Chinese
于贪欲之边际，三界众生恒常欢喜者，触受金刚前敬礼。何以故，能断除一切烦恼，成为续部之法，恒常觉悟一切者，无上之法金刚前顶礼。何以故，于大乘法，令众人心生欢喜者，具足清净信心之自性，阎魔死神前敬礼。何以智者之威力，圆满菩提之诸资粮，具足清净精进之自性，智慧之终点前敬礼。何以威力令众生，生起不忘失之善，具足清净忆念之自性，莲花之终点前敬礼。何以威力令众生，远离障碍安住于安乐，具足清净禅定之自性，摧灭障碍者前敬礼。第三，已于修法中宣说。若依智慧足论典所出之，不动金刚等十九尊之坛城等其他坛城，以及其他欲作供养者，仅以妙音之咒语及赞颂，亦可成办其他之供养仪轨。对于毗卢遮那等其余部族之坛城，则将五部族之赞颂上下颠倒即可。于妙音金刚之赞颂中，念诵名号亦甚为关联，且于先前上师之行持中亦有显现，故若有时机，应努力为之。供养仪轨简略者，舍弃孩童随意所作之，众多词句之组合，依续部及成就者之语而造。圣众围绕等汇集之仪轨，与一切及大多数共通，然亦当知有众多不共通之差别。愿于此处努力之善，以太阳之光芒，摧毁不净显现之黑暗，于清净刹土中，令众生速疾成熟，圆满二资粮，成为胜王。如是，名为《吉祥密集妙音金刚之坛城令喜供云海》之仪轨，乃由嘉瓦堪巴达拉那塔于二十九岁时，于纳杰之寂静处所造。 善妙增盛！
English
To the edge of desire, the three realms always delight, I prostrate to the Touch Vajra. Why is it that, cutting off all defilements, becoming the lineage of the Dharma, always awakening all, I bow to the unsurpassed Dharma Vajra. Why is it that, in the Great Vehicle, causing people to rejoice, the very essence of pure faith, I prostrate to Yama, the slayer. By whose power, the wise one, perfects all the accumulations of enlightenment, the very essence of pure diligence, I prostrate to the end of wisdom. By whose power, sentient beings, generate unfailing virtue, the very essence of pure mindfulness, I prostrate to the end of the lotus. By whose power, sentient beings, dwell in bliss, free from obstacles, the very essence of pure concentration, I prostrate to the one who destroys obstacles. Thirdly, it has already been explained in the means of accomplishment. If one wishes to offer to other mandalas, such as the mandala of the nineteen deities of Akshobhya Vajra, etc., which arise from the tradition of Jnana Pada, and others, then by simply placing the mantra and praise of Manjushri, one can accomplish this very offering ritual for others. For the mandalas of the remaining families, such as Vairochana, one should simply reverse the order of the praises of the five families. Reading the names in the praise of Manjuvajra is also very relevant, and it seems to be present in the practice of previous lamas, so when there is an opportunity, it should be done diligently. The abbreviated offering ritual, abandoning the many combinations of words made arbitrarily by children, is composed according to the words of the tantras and accomplished ones. The gathered traditions such as the assembly of the noble ones are common to all and most, but one should also know that there are many uncommon differences. May the virtue of striving here, with the rays of the sun, destroy the darkness of impure appearances, and in the pure land, may beings quickly ripen, perfectly complete the two accumulations, and become the sovereign of the Victorious Ones. Thus, the ritual called "The Ocean of Offering Clouds, Pleasing the Mandala of the Glorious Guhyasamaja Manjuvajra Deities," was composed by Gyal Khampa Taranatha at the age of twenty-nine, in the solitary place of Nakgyal. May goodness increase!
