English
In order to instill the supreme bodhicitta, the authentic rituals spoken by the Thus-Gone One should be transmitted to one's own fourfold retinue who possess discipline, especially those with great vehicle minds. Some seek the meaning of tantric practice and will enter the mandala. Likewise, some desire the merit of others, while others focus on the next life. Most virtuous people develop faith and engage in seeking the meaning of the next life. If one abandons the fruits of this life and only seeks the position of a guest in the next life, how can this life be easily accomplished? This will not bring benefit to the next life. Therefore, for the sake of the next life, make your mind firm. This explains the meaning. For the benefit of sentient beings, instill the aspiration to attain Buddhahood. The third is to encourage listening: Gather all thoughts well and listen with a mind of very firm intention. Do not forget that Vajrasattva and the Sugatas do not bless those who are inattentive. Thus he advises. Fourth, in order to request special meaning, offer a mandala and pray three times with "Great Joy, you are my teacher," etc. Fifth, generate joy: Child, come here, great Mahayana practitioner. The practice rituals of secret mantra, I will truly show you. You are a vessel of great conduct. The Buddhas who arise in the three times, possessing the vajra of body, speech, and mind, have attained unequaled wisdom through the power of the vajra mantra. Because of the unequaled practice of secret mantra, whoever it may be, like Shakya Simha and others, the supreme ones have destroyed the hordes of demons, the great non-humans, and great power. After realizing the followers of the world, they turned the wheel and passed into nirvana. Therefore, in order to attain omniscience, child, do this. Thus he speaks and generates joy. Sixth, perform the daily confession: Visualize the sky in front, etc., and perform the daily confession three times as if generating oneself as the deity. Seventh, the samadhi of pure deities: Having generated the disciples as non-distracted in an instant, the master then makes the mudra of the five-pronged vajra and touches the three places (forehead, throat, heart), reciting once Kāṃ（藏文：ཀཱཾ，梵文天城体：कां，梵文罗马拟音：kāṃ，汉语字面意思：康）. By this, having destroyed all the ordinary thoughts of the three doors of body, speech, and mind, one becomes the pure body, speech, and mind of the Thus-Gone One.
Chinese
如花朵般，在百道中偶尔出现。 谁能为了无与伦比的众生之利益，而使悲伤不消逝？ 秘密真言之行，其无与伦比之利益， 比那还要稀有。 在无数的劫中， 以前所有的罪恶， 因见到这样的坛城， 那些都将耗尽。 名声无边的秘密真言之， 行持存在时，还用说什么呢？ 念诵救护的秘密真言， 将成为无上的尊荣。 对于这殊胜的行持，哪些人 智慧极其无垢， 那些人就能将一切痛苦， 产生的恶趣彻底断除。 伟大的您们， 今天获得了无与伦比的收获。 因为您们，一切胜者， 伟大的您们，连同佛子们， 对于这教法，您们 完全受持而生起， 那将使您们从大乘中， 良好地生起。 大乘广大的， 殊胜道是具光辉的， 您们将前往何处， 那里就是如来。 如是说并解释意义。第十四，观察梦境：儿子，结生，坛城， 将会显现，请躺下。 所见的梦境是什么， 那些都如实地告诉我。
English
Like a flower, it occasionally appears in hundreds of paths. Who can, for the sake of the unparalleled benefit of sentient beings, Prevent sorrow from ceasing? The practice of secret mantras, its unparalleled benefit, Is even rarer than that. In countless eons, Whatever sins there were before, By seeing such a mandala, All of those will be exhausted. When the practice of the infinitely famous secret mantra Exists, what need is there to say more? Reciting the secret mantra of protection, Will become unsurpassed glory. For this supreme practice, those who Have extremely immaculate wisdom, Those ones will completely cut off all suffering, The evil destinies from which it arises. Great ones, you, Today have found an unparalleled gain. Because of you, all victors, Great ones, together with the sons, For this teaching, you Will fully uphold and arise, That will cause you to arise well From the Great Vehicle. The Great Vehicle is vast, This supreme path is glorious, Wherever you go, That is where the Tathagata will be. Thus he spoke and explained the meaning. Fourteenth, examining dreams: Son, Kye Sang, the mandala, Will appear, please lie down. Whatever dreams you see, Tell me all of them truthfully. Three times, and recite: Om Vajra Muḥ (Tibetan: ཨོཾ་བཛྲ་མུཿ, Devanagari: ॐ वज्र मुः, Romanized Sanskrit: oṃ vajra muḥ, Literal Chinese meaning: Om, Vajra, Muḥ).
