English
Outside of Brahma, three, outside of the arrow, one. After going, circle from the top of the "ཀ" letter. Then, two horizontal and one vertical. After going, circle according to the previous size. Outside of that, divide into two small parts. Encircle the lotus. Encircle the two small thorny parts, And a large area of flames. The method of drawing inside the root line is: Starting from the center, draw a circle, Divide its interior into three parts. Encircle the inner one-third. From outside of that, divide in half. Encircle it, which is the boundary line. The outer two are lotuses, Twist and draw lines, draw eight lotus petals. Like that and so on. Thus, after dividing according to the lines of action, On the base of cloth etc. in the center of the mandala, On the blue pigment write (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), on the white pigment write (Tibetan: ཨོཾ, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), on the yellow pigment write (Tibetan: ཏྲིཾ, Devanagari: त्रিং, Romanized Sanskrit: triṃ, Literal Chinese meaning: Trim), on the red pigment write (Tibetan: ཧྲཱིཿ, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: Hrih), on the green pigment write (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), arrange them without confusing the directions. The five-colored cloth threads, the length being twice the mandala, the thickness being one-twentieth of the door width, wind these threads according to their colors on their respective pigments, place them in front, and arrange the five offerings. The teacher holding the vajra and bell, recites (Tibetan: ཨོཾ་ཨ་མྲྀ་ཏེ་ཧཱུཾ་ཕཊ, Devanagari: ॐ अमृते हुं फट्, Romanized Sanskrit: oṃ amṛte hūṃ phaṭ, Literal Chinese meaning: Om Amrita Hum Phet), thereby dispelling obstacles, purify with emptiness of Svabhava. From emptiness, the central and directional threads and pigments all transform into lotus and lunar discs, on which (Tibetan: ཧཱུཾ་ཨོཾ་ཏྲཾ་ཧྲཱིཿཨ, Devanagari: हुं ओं त्रিং ह्रीः अ, Romanized Sanskrit: hūṃ oṃ triṃ hrīḥ a, Literal Chinese meaning: Hum Om Trim Hrih A) completely transform, in the center is Akshobhya, blue, with the earth-touching mudra in the right hand, and the meditation mudra in the left hand. In the east is Vairochana, white, with the supreme enlightenment mudra. In the south is Ratnasambhava, yellow, with the bestowing mudra in the right hand, and the meditation mudra in the left hand. In the west is Amitabha, red, with the meditation mudra. In the north is Amoghasiddhi, green, with the fearlessness mudra in the right hand, and the meditation mudra in the left hand. All are wearing silk celestial garments, adorned with precious ornaments, possessing the thirty-two major marks and eighty minor marks, abiding in the vajra posture, radiating light and rays. Then bless the offerings, with the lotus encirclement as the lead, each making their respective mudras, and reciting (Tibetan: ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨརྒྷཾ་ནས ཤཔྟ་པཱུ་ཛ་མེ་གྷ་ས་མུ་དྲ་སྥ་ར་ཎ་ས་མ་ཡེ་ཧཱུཾ, Devanagari: Omitted, Romanized Sanskrit: oṃ sarva tathāgata arghaṃ nas śapta pūja megha samudra spharaṇa samaye hūṃ, Literal Chinese meaning: Om, all Tathagatas, offerings... sound offerings, filling like a cloud ocean, Samaya Hum), ringing the bell. The Dharmakaya is inseparable like the sky, The Rupakaya
English
As distinct as a rainbow. Possessing the supreme method and wisdom. I prostrate to the Five Sugatas. Thus praised. One's own two eyes are visualized as the sun and moon of Jala, and "Diptadisti amkushajah (藏文); दीप्तदिष्टिअंकुशजः (梵文天城体); Diptadisti amkushajah (梵文罗马拟音); Bright vision, hook, born" is placed on the eyes. With a burning gaze, invite and absorb the wisdom bindus of the five families from the hearts of all Buddhas, and bless by reciting "Om vajra citta samaya hum (藏文); ॐ वज्र चित्त समय हूँ (梵文天城体); Om vajra citta samaya hum (梵文罗马拟音); Om, vajra, mind, samaya, hum" twenty-one times. Again, offer praise. Visualize the colored dust and wisdom threads that are the