English
The peg of the peg is rare. The size of the top of the horse-descent arrow, turn right from the powerful direction, turn into a courtyard, and then return from the outside. One large part and half of a large part, again circle one large part. Think that all parties are equal. Then erase the dry lines. There is no custom of drawing charnel grounds here, just as Kamalaksita explained to the black one, it will also become good here. If you like short lines, after the corner line, draw a root line that is the same size as the mandala, and then draw six lines on the outside and seven lines on the surface. Then look for auspicious traces and draw the horse-descent line separately. After that, do the winding lines, it is not said here that the arrow line is drawn first. Then use the dry handprint to pull out the middle peg, and think that the wisdom being is integrated into the vajra in the hand. Offer praise to the thread and invite the wisdom being to a clean place. Then enter the inside with the entry of vajra force, the sun and moon are produced from "ཧི་" (Tibetan, Devanagari, hi, joy) in both eyes, and the pupils are transformed into wrathful vajras from "ཧཱུྃ" (Tibetan, Devanagari, hūṃ, hum). With the wrathful gaze, destroy the obstacles and demons that block the gate to liberation. Clear all obstacles to the gate of liberation and omniscience. Erase the root line of the door. The third is to prepare five colors of colored powder, or prepare twenty-five colors according to the practice. Draw Yaksha Mother and flesh eaters. Discard the mantra of stretching and winding the thread above, and change the position of the thread to colored powder. Rub the colored powder with your thumb and forefinger, and recite "Om Vajra Zezha Samaya Made Zhama Hum" (Tibetan, Devanagari, oṃ vajra citra samaya mati krama hūṃ, Om Vajra Zezha Samaya Made Zhama Hum) seven times to bless it. By what truth do sentient beings, with many dusts, and the truth that Buddhas and Bodhisattvas are greedy and follow, may the colored powder burn. Recite "ཧཱིཿཧཱིཿཧཱིཿ" (Tibetan, Devanagari, hīḥ hīḥ hīḥ, Hei Hei Hei) and light it. The fourth is, then from the west of the mandala, reverse the handprint of vajra force to the top of the head, and recite "Om Vajra Bega Azhama How" (Tibetan, Devanagari, oṃ vajra vega akrama hoḥ, Om Vajra Bega Azhama How), enter the inside with the entry of vajra force, the master must first fill the peg hole, shake the bell and lean on the waist, fill it in the order of white, yellow, red, green and blue. Then this is the Dharmadhatu
Chinese
我即清净，能善度化有情界。文殊王自身，为一切如来之所住。从一切罪业中解脱者，亦真实安住于轮中。如是说诵并摇动铃铛，最后以左手拇指与食指，于有权势者之方位，绘制一道门限之隔的五层墙壁。其后，诸弟子应随意涂绘颜色，以颜色与吉祥，知晓八宝瓶等一切表相，与总体的坛城相同。尤其自性为：中央的杂色莲花，四方红色，火风黄色，真性空性绿色，有权势者蓝色。如是等。且不应称牛背之内侧颜色为“普秀”，而应称之为“夏布”与“箭杆”，箭杆与半莲花，或佛塔之形状。杂色金刚应作方位之颜色。此派之转变者，殊胜的贝坚达那希拉和洛扎瓦等四位，所有共同的仪轨皆是追随吉祥无畏生的，特别是恰克（Chag）说：如今大多人执着于自己民族老人的话，像二生子一样不执着于善说。因此，大乐道之善妙无畏论典，以传承的诀窍装饰，赐予少数人。如若不与圣地印度广为人知的贤哲所著之善妙论典金刚鬘等相符，即使与一些藏族老人相符，也被认为没有意义。因此，虽然口头上承认追随恰克，但也不应努力将其与其他的藏族旧派混合，因为这会变得像“住在森林里的猴子，把不净物扔到树上”一样。关于诸佛的表相，认为是以五部之手印为标志的手杖，这或许与其他印度人和一些后期的藏族红阎摩敌派相符，但此派并非如此。因为这与上面提到的译师恰克等三位完全不同，并且会偏离毗瓦巴和吉祥贤的两种流派，因此不应使用。然而，如果认为贝派在自生本尊时也同样需要手印，那是不对的。因为贝派的自生本尊也是守门者。
English
