English
Maya Sutra Matikrama Hum! Thus, establish the first Brahma line. Similarly, establish the second Brahma line, etc., and visualize a magnificent palace naturally appearing in the sky. Correspondingly, it should also be established on the ground. On the four sides of the Brahma line, it is composed of nine, nine, and eighteen large parts. Starting from the Brahma line, the first and seventh are established halfway, and the rest gradually decrease. The second and eighth are divided into four parts. Six and nine discard the center and establish the two ends. This is the mandala of the base. The fifth is established halfway, without touching the inside. Draw four lines in four directions, dividing it into nine regions. The nine positions of the inner mandala are all in the center of the four gates. Round, round, crescent-shaped, lotus, jewel, eight parts, and cross shape are arranged in order. Vajrasattva, Vairochana, Heruka,自在(Garwang, Freedom), sun, and supreme horse are located in the center, four directions, and four corners. Starting from the corner of the arrow shaft, a small part, two, one, two, and one large part, one large half part and one small part. Surrounding it are celestial garments, lotus vajra, flame mountain, cemetery, and desire-arising place. This is the surrounding environment, and the others should be known to be consistent with the usual practice. In the previous mandala rituals, the methods of dividing lines were difficult to understand, so for the convenience of practice, it is done according to the current practice. The ritual and conduct of establishment should be understood as in the case of drawing the Yeshe line. That is, after the four lines of east, west, north, and south, establish on the sides and corners. First divide into sixteen large parts, etc., establish according to the conduct described, or establish according to the usual practice without conflict, because the mandala "Auspicious Arising" says so. After completing the work line in this way, merge the Yeshe line mandala into it, offer and praise the wisdom deity of the thread, recite Bajra Mu, and pray for descent. Then, with the pride of the deity, the eyes gaze like the sun and moon, make the vajra begging mudra, and recite Om Vajra Vega Akrama Hum. In this way, lift the line and wipe the door line with the syllable "He," and recite Om, all self-nature manifests excellently, the light of non-reality and peace is clear, Vajradhara opens the great treasure, and pray for the purification of the mandala. Thus, view all directions as equal and non-dual. Secondly, pour the five colors of paint into separate containers and place them in the center and four directions. Perform incense purification. From emptiness arise Om Hi.
Chinese
如果没事，就将旺相中央和事业宝瓶放在北门处。用妙香涂抹坛城周围，散布鲜花。各处装饰幡和帷幔，伞盖和各式各样的胜幢宝幢，以及无数成双成对的绸缎。白色鲜花供养佛陀，各种鲜花供养金刚持，白色供养世间自在，黄色供养从空中降临者。旃檀香供养佛陀，多鲁嘎供养金刚持，卡比达供养观世音，古古尔供养金刚日。灯鬘供养佛陀，七盏灯供养金刚持，八盏灯供养观世音，千盏灯供养金刚日。旃檀香供养诸佛，红花供养金刚持，红旃檀供养观世音，樟脑供养金刚日。所有花鬘和熏香，以及所有灯和所有香，所有这些都供养金刚持。 还有，食物的差别是：寒冷辛辣供养金刚，甘甜供养常恒金刚，酸味供养金刚日，同样咸味供养世间主，一切供养马王，涩味供养极常恒者。 如是宣说的具有特征的供养，以及力所能及的朵玛的差别，加持后放置。其中，金刚持是黑汝嘎，金刚萨埵是金刚心，观世音是噶瓦。第二部分包括为了自身和他人的利益而进行的修法，第一部分包括前行、实际的修供和灌顶。第一部分包括共同和特殊的结合，第一部分是：之后，将金刚国王和王族、手印和表决、扫尘等分别分开，安坐在铺设的座位上。前行朵玛，驱逐邪魔，设结界，在殊胜和低劣之处积累资粮，观修保护轮，忏悔，立誓，降临加持，加持供品等，都按照修法进行。第二部分包括：准备本尊，开启表决之门，进行表决手印三个方面，第一部分是：前方坛城清扫干净，从空性中观想保护轮、宫殿以及本尊的座位，所有特征都圆满具备，本尊的标识是本尊众。
English
If there is nothing to do, place the victorious center and the activity vase at the north gate. Smear the perimeter of the mandala with fine fragrance. Scatter flower petals. Decorate all directions with banners and curtains, umbrellas and various victory banners and streamers, and countless pairs of silks. White flowers are offered to the Buddha. Various flowers to Vajradhara. White color to Lokeshvara. Yellow to the one who comes from the sky. Sandalwood incense to the Buddha. Turuka to Vajradhara. Kavita to Avalokiteshvara. Guggul to Vajra Sun. A garland of lamps to the Buddha. Seven lamps to Vajradhara. Eight lamps to Avalokiteshvara. A thousand lamps to Vajra Sun. Sandalwood fragrance to all the Buddhas. Saffron to Vajradhara. Red sandalwood to Avalokiteshvara. Camphor to Vajra Sun. All flower garlands and incense. Likewise, all lamps and all incense. As many as there are. I offer to Vajradhara. Also, the differences in food are: Cold and spicy are offered to Vajra. Sweet to Eternal Vajra. Sour to Vajra Sun. Likewise, salty to the Lord of the World. Everything to the King of Horses. Astringent to the supremely Eternal One. Such are the offerings with characteristics as spoken, and the differences in tormas as much as possible, bless them and place them. Among them, Vajradhara is Heruka, Vajrasattva is Vajra Heart, Avalokiteshvara is Garwang. The second part includes practices for one's own benefit and for the benefit of others. The first part includes preliminaries, the actual practice and offering, and empowerment. The first part includes the combination of common and special practices. The first part is: Then, the Vajra King and the royal family, the mudras and symbols, the dust sweeping, etc., are separated and seated on the prepared seat. Preliminary torma, dispelling obstacles, setting boundaries, accumulating merit in superior and inferior places, meditating on the protective circle, confession, making vows, descending blessings, blessing the offering substances, etc., are all done according to the practice method. The second part includes: preparing the deity, opening the door of symbols, and performing the symbol mudras, in three aspects. The first part is: The mandala in front is cleaned and purified. From emptiness, visualize the protective circle, the palace, and the deity's seat, with all characteristics fully complete. The deity's emblems are the deity assembly.
