English
At the beginning of the subsequent offering, replenish all offerings such as offering water. ༈. Also, bless the western offerings, such as incense offerings. Add Argham to the mantra of the All-Pervading One, and recite Namaḥ Saptānām (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) instead of the offering substances as they are invited. Bless with one recitation of the All-Pervading One's mantra, up to the lamp offering, one recitation. ༈. Also, replenish all the western offerings, and then bless the incense offering, etc. Offer water with your own mantra, and recite your own mantra instead of Namaḥ Saptānām (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), recite once to the Wrathful One. ༈. Also, replenish and bless all the western offerings. Offer water with your own mantra. Recite your own mantra instead of Namaḥ Sapta (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), recite once to the Lord of Hosts. Arrange one offering water in each of the four directions. Other offerings, one recitation in each direction. If there are no containers, all offerings must be replenished before the incense offering. Protector, Great Compassionate One, until I prostrate to Vajradhara. Having color and having light, having power, retinue, and mount. Those who protect all the worlds with skillful means and compassion, I prostrate to you. Namaḥ Sarva (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) to Stute Svāhā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), recite the mantra from which praise arises. As before, bless the torma arranged inside the mandala, such as incense offering. Especially in the phrase "offering substances," change it to "the torma becomes inconceivable divine objects, generating splendor." Open the vajra stake upwards, and finally shake the bell. Viṣṇu (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Rudra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Gaṇa (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Namaḥ Sarva Tathāgata Bhyo Viśva Mukhe Bhyah (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Sarva Thā Khaṃ Uṅgate Spharaṇa Imama Gagana Khaṃ Grihṇe Daṃ Balidta Kha Kha Khāhi Khāhi Svāhā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Three times. Then, of the practice room. These are to enter into recitation, but at this time, it needs to be considered whether external torma etc. are needed or not. After going outside, the meaning of the ritual etc. arising from the auspiciousness on the arm is the expansion of offering torma, or from the auspiciousness on the arm: Having made offerings to the demons in this way, then make offerings to the guardians of the directions. Therefore, after going out of the practice room, after blessing the two tormas with offerings like the inner torma, such as incense offering, gods and non-gods, yakshas, rakshasas, hungry ghosts, until listen and come here for the sake of benefiting. Invite by mentioning the types of demons. Any beings who dwell on the summit of Mount Meru, until
Chinese
有些地方接触两三次。就这样。 导师踩着脚后跟返回。 在修行室的门口。《总续》中说：在做沐浴等的时候，可以把坛城观想放在一边。 如果是绘制坛城的时候，任何时候都不要让它空着。 如是说，为了守护坛城，修行同伴用香水洒净，用香熏。 需要近距离接触等的原因是，为了消除外面制造喧嚣的鬼怪造成的阴影。 因此，需要守护坛城的同伴，在此期间不要进入修行室。 然后进入室内，坐在座垫上。阿爾伽 缽囉底伊 擦 娑婆訶 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。阿哈啦等香的咒语手印。阿哈啦等供品的咒语手印。 对于诸位主尊，献上成双成对的布。 对于其他大菩萨们，献上一件或者两件。 嗡 班匝 瓦斯扎 雅 梭哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 主尊的根本咒和百字明。 其他诸神的咒语念诵七遍。 种姓总体的精华： 唧那 唧 (藏文，梵文天城体，梵文罗马拟音，胜利者，胜利者)。 阿若 勒 (藏文，梵文天城体，梵文罗马拟音，无垢者，无垢者)。 班匝 德 (藏文，梵文天城体，梵文罗马拟音，金刚持，金刚持)。 三者各自念诵一百零八遍。 以迎请手印， 唧那 唧 嘎擦 (藏文，梵文天城体，梵文罗马拟音，胜利者，胜利者，去)。 阿若 勒 嘎擦 (藏文，梵文天城体，梵文罗马拟音，无垢者，无垢者，去)。 班匝 德 嘎擦 (藏文，梵文天城体，梵文罗马拟音，金刚持，金刚持，去)。 三位世间尊者的咒语后面，各自加上“去”。 供养手印和，阿爾伽 缽囉底伊 擦 娑婆訶 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 从迎请开始，恭请返回。 