English
In the three abodes of deities beyond the world, draw a square mandala of incense; in the three abodes of the world, draw a circular mandala. According to the size of the mandala, arrange a cluster of flowers with action vajras on top. Below, as described in the preliminary guidance, arrange all the inner and outer offerings, tormas, vases, etc., without omission, and arrange them beautifully and solemnly. Sit on the cushion, and in front of you, from the ground made of various jewels sprinkled with golden sand, from the beginning of recitation to occupying the position, proceed as before. In particular, when generating the deity, recite the seed syllables of the respective families and the mantras of each seven times. If the abundant offerings are not ready, make offerings with the four offerings of Ahara, etc. Wave incense with the right hand and ring the bell with the left hand. Shakya Senga raises the drum and wears a hat. Blessed One! Homage to the King of Vidyadharas! I, with a compassionate heart, out of love for the disciples, and also for the sake of offering to you, will draw the mandala tomorrow. Blessed One, I am respectful to you, therefore, it is appropriate for you to grant permission. Buddhas, compassionate protectors of the world, Bodhisattvas, Arhats, and other secret mantra deities, as well as the gods who protect the world, and any powerful spirits, any beings who possess the divine eye of the gods, all who love the Dharma, please listen to my prayers. I, named Vidyadhara, will draw tomorrow in the name of the auspicious mandala, to the best of my ability, according to the ritual. For me and my disciples, please remember with a compassionate heart, and bless the entire assembly to enter the mandala. End with a three-fold recitation. If it is not the time to empower the disciples, replace the word "disciple" with "patron." Starting from "Protector, compassionate one," pay homage to the protectors. With mantras of praise such as "Nama Sarva Buddha Bodhi" (Tibetan: ནམཿསརྦ་བུདྡྷ་བོ་དྷི་, Sanskrit Devanagari: नमः सर्व बुद्ध बोधि, Sanskrit Romanization: namaḥ sarva buddha bodhi, Literal Chinese meaning: Homage to all Buddhas and Bodhi), praise as before. Starting from "Jina Jiktra Gachcha," recite "May the samaya beings gradually dissolve into me." Prepare the deities. ༈ The second is the preparation of the vase, arrange two vases according to the ritual. Purify with the mantras of nectar and means, such as "Om Tram Bandha Svaha" (Tibetan: ༀ་ཏྲཾ་བནྡྷ་སྭཱ་ཧཱ་, Sanskrit Devanagari: , Sanskrit Romanization: oṃ traṃ bandha svāhā, Literal Chinese meaning: Om Tram Bind Svaha) and "Namo Ratna Trayaya" (Tibetan: ན་མོ་རཏྣ་ཏྲ་ཡཱ་, Sanskrit Devanagari: नमो रत्न त्रयाय, Sanskrit Romanization: namo ratna trayāya, Literal Chinese meaning: Homage to the Three Jewels). Visualize the vase as a precious vase made of divine substances, like a flawless and clear supreme vase.
Chinese
以三（处）瑜伽，用四种食物供养。自己变成忿怒尊之王。嗡 创 班达 梭哈，以及那摩 惹纳 札雅雅，阿弥利德 吽 啪。以此进行沐浴和焚香祭祀。嗡 瓦吉拉 库鲁达 玛哈 巴拉，乌楚什玛 库鲁达 吽 啪。这是无垢忿怒尊的咒语。那摩 惹纳等甘露方便咒进行守护。嗡 瓦吉拉 阿格内，直到完成盔甲，进行守护和穿戴盔甲。念诵根本咒和心咒进行守护。嗡 萨瓦 达他嘎达，卡罗米敬礼，以及“如是我闻”等般若波罗蜜多心经念诵一遍，这是滴水仪轨。五种颜色的粉末，在导师面前的坛城中央和四个方向布置。嗡 创 班达 梭哈。七遍。那摩 惹纳 札雅雅，阿弥利德 吽 啪。七遍。吉那吉克。七遍。嗡 德热 德热，萨达亚 吽 啪。愿这些颜色的粉末，变成诸佛的无量供品，增添光彩。嗡 创 班达 梭哈。念诵一百零八遍。吽。念诵后，用香水洒在颜料上。在诸佛的处所涂抹牛黄，洒上香水，绘制坛城。方位颜色：中央白色，东方红色，南方黄色，西方绿色，北方黑色。其他与通常相同。除了西门，其他三个门用细白线隔开。也有只做一个门的。内部坛城的东方部分的中央，在黄色座垫上，有一个八辐轮，带有光芒。在其右侧，有一株白色莲花。左侧，有一把蓝色三叉金刚杵。在这些的前方（西方），有一个白色海螺。在其左侧，与轮子相对，有一把三叉矛。在其左侧，有卍字符号，头部朝西，世尊等面朝西，因为这三位神面向他们，所以面朝东。主尊标志的头部朝东绘制。这些的座垫按照显现的觉悟绘制。如果修法供养被中断，可以在这里进行连接，从供养和赞颂到日常忏悔，都如前进行。吉那吉克 嘎恰 阿尔冈 扎底恰 梭哈。祈请迎请的本尊及其宫殿返回本位。通过咒语幻化的誓言尊逐渐融入我身。我的本尊身形如月亮。
English
With the three yogas, offer with the four foods. Transform yourself into the King of Wrathful Ones. Om Tram Bandha Svaha, and Namo Ratna Trayaya, Amrite Hum Phat. With this, perform bathing and incense offering. Om Vajra Krodha Maha Bala, Ucchusma Krodha Hum Phat. This is the mantra of the immaculate Wrathful One. Protect with the expanded nectar method mantra, such as Namo Ratna. Om Vajra Agne, protect and don the armor until the armor is complete. Recite the root mantra and the heart mantra for protection. Om Sarva Tathagata, Karomi homage, and recite the Heart Sutra of Prajnaparamita once, such as "Thus have I heard." This is the drop ritual. Arrange five colors of powder in the center of the mandala and in the four directions in front of the teacher. Om Tram Bandha Svaha. Seven times. Namo Ratna Trayaya, Amrite Hum Phat. Seven times. Jina Jik. Seven times. Om Teje Teje, Sadhaya Hum Phat. May these colored powders become inconceivable glorious offerings of the deities. Om Tram Bandha Svaha. Recite one hundred and eight times. Bhrum. After reciting, sprinkle fragrant water on the colors. Smear cow dung on the deity places, sprinkle fragrant water, and draw the mandala. Directional colors: white in the center, red in the east, yellow in the south, green in the west, black in the north. Others are the same as usual. Except for the west gate, the other three gates are separated by thin white lines. There are also those who only make one gate. In the center of the eastern part of the inner mandala, on a yellow cushion, is an eight-spoked wheel with rays of light. To its right is a white lotus stalk. To the left is a blue three-pronged vajra. In front of these (west), there is a white conch shell. To its left, opposite the wheel, is a three-pronged spear. To its left, there are swastika symbols with their heads facing west, and the faces of the Bhagavan, etc., facing west, because these three deities are facing them, so they are facing east. The head of the main deity's symbol is drawn facing east. The cushions of these are drawn according to the manifested realization. If the practice offering is interrupted by a break, it can be connected here, and from the offering and praise to the daily confession, it is done as before. Jina Jik Gaccha Argham Pratichcha Svaha. Request the invited deity and palace to return to their place. The samaya beings emanated by the mantra gradually dissolve into me. My deity's body is like the moon.