I am pure, and I liberate sentient beings well. The King Manjushri himself is the abode of all Tathagatas. Those who are liberated from all sins also truly abide in the wheel. Thus, recite and ring the bell, and finally, with the thumb and forefinger of the left hand, draw five layers of walls with a single gate limit in the direction of the powerful one. After that, the disciples should freely apply colors, and with colors and auspiciousness, know that all the symbols, such as the eight treasure vases, are the same as the general mandala. In particular, the nature is: the variegated lotus in the center, red in the four directions, yellow for fire and wind, green for true emptiness, and blue for the powerful one. And so on. And the color inside the back of the bull should not be called "Puxiu", but should be called "Xiabu" and "arrow shaft", the arrow shaft and half lotus, or the shape of a stupa. The variegated vajra should be the color of the directions. The transformers of this tradition, the excellent Pelgyen Danashila and Lotsawa, these four all follow the glorious Fearless Source in all common rituals. In particular, Chag said: Nowadays, most people are attached to the words of their own ethnic elders, and like twice-born ones, they are not attached to good sayings. Therefore, the excellent Fearless Treatise of the Great Bliss Path, adorned with the key instructions of the lineage, is bestowed upon a few. If it does not conform to the excellent treatises such as the Vajra Garland, which are widely known by the wise and accomplished in the holy land of India, even if it conforms to some Tibetan elders, it is considered meaningless. Therefore, although verbally admitting to follow Chag, one should not try to mix it with other old Tibetan schools, because this would become like "monkeys living in the forest throwing impure things on trees." Regarding the symbols of the deities, considering the staff marked with the hand seals of the five families, this may be consistent with other Indians and some later Tibetan Red Yamari lineages, but this lineage is not like that. Because this is completely different from the aforementioned translators Chag and the other three, and it would deviate from both the Birwapa and the Glorious Holding lineages, so it should not be used. However, if one thinks that the Pelpas also need hand seals in the self-generation, that is not right. Because the self-generation of the Pelpa lineage is also a gatekeeper.
English
Ra ti hum dza. Please bring forth the ignorant Yama, the lord of death, father and mother, from the space within. The ignorant Yama, the lord of death, father and mother, of the east, dissolve. Similarly, combine: Pishuna, Pishuna. Stinginess in the space within, stinginess of the south. Ra ga, Ra ga. Desire in the space within, desire of the west. Irsha, Irsha. Jealousy in the space within, jealousy of the north. Om Ah Hum four times. Four vases in the space within, four vases of the four directions. Om Ah Hum. Please bring forth the palace-protecting wheel, etc., in the space within. The outer palace-protecting wheel, etc., dissolves. In the heart, it is blessed by Hum. From the Hum in one's own heart, rays of light emanate. Up to Ja Hum Bam Ho, according to the sadhana. Again, from the Hum in one's own heart, rays of light emanate. All the wisdom beings of the preparation, with their supports and what they depend on, Vajra Samaja. With music, etc., recite Hrih Shti and dispel obstacles. With one Hrih Shti, open the protective door. Om Hrih Ha Bho Mahakrodha Agaccha Agaccha. Asmatapuja Pratigrihnantu Prasādha Medhi Man Kuru Kuru Svaha. Thus, invite them into the vajra tent. By reciting one Hrih Shti, the door is sealed. At the end of each mantra of the ten father and mother deities, add Argham Pratichchha Svaha. Thus, offer the offering of water for washing the feet. Offer from Pushpe to Shabda. The self-nature body of all Buddhas. Praise with etc. Bless the great mandala and pray to grant all accomplishments. Ja Hum Bam Ho. The main father and mother three times each. The remaining four deities, four vases, focus on the mandala of support, etc., and recite each one, completely merging them. Then purify the offerings. From emptiness, from the flower born from A to Shabda, bless as before with Ah Hum. Then, offering the offerings: If brief, it is sufficient with just the mantra, but if very extensive, then do as the extensive offering rituals composed by previous scholars. Here, speaking in a medium way: Pure, stainless, and pleasing, This supreme nectar of mantra water, I offer to you with great faith, Please accept it as you please. Om Hrih Shti Ha. Similarly, the mantra of foot-washing water, etc. Om Hum Hum Phat Phat. Water and