咒语所化现的誓言尊者们依次融入自身。 坛城诸神占据了此地。 嗡 扎 班达 梭哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 吽 (藏文，梵文天城体，梵文罗马拟音，种子字)。 在此地，将要绘制圣洁无垢光芒的清净光芒大坛城。 通过观想来占据土地的仪式。 如果占据土地和准备工作被中断了几天，那么就进行自生本尊瑜伽的收摄：自身的本尊形象融入月亮上的字。 字融入月亮。 月亮融入异熟之身。 嗡 呼噜 等 玛 等 额 梭哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 啦哇 等 从那里开始，进行驱散。 嗡 班匝 阿给 钵囉 地 钵 大 耶 梭哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 变成了穿戴金刚盔甲。 拿摩 啦 达 啦 雅 雅 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 嗡 吽 瓦 额 额 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 从头部开始，到颈部都穿戴了盔甲。 如是，盔甲的咒语手印如前。 守护明点。 供养焚香。 念诵咒语等也像坛城仪轨一样完成就更好了。 伟大中的伟大，吉祥等等。
English
Some places touch two or three times. That's it. The teacher stepped on his heel and returned. At the door of the retreat room. The General Tantra says: When doing bathing, etc., you can put the mandala visualization aside. If you are drawing a mandala, never leave it empty. As it is said, in order to protect the mandala, the practice companion sprinkles holy water and fumigates with incense. The reason why close contact is needed is to eliminate the shadows caused by the ghosts who make noise outside. Therefore, a companion is needed to protect the mandala, and he must not enter the retreat room during this period. Then enter the room and sit on the cushion. Argham Pratitya Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The mantra mudra of incense such as Ahara. The mantra mudra of offerings such as Ahara. For the main deities, offer pairs of cloths. For the other great bodhisattvas, offer one or two pieces. Om Vajra Vastra Ya Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The root mantra and hundred-syllable mantra of the main deity. Recite the mantras of the other deities seven times each. The essence of the general lineage: Jina Jik (藏文，梵文天城体，梵文罗马拟音，Victory, Victory). Aro Lik (藏文，梵文天城体，梵文罗马拟音，Immaculate, Immaculate). Vajra Dhrik (藏文，梵文天城体，梵文罗马拟音，Vajradhara, Vajradhara). Each of the three is recited one hundred and eight times. With the welcoming mudra, Jina Jik Gachcha (藏文，梵文天城体，梵文罗马拟音，Victory, Victory, Go). Aro Lik Gachcha (藏文，梵文天城体，梵文罗马拟音，Immaculate, Immaculate, Go). Vajra Dhrik Gachcha (藏文，梵文天城体，梵文罗马拟音，Vajradhara, Vajradhara, Go). At the end of the mantras of the three worldly deities, add "Go" respectively. Offering mudra and, Argham Pratitya Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Starting from the invitation, respectfully request to return. The Samaya beings transformed by the mantras gradually dissolve into oneself. The deities of the mandala occupy this place. Om Tram Bandha Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Bhrum (藏文，梵文天城体，梵文罗马拟音，seed syllable). In this place, the great mandala of pure light of the immaculate light will be drawn. The ritual of occupying the land through visualization. If the occupation of the land and the preparation are interrupted for a few days, then the absorption of the self-generation deity yoga is performed: one's own deity image dissolves into the letter on the moon. The letter dissolves into the moon. The moon dissolves into the Vipaka body. Om Hulu etc. Ma Tam Gi Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Rawa etc. From there, perform the dispelling. Om Vajra Agne Pradipa Taya Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). It became wearing vajra armor. Namo Ratna Ya Ya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Om Hum Va Ki Li Hum Phet (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). From the head to the neck, armor was worn. Thus, the mantra mudra of the armor is as before. Protect the bindu. Offer incense. It would be better if the recitation of mantras etc. were also completed like the mandala ritual. Great among the great, auspicious etc.
