Chinese
如同护轮的次第和坛城仪轨一样。如同坛城仪轨中所说的那样，在桑和朵玛中，有咒语和甘露方便结合的咒语，以及臂膀忿怒尊无垢染，甘露方便结合的咒语广大守护，护轮的咒语广大守护和护身。根本咒或心咒的守护也在共同续部中宣说。顶礼的咒语如前。念诵一遍《般若波罗蜜多经·心经》。五种颜色的彩粉被安置在阿阇黎面前的坛城中央和四个方向。驱除障碍等如同之前的供养加持一样。彩粉等说是天物的用品。嗡 怛楞 奔驮 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。百字明。在诸神住所涂抹牛油和牛尿的水，用香水洒扫等，在续部意义坛城仪轨中阐述的不要间断。吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）用香水洒在彩粉上。因为不做环绕线，所以不需要钉入画线的橛子。所以，拔出橛子，填补孔穴也不需要。༈ 在绘制诸神形象时，需要念诵各自的咒语，如共同续部所说：心中念诵彼之咒，应以白色粉末绘。注释：颜色的好坏占卜，在这一带的仪轨中不常见。因为彩粉没有生起次第，所以不需要迎请和送走。在坛城外围布置供品时，在四个方向供养供水的台子上，各自放置一份由七宝和净水混合的供水，包括散水器、水碗和杯子。香水、鲜花、熏香、酥油灯、食物、各种食物、水果、豆类和牛奶粥，每个方向一份。西方对世间三神，可以分别供养或共同供养一份。关于幢幡，共同续部说：各种新的幢幡，八个在周围环绕。在笔直的长杆上，悬挂并靠近放置。白色竖立在东方，蓝色竖立在南方，东南方竖立花色，西南方竖立烟色，西方竖立红色，西北方竖立杂色，北方竖立黄色，东北方竖立黄绿色。如是八种幢幡，按顺序竖立。
English
Just like the order of armor and the mandala ritual. As it is said in the mandala ritual, in the sang and torma, there are mantras and the nectar-method combined mantras, and the arm wrathful deity is without defilement, the nectar-method combined mantra extensively protects, the armor mantra extensively protects and armors. The protection of the root mantra or heart mantra is also declared in the common tantra. The prostration mantra is as before. Recite the Heart Sutra of the Perfection of Wisdom once. Five kinds of colored powders are arranged in the center of the mandala and in the four directions in front of the master. Dispelling obstacles etc. is like the previous offering blessing. The colored powders etc. are said to be the objects of the gods. Oṃ traṃ bandha svāhā (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning). Hundred Syllable Mantra. In the abodes of the gods, apply butter and cow urine water, sprinkle with fragrant water, etc., which are explained in the meaning of the tantra mandala ritual without interruption. Bhrūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning) Sprinkle fragrant water on the colored powders. Because the surrounding line is not made, it is not necessary to drive in the pegs for drawing the line. Therefore, it is not necessary to pull out the pegs and fill the holes. ༈ When drawing the symbols of the deities, it is necessary to recite their respective mantras, as it is said in the common tantra: Reciting that mantra in mind, one should draw with white powder. Note: Divination of the quality of colors is not common in the rituals of this area. Because the colored powders do not have a generation stage, it is not necessary to invite and send away. When arranging offerings around the outer edge of the mandala, on the platforms for offering water in the four directions, place one offering of water mixed with seven treasures and pure water, including a sprinkler, a water bowl, and a cup. Fragrant water, flowers, incense, butter lamps, food, various foods, fruits, beans, and milk porridge, one set for each direction. To the three worldly gods in the west, offer separately or jointly one set. Regarding banners, the common tantra says: Various new banners, eight are around the perimeter. On straight long poles, hang and place them close. White is erected in the east, blue is erected in the south, variegated is erected in the southeast, smoky is erected in the southwest, red is erected in the west, mottled is erected in the northwest, yellow is erected in the north, and yellowish-green is erected in the northeast. Thus, the eight banners are erected in order.
