English
Having purified with Svabhava. From emptiness, from Hūṃ Oṃ Traṃ Hrīḥ Āḥ, the threads of white, blue, yellow, red, and green colors arise, transforming into the bodies of the Five Tathāgata families. One's own two eyes transform into the form of the sun and moon blazing forth from the syllable Jaḥ. Oṃ Devate Dṛṣṭa Aṅkuśa Ja Ja! From the hearts of the Tathāgatas residing in the sky, the essence of twenty-five wisdom lights arises, becoming inseparable from the Samaya beings. By reciting the root mantra once, make the form of coiling. The thread is held by the Vajra Master. Oṃ Vajra Samaya Sūtra Mahā Hūṃ Oṃ Āḥ Hūṃ. By this, it is made firm. The Master is in the west and the disciple is in the east. Oṃ Āḥ Jaḥ Jaḥ Jaḥ! Thus, the end of the thread is placed on the vajra. Thinking of drawing the essence of Bodhicitta from the secret place of the father to the mouth of the mother. I beseech the one with supreme power to consider. Because it possesses the sound of the vajra thread, may the mandala of the sky be perfectly accomplished, and may it urge the benefit of beings. Oṃ Bodhicitta Sarva Sattva Hūṃ. Reciting thus, with the method of the navel, in the space, with the thumb and forefinger of the right hand holding the vajra, along with the hand bell, reciting: Oṃ Vajra Samaya Sūtra Mati Krama Mahā Hūṃ. Thus, planting west and east, circling to the right. The Master is in the south and the disciple is in the north. Likewise, directing from fire to wind. From the absence of truth, look at the one with power. From fire to northeast likewise. From wind to southwest direction, and from wind to northeast looking, and from fire to southwest looking. On the two Brahma lines and the four root lines, do reverse progression, and on the corner lines, abandoning reverse progression, plant without error. Then, the Master sits as before. The Master should gather the thread. By planting the thread of wisdom nature, contemplate it as the wisdom palace. The action thread: In the text, the clear explanation of the palace with complete doors has not appeared, such as in Mindrolling Dorsem, although there is no clear explanation of complete doors, in practice, the palace is made, and here, in the meaning of meditation, the palace actually appears, so in accordance with the common secret, the palace is square, with eight horse faces, a lotus fence of flames, and in the center, an eight-petaled lotus with five layers, and in the center, a six-spoked wheel should be drawn. These are the rituals of the first west. Secondly, regarding the preparation, there are three: the deity and the disciple, and the vase preparation. First is the deity:
Chinese
坛城的地基画好后，制作坛城，用彩粉稍微画出轮廓，然后上师用金刚杵等五甘露的香气，在主要位置画一个正方形，并在其前面制作一个圆形母地，在前面布置大小两个根本咒的食子，并在其周围顺时针摆放供品。在神像的上方，曼扎的上面，放置装满三十五种物质的宝瓶，点燃古古香，驱逐邪魔，系上护身线。事业瓶放在东北方，在结界上放置海螺法器的供水等。如果土地已经确定，则必须像自生土地仪轨一样念诵。如果土地没有确定，也没有空闲时间，此时不念诵自生也可以。无论如何，按照仪轨如法加持供品，清扫食子，用空性使其空。按照仪轨生起本尊，直至赞颂。然后，双膝跪地，手持金刚铃和香。 吽：祈请诸佛菩萨垂听！我等持明者，欲绘制大悲坛城，为利益众生，祈请允许！如此念诵三遍，想象得到允许。用嗡 班杂 阿尔刚 到 夏达，以及 玛哈班杂 惹达 巴林达 卡嘿 供养。用二十一度母赞颂。用吽字和金刚铃以及手印。 在没有迎请坛城主尊之前，请安住在虚空的光网之中。念诵完毕。收摄食子。第二是宝瓶的准备：清扫干净。从空性中，从嗡字生出智慧宝瓶，一切特征圆满的宫殿，胜利宝瓶之中，生出狮子座、莲花、日月垫，光芒万丈。从 僧哈玛哈巴拉 惹达达拉 舍 到 达玛德维达度夏瓦里 之间，按照仪轨生起本尊。用 嗡 萨瓦 达塔嘎达 玛哈阿嘎亚 班杂 等加持三处。用 嗡 玛哈 虚空 等灌顶。用 嗡 有无空性 等迎请。嗡 虚空 广大 等偈颂和咒语，以及用 药、血、食子 三种咒语供养。用二十一度母赞颂。抓住护身线，从我的口中念诵咒语的念珠，缠绕在护身线上等。
