English
After conveying the message that "the ground has been well prepared," dedicate the merit. Send the students back to their places. Regarding this, in the mandala ritual of Shri Dhara, the section on the ritual of the students remaining in the western two abodes is not mentioned here, because it is considered easier to enter if done after the mandala has been drawn. However, later lamas have arranged it as it is explained in accordance with the general mandala ritual. The third part includes drawing the mandala, practicing and making offerings, and entering oneself and receiving empowerment, in which the students sit and receive empowerment, consisting of four parts. The first part includes blessing the thread, drawing the line, blessing the colored powder, scattering the colored powder, and arranging the decorations, consisting of four parts. The first part is: In the morning, get up early and, starting from the preliminary torma, perform the self-generation and recitation as before. Prepare offerings with five-colored cotton threads, or with twenty-five threads. Bless them with the three syllables. Purify them. From emptiness, from the syllable ཡ་ (Tibetan, ya, Devanagari, ya, Romanized Sanskrit, ya, literal meaning: ya) arises blue thread, the wrathful Yamantaka. From the syllable ཀྵེ་ (Tibetan, kshe, Devanagari, kṣe, Romanized Sanskrit, kṣe, literal meaning: kshe) arises white thread, the ignorant Yamantaka. From the syllable མ་ (Tibetan, ma, Devanagari, ma, Romanized Sanskrit, ma, literal meaning: ma) arises yellow thread, the miserly Yamantaka. From the syllable མེ་ (Tibetan, me, Devanagari, me, Romanized Sanskrit, me, literal meaning: me) arises red thread, the desirous Yamantaka. From the syllable ད་ (Tibetan, da, Devanagari, da, Romanized Sanskrit, da, literal meaning: da) arises green thread, the jealous Yamantaka. All of these have one face and possess nine emotions. All of these are visualized as being with their consorts, or it is also acceptable to visualize them according to the sadhana. On the forehead, Oṃ (Tibetan, ཨོཾ, Devanagari, ओम्, Romanized Sanskrit, oṃ, literal meaning: Om). On the throat, Āḥ (Tibetan, ཨཱཿ, Devanagari, आः, Romanized Sanskrit, āḥ, literal meaning: Ah). On the heart, Hūṃ (Tibetan, ཧཱུཾ, Devanagari, हुं, Romanized Sanskrit, hūṃ, literal meaning: Hum). The empowerment deities emanating from one's own heart empower by reciting "Oṃ Vajri Bhava Abhiṣiñca Hūṃ (Tibetan, ཨོཾ་བཛྲི་བྷ་ཝ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ, Devanagari, ओम् वज्रि भव अभिषिञ्च हुं, Romanized Sanskrit, oṃ vajri bhava abhiṣiñca hūṃ, literal meaning: Om, Vajra, Become, Empower, Hum)". The empowerment deities dissolve into those samaya beings. Offer with Jaḥ Hūṃ Baṃ Hoḥ (Tibetan, ཛ་ཧཱུཾ་བཾ་ཧོཿ, Devanagari, जः हुं बं होः, Romanized Sanskrit, jaḥ hūṃ baṃ hoḥ, literal meaning: Jah, Hum, Bam, Hoh) and from Argham to Shapta. Although there is a tradition of praising with "Ignorance is the nature of Vajra, you," etc., it is better to praise with these five. Immovable Vajra, great wisdom, Vajra realm is the great wise one, Vajra three supreme mandala three, I prostrate and praise to the secret realm. Vairochana, the great pure one, Vajra peaceful, the great joyful one, Self-nature clear light, supreme of the supreme, Teacher Vajra, I prostrate. Jewel King, extremely profound, Vajra space, without stain, Self-nature pure, without defilement, To the Vajra body, I prostrate. Vajra immeasurable, great king, Non-conceptual space, Vajra holder.
