English
O! What is meant by this? It does not refer to the Karma Mudra among the four Mudras, but rather to the Mudra that is separated from the meaning of "Karma." That is the meaning. Therefore, as explained here, the empowerment of the Samaya Mudra, and in some cases of entrusting Karma, the preliminary Samaya Mudra only stimulates the mindstream of the deity. If the term "sealing with the Samaya Mudra" is not used here, what need is there to mention the sealing of the four Mudras? In general, the Samaya Mudras of individual deities are very famous in the Kriya Tantra and the great Charya Tantra. Therefore, this is a branch of the Charya Tantra itself, a part of the limb. Although it is not a root Tantra that elaborates on extensive rituals, it is slightly higher in terms of vehicle than the Abhisamayalankara and others in general. It should be known as the Charya Tantra that connects with the higher Tantra class. In this case, up to the regular confession, it should be done as before. After the deities have been invited to reside on the painted image, from contemplating the meaning of the four immeasurables to ཥཱིཉྩ་ཨ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) , the self-generation should be done as before. In the Charya Tantra system, it is not certain whether the self-generation is done before or after the front generation, but during this practice, it is done between the painted image and the mandala. After that, purify it with Śūnyatā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：शून्यता，Śūnyatā，Emptiness). Recite Om Bha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ओम् भा，Om Bha，Om, Light), and from within emptiness, in the center of the Vajra ground and the fire mountain, a palace made of various jewels appears. It is square, with four doors, decorated with four staircases. From the inside, there are five layers of walls in blue, yellow, red, green, and white. On top of that, there is a yellow parapet made of jewels. On top of that, there is a base of nets and half-nets, surrounded by arrowheads and arrow shafts. Outside the walls, there is a red silk cloth of desirable qualities, along with offering goddesses, and horse-head ornaments above the four gatehouses. The surface of the supporting pillars is decorated with stacked elephants and lions. Inside the eight pillars of the door frame and the elephant backs, there is a Vajra in the east, a Jewel in the south, a Lotus in the west, and a Swastika in the north. In the outer corridor, there are also pleasure gardens and bathing
Chinese
以宝顶、珍宝和众多供品充满，珍宝之地上用百种色彩绘成眼睛图案。神殿之上依次覆盖，顶端以宝顶装饰。上下地基，东方蓝色，南方黄色，西方红色，北方绿色，中央白色。神殿之中有白色十六辐轮，其中心有黄色八辐轮。中央的中心是珍宝座。前面用金刚杵装饰，有莲花和月亮。四如来有莲月座，其余各有月亮座。中央座上，从嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中生出轮，轮上以嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字为标志，从中发出光芒。供养圣众，利益众生，收回融入，完全转化，成为薄伽梵毗卢遮那佛，四面。四方由吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、帕（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）、阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）、札（藏文：ཏྲཊ，梵文天城体：त्रट्，梵文罗马拟音：traṭ，汉语字面意思：札）完全转化。东方为胜王净众，南方为胜王宝生，西方为胜王释迦牟尼，北方为胜王妙花。诸佛皆身色白色，结禅定印。东南方为白度母，持以轮宝为标志的眼球。西南方为蓝色嘛嘛枳佛母，持金刚杵。西北方为白衣母，于红色莲花上持莲花。东北方为绿色度母，持乌巴拉花。十六辐条上，东方由吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生出白色金刚萨埵，持金刚杵和铃。札（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：札）字生出黄色金刚王，持铁钩。霍（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍）字生出红色金刚爱，持弓箭。度（藏文：དྷུ་，梵文天城体：धु，梵文罗马拟音：dhu，汉语字面意思：度）字生出绿色金刚善，作铙钹声。南方由创（藏文：ཏྲཱཾ，梵文天城体：त्रं，梵文罗马拟音：trāṃ，汉语字面意思：创）字生出黄色金刚宝，持珍宝和铃。惹（藏文：རྱ་，梵文天城体：र्य，梵文罗马拟音：rya，汉语字面意思：惹）字生出红黄色金刚光荣，持日轮。布利（藏文：བྷྲྀ་，梵文天城体：भृ，梵文罗马拟音：bhṛ，汉语字面意思：布利）字生出蓝色金刚顶，持胜幢。哈（藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）字生出白色金刚笑，持齿鬘。西方由舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字生出红色金刚法，左手持莲花，右手打开莲花。德（藏文：དྷཱིཿ，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思：德）字生出蓝色金刚利，持剑和经书。仲（藏文：ཀྲུཾ་，梵文天城体：क्रुं，梵文罗马拟音：kruṃ，汉语字面意思：仲）字生出黄色金刚因，持轮。巴（藏文：བྷ་，梵文天城体：भ，梵文罗马拟音：bha，汉语字面意思：巴）字生出铜色金刚语，持以金刚杵为标志的舌头。北方由康（藏文：ཀཾ་，梵文天城体：कं，梵文罗马拟音：kaṃ，汉语字面意思：康）字生出杂色金刚业，持杂色金刚杵和铃。让（藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字生出金刚守护，持盔甲。叉（藏文：ཀྵཾ་，梵文天城体：क्षं，梵文罗马拟音：kṣaṃ，汉语字面意思：叉）字生出金刚夜叉。