Chinese
名为《智慧显现》的吉祥密集金刚智慧足传承的坛城仪轨。 顶礼上师与坛城轮之诸尊！ 吉祥具德光明大乐金刚意， 无二智慧清净之坛城。 双运密集金刚之诸尊， 恒时以诸事物敬顶礼。 不坏明点光明之坛城， 甚深明澈清净十九尊。 一切修法次第二道之禅修， 必定成熟依赖于灌顶。 此之坛城仪轨者， 咒术一切屡屡作。 然以信解为主故， 书写此者无有错。 此处坛城仪轨四百五十法，以及导师曼巴扎所说之成就生源中的灌顶仪轨，是此派坛城仪轨之根本。二者除开广略之外，见解一致。这些典籍虽然非常可靠，但对于四百五十法，成就自在曼扎巴和诤时之一切智者寂天菩萨作了广释，因此主要与彼等相合。此外，无畏生源所作之坛城仪轨《智慧金刚鬘》也主要解释四百五十法之见解。因是具量之大导师所作，若喜增补开广，则可取当时应取者。乞食者等其他汉藏者，与彼等相合，应取合理者，然非唯一重要。因此，诸意义于彼等处广知，此处仅说与语词意义相关者。其中首先，摄受弟子，如今似乎大多不实行，故暂且搁置。之后，修持仪轨应于修法中知晓。此处有五：地基仪轨、预备、正行日间仪轨、灌顶、后行仪轨。第一者，观察、唤起、净化、执持、唤起并加持。
English
The ritual of the mandala of the glorious Guhyasamaja, tradition of Yeshe Zhap, called "Wisdom Manifestation." I prostrate to the guru and the assembly of deities of the mandala wheel! The glorious, radiant, great bliss, vajra mind, The non-dual wisdom, pure mandala. The assembly of deities of the union, Guhyasamaja, Always with all things, I prostrate. The indestructible bindu, mandala of light, Profound, clear, utterly pure, assembly of nineteen deities. All the means of accomplishment, the two stages of meditation, Certainly maturing, depend on empowerment. This mandala ritual, All mantras and knowledge repeatedly perform. However, since faith is paramount, Writing this has no fault. Here, the four hundred and fifty mandala rituals, and the empowerment ritual explained by the master Menpa Zhap from the source of accomplishment, are the root of this tradition's mandala ritual. These two are of the same intention, except for some elaborations and abridgments. Although these texts are very reliable, the four hundred and fifty have extensive commentaries by the accomplished master Men Zhap and the omniscient Shantipada of the degenerate age, so it should mainly accord with them. Furthermore, the mandala ritual "Garland of Wisdom Vajra" composed by Jikme Jungne also mainly explains the intention of the four hundred and fifty. Since it was composed by a great master of measure, if you wish to elaborate and expand, you should take what is appropriate at the time. The almsmen and other Chinese and Tibetan traditions are in accordance with these, and it is appropriate to take what is reasonable, but it is not uniquely important. Therefore, the meanings should be known extensively in those texts, and here only what is related to the meaning of the words will be explained. Among these, first, taking disciples is not practiced much these days, so it will be put aside for now. Then, the ritual of approach should be known in the sadhana. Here there are five: the ground ritual, the preparation, the actual daily ritual, the empowerment, and the subsequent ritual. The first includes: examination, raising, purification, seizing, raising and blessing.
Chinese
第一是其他可知，第二有三，第一是从显现中求取，即从土地所有者处以价格或言辞求取。第二是从不显现中求取，也有三种：从护方处求取，从地神处求取，从善逝处求取。那些如何修持之理是：坛城的基础，在所生的曼扎的中央，布置一个地神的堆积。两个红供品，一个白供品。以水二者先导的，陈设四遍近用的供品。以皈依发心为先导，自己刹那间成为薄伽梵妙音金刚，三面六臂，具足一切功德。供品全部清扫净化。从空性中，从阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）开始，到纳康之间，如修法一样。以金刚铃（藏文，梵文天城体：वज्रघण्ट，梵文罗马拟音：vajra-ghaṇṭa，汉语字面意思：金刚铃）等演奏乐器降临加持。供品也广大地如现观一样清扫净化加持，如果简略就清扫净化，以三字加持即可。从自己的心间发出黑色铁钩般的放射光芒，到无量无数围绕。金刚合掌掌心向上打开。嗡 因陀罗耶 额格纳耶 亚玛耶 涅日底 巴亚瓦耶 库贝拉耶 伊夏纳耶 乌尔堂 布拉玛 苏日亚 嘎拉哈 阿底帕底 赞扎拉 纳叉扎拉 阿底帕底 阿多 普拉提微 德威 比亚 阿苏拉 比亚 纳嘎 比亚 嗡 阿 嘎若 穆康 萨瓦 达玛南 阿底 努特帕那 瓦特 嗡 阿 吽 啪 梭哈（藏文，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ phaṭ svāhā，汉语字面意思：嗡 阿 吽 啪 梭哈）。念诵三遍等供养。以饮水到音声之间供养。于土地行走的生灵们，以及所有依赖土地者们，于此土地吉祥之处，殊胜坛城将显现，如你所能地亲近，请你们不要制造障碍，请作为善友，如此我以恭敬祈请于您，请不要欺骗，请显示梦境等征兆，以及好坏的预兆。第二个供品也缘于地主、土地神、村庄神等，以阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字三遍回向。以饮水到音声之间供养。我将在此土地之处建立大坛城，凡在此处居住的生灵们，所有都请将此土地赐予我。