Chinese
从……开始。 惹帝呢 梭哈。 雍仲的图案就是众会主的身色。 如法安住。 那三位神面向东方。 东方世尊的右北方。 那个梭哈。 阿若力。 与树一起的莲花就是圣观自在。 以跏趺坐姿安住。 总续中说： 首先讲述绘制形象。 其次绘制手印。 第三在座垫和处所等。 完整宣说绘制的仪轨。 等等。 无论安置哪三种手印。 在中间要详细宣说。 特别是赞叹它。 对它进行加持。 如果绘制手印则安乐。 观看哪个手印就是哪个。 因此智者要精勤地。 绘制坛城和手印。 等等的意思是，在此坛城仪轨中也安置手印。 将那些作为本尊生起仪轨的差别结合起来。 外面的粗布边缘是八瓣莲花。 在那上面，从装满香水的白色宝瓶开始。 如同占据念诵之间的位置一样。 拿嘛 萨普达囊等主尊的根本咒等，各自诸神的咒语念诵三遍，并展示各自的手印。 三部总的手印，如坛城仪轨的开头所安住的手印一样结印。 咒语。 孜那孜格热。 阿若力。 班杂 德热格热，即念诵这三个心咒。 阿哈惹等香的咒语手印。 从怙主大悲开始。 向守护者们敬礼。 赞颂产生的咒语。 在世间的一切方。 从……开始。 忆念前世且具慈爱。 在佛法僧三宝至尊前。 从……开始。 从今发起菩提心。 读般若等经卷。 如果不能完成，就读一遍心经。 进行坛城修供。 赎死。 竖立命杆。 如果进行荟供等，就如坛城仪轨一样进行那些。 如果是灌顶弟子。 从灌顶仪轨的记录中。 在正行中建立坛城后。 修持自前瓶三处。 阿阇黎手持供品等。 绕坛城。 一边念诵百字明。 安住在东方门处。（安住在西方门处，那两个需要分开。 注释。） 嗡 班杂 吾达 达亚 萨玛雅 扎 贝 萨亚 吽。 这样来开门。
English
From... Ratni Svaha. The Yungdrung pattern is the body color of the assembly lord. Abiding in accordance with the rules. Those three deities face east. To the right north side of the eastern Bhagavan. That is Svaha. Aro Lik. That lotus with the tree is the noble Avalokiteshvara. Abiding in the lotus posture. From the general tantra: First, it is said to draw the image. Second, draw the mudras. Third, on the cushions and places, etc. The ritual of drawing is fully proclaimed. And so on. Whichever of the three mudras is placed. In the middle, it should be explained in detail. In particular, it is praised. Bless it. If you draw a mudra, it is comfortable. Look at whichever mudra it is. Therefore, the wise should diligently. Draw the mandala and the mudra. The meaning of etc. is that in this mandala ritual, hand symbols are also placed. Combine those differences of the deity generation ritual. The outer cloth edge is an eight-petaled lotus. On top of that, starting from the white vase filled with incense water. Just like occupying the space between recitations. Namah Saptanam, etc., the main root mantra of the main deity, etc., recite the mantras of each deity three times and show their respective mudras. The mudra of the three families in general, like the mudra that resides at the head of the mandala ritual, is sealed. Mantra. Zina Zikra. Aro Lik. Vajra Dhrikra, that is, recite these three heart mantras. Ahara, etc., the mantra mudra of incense. Starting from the Lord of Compassion. I bow to those who protect. The mantra from which praise arises. In all directions of the world. From... May you remember your past lives and be compassionate. To the Buddha, Dharma, and Supreme Assembly. From... From now on, generate the mind of enlightenment. Read Prajnaparamita and other scriptures. If you can't complete it, read the Heart Sutra once. Perform the mandala accomplishment offering. Death ransom. Erect the life tree. If you do tsog and so on, then engage in those as in the mandala ritual. If it is a disciple empowerment. From the record of the empowerment ritual. After building the mandala for the main part. Accomplish self, front, and vase three places. The master holds offerings and so on. Circumambulate the mandala. While reciting the hundred-syllable mantra. Residing at the east gate. (Residing at the west gate, those two need to be separated. Note.) Om Vajra Udghata Ya Samaya Prabeshaya Hum. Open the door with this.
