English
The great power of whatever dwells, With vajra, hammer, khatvanga, Destroys like a pile of ashes. With this vajra blazing form, Which destroys the place of the fiercely blazing wrathful one, If anyone breaks their samaya, May those born in the three realms be shattered, And moved elsewhere for destruction. Saying this three times and circling the ground, One should also perform fierce threats such as striking with musical sounds and mustard seeds. Then, sitting in the center of the mandala, place ten daggers with silk banners in front. From one's own heart, emanate the wrathful king of desire, summon the obstructing forces of the ten directions with sumbha (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) and one's own mantra, and lower the mind that dwells in the summoned form. Again, from one's own heart, emanate ten wrathful ones and dissolve them into the daggers. With the mantras of each wrathful one, and om ghata ghata ya (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) etc., strike the obstructing forces of the ten directions in the form of daggers, visualizing that their bodies are pierced, motionless, and shining with light, etc. According to the sadhana, one should strike starting with the powerful one. In brief, one can gather the ten directional guardians into five places, and it is said that it is also sufficient to strike with the ghata (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) mantra of the great wrathful one, the great powerful one, and cloud sound, etc. Whenever one strikes with the dagger, immediately with the pride of Heruka goddess and her retinue, as it is said, "Moving the feet and moving the hands, with a slightly amazed sidelong glance," etc., one should destroy and protect with various vajra dances and postures. Second, the action vajra should arrange offerings and tormas on the outer platform, and it is said that offering tormas to the directional guardians and the eight classes of karmic debtors can be accomplished by performing it like the three-part ritual. In particular, it is said that offering tormas to the four great kings, placing them on supports, and empowering them can be done by taking whatever is convenient from similar rituals. The previously described earth ritual is mostly used when the mandala house is separated, and where platforms must be made after excavation. In other places, only the elevation of inconspicuous places is done in advance, and after purifying with substances, mantras, and samadhi, and inviting witnesses, one can engage in the work of protection. These are the activities of the first night. Third, the preliminary practices are divided into three: the deity, the disciple, and the vase preliminary practices.
Chinese
首先，在那个基址上建造一个高度为一庹等的台子，或者在与之相同的基址上涂抹牛黄五种和好香混合物。在其上涂抹加持过的甘露，画上不混淆神位的淡线。用五种甘露在主位画正方形，在周围的位置画圆形，并用各自的咒语撒上鲜花。它的周围环绕着供品的集合。如果与当前的主题相关，则在主要坛城的四个方向设置四个火供的火炉，并在角落设置马头明王食子的坛城。然后，加持供品，从保护轮中显现基址，本尊和所依的等持坛城。据说，通过使智慧坛城和前方的坛城愉悦来赞美，这可以从修行方法中得知。为了方便进入当前的主题，坛城的基础清澈无碍，所有的堆积都如诸神各自的座位一样成就。中央坛城的中心，从名为吉祥金刚萨埵大乐开始，到与贤女结合为止。其四个方向有四位胜乐金刚母等，其外部的东等四个方向有四位佛陀菩提母等，火等四个角落有四位笛女等，四个角落有四位花女等，四个门的位置有四位马头明王高扬母等，都以右旋的方式排列。东方坛城的中央，从胜者常恒遍照佛开始，到以金刚跏趺坐姿安住为止。四个方向有四位佛陀普说母等，其外部的东等四个方向有四位佛陀具足母等，火等四个角落有四位笛女等，四个角落有四位花女等，四个门的位置有四位守门者，都以右旋的方式排列。南方坛城的中央，从大吉祥黑汝嘎开始，到以三尖旗的印记拥抱为止。其四个方向有四位郭里母等，四个角落有四位旃荼利等，外部的火等四个角落有四位箭持母等，四个角落有（省略）四个门的位置有四位守门者，都以右旋的方式排列。坛城
English