Chinese
证得欲贪彼岸，我向金刚语顶礼。有义之王圆满正觉，成办一切心愿，从清净自性中生起，我顶礼赞叹金刚萨埵。以此赞叹。从阎魔敌五部息灾中生起，化为五根线。总而言之，仅需信解从五个种子字生起的五根线为五部之体性即可。此处一些旧派有五尊神之仪轨，如与共同一般真实生起五部，也甚为良好。在修法中，将主尊种子字吽与一切部相合，也如同主尊唯一胜者，以五种方式而安住。相同之故，此处也未在呀等轮坛之外宣说。即使生起阎魔敌五部，若从种子字吽昂，吽等五字生起则甚好，我如是想。然而上师们不如此行持，故如常行持即可。瓶生起和，彩粉和，五灌顶也理应相同。于自己双眼中，由杂字（ཛཿ，Ja）生起日月，眼珠化为吽字（ཧཱུྃ，Hūṃ）。以燃烧之姿态，合拢眼睑，嗡 德底 德里提 阿古夏 杂（Om Dṛti Dṛṣṭi Aṅkuśa Jaḥ）。从一切如来之心间，迎请智慧之丝线，融入誓言之丝线。嗡 阿 札雅 德威卡拉 阿里 梭扎扎 梭扎拉 纳雅 吽（Oṃ Āḥ Prayaccha Dveṣa Kāla Ari Svacakra Sūtra Naya Hūṃ）。如是于嗔恨之位，置入愚痴和，离间语和，贪欲和，嫉妒，念诵三次，祈请后，以细小之事业金刚，伴随阎魔敌之我慢，一边缠绕丝线，嗡 阿诺尼雅，阿努嘎达，萨瓦达玛 帕拉斯帕拉，阿努扎布日西达，萨瓦达玛 阿让达纳，阿努扎布日西达 萨瓦达玛 吽（Oṃ Ano-nya, Anugata, Sarva-dharmā-para-spara, Anupra-vṛṣṭa, Sarva-dharmā-aryanta-na, Anupra-vṛṣṭa Sarva-dharmā Hūṃ），尽力念诵。之后以妙香涂抹，置于珍宝器皿中，供养阿噶等，念诵 赫利 悉地（Hrīḥ Ṣṭī），作守护。第二，之后以坛城之基清洗涂抹，散布零星花朵，于虚空界，坛城之轮，观想一切佛陀菩萨众安住。以持金刚之手，将丝线一端置于脐间正中。
English
Having attained the other shore of desire, I prostrate to the Vajra Speech. The King of Meaning, the perfect Buddha, Who fulfills all wishes, Arising from the pure essence, I prostrate and praise Vajrasattva. Praised thus. From the pacifying of the five families of Yamāntaka, it transforms into five thread cords. In brief, it is sufficient to believe that the five thread cords arising from the five seed syllables are the essence of the five families. Here, in some old traditions, there is a system of five deities, like the common practice of actually generating the five families, which is also very good. In the practice method, applying the main seed syllable Hūṃ to all families is like the main Victor being the only one, abiding in five forms. Because it is the same, here too, it is not mentioned other than in the context of the Ya etc. mandala. Even if generating the five families of Yamāntaka, it would be good to generate them from the five seed syllables Hūṃ Aṃ, Hūṃ etc., I think so. However, the lamas do not do so, so it should be done as usual. The vase generation, the colored powders, and the five empowerments should also be understood similarly. In one's own two eyes, the sun and moon arise from Ja (ཛཿ, Ja), the pupils transform into Hūṃ (ཧཱུྃ, Hūṃ). With a burning gaze, close the eyelids, Oṃ Dṛti Dṛṣṭi Aṅkuśa Jaḥ. From the hearts of all the Tathāgatas, invite the assembly of wisdom threads, dissolve them into the threads of samaya. Oṃ Āḥ Prayaccha Dveṣa Kāla Ari Svacakra Sūtra Naya Hūṃ. Likewise, in the place of hatred, place ignorance, slander, greed, and envy, recite three times each, and after praying, with a thin activity vajra, along with the pride of Yamāntaka, while winding the thread cords, Oṃ Ano-nya, Anugata, Sarva-dharmā-para-spara, Anupra-vṛṣṭa, Sarva-dharmā-aryanta-na, Anupra-vṛṣṭa Sarva-dharmā Hūṃ, recite as much as possible. Then, anoint with fine fragrance, place in a precious vessel, offer Argha etc., recite Hrīḥ Ṣṭī, and protect. Secondly, then cleanse and anoint the base of the mandala, scatter loose flowers, in the sphere of space, visualize the wheel of the mandala, with all the Buddhas and Bodhisattvas abiding. With the hand holding the vajra, place one end of the thread directly at the center of the navel.
Chinese
从根本线之外， 从角上实际画五条线， 第一条和第二条相交于第三条， 那两条用两个小弧连接。 第三、第四、第五条线， 要与第八条线相交。 从根本线之外到第二条线， 直到第十四条线之间。 然后实际到第四条线之间， 在上方与第十五条线相交。 在内部与第十三条线相交的， 表面上依次四条线是， 第一条与第十六条线相交， 从顶端到顶端第十六条线， 其他三条与第十七条线相交。 从半径和第二十一条线相交的地方， 用一个大弧线环绕， 左右两侧与第四条线相交。 从第十九条和第四条线相交的地方， 从之前的端点到第十七条线之间， 用两个小弧线环绕。 在那里面用半个小弧线环绕， 这是环绕牛背三眼的方法。 如果想要制作弯曲的， 在箭杆线的外面， 第一条线内六又二分之一， 第二条第三条都是六。 第四条是四， 第五条是四又二分之一， 第六条从三处截断。 第七条在半径相交处截断， 那些在内部也各自平分。 马鞍形毡垫十一条， 我说是从帐篷里说出来的。 第十八条等四条线， 从第九条开始直到牛背， 顶端用三个小弧连接， 那下面第八条一个小弧， 第二十二条和第二十三条， 从第八条开始直到环绕线之间， 第二十四条等四条， 从第七条到第七条之间， 第二十八条从第五条到第五条之间， 那下面第五条一个小弧， 第二十四条等四条， 从第七条线截断。 那下面第六条啊，第二十二条和， 第二十三条与第八条连接。 那下面在第七条线处截断， 在第二十八条线的外侧， 比第二条线高， 第四小弧逐渐变细， 顶端做成剑的形状。 胸前两个小弧的尺寸， 在第二十二条和两条线相交的地方， 用八个小弧的线， 从第十七条线开始， 环绕与中心轮辐线相交， 在那之外一个小弧， 环绕作为轮辐的内线。 第二十二条和第二十三条之间的， 在第四条线的上方用九个小弧， 像之前一样环绕作为外线。 将线绳对折之后， 中心