English
Filled with crowns, jewels, and numerous offerings, the jewel base is painted with a hundred colors in an eye-pattern. Above the celestial palace, it is covered in layers and adorned with a crown at the top. The upper and lower bases are blue in the east, yellow in the south, red in the west, green in the north, and white in the center. Inside the celestial palace is a white sixteen-spoked wheel, and in its center is a yellow eight-spoked wheel. At the center of the middle is a jewel throne. The front is adorned with a vajra, with a lotus and a moon. The four Tathagatas have lotus-moon seats, and the others each have a moon seat. On the central seat, light radiates from the wheel marked with Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) from Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ). It offers to the noble ones, benefits sentient beings, gathers back, and completely transforms into the Bhagavan Vairochana, with four faces. In the four directions, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ), A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A), and Traṭ (藏文：ཏྲཊ，梵文天城体：त्रट्，梵文罗马拟音：traṭ，汉语字面意思：Traṭ) completely transform. In the east is the Victorious King Purifying, in the south is the Victorious King Ratnasambhava, in the west is the Victorious King Shakyamuni, and in the north is the Victorious King Flower. All the Victors are white in color and make the mudra of meditative equipoise. In the southeast is White-eyed Mother, holding a wheel marked with an eyeball. In the southwest is Blue Mamaki, holding a vajra. In the northwest is White-clad Mother, holding a lotus on a red lotus. In the northeast is Green Tara, holding an utpala flower. On the sixteen spokes, 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：Hūṃ) arises White Vajrasattva, holding a vajra and a bell. From Jaḥ (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：Jaḥ) arises Yellow Vajra King, holding an iron hook. From Hoḥ (藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：Hoḥ) arises Red Vajra Attachment, holding a bow and arrow. From Dhu (藏文：དྷུ་，梵文天城体：धु，梵文罗马拟音：dhu，汉语字面意思：Dhu) arises Green Vajra Good, making the sound of cymbals. In the south, from Trāṃ (藏文：ཏྲཱཾ，梵文天城体：त्रं，梵文罗马拟音：trāṃ，汉语字面意思：Trāṃ) arises Yellow Vajra Jewel, holding a jewel and a bell. From Rya (藏文：རྱ་，梵文天城体：र्य，梵文罗马拟音：rya，汉语字面意思：Rya) arises Red-Yellow Vajra Glory, holding a sun disc. From Bhṛ (藏文：བྷྲྀ་，梵文天城体：भृ，梵文罗马拟音：bhṛ，汉语字面意思：Bhṛ) arises Blue Vajra Crown, holding a victory banner. From Ha (藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：Ha) arises White Vajra Laughter, holding a garland of teeth. In the west, from Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrīḥ) arises Red Vajra Dharma, holding a lotus in the left hand and opening it with the right hand. From Dhīḥ (藏文：དྷཱིཿ，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思：Dhīḥ) arises Blue Vajra Sharp, holding a sword and a book. From Kruṃ (藏文：ཀྲུཾ་，梵文天城体：क्रुं，梵文罗马拟音：kruṃ，汉语字面意思：Kruṃ) arises Yellow Vajra Cause, holding a wheel. From Bha (藏文：བྷ་，梵文天城体：भ，梵文罗马拟音：bha，汉语字面意思：Bha) arises Copper-colored Vajra Speech, holding a tongue marked with a vajra. In the north, from Kaṃ (藏文：ཀཾ་，梵文天城体：कं，梵文罗马拟音：kaṃ，汉语字面意思：Kaṃ) arises Multi-colored Vajra Action, holding a multi-colored vajra and bell. From Raṃ (藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Raṃ) arises Vajra Protection, holding armor. From Kṣaṃ (藏文：ཀྵཾ་，梵文天城体：क्षं，梵文罗马拟音：kṣaṃ，汉语字面意思：Kṣaṃ) arises Vajra Yaksha.