Chinese
于其上的字融入，字融入月亮，月亮融入异熟之身。嗡 呼噜（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。应作驱散。嗡 班杂 阿格涅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。成为穿戴金刚盔甲。那摩 惹纳 札雅雅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。于诸喉间作成盔甲。伟大之大胜，至上之导师，无上者。等等吉祥语。诵《般若波罗蜜多心经》。从沐浴开始到念诵之间如前所述。最后的结尾仪轨这样做，在坛城未画完之前，如果被中断，则每天都做是合理的。因为线条色彩没有生起仪轨，所以不需要迎请和遣送。已经讲述了绘制和建立坛城的方法的仪轨。第二，实际的坛城修供，对于已经画好的坛城的四个方向，在台座上放置七种物品，与净水混合的供水，带散花器、拂尘和洗脸水的各一份，花，香，灯，食物，食物的种类，水果，豆类，牛奶粥，各方向各一份。西方向的三界护法神各自一份，或者共同一份。如果可以，坛城的东方竖立白色幢幡，东南方红色，南方黑色，西南方烟色，西方红色，西北方杂色，北方黄色，东北方黄绿色，用八种幢幡的顶端装饰着孔雀羽毛的图案。在实际的仪轨中，从忿怒尊无垢的咒语开始，以本尊守护自身，直到如无垢光明显的坛城仪轨一样完成自入，如果与灌顶相关，则后续仪轨如灌顶仪轨一样每天不间断。在修供等时候，在坛城收摄时，在迎请和遣送的时候，念诵百字明，绕坛城三圈或七圈，在西门处合掌。无论我因愚痴，对此善行有何过失，无论如何，因为是众生的救护者，所以请诸怙主宽恕这一切。迎请和遣送的手印，以及从 兹纳 兹嘎 匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的咒语开始，以咒语幻化的誓言者们依次融入自身。自身的本尊身像融入月亮上的字，字融入月亮，月亮融入异熟之身。上师以金刚杵。
English
The letters above dissolve. The letters dissolve into the moon. The moon dissolves into the body of fruition. Om Hulu (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning). Should be dispelled. Om Vajra Agne (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning). Become wearing the Vajra armor. Namo Ratna Trayaya (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning). Made armor on all throats. Great supreme greatness, supreme teacher, unsurpassed. And so on, auspicious words. Recite the Heart Sutra. From bathing until the recitation, as shown above. Finally, perform this concluding ritual. If the mandala is not finished being drawn and is interrupted by days, it is reasonable to do it every day. Since there is no generation stage ritual for lines and colors, there is no need for welcoming and farewell. The ritual for the method of drawing and constructing the mandala has been explained. Second, the actual mandala practice and offering. On the four sides of the mandala that has already been drawn, on the platforms, place seven substances, offering water mixed with pure water. One each of the scattering vessel, whisk, and face water. Flowers. Incense. Lamps. Food. Types of food. Fruits. Legumes. Milk porridge, one set for each direction. For the three worldly deities in the west, one set each, or one set in common. If possible, in the east of the mandala, erect a white banner. Red in the southeast. Black in the south. Smoky in the southwest. Red in the west. Variegated in the northwest. Yellow in the north. Yellow-green in the northeast. Decorate the tops of the eight banners with peacock feather patterns. In the actual ritual, from the wrathful deity's undefiled mantra, protect oneself as the deity, until the self-entry is completed as in the undefiled, clear mandala ritual. If it is related to empowerment, then the subsequent rituals should be uninterrupted daily like the empowerment ritual. During practice and offering, when dissolving the mandala, at the time of welcoming and farewell, recite the Hundred Syllable Mantra, circumambulate the mandala three or seven times, and join palms at the west gate. Whatever faults I have committed in this virtuous act due to my foolish mind, since you are the refuge of beings, please forgive all of that, protectors. The mudra of welcoming and farewell, and from the mantra of Jina Jik Gachcha (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning), the samaya beings emanated by the mantra gradually dissolve into me. My deity's body dissolves into the letters on the moon. The letters dissolve into the moon. The moon dissolves into the body of fruition. The master with the vajra.