Firstly, on that base, construct a platform of a height of one fathom, etc., or on a base equal to it, smear a mixture of five kinds of cow-products and good fragrances. On top of that, smear blessed nectar and draw faint lines that do not confuse the positions of the deities. With the five nectars, make squares in the main positions and round circles in the surrounding positions, and scatter flowers with their respective mantras. Surround it with a collection of offerings. If it is related to the current topic, set up four fire pits for burnt offerings in the four directions of the main mandala, and also arrange the mandala of the horse-supreme leftovers in the corners. Then, bless the offerings, and from the protective circle, visualize the base and the Samadhi mandala of the support and the supported. It is said that praising by pleasing the wisdom mandala and the mandala in front will be known from the practice method. For the sake of easy entry into the current topic, the base of the mandala is clear and unobstructed, and all the clusters are accomplished as the seats of the respective deities. In the center of the central mandala, starting from the glorious Vajrasattva Great Bliss, up to being united with the noble lady. In its four directions are four such as the Bliss-Supreme Mother, and in the outer four directions such as the east are four such as the Buddha Enlightenment Mother, and in the four corners such as fire are four such as the Flute Mother, and in the four corners are four such as the Flower Mother, and in the positions of the four doors are four such as the Hayagriva High-Soaring Mother, all arranged in a clockwise direction. In the center of the eastern mandala, starting from the Victorious Constant Vairocana, up to residing in the vajra full lotus posture. In the four directions are four such as the Buddha All-Speaking Mother, and in the outer four directions such as the east are four such as the Buddha All-Possessing Mother, and in the four corners such as fire are four such as the Flute Mother, and in the four corners are four such as the Flower Mother, and in the positions of the four doors are four gatekeepers, all arranged in a clockwise direction. In the center of the southern mandala, starting from the Great Glorious Heruka, up to embracing with the mudra of the three-pointed banner. In its four directions are four such as the Gauri Mother, and in the four corners are four such as the Chandali, and in the outer four corners such as fire are four such as the Arrow-Holding Mother, and in the four corners are (omitted) and in the positions of the four doors are four gatekeepers, all arranged in a clockwise direction. The mandala
Chinese
诸有守护世间者，圆满佛陀之后喜悦者，安住于教法的众生，雪山中具金刚眼者，诸部汇聚之坛城主，我义成隐秘者所造。请您慈悲垂念，恳请您恩准。如是禀告三遍后，从供水至音声之供品，祈请稳固安住。若能成办，此时亦可作火供。第二，弟子之预备，应知于灌顶仪轨中。第三，宝瓶之预备：珍宝或土所制，具足相好之宝瓶，其数量与本尊数相等。若不能办到，则准备六个轮宝瓶，各置一尊本尊，加上事业宝瓶，共七个。若仍不能办到，则做成尊胜宝瓶和事业宝瓶两个。以古古香熏香，驱除障碍。安放颈饰等物。以具足二十五种物品之香水注满，置于坛城之位置。周围以供品环绕。进行清净。从空性中，由བྷྲཱུཾ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）生出智慧宝瓶自性之宝瓶，所有特征皆圆满之宫殿，于尊胜宝瓶之中，生起各自具有座垫之六道坛城。于坛城中央之位置，从名为吉祥金刚萨埵大乐者，至北方坛城之金刚日，至持颅器与拥抱者之间，如前。于四隅坛城之位置和事业宝瓶之中，从骏马嬉戏之佛陀，至决定拥抱者之间，以宣说诸主尊之生起次第，同时生起眷属，若作生起次第，则如本尊预备一般，事业宝瓶之本尊则不需要眷属。无论如何，于所有主尊眷属之额间，从ༀ་（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）等至ཨ་ཏི་པུ་ཧོ་（藏文，梵文天城体：अतिपुहो，梵文罗马拟音：atipūho，汉语字面意思：极喜）之间，如预备一般迎请、供养、融入、顶礼。之后，依其所宜，作供养和赞颂，然后抓住加持线。从我口中，咒语之鬘缠绕加持线而行。催动宝瓶诸本尊之心续。观想融入之菩提心降下智慧甘露，充满宝瓶。于尊胜宝瓶中，结合六转轮王之心髓与主眷之次第。
English