Chinese
仪轨知识：观想画像本尊安住于自身前方，画像本尊与坛城本尊合二为一。如调伏者释迦牟尼佛，四位天女也与此相同。药王与自身正面相对。主尊昆利（一切明王）比自身略高，观想其他诸尊位于主尊身旁。之后，重新陈设供品，加持后，观想供养前方生起的禅定坛城，以及自身和画像中的所有本尊。供奉水两种、受用供品、二十五供等丰盛的供品。赞颂：赞颂平等无动母，以及百名赞。金刚萨埵、大菩萨等，也可以用十六菩萨的百名赞来赞颂。一般来说，上方续部的仪轨不会补充下方续部的内容，但仅仅是赞颂并没有冲突。其他共同的法门也有很多类似的情况。虽然此续的本质是行续，但也是通过净化恶趣之门，以及各个意义部分的门径通往所有续部。因此，从汇集这些内容的续部词句中，引用适合当前情况的内容也没有冲突。再次，在打开拳头之前，从前行主尊到铃女之间，各自结持誓言印，念诵咒语三遍或一遍后，委托事业。之后是念诵：主尊念诵的观想是真实的。通过近修的场合来解释种类。对于眷属的念诵：在主尊心间精华的末尾，安放眷属咒语的字。观想每个眷属自身的心间也有种子字和咒语的字，并伴随着声音。从中放射光芒。对前方生起的本尊和心间的咒语进行供养等，与之前的近修相同。特别是在这里，无论是念诵主尊和眷属各自的咒语，还是只念诵主尊的咒语，或者是共同念诵所有本尊的根本咒，在念诵一百零八遍咒语后，将念珠放在画像前，或者撒花也可以。再次念诵一遍咒语，从心间的咒语鬘中出现一个光团，融入主尊的心间咒语鬘中，真实地
English
Ritual Knowledge: Visualize the painted deity residing in front of you, the main deity of the painting and the main deity of the mandala becoming one. Like the Subduer Shakyamuni Buddha, the four goddesses are also the same. The Medicine King faces directly towards oneself. The main deity Kunrig (Sarvavid) is slightly higher than oneself, and visualize the other deities as being beside the main deity. Then, rearrange the offerings, bless them, and visualize offering to the Samadhi Mandala generated in front, as well as to oneself and all the deities in the painting. Offer abundant offerings such as the two waters, enjoyment offerings, the twenty-five offerings, etc. Praises: Praise the Immovable Mother of Equality, and praise with a hundred names. Vajrasattva, Great Bodhisattva, etc., can also be praised with the hundred names of the sixteen Bodhisattvas. Generally, the rituals of the upper tantras do not supplement the content of the lower tantras, but there is no conflict in merely praising. There are many similar situations in other common Dharma practices as well. Although the essence of this tantra is Action Tantra, it also leads to all tantras through the gate of purifying the lower realms and the paths of each meaningful part. Therefore, there is no conflict in quoting content suitable for the current situation from the tantric words that compile these contents. Again, before opening the fist, from the main preliminary deity to the bell-woman, each makes their respective Samaya mudras, recites the mantra three times or once, and then entrusts the activities. Then comes the recitation: The visualization of the main deity's recitation is real. Explain the types through the occasion of close practice. For the recitation of the retinue: At the end of the essence of the main deity's heart, place the letters of the retinue's mantra. Visualize that each member of the retinue also has seed syllables and mantra letters in their own heart, accompanied by sound. From this, rays of light emanate. Offerings are made to the deity generated in front and the mantra in the heart, etc., similar to the previous close practice. Especially here, whether reciting the mantras of the main deity and the retinue separately, or only reciting the mantra of the main deity, or jointly reciting the root mantra of all the deities, after reciting one hundred and eight mantras, place the rosary in front of the painting, or scatter flowers. Recite the mantra once again, and a ball of light appears from the mantra garland in the heart, merging into the mantra garland in the heart of the main deity, actually.