English
Outside the base line, Draw five lines directly from the corner, The first two intersect at the third, Those two are connected by two small arcs. The third, fourth, and fifth lines, Should intersect the eighth line. From outside the base line to the second line, Until between the fourteenth line. Then actually to between the fourth line, Above, it intersects the fifteenth line. Inside, intersecting the thirteenth line, On the surface, the four lines in order are, The first intersects the sixteenth line, From tip to tip, the sixteenth line, The other three intersect the seventeenth line. From where the radius and the twenty-first line meet, Encircle with a large arc, On the left and right sides, it intersects the fourth line. From where the nineteenth and fourth lines meet, From the previous end to the seventeenth line, Encircle with two small arcs. Inside that, encircle with half a small arc, This is the method of encircling the three eyes of the bull's back. If you want to make it curved, On the outside of the arrow shaft line, Inside the first line, six and a half, The second and third are both six. The fourth is four, The fifth is four and a half, The sixth is cut off from three places. The seventh is cut off at the intersection of the radius, Those are also bisected internally. Eleven saddle-shaped felt pads, I say it is said from the tent. The eighteenth and so on, four lines, From the ninth onwards until the bull's back, The tips are connected with three small arcs, Below that, the eighth, one small arc, The twenty-second and twenty-third, From the eighth onwards until between the encircling lines, The twenty-fourth and so on, four, From the seventh to the seventh, The twenty-eighth from the fifth to the fifth, Below that, the fifth, one small arc, The twenty-fourth and so on, four, Cut off from the seventh line. Below that, the sixth, the twenty-second and, The twenty-third is connected to the eighth. Below that, cut off at the seventh line, On the outside of the twenty-eighth line, Higher than the second line, The fourth small arc gradually thins, The tip is made into the shape of a sword. The size of the two small arcs on the chest, At the intersection of the twenty-second and two lines, With the line of eight small arcs, Starting from the seventeenth line, Encircle intersecting the central spoke line, Outside of that, one small arc, Encircle as the inner line of the spoke. Between the twenty-second and twenty-third, Above the fourth line, with nine small arcs, Encircle as before as the outer line. After folding the cord in half, The center
Chinese
橛的橛子很稀少。马降弓箭顶端的尺寸，从有权势的方位向右绕，变成庭院，然后从外面返回。一个大份和一个大份的一半，再次绕一个大份。认为各方都是平等的。然后擦去干线。这里没有画尸林的风俗，就像卡玛拉卡希塔对黑色的解释一样，这里也会变得很好。如果喜欢短线，在角线之后，画与坛城尺寸相同的根线，然后在外面画六条线，在表面画七条线。然后寻找吉祥的痕迹，另外画马降的线。之后做绕线，这里没有说首先画弓箭线。然后用干手印拔出中间的橛子，用心认为智慧尊融入手中的金刚杵。对线绳进行供养赞颂，将智慧尊迎请到干净的地方。然后以金刚力的进入而进入内部，两眼中由“ཧི་”（藏文，梵文天城体，hi，喜）产生太阳和月亮，眼珠由“ཧཱུྃ”（藏文，梵文天城体，hūṃ，吽）变成忿怒金刚。以忿怒的目光摧毁通往解脱之门的障碍和魔障。清除通往解脱和一切智之门的所有障碍。擦去门的根线。第三是，准备五种颜色的彩粉，或者按照惯例准备五五二十五种。画夜叉母和食肉者。舍弃上面拉伸和缠绕线绳的咒语，将线绳的位置改为彩粉。用拇指和食指揉搓彩粉，念诵“嗡 班匝 泽扎 萨玛雅 玛德 扎玛 吽”（藏文，梵文天城体，oṃ vajra citra samaya mati krama hūṃ，嗡 班匝 泽扎 萨玛雅 玛德 扎玛 吽）七遍进行加持。以何种真谛使众生，尘土众多，以及佛和菩萨们贪恋和随顺的真谛，愿彩粉燃烧起来。念诵“ཧཱིཿཧཱིཿཧཱིཿ”（藏文，梵文天城体，hīḥ hīḥ hīḥ，嘿 嘿 嘿）并点燃。第四是，然后从坛城的西方向头顶倒转金刚力的手印，念诵“嗡 班匝 贝嘎 阿扎玛 吼”（藏文，梵文天城体，oṃ vajra vega akrama hoḥ，嗡 班匝 贝嘎 阿扎玛 吼），以金刚力的进入而进入内部，上师首先要填满橛孔，摇动铃铛并依靠腰部，按照白黄红绿蓝的顺序填满。然后这是法界