English
After drawing the base of the mandala, create the mandala, and lightly sketch the outlines with colored powders. Then, the master, with the vajra and the essence of the five nectars, draws a square in the main position, and in front of it, creates a circular mother earth. In front, arrange two torma, large and small, of the root mantra, and around it, arrange the offerings clockwise. Above the deity assembly, on the mandala, place a vase filled with thirty-five substances, rich in essence. Burn gugul incense, dispel obstacles, and attach the protection cord. Place the action vase in the northeast. Place the conch shell and offering water on the boundary. If the ground is determined by divination, then it is necessary to recite as in the self-arising ground ritual. If the ground is not determined by divination and there is no free time, it is acceptable not to recite the self-arising at this time. In any case, bless the offerings according to the ritual manual. Cleanse the torma. Purify it into emptiness with shunyata. Generate the deity according to the ritual, up to the praise. Then, kneel down, holding the vajra bell and incense. Hūṃ: May the Sugata Buddhas and Bodhisattvas heed! We, the vidyādharas, wish to draw the mandala of great compassion. For the benefit of beings, please grant permission! Recite this three times, imagining that permission is granted. Offer with oṃ vajra argham to shabda, and mahā pañca rakta balingta khāhi. Praise with the Twenty-One Taras. With the syllable hūṃ, the vajra bell, and the gesture of raising. Until the lord of the mandala is invited, may they remain in the net of light in the sky. Say this. Gather the torma. Second, the preparation of the vase: Cleanse and purify. From emptiness, from bhrūṃ, arises a vase of the nature of wisdom jewel, a palace with all perfect characteristics. Inside the victorious vase, arises a lion throne, lotus, sun, and moon cushions, blazing with light. From singha mahābala ratna tāra hrīḥ to dharma devi dhātu śvari stvam, generate the deity according to the ritual. Bless the three places with oṃ sarva tathāgata mahā ākāya vajra, etc. Bestow empowerment with oṃ mahā śūnyata, etc. Invite with oṃ yod med stong pa, etc. Offer with verses and mantras such as oṃ khā dhyings klong yangs, etc., and with the three mantras of medicine, rakta, and torma. Praise with the Twenty-One Taras. Holding the protection cord, recite the rosary of mantras from my mouth, entwining the protection cord, etc.
Chinese
我。观想宝瓶诸神的心续被策发，融入菩提心智慧甘露降下，宝瓶充满，并念诵完整的咒语。在业宝瓶中，观想忿怒阎罗敌，深蓝色，一面二手，右手高举金刚橛，左手作期克印，以光荣和尸陀林装扮，于莲花日轮尸体之上，以抛掷姿势，于智慧火焰燃烧的中央安住，从其身流下甘露之流，观想宝瓶充满。嗡 阿 吽 曼殊室利 阎曼德迦 吽 啪特。尽力念诵后，仅以咒语供养，以二十赞赞颂。以海螺法的供水作为供品献上，观想诸神以大贪恋融入智慧甘露，与宝瓶水成为一体。将宝瓶置于僻静处，收摄供品食子。颜色的区分是：上师安住于坛城中央时，以四位明妃的金刚歌策请： 霍！任运成就坛城自显现，以大悲垂念我等，为了遣除一切错乱显现，祈请建立大坛城！如此念诵三遍祈请。将各种颜色的颜料分别倒入，置于四方和中央五处。进行净化。从空性中，观想颜料显现为五种姓。班杂 萨玛雅 札 札 吽 邦 霍 以此融入。嗡 班杂 阿让 等直到 夏巴 进行供养。法身虚空 等等进行赞颂。嗡 阿 吽 梭哈 念诵多次。从光中融化，化为珍宝的微尘。嗡 班杂 智达 萨玛雅 吽 念诵多次进行加持。以五种智慧的自性，以颜料绘制坛城。吽 吽 吽 吽 吽 如此念诵，上师以左手从自在处开始，从墙内绘制黄、蓝、白、红、绿五条线，门的大小一致，以颅骨覆盖。此乃法界完全清净。众生界能迅速解脱。光荣的国王文殊。如来一切的处所。以真实不虚的加持力。坛城事业吉祥圆满。如此说真实语，并观察颜料的好坏，然后涂抹颜料：中央蓝色的中心是 धीः（藏文，梵文天城体dhīḥ，梵文罗马拟音dhīh，智慧），红色和黄色。从六瓣的前面开始 嗡 阿惹
