English
Satisfy with offerings from a tube of milk, and think of being pleased! Offer with outer and inner offerings. Arrange the wrathful deities and the guardians of the directions on the outer surface of the mandala's house, both inside and out, and entrust them with the task of protecting against obstacles by remaining there until the mandala's work is completed. Then, perform the near touch, the method of which is to wash the hands and feet. Sit squatting, refrain from speaking, and place both hands inside the knees. The right hand is held supine, with the middle and ring fingers slightly bent, facing the mouth. Pour clean water into the palm of the left hand, take it with the fingers of the right hand, and flick it towards the mouth many times. After touching the two ear holes, the eyes, the nose, the mouth, the hands, the navel, and the head two or three times. Take three sips and wipe the lips twice. Starting from the next day, in the direction of the east, etc., in front of the ten mounds of earth at the places of the ten wrathful deities, and at the places of the fifteen guardians of the directions, if there are or are not mounds, then on the mandala, offer torma offerings to each direction or each session. On the outer covering of the mounds of earth at the places of the guardians of the directions, on the eight mounds of earth, or on the mandalas made of cow dung, offer milk and other naga tormas in katola bowls to the nagas with the naga torma mantra. Outside, scatter torma tsampa and other offerings, as well as the five streams of butter, honey, water, milk, and alcohol, scattering them clockwise. After accomplishment, in order to pacify the faults of deficiency and excess, perform a pacifying fire offering, and in order to satisfy the mandala, perform an increasing fire offering. Make one hundred and eight portions with the leftover food from the tsokhor. The ritual for inviting the deities, which is the eleventh (chapter). Secondly, then, with the pride of the Hum (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: seed syllable) posture, recite the mantra of the four Hums (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: seed syllable), take the flower garland, and visualize entering the mandala with the force of the vajra. Offer the vajra and ring the bell, and after circumambulating three times with vajra steps, look at the wheel (mandala), offer the flower garland to the main deity, and purify the faults of excess and deficiency. Look with the gaze of the wrathful deity, circumambulate the mandala clockwise, and go to the west. Extend the left leg, make the Hum (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: seed syllable) mudra with both hands, and recite: Om Vajra Ghaṭa Samaya Prabeshaya Hum (Tibetan: ༀ་བཛྲོད་གྷ་ཊ་ས་མ་ཡ་པྲ་བེ་ཤ་ཡ་ཧཱུཾ།, Sanskrit Devanagari: ॐ वज्रोद्घट समय प्रबेशय हुं, Sanskrit Romanization: oṃ vajroḍghaṭa samaya prabeśaya hūṃ, Literal Chinese meaning: Om, Vajra, Manifest, Samaya, Enter, Hum), and with that mudra
Chinese
思维从嬉戏中打开东门进入。同样，安住于北方等处，打开南门，安住于东方，打开西门，安住于南方，思维打开北门。念诵“嗡 萨玛雅 扎贝夏雅 弥”（藏文：ༀ་ས་མ་ཡ་པྲ་བེ་ཤཱ་ཡ་མི་，梵文天城体：ओंसमयप्रवेशायमि，梵文罗马拟音：oṃ samaya praveśāya mi，汉语字面意思：嗡，誓言，进入，我），献上花鬘，再次舞蹈并取回，系在自己头上，向坛城顶礼，祈请赐予一切众生一切成就的恩德。如此祈祷后，进行禅修念诵。从供养到此处，与绘画坛城的仪轨相同，禅定的仪轨也应酌情采用。陈设进入，积聚守护，自身生起清净。二生起，三重叠，劝请吩咐融入。迎请，供养，祈请，劝请融入勾招。量度，灌顶，外内秘密供养。我慢，空性，与念诵。朵玛食子会供，朵玛，近触。布施火供，绕行，供养，开门取回。顶礼与祈祷，修持供养总结120。第三部分分为两部分：自己进入后祈祷，以及引导弟子进入并灌顶。第一部分是：为了恢复自己所违犯的誓言，首先自己进入，观想自己从主尊分离，从东门出去，向坛城供养，将上师与主尊观为无二无别，观想上师的事业由主尊来做，弟子的事业由自己来做，像持明者一样进入坛城，圆满接受一切灌顶，为了引导弟子进入，合掌念诵：光明中真实生，金刚萨埵大乐者，乃是影像之譬喻，坛城亦与其相同。以此真实语，引导诸弟子，进入于心之坛城。一切神变之轮，若见则舍一切罪。如来一切之住处，金刚智慧之成就者，于此心髓之坛城中，我将引导弟子入。以法界之加持，忆念誓言之后，进入者，如来一切众，圆满一切皆赐予。如是宣说真实力。向坛城作祈祷。第二部分分为三部分：引导进入坛城，进入后给予灌顶，坛城结尾的仪轨。
English
Think of opening the east gate from within the play. Likewise, residing in the north, etc., open the south gate, residing in the east, open the west gate, and residing in the south, think of opening the north gate. Recite "Om Samaya Praveshaya Mi" (藏文：ༀ་ས་མ་ཡ་པྲ་བེ་ཤཱ་ཡ་མི་，梵文天城体：ओंसमयप्रवेशायमि，梵文罗马拟音：oṃ samaya praveśāya mi，汉语字面意思：Om, Samaya, Enter, Me), offer a garland of flowers, dance again and take it back, tie it on your head, prostrate to the mandala, and pray to bestow the grace of all accomplishments to all sentient beings. After praying in this way, meditate and recite. From the offering up to here, it is similar to the ritual of the painted mandala, and the ritual of meditation should also be applied accordingly. Arrangement, entry, accumulation, protection, self-generation, purification. Two generations, three layers, urging, commanding, absorption. Inviting, offering, praying, urging, absorption, summoning. Measuring, bestowing, offering outer, inner, and secret. Pride, emptiness, and recitation. Torma feast, torma, near touch. Offering fire puja, circumambulation, offering, opening the door, taking back. Prostration and prayer, accomplishment offering summary 120. The third part has two parts: entering oneself and making prayers, and guiding the disciples in and bestowing empowerment. The first part is: In order to restore the vows that one has broken, one must first enter oneself, imagining oneself separated from the main deity and exiting from the east gate, making offerings to the mandala, considering the lama and the main deity as inseparable, and contemplating that the activities of the lama are performed by the main deity, and that the activities of the disciples are performed by oneself. Like a vidyadhara, enter the mandala and receive all empowerments completely. For the purpose of guiding the disciples in, join the palms and recite: From clear light, truth arises, Vajrasattva, great bliss, is an example of an image, the mandala is also similar to that. By this truth, guide the disciples into the mandala of the heart. If one sees all the wheels of miraculous power, one abandons all sins. The abode of all the Sugatas, the accomplisher of Vajra wisdom, in this mandala of essence, I will guide the disciples in. By the blessing of the Dharmadhatu, and by remembering the vows, those who enter, all the Sugatas, bestow all perfections. Thus, speak the power of truth. Make prayers to the mandala. The second part has three parts: guiding into the mandala, bestowing empowerment upon entering, and the concluding ritual of the mandala.