Svaha! Om, Yamaya, Svaha! Om, Nirritiye, Svaha! Om, Varunaya, Svaha! Om, Vayabe, Svaha! Om, Kuveraya, Svaha! Om, Ishanaya, Svaha! Om, Brahma, Svaha! Om, Prithivi, Svaha! These are the directional guardians. Om, Maigolakaye, Svaha! Om, Sheetamshabe, Svaha! Om, Raksha Anga Kumara, Svaha! Om, Buddhaya, Svaha! Om, Brihaspataye, Svaha! Om, Shukraya, Svaha! Om, Krishna Varnaya, Svaha! Om, Amrita Priyaya, Svaha! Om, Jyoti Ketave, Svaha! These are the planets. Om, Kirtika, Svaha! Om, Rohini, Svaha! Om, Mrigashira, Svaha! Om, Ardra, Svaha! Om, Punarvasu, Svaha! Om, Pushya, Svaha! Om, Asma Sha, Svaha! Om, Magha, Svaha! Om, Purva Phalguni, Svaha! Om, Uttara Phalguni, Svaha! Om, Hasta, Svaha! Om, Chitra, Svaha! Om, Svasti, Svaha! Om, Vishakha, Svaha! Om, Anuradha, Svaha! Om, Jyeshtha, Svaha! Om, Mula, Svaha! Om, Purva Ashadha, Svaha!