Chinese
以无缺的方式布置陈设，使其美观。安坐于座垫上，面前铺设由多种珍宝制成的地面，撒上金沙。从……到念诵之间，占据的地点与平时不同。在《总续》中说：“然后主尊诸神，以名忆念于心中。”其中“以名”是指念诵七遍真言，“忆念于心”是指观想本尊。全知法王开示说，这是可信且有根据的。在《坛法》等二者中也这样说过。因此，在生起本尊时，念诵种姓心咒和各自的七遍真言。《总续》中说：“然后也作供养。”在《义网坛法》中说：“以香的坛城供养诸神，广作供养。”因此，如果能够做到，就如先前一样广作供养；如果不能做到，就以阿哈拉等四种供养。释迦狮子薄伽梵，从……到，祈请加持。三遍。如果不给弟子灌顶，就把“弟子”称为施主。怙主大悲者，等等，如先前一样赞颂。念诵生起赞颂的真言。吉那吉嘎匝，从……到，誓言者们依次融入于我。本尊准备就绪。因为《坛法》中没有讲述灌顶仪轨，只说了瓶灌和弟子安住，所以如果能如《总续》等中所说的那样完成，那就很好。但因为惯例是按照拉尊南嘉瓦的灌顶仪轨记录来做，所以暂时保留那样。其中说：“摄受弟子是，四瓶或两瓶。在神瓶中生起主尊，念诵心咒和根本咒，以神像照看水。与此类似，从瓶中生起甘露充满等等，按照通常的做法进行。”瓶子准备就绪。又是其中说：“然后按照仪轨进行坛城修供。然后给弟子们沐浴，献上礼拜和曼扎，手持鲜花合掌而坐。上师讲述业果，生起对轮回的厌离心，以及想要解脱的心。给予誓言是：乃至菩提心要之间，皈依诸佛，也同样皈依佛法和菩萨众。”这是皈依。不杀生、不予取、
English
Arrange and decorate beautifully with complete and flawless arrangements. Sit on the cushion, and in front of you, spread a ground made of various precious gems, strewn with golden sand. From... to the recitation, the place occupied is different from usual. In the General Tantra, it says, "Then the main deities, think of them in your mind by name." Among them, "by name" means reciting the sevenfold mantra, and "thinking in your mind" means visualizing the deity. The all-knowing Dharma Lord declared that this is credible and well-founded. It is also said in the Mandala Ritual and others. Therefore, when generating the deity, recite the lineage heart mantra and each of the sevenfold mantras. The General Tantra says, "Then make offerings as well." And in the Meaningful Net Mandala Ritual, it says, "Offerings to the deities of the incense mandala, making extensive offerings." Therefore, if it can be done, make extensive offerings as before; if not, offer with the four, such as Ahara. Shakya Sengge Bhagavan, from... to, please bless. Three times. If you do not confer empowerment on the disciple, call the "disciple" the benefactor. Protector, great compassionate one, etc., praise as before. Recite the mantra from which praise arises. Jina Jik Gachha, from... to, the samaya beings gradually dissolve into me. The deity is ready. Because the empowerment ritual is not explained in the Mandala Ritual, only the vase accomplishment and the disciple's abiding are mentioned, so if it can be accomplished as explained in the General Tantra and others, that would be good. But since the practice is to follow the record of Lhatsun Namgyalwa's empowerment ritual, it is temporarily left as it is. It says, "Receiving disciples is, four vases or two. In the deity vase, generate the main deity and recite the heart mantra and root mantra, and look at the water with the deity image." Similarly, it is said that generating the nectar filling the vase, etc., is done according to common practice. The vase is ready. Again, it says, "Then perform the mandala accomplishment and offering according to the text. Then the disciples are bathed, offer prostrations and mandalas, and sit with palms together holding flowers. The lama explains the law of karma, generates renunciation of samsara, and the mind that desires liberation. Giving the vows is: Until the essence of enlightenment, I take refuge in the Buddhas, and likewise I take refuge in the Dharma and the assembly of Bodhisattvas." This is taking refuge. Not killing, not taking what is not given, and others.