Chinese
属于色郭（地名）等。 诸神以明日降临之意而行。 依托吉祥之边际。 第二部分是预备仪轨。 第三部分是正行仪轨，包括金刚上师的行持和引入弟子的行为两部分。 第一部分包括绘制坛城和修持仪轨两部分。 第一部分是关于线条的绘制： 东西方向不错乱地画出中线， 寻找它的中心点作为标记。 在此之上，东西方向，在那个高度之间， 再次做标记，在那上面量取。 以那个高度的尺寸的线绳， 在左右两边寻找痕迹。 在此之上，画出第二条中线， 像东西方向一样做标记。 那个和中心之间的线， 从四个方向的标记之上量取， 在四个角上寻找痕迹。 在此之上，画出两条角线之后， 无论坛城做大做小， 都要画出箭线，画成四方形。 四个角切割三次，分三个层次， 外面的部分要分成两半。 两大份是生起变化之源。 里面的舍弃中心，画出两边。 外面的分成两半，在那外面也分一半。 墙壁、如意布、父墙和， 网状半墙、夏布、箭垛出现。 在中心分成八份擦除。 那个门的四分之一是小份。 从擦除的基线顶点开始， 向上画四小份， 横向两份，向上两份， 门环、门槛、门墙完成。 因此在每个小份的地方， 从如意布的外线开始， 画出箭垛顶点相接的三滴。 暗布、柱子、柱饰是。 同样，左边也要知道。 在此之上，马落、门限两种。 第一道门限分成四份。 马落如意布四份不出现。 外面的舍弃中心，画出两边。 莲花、法轮、伞的地方， 马落如意布的外边是， 首先和柱饰的边相等。 从那之后，每小份都短一些。 莲花、法轮、伞等， 要和坛城整体一样做。 古纳哈里的环绕方式是， 从第二块如意布的外线和， 中线相交的地方开始， 不环绕两小份的中心。 第一块如意布的外线和， 中线相交的左右两边， 从各去两小份的地方开始， 用一小份来环绕左右。 那些都在里面环绕一半。 左右用角环绕的方式是，
English
Belonging to Segol (place name) and others. The deities depart with the intention of arriving tomorrow. Relying on the edge of auspiciousness. The second part is the preliminary ritual. The third part is the main ritual, including the actions of the Vajra Master and the act of introducing disciples. The first part includes drawing the mandala and the practice ritual. The first part is about drawing lines: Draw the center line without confusing east and west, Find its center point as a mark. Above this, east and west, between that height, Make a mark again, and measure on it. With a thread of that height's size, Find traces on both the left and right sides. Above this, draw the second center line, Make marks like east and west. The line between that and the center, Measure from above the marks in the four directions, Find traces on the four corners. Above this, after drawing two corner lines, No matter how big or small the mandala is made, Draw arrow lines, draw them into a square. Cut the four corners three times, in three layers, The outer part should be divided in half. The two large parts are the source of arising changes. The inner one abandons the center and draws both sides. The outer one is divided in half, and half outside of that. Walls, wish-fulfilling cloth, father wall, and, Net-like half wall, summer cloth, arrow parapet appear. Divide the center into eight parts and erase. A quarter of that door is a small part. Starting from the vertex of the erased baseline, Draw four small parts upwards, Two parts horizontally, two parts upwards, Door ring, door sill, door wall are completed. Therefore, in each small part, Starting from the