nature of the subtle particles of the five families arising from fire. Recite "Kamkani" three times. Then, together with the disciple, recite "Om anyonya anugate. Sarva dharma sphara sphara. Anupravishta sarva dharma adyanta anupravishta sarva dharma." First, twist the threads separately. Then, twist them together into one strand, and again recite "Kamkani." Anoint with fragrant scents. Hold with the vajra-knot mudra, and bless by reciting "Om vajra samaya sutram mati krama hum (藏文); ॐ वज्र समय सूत्रं मति क्रम हूँ (梵文天城体); Om vajra samaya sutram mati krama hum (梵文罗马拟音); Om, vajra, samaya, thread, intention, sequence, hum" eight times. Then, holding the vajra bell and the thread, abide as the truth-free of the mandala and the friend as the powerful one. With "Hum vajra akshobhya aham (藏文); हूँ वज्र अक्षोभ्य अहं (梵文天城体); Hum vajra akshobhya aham (梵文罗马拟音); Hum, vajra, immovable, I," the teacher takes pride in being Akshobhya himself. With "Mangala Devi," visualize the friend as the auspicious goddess. Recite "Jah jah jah," and pass the end of the thread. The disciple also recites "Jah jah jah" and receives it. Both hold the thread at the navel with their left fists holding the bell, and contemplate that all directions are equal. The teacher goes west and the disciple goes east, reciting "Om vajra samaya sutram mati krama hum (藏文); ॐ वज्र समय सूत्रं मति क्रम हूँ (梵文天城体); Om vajra samaya sutram mati krama hum (梵文罗马拟音); Om, vajra, samaya, thread, intention, sequence, hum." The teacher twists the thread in the center with the vajra in his right hand, making a sound. At that time, contemplate that a sound also arises from the sky, as the teacher speaks, "Tathagatas filling the sky, This is the time to perform benefit for beings, I invite you all to come here, The sound of the thread urges you." Thus reciting, strike the first Brahma line on the sky and the earth. Similarly, the teacher stands to the south and the disciple to the north, striking the second Brahma line. The teacher is fire and the disciple is the powerful one.
Chinese
青色上装饰着什么？箭杆和杂色的箭羽。马厩的柱子是各种颜色。柱子的装饰是美丽的色彩，马厩的布料第一块是红色，第二块是蓝色，第三块是绿色，第四块是黄色。大象背上的内部是蓝色，有各种半网状图案。白色和红色的莲花，黄色的法轮，各种伞盖。金刚的角是各种颜色。庭院是绿色。周围的莲花有各种颜色。金刚的底座是蓝色，上面有黄色的金刚，其外部画着各种颜色的火焰山。这样绘画完成后，对线条和颜色的神进行供养和赞颂，然后请他们离开，这就是用颜色绘画，即绘制坛城的仪式。第二是修持坛城。首先献上宝瓶，然后在彩粉的边缘，用散发着香味的白色芝麻油涂抹周围，不要留下粉末。周围摆放着供品、朵玛，以及下面需要的宝瓶等物品。然后，上师和弟子们坐在垫子上，进行供养加持，从皈依开始，直到圆满的自生本尊。宝瓶的念诵在准备阶段已经完成，所以第一天晚上不需要。如果将修持和供养结合起来，则在此阶段进行。然后，为了修持前生，从净化彩粉坛城开始，直到自己与主尊无二无别。观想三处受到加持，并观想为请其离开的智慧尊者的自性。迎请不动佛九尊坛城。对安住在前方的虚空中的本尊，以五种供养进行供养。以誓言手印使其欢喜，然后融入自身。观想九尊神各自的心间，在莲花月轮上，有与自己相似的智慧尊者，大小如芥子。这些智慧尊者的心间也有莲花月轮，上面有各自的咒语鬘，如蛇盘绕。从咒语鬘中散发出光芒，进行光芒的放出和收摄，观想净化自己和一切众生的罪障。对主尊念诵冈嘎尼（藏文：ཀཱཾ་ཀ་ནི་，梵文天城体：कांकानि，梵文罗马拟音：kāṃkāni，汉语字面意思：冈嘎尼），对眷属念诵各自的咒语，尽力念诵。在未进行遣送之前，祈请所有本尊和所依的坛城众坚定安住。祈请坚定安住，并且祈请世尊。
English
What adorns the blue? Arrow shafts and mottled arrow feathers. The pillars of the stable are of various colors. The pillar decorations are beautiful colors, the cloths of the stable are first red, second blue, third green, and fourth yellow. The inside of the elephant's back is blue with various half-net patterns. White and red lotuses, a yellow Dharma wheel, various umbrellas. The horns of the vajra are of various colors. The courtyard is green. The surrounding lotuses are of various colors. The base of the vajra is blue with a yellow vajra, and outside of that, paint a mountain of fire of various colors. When the painting is finished, offer and praise the deities of lines and colors, and then request them to depart. This is painting with colors, which is the ritual of drawing the mandala. The second is the accomplishment of the mandala. The offering of the vase comes first, and then at the edge of the colored powder, smear white sesame oil mixed with good fragrance all around, without leaving any powder. Around the perimeter, arrange offerings, tormas, and the vases that will be needed below. Then, the master and disciples sit on the cushions and bless the offerings, starting from taking refuge and going until the complete self-generation. The