English
The first is known to others, and the second has three parts. The first is to request from what is visible, that is, to request from the landowner with a price or words. The second is to request from what is invisible, which also has three parts: requesting from the guardians of the directions, requesting from the earth deities, and requesting from the Sugatas. The method of accomplishing these is as follows: On the base of the mandala, in the center of the mandala that arises, arrange a collection of earth deities. Two red tormas and one white torma. Arrange four sets of offerings of sensual pleasures, preceded by two waters. Preceded by taking refuge and generating bodhicitta, one instantly becomes the Bhagavan Manjushri Vajra, with three faces and six arms, endowed with all qualities. Purify all the offerings. From emptiness, from A (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) onwards, up to ṇa khaṃ, according to the method of accomplishment. Bless the music by playing instruments such as the vajra bell (Tibetan, Devanagari: वज्रघण्ट, Romanized Sanskrit: vajra-ghaṇṭa, Literal Chinese meaning: vajra bell). The tormas should also be purified and blessed extensively, like in the Abhisamayalankara. If abbreviated, just purify and bless with the three syllables. From one's heart, black rays of light like iron hooks emanate, surrounded by immeasurable numbers. Open the vajra palms upwards. oṃ indrāya agnaye yamāya nerṛtya vāyave kuberāya īśānāya ūrdhvaṃ brahma sūrya graha adhipati candra nakṣatra adhipati adho pṛthivī devī bhyaḥ asura bhyaḥ nāga bhyaḥ oṃ ākāro mukhaṃ sarva dharmāṇaṃ adyanutpannatvāt oṃ āḥ hūṃ phaṭ svāhā (Tibetan, Devanagari:, Romanized Sanskrit: oṃ āḥ hūṃ phaṭ svāhā, Literal Chinese meaning: oṃ āḥ hūṃ phaṭ svāhā). Offer by reciting three times etc. Offer with arghaṃ to shapta. The beings who move on the earth, and all those who rely on the earth, in this auspicious place of the earth, may the sacred mandala greatly arise. As much as you are able, draw near, please do not create obstacles, please be virtuous friends. Thus, I respectfully request you, please do not deceive, please show signs such as dreams, and indications of good and bad. The second torma is also directed towards the local deities, earth spirits, village deities, etc. Dedicate with the syllable A (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) three times. Offer with arghaṃ to shapta. I will build a great mandala in this place of the earth, all the beings who dwell in this place, please all grant me this place.
Chinese
富饶吉祥！我乃金刚手常坚固，我乃金刚大主宰，加持不舍弃。（这样说） 第二，之后，阿阇梨在四方，陈设内供和供品各一份。好好承侍本尊的四位弟子，安住于遍照等慢心中，如仪从四方以修法内的供品和内供加持。阿阇梨心想献给坛城的主尊，以涂香等乃至 ശബ്ദ（梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：声音）供养。以三字献内供，以不动金刚大智慧等彼五赞颂，可带乐音，也可不带。东方安住者： 如来一切寂，如来一切之所依，诸法无我胜，祈请开示胜坛城。 南方： 名号一切皆圆满，非名一切皆断除，普贤身之胜，坛城…… 西方： 寂静之法从胜生，清净智慧诸行持，普贤语之胜，坛城…… 北方： 有情众生心广大，自性清净无垢染，普贤意胜转法轮，坛城…… 如是各自祈请三次。若喜广大，则一一供养加持，也有作供赞、曼扎等之仪轨。之后，阿阇梨说：愿我消除为无明黑暗所覆、为魔所控制的众生的魔障和烦恼。说完，以具猛厉之行，手持金刚铃，金刚顶髻手印在头顶倒立。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）班杂 乌底色扎！自己所观想的坛城融入虚空。第三，自己从坛城主尊的心间，完全散发出的金刚吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字黑色，从执持莲花，粗且短开始，以……姿势安住。右眼从嘛字化为太阳，左眼从扎字化为月亮，眼珠从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字化为燃烧的五股金刚杵。以金刚眼左旋视之，则摧毁诸障碍，右旋视之，则成栅栏和结界。克罗达 迪色直 赫利。（Krodha tiṣṭhi hrīḥ）两次于自己脚心