outer line of the wish-fulfilling cloth, Draw three drops touching the vertex of the arrow parapet. Dark cloth, pillars, pillar decorations are. Similarly, the left side should also be known. Above this, horse landing, two door limits. The first door limit is divided into four parts. Four parts of the horse landing wish-fulfilling cloth do not appear. The outer one abandons the center and draws both sides. The place of lotus, Dharma wheel, umbrella, The outer edge of the horse landing wish-fulfilling cloth is, First equal to the edge of the pillar decoration. From then on, each small part is shorter. Lotus, Dharma wheel, umbrella, etc., Should be made the same as the entire mandala. The way to circle Guṇahari is, From the outer line of the second wish-fulfilling cloth and, Starting from the intersection of the center line, Do not circle the center of the two small parts. The outer line of the first wish-fulfilling cloth and, On the left and right sides where the center line intersects, Starting from the place where each goes two small parts, Circle the left and right with one small part. Those are all circled in half inside. The way to circle the left and right with horns is,
Chinese
梵天之外三，箭之外一。 去后从“ཀ”字顶端绕行。 然后横二竖一。 去后按之前的尺寸绕行。 其外侧分为两个小部分。 环绕莲花。 环绕带刺的两个小部分， 以及火焰的一大块区域。 坛城内绘制方法是： 从中央开始圆形绘制， 将其内部划分为三份。 环绕内部的三分之一。 从那之外划分一半。 环绕之，即为边线。 外侧的两个是莲花， 扭转后画线，绘制八瓣莲花。 如是等等。 如此按照事业的线条划分之后， 在坛城中央的布等基底上， 蓝色颜料上写（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），白色颜料上写（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），黄色颜料上写（藏文：ཏྲིཾ，梵文天城体：त्रিং，梵文罗马拟音：triṃ，汉语字面意思：珍），红色颜料上写（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），绿色颜料上写（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），不要弄错方向地排列。 五种颜色的布线，长度为坛城的两倍，粗细为门宽的二十分之一，将这些线按照颜色分别缠绕在各自的颜料上，放置于前方，陈设五供。 导师手持金刚铃，念诵（藏文：ཨོཾ་ཨ་མྲྀ་ཏེ་ཧཱུཾ་ཕཊ，梵文天城体：ॐ अमृते हुं फट्，梵文罗马拟音：oṃ amṛte hūṃ phaṭ，汉语字面意思：嗡 甘露 吽 啪），以此遣除障碍，以自性空净化。从空性中，中央和四方的线、颜料都变成莲花月轮，其上（藏文：ཧཱུཾ་ཨོཾ་ཏྲཾ་ཧྲཱིཿཨ，梵文天城体：हुं ओं त्रিং ह्रीः अ，梵文罗马拟音：hūṃ oṃ triṃ hrīḥ a，汉语字面意思：吽 嗡 珍 舍 阿）完全变化，中央是不动佛，蓝色，右手触地印，左手禅定印。东方是不动佛，白色，菩提最胜手印。南方是宝生佛，黄色，右手施胜印，左手禅定印。西方是无量光佛，红色，禅定印。北方是不空成就佛，绿色，右手施无畏印，左手禅定印。一切都穿着丝绸天衣，佩戴珍宝饰品，具足三十二相和八十随好，以金刚跏趺坐姿安住，散发着光芒和光芒。然后加持供品，以莲花环绕为先导，各自结手印，念诵（藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨརྒྷཾ་ནས ཤཔྟ་པཱུ་ཛ་མེ་གྷ་ས་མུ་དྲ་སྥ་ར་ཎ་ས་མ་ཡེ་ཧཱུཾ，梵文天城体：省略，梵文罗马拟音：oṃ sarva tathāgata arghaṃ nas śapta pūja megha samudra spharaṇa samaye hūṃ，汉语字面意思：嗡，一切如来，供品……音声供养，如云海般充满，三昧耶 吽），摇动铃铛。法身如虚空般无别， 色身