Chinese
变成部分是：中央坛城的中心是金刚萨埵父母，四方是胜乐母等，顺时针方向排列。东方坛城的中央是常胜佛父母，四方是诸佛总集母等。南方坛城的中央是黑汝嘎父母，四方是嘎日玛等。西方坛城的中央是莲花自在父母，四方是遍观母等。北方坛城的中央是金刚日父母，四方是灌顶母等。四隅坛城的中央是马头明王父母，左右是各种莲花等，显现与各自的部族相同。到此为止，如此一来，原本清净的誓言坛城显现成就。从心间的种子字放出光芒，迎请安住在虚空中的所有准备坛城，念诵 嗡 班匝 萨玛匝 吽 (Om Vajra Samaja Hum)。念诵马头明王的心咒，驱除外来的障碍。以四吽的咒语摇动金刚杵，打开守护轮的门。嘛哈 萨玛雅 斯德旺（Maha Samaya Tvam），两次供养供品。嘛哈 索卡 吽（Maha Sukha Hum）之间，如会供轮的仪轨一样供养。六转轮王的咒语最后，阿贝夏亚 阿匝 吽 班 霍（Abeshaya Aja Hum Bam Hoh），伴随着乐器的声音，观想智慧尊与形象坛城无二无别。第二是，萨玛雅 霍（Samaya Ho），萨玛雅 斯德旺（Samaya Tvam），匝 吽 班 霍（Dza Hum Bam Hoh），嗡 扎贝夏亚 啪的（Om Prabeshaya Phet），阿拉拉 霍（Alala Ho），以四无量心的进入，从坛城的四方打开四门，观想自然任运成就的坛城显现安住。第三是，嗡 阿 吽 阿迪 布 霍（Om Ah Hum Ati Bhu Ho），萨瓦 达塔嘎达 班达 南 嘎若 弥（Sarva Tathagata Bhandha Nam Karo Mi），阿拉拉 霍（Alala Ho），嗡 阿迪 布 吽（Om Ati Bhu Hum），扎地 嗡 迪 布（Prati Om Ti Bhu），萨瓦 达塔嘎达 萨玛 呦嘎 悉地 阿 吽（Sarva Tathagata Samaya Yoga Siddhi Ah Hum），表示证悟本尊与自己无二无别。之后，以嗡 阿 吽（Om Ah Hum）观想自己与金刚萨埵本尊融为一体。此时，为了调伏恶劣者，如经中所说，如果愿意，可以进行玛当度母的仪轨，以及与吽部坛城和同部族的其它仪轨。
Chinese
也包括了迎请。如此，这些特殊的行为是修供的第一天所要做的。第二部分包括：修持坛城，供养坛城，以及接受灌顶这三个方面。第一方面是：正如所说，通过基础、所依和结合的等持，生起誓言坛城。如此，从“远离目标之心的法界”开始，直到“对所有马王坛城进行灌顶”之间，都按照修法进行。修持的基础是本尊和所绘的坛城，修持的法是所依和所依的坛城，总共通过观想本尊与面前的坛城无二无别来修持。在两个旧的坛城仪轨中，正行部分没有明确说明单独修持宝瓶，因此应该理解为观想本尊、面前和宝瓶三者无二无别地进行修持。第二方面是：观想自己从坛城的主尊化现为一面二臂的金刚萨埵，然后进行顶礼和供养等。在顶礼、供养和赞颂结束之后，如果愿意，也可以在此处进行六道乐器的供养，具体方法可以参考其他仪轨。然后是打开禅房等念诵瑜伽。如果与灌顶相关，可以在根本咒语念诵之后，依靠宝瓶的咒索进行各种念诵。念诵结束时，进行供养、赞颂和忏悔，作为此时的结尾。然后是明点的瑜伽、细微的瑜伽、无相的瑜伽和清净的忆念，都按照修法仪轨的论典进行。瑜伽士们佩戴饰品，手持金刚铃，念诵百字明，并以优雅的姿态绕坛城三圈。然后回到自己的位置站立，将智慧之轮降临到影像坛城上，并进行安住和坛城加持。之后是朵玛仪轨，按照修法中所说的剩余朵玛，根据情况了解其变化，在此处进行外朵玛的供养。第三方面是：自入，可以从灌顶仪轨中了解。即使仅进行修供而没有完成自入，也没有冲突，但一般来说，如果能够完成自入，那是最好的。
English
It also includes the welcoming. Thus, these special actions are to be done only on the first day of the practice offering. The second part includes: practicing the mandala, offering to the mandala, and receiving empowerment, these three aspects. The first aspect is: As it is said, through the three samadhis of base, support, and union, generate the samaya mandala. Thus, starting from "the realm of mind free from the object of focus," up to "empowering all the Horse King mandalas," proceed according to the sadhana. The basis of practice is the deity and the painted mandala, the dharma of practice is the support and the supported mandala, altogether, practice by contemplating the deity and the mandala in front as inseparable. In the two old mandala rituals, the main part does not explicitly mention the separate