Chinese
者。赐予财富身色如日般赤红者。大乐阎罗死主我向您敬礼。如是赞颂主尊。从愚痴金刚至自在您我敬礼以及。顶髻与般若波罗蜜多。虚空之界完全清净。烦恼皆净智慧之本体。金刚罗浪玛我敬礼。金刚寂静菩提心。愚痴金刚自性无别。法界之自在母大。金刚扎热资嘎我敬礼。不动金刚智慧即。嗔恚之主心无别。不共分别极斩断母。金刚亥母您我敬礼。金刚语即智慧大。莲花般若波罗蜜多。大贪欲自性结合者。金刚终尽您我赞颂。金刚业即皆解脱者。嫉妒金刚无别身。一切金刚平等性即。金刚业我敬礼赞颂。妩媚等金刚天女八。化为充满之宝瓶。种种欲妙甘露之形。具供养彼等我赞颂。菩提道法三十七。化为智慧宫殿。摧毁坏聚见一切者。金刚之基与俱我敬礼。智慧日轮之坛城与。罪净莲花之轮围即。降伏魔众守护之轮乃。智慧火焰燃烧我赞颂。如是赞颂坛城轮等后。降伏四魔且业皆成就以及。天女之眷属所围绕之勇士乃。愿得大乐阎罗死主之威德。如是赞颂。酒与甘露丸混合再次加持，若成就则行手供，若不成就则于各本尊心咒之后，加持三字（嗡ōng，啊ā，吽hōng），以左手拇指与食指奉献甘露。若喜后世之行仪，则首先由上师们唱名并以三字（嗡ōng，啊ā，吽hōng）奉献，最后亦可作供养于护法与。共同护法及四方护法眷属与六道等，其亦为。文殊阎罗死主与毗瓦巴。多弥黑汝嘎与吉祥持足者。善慧达瓦阿阇黎。洛扎瓦·谢饶仁钦等
English
Oṃ. The giver of wealth, whose body color is red like the sun. To the great bliss, Yama, the slayer of death, I prostrate. Thus praising the main deity. From the Vajra of Ignorance to the Powerful One, I prostrate to you, and. The crown and the Perfection of Wisdom. The realm of space is completely purified. All defilements are purified, the very essence of wisdom. Vajra Rolangma, I prostrate to you. Vajra peaceful Bodhicitta. The Vajra of Ignorance is inseparable in nature. The great Lady of the Dharmadhatu. Vajra Tartsika, I prostrate to you. Immovable Vajra, which is wisdom. The lord of hatred, whose mind is inseparable. The one who completely cuts off non-dualistic thoughts. Vajravarahi, I prostrate to you. Vajra speech, which is great wisdom. Lotus, the Perfection of Wisdom. The one who unites with great desire. Vajra End-Maker, I praise you. Vajra action, which liberates all. Jealousy Vajra, the inseparable body. All Vajra, which is equanimity. Vajra action, I prostrate and praise. The eight Vajra goddesses of allure and so on. Transformed into vases that are filled to the brim. Various desirable objects, the form of nectar. I praise those who possess offerings. The thirty-seven factors of enlightenment. Transformed into a palace of wisdom. The one who destroys all views of the aggregates of existence. I bow to the Vajra base and all that is included. The mandala of the sun of wisdom, and. The surrounding circle of the lotus that has abandoned faults. The wheel that protects against the destruction of demons is. I praise the blazing fire of wisdom. Thus, by praising the mandala and the wheel together. Subduing the four demons and accomplishing all actions, and. The hero surrounded by the retinue of goddesses is. May the glory of the great bliss, Yama, the slayer of death, be attained. Thus praised. Mixing alcohol with nectar pills and blessing it again, if it is accomplished, then perform the hand offering, and if it is not accomplished, then at the end of the heart mantra of each deity, add the three syllables (Om, Ah, Hum），offer the nectar with the thumb and forefinger of the left hand. If you like the practices of later times, then first the lamas should mention the names and offer with the three syllables (Om, Ah, Hum), and finally you can also make offerings to the Dharma protectors and. Common Dharma protectors and the guardians of the directions with their retinues and the six realms, etc., which are also. Manjushri Yamantaka and Virupa. Dombi Heruka and Palchen Zhabs. Lodro Sangpo Darban Acharya. Lotsawa Sherab Rinchen and