Chinese
萨！观想坛城的主尊与上师无二无别，献曼扎，如对弟子般自己接受灌顶。观想誓言清净，得到上师的允许。为了弟子的利益，说真实语。持金刚铃者说：诸法如影像，清净且明亮，没有污垢。不可 पकड़ना（bzung du med），不可言说。从因和业中真实生起。以此真实力，坛城如影像般清晰，愿弟子们都能看到一切的无垢。如是说三遍。如是。引导弟子进入坛城并授予灌顶的方式，从续部的分类来说，行部灌顶的差别是：一切智法王在所有续部中说，第二种使成熟的灌顶的差别是，从《智慧明点》中说：水灌顶和顶髻，在行部中最为著名。金刚铃也是如此命名，在行部中最为明显。不退转的灌顶，在瑜伽部中清楚地说明。那是六种差别灌顶，那是上师灌顶，是瑜伽上师的名称，秘密的灌顶是国王的宣说，智慧和知识是无上的，第四个也是如此。如是说。因此，为了确定这个意义，灌顶的差别分为两种：灌顶差别的真实分类，以及消除对它的争议。第一种，对此的解释是金刚秘密所作，不动佛水灌顶，以及顶髻宝生，这些都是行部的。金刚无量光，铃是不空成就，名称是毗卢遮那佛。这三者被认为是行部的特点。因此，像不动佛水灌顶等，是无上瑜伽部的，瑜伽部以下没有这样的确定性，其方式将在下面解释。因此，在行部中清楚地显示了水灌顶，虽然没有清楚地说顶髻，但结手印放在头顶上一定是顶髻，因为在《秘密总续》中说：总之，像那样等等，在做了广大的仪式之后，对于心中的坛城所有诸神，智者祈祷之后，念诵一百次宝瓶。
English
Sa! Visualizing the main deity of the mandala and the lama as inseparable, offer the mandala, and like bestowing it on the disciple, take self-initiation. Thinking that the vows are pure and that permission has been obtained from the master for the activity, speak the truth for the benefit of the disciples. The one holding the vajra and bell says: All phenomena are like reflections, pure and clear, without defilement. They cannot be grasped, and cannot be spoken. They arise truly from cause and action. By that truth, may the mandala be clear like a reflection, may all the disciples see the stainlessness of all. Say this three times. Thus it is. Regarding the manner of leading the disciple into the mandala and bestowing empowerment, from the classification of the tantras, the distinction of the empowerment of the Action Tantra is: The Omniscient Dharma Lord said in all the tantras, the distinction of the second ripening empowerment is, from the 'Essence of Wisdom': The water empowerment and the crown, are most famous in the Action Tantra. The vajra bell is similarly named, and is most clear in the Performance Tantra. The irreversible empowerment, is clearly explained in the Yoga Tantra. That is the empowerment of six distinctions, that is called the master empowerment, it is the name of the Yoga Lama, the secret empowerment is the king's declaration, wisdom and knowledge are unsurpassed, the fourth is the same as that. Thus it is said. Therefore, to ascertain this meaning, the distinctions of empowerment are divided into two: the actual classification of the distinctions of empowerment, and the elimination of disputes about it. The first, the explanation of this itself is made by Vajra Secret, the water of Akshobhya, and the crown of Ratnasambhava, these are the Action Tantra. Vajra Amitabha, the bell is Amoghasiddhi, the name is Vairocana. These three are considered to be the characteristics of the Performance Tantra. Therefore, like the water of Akshobhya and so on, is of the Unsurpassed Yoga Tantra, there is no such certainty for the Yoga Tantra and below, its manner will be explained below. Therefore, in the Action Tantra, the water empowerment is clearly shown, although the crown is not clearly stated, but the mudra bound and placed on the crown of the head must be the crown, because in the 'Secret General Tantra' it says: In short, like that and so on, after doing the extensive ritual, for all the deities of the mandala in the mind, after the wise one has prayed, recite the vase a hundred times.
Chinese
将其善取后，以缓慢的速度绕坛城三圈，念诵所有根本真言，具慧者应行灌顶。然后结手印，以意念将真言触及顶门，成为能持真言续部者，具慧者应行灌顶。如是清楚地宣说了水灌顶。同样，在《妙吉祥根本续》和《义索》的详细仪轨，以及《金刚手·至上智慧》等各自的续部中，也清楚地宣说了水灌顶，但没有清楚地宣说头饰灌顶。如果遮盖瑜伽续部的智慧，则说以手印灌顶，这表明了头饰灌顶。在它的简略本中，“然后以任何手印鬘来系缚”，这句话解释说，这表明了一切种姓的头饰灌顶。以手印灌顶，也在共同续部中宣说了。在《妙吉祥根本续》中也说：“首先暂时给予智慧灌顶，然后将伟大的手印，即五髻系缚。”以及在《义索》的详细仪轨中也说：“双手合掌，贤者应作莲花之形，手指作如意宝之形，弯曲中指少许，这是如意宝大宝幢之顶端，将手伸向头顶，念诵此灌顶之咒。”又说：“仅以此灌顶，就对持明咒者，一切如来都给予灌顶。”以及在《至上智慧》中说：“从诸佛的续部中灌顶的手印，也就是那个。”这样说了，似乎是那些在指示灌顶。然而，因为没有见到那些的解释，所以难以确定。在《破除金刚》和《顶髻》以及《金刚手》等的坛城仪轨中，有些只给予水灌顶，有些则如瑜伽续部一样，给予直到不退转灌顶，因为已经做了，所以不显得确定。阿阇黎罗睺罗友吉祥知识说，金刚阿阇黎的灌顶，包括所依，也解释为与事续不相违。在他的《密集》坛城仪轨中说：“在此从花鬘到金刚阿阇黎灌顶之间，在所作的续部中