practice of the vase, so it should be understood that the deity, the front, and the three vases are contemplated as inseparable for practice. The second aspect is: Visualize oneself transforming from the main deity of the mandala into Vajrasattva with one face and two arms, and then engage in prostrations and offerings, etc. After the prostrations, offerings, and praises are completed, if desired, the offering of the six realms' musical instruments can also be performed here, the specific method can be referred to other rituals. Then, there are the recitations of yoga such as opening the meditation room. If it is related to empowerment, various recitations can be performed after the recitation of the root mantra, relying on the mantra cord of the vase. At the end of the recitation, make offerings, praises, and confessions as the conclusion of this session. Then, the yoga of bindus, the yoga of subtle elements, the yoga of no-characteristics, and pure mindfulness are all performed according to the sadhana manual. The yogis, adorned with ornaments, hold the vajra bell, recite the hundred-syllable mantra, and circumambulate the mandala three times with graceful movements. Then, return to one's own position and stand, bestowing the wheel of wisdom upon the image mandala, and also perform the abiding and mandala blessing. After that, the torma ritual is performed, according to the remaining torma mentioned in the sadhana, understand its variations according to the situation, and perform the external torma offering here. The third aspect is: self-entry, which can be understood from the empowerment ritual. Even if only the practice offering is performed without completing the self-entry, there is no conflict, but in general, it is best if self-entry can be completed.
Chinese
第三，关于他人之义的灌顶次第，也应从单独编排的灌顶仪轨中了解。第三，后续仪轨包括：荟供、抛掷朵玛、护持坚固母三者，都如修法仪轨的次第。此处所说的“以吽字护持空行母”，也无非是护持坚固母。第四，在收摄坛城时，陈设酬谢供品，加持后献供，并以繁简适宜的赞颂进行赞美。以百字明咒弥补缺失，祈求宽恕。若是彩绘坛城，则迎请智慧尊安住，并明观誓言尊。以“吽”字，以自身心间的光明收摄坛城之轮。如修法仪轨般进行加持、护身等。若是依赖彩粉坛城进行长期修供，前几日也应如此。若要遣送迎请过的本尊像坛城，此时，事业金刚若能成就火供和补阙，也应进行。众人绕坛城，发愿。以百字明咒弥补缺失，进行忏悔。诵吉祥偈，接受成就。再次供养赞颂，以舞蹈和金刚歌舞令其欢喜。之后，念诵“贝嘎扎玛雅”，将智慧轮升至前方虚空，如前一样进行酬谢供养、赞颂、祈求宽恕。然后，念诵“嗡，您成办一切有情之义”，并念诵“格擦木”，遣送智慧尊。如前一样收摄誓言尊，进行加持和护身。观想一切法无生，念诵阿字，以持金刚的手，首先从本尊名号处取少许置于头顶。剩余的从有权者开始，直至主尊，收集到拂尘、宝瓶等器皿中，为了成就之义而安放，或者以恭敬之心送入大河中，使坛城的痕迹不显现。供养并收摄普巴金刚的十位忿怒尊。解开顶髻，沐浴。解除手印和誓言。再次陈设朵玛，向共同和特殊的护法神，以及安放在供奉处的四大天王和护方神祈祷后，遣送他们。