May those who protect the world, those who rejoice in the wake of the perfect Buddhas, the beings who abide in the teachings, those with vajra eyes in the snowy mountains, and the chief of the mandala where all lineages converge, I, Don Drub Sangwa, have composed this. Please consider it with compassion and grant your permission. After offering this supplication three times, please request the offerings from Argham to Shabda to remain stable. If possible, perform a fire offering at this time. Secondly, the preparation of the disciple should be understood in the empowerment ritual. Thirdly, the preparation of the vase: A precious or earthen vase with auspicious characteristics, equal in number to the deities. If not available, prepare six wheel vases, each with one deity, plus a karma vase, making seven. If even that is not possible, make two vases, a victorious vase and a karma vase. Fumigate with gugul incense and dispel obstacles. Place neck ornaments and other items on them. Fill them with fragrant water containing the twenty-five substances and place them in the mandala's location. Surround them with offerings. Purify with incense. From emptiness, from བྷྲཱུཾ་（Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal meaning: seed syllable）, arises a vase of the nature of wisdom jewel, a palace with all perfect characteristics. Within the victorious vase, the mandalas of the six realms arise, each with its own seat. In the central position of the mandala, from the glorious Vajrasattva Great Bliss, to the Vajra Sun in the northern mandala, to the one holding a skull cup and embracing, as before. In the positions of the four corner mandalas and within the karma vase, from the Buddha playing with the supreme horse, to the one who definitely embraces, by reciting the generation stage words of the main deities, the retinue is generated simultaneously, pervading everything. If performing the generation stage, it is like the deity preparation, and the deities of the karma vase do not need a retinue. In any case, on the foreheads of all the main deities and retinue, from ༀ་（Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal meaning: Om） etc., to ཨ་ཏི་པུ་ཧོ་（Tibetan, Devanagari: अतिपुहो, Romanized Sanskrit: atipūho, Literal meaning: extreme joy）, invite, offer, dissolve, and prostrate as in the preparation. Then, make offerings and praises as appropriate, and hold onto the blessing cord. From my mouth, the garland of mantras travels along the blessing cord. Arouse the heart streams of the deities in the vase. Visualize the bodhicitta that has dissolved descending as the nectar of wisdom, filling the vase. In the victorious vase, combine the essence of the six Chakravartins with the order of the main deities and retinue.
Chinese
玛雅 索扎 玛迪扎 玛吽！这样安立第一个梵线。同样地，安立第二个梵线等，观想空中自然显现庄严的宫殿。与此相应，也要在地面上安立。梵线的四个方向上，由九、九、十八个大分组成。从梵线开始，第一个和第七个安立一半，后面逐渐减少。第二个和第八个分成四份。六和九舍弃中央，安立两端。这是基坛的坛城。第五个安立一半，不触及内部。四个方向上画四条线，分成九个区域。内部坛城的九个位置，都在四门方位的中央。圆形、圆形、月牙形，莲花、珍宝、八个部分，十字形，依次排列。金刚萨埵、毗卢遮那、黑汝嘎，自在、太阳、马王等，位于中央和四个方向、四个角落。从箭杆的角落开始，一个小部分，二、一、二和一个大部分，一个大半部分和一个小部分。环绕的是天衣、莲花金刚，火焰山、坟墓场、欲生处。这就是周围的环境，其他的，要知道与通常的做法一致。之前的坛城仪轨中，所说的线条划分方式难以理解，为了方便实践，所以按照现在的做法进行。安立的仪轨和行为，要像绘制耶线时一样理解。也就是，在东西南北四条线之后，在侧面和角落安立。首先分成十六个大部分，等等，按照所说的行为来安立，或者按照通常的做法安立也没有冲突，因为坛城《吉祥生起》中是这样说的。这样完成工作线后，将耶线的坛城融入其中，供养和赞颂线绳的智慧尊，念诵巴匝木，祈请降临。然后，以天神的傲慢，双眼如日月般注视，结金刚祈请印，念诵嗡 班杂 贝嘎 阿扎 玛哈吽。这样抬起线条，用“嘿”字擦拭门线，念诵嗡，一切自性显现殊胜，无实寂静的光明，金刚持开启大宝藏，祈请加持坛城清净。这样观一切方向平等无二。第二，将五种颜色的颜料分别倒入容器中，放置在中央和四个方向。进行焚香净化。从空性中生起嗡 嘿