recitation of the vase has already been completed during the preparation, so it is not needed on the first night. If the accomplishment and offering are combined, then it is done at this time. Then, in order to accomplish the front generation, start by purifying the colored powder mandala, until you are non-dual with the main deity. Visualize the three places being blessed and visualize the nature of the wisdom being who is requested to depart. Invite the mandala of the nine deities of Akshobhya. Offer the five offerings to the deity who resides in the sky in front. Please them with the mudra of the vow, and then they dissolve into oneself. Visualize that in the heart of each of the nine deities, on a lotus moon seat, there is a wisdom being who is similar to oneself, the size of a mustard seed. In the heart of these wisdom beings, there is also a lotus moon seat, on which there is a garland of their own mantra, like a coiled snake. From that mantra garland, rays of light emanate, and the emanation and absorption of light purify the sins and obscurations of oneself and all sentient beings. Recite Kāmkani (藏文：ཀཱཾ་ཀ་ནི་，梵文天城体：कांकानि，梵文罗马拟音：kāṃkāni，汉语字面意思：冈嘎尼) for the main deity, and recite each of the retinue's mantras as much as possible. Until the departure is made, request all the mandala beings, including the support and the supported, to remain steadfastly. Having remained steadfastly, also request the Bhagavan.
English
May the assembly of deities of Akshobhya, the lord of compassion who completely purifies all the evil destinies, together with their retinue, perform the activity of completely purifying all the evil deeds and obscurations of myself and all limitless sentient beings, and swiftly liberating us from samsara and the evil destinies. Saying this, strike the cymbals with the left hand. Separate yourself from the main deity and sit in the east, make offerings and praises, torma, and self-entry, complete them as they arise from the concise and clear method, and if accomplished, in order to offer the mandala, perform the peaceful fire offering ritual properly, which is the practice of the mandala. Secondly, the activity of introducing the disciple is: starting from offering the mandala, up to generating realization, do as in the self-entry. At the end, first alternate reciting verses and mantras, and have them bathe. Then, again, recite: All the sins and obscurations of these vidyadhara vajra disciples, śāntaṃ kuru ye svāhā. (藏文， शांतं कुरु ये स्वाहा， śāntaṃ kuru ye svāhā，Pacify, do, may it be auspicious). Similarly, replace sins and obscurations with sickness and demons. Near harm, untimely death, resentment and shadows and impurity, curses and accusations and bad fate, inauspiciousness, dark night. The noose of demons, the messengers of Yama, all obstacles and misleading harms. The harm of kings and thugs, the harm of nagas and landowners, the harm of planets and constellations, the harm of tsen and dmu, recite each category one by one, and finally, in short, all unfavorable sides, śāntaṃ kuru ye svāhā. (藏文， शांतं कुरु ये स्वाहा， śāntaṃ kuru ye svāhā，Pacify, do, may it be auspicious). Recite this and bathe. Then wipe: Visualize in the center of the peacock feather, the moon has the syllable Hūṃ, surrounded by dharani mantras. Visualize that all the diseases and sufferings of the disciples are wiped away, instead of the previous śāntaṃ kuru (藏文， शांतं कुरु， śāntaṃ kuru，Pacify, do), recite apa naya ye svāhā. (藏文， अप नय ये स्वाहा， apa naya ye svāhā，Remove, may it be auspicious). And wipe with the peacock feather. Then protect: In the seven places of the body and so on, place a vajra cross, from that vajra, countless identical vajras emanate, visualize that the disciple's body is bound by vajras without gaps. Instead of apa naya (藏文， अप नय， apa naya，Remove), recite rakṣa rakṣa. (藏文， रक्ष रक्ष， rakṣa rakṣa，Protect, protect). Again place a vajra on the disciple's head, the blessings of the Sugatas of the three times and, the secret mantra family.