English
I. Visualize that the mind streams of the vase deities are stirred and evenly enter, and the nectar of Bodhicitta wisdom descends, filling the vase. Then, recite the complete mantra. In the action vase, visualize the wrathful Yamantaka, dark blue, with one face and two arms, the right hand holding aloft a vajra kila, and the left hand making a threatening gesture. He is adorned with the ornaments of glory and the charnel ground, and sits in the center of a burning mass of wisdom fire in a throwing posture on a lotus, sun, and corpse seat. From his body, a stream of nectar descends, and visualize that the vase is filled. Oṃ āḥ hūṃ mañjuśrī yamāntaka hūṃ phaṭ. Recite as much as possible, and then offer with just the mantra, and praise with the twenty praises. Offer the conch shell water offering as a gift, and visualize that the deities, with great attachment, dissolve into the nectar of wisdom, becoming one taste with the vase water. Place the vase in a secluded place and gather the offerings and torma. The distinction of colors is: When the master is seated in the center of the mandala, he is urged by the vajra songs of the four consorts: Hoḥ! Spontaneously accomplished mandala, self-appearing, Please consider us with compassion, In order to reverse all deluded appearances, Please establish the great mandala! Pray like this three times. Pour the different colors of paint separately, placing them in the four directions and the center, five places. Purify. From emptiness, visualize the colors as appearing as the five families. Vajra samaya jaḥ Jaḥ hūṃ baṃ hoḥ Dissolve with this. Offer with Oṃ vajra arghaṃ etc. up to śabda. Praise with Dharmakaya, sky, etc. Oṃ āḥ hūṃ svāhā Recite many times. Dissolve into light and become minute particles of precious jewels. Oṃ vajra citta samaya hūṃ Bless by reciting this many times. By the nature of the five wisdoms, I will draw the mandala with colors. Hūṃ hūṃ hūṃ hūṃ hūṃ Saying this, the master, with his left hand, starts from the powerful place and draws five lines of yellow, blue, white, red, and green from inside the wall, the size of the doors being the same, and covers them with a skull. This is the Dharma realm, completely pure. The realm of sentient beings is quickly liberated. Glorious King Manjushri. The place of all the Tathagatas. By the blessing of true reality, May the mandala activities be auspicious. Saying these words of truth, examine the quality of the colors and then spread the colors: In the center of the blue center is धीः（Tibetan, Devanagari dhīḥ, Romanized Sanskrit dhīh, meaning wisdom）, red and yellow. Starting from the front of the six petals, Oṃ Ara
Chinese
绘制莲花瓣的每一个字母。莲花的黄色花丝环绕。花瓣各式各样。环绕五种颜色。东面的花瓣上有白色小点。南面黄色。西面红色。北面绿色的小点，每一个小点的周围都环绕着四個非本色的小点，形成五组。间隔的花瓣上各有一个装饰华丽的宝瓶。门廊等都应按照通常的方式布置。用剩余的颜料进行供养和赞颂，然后迎请智慧尊降临。第三，弟子的准备：即使经文中没有提到，如果愿意，也可以将一般的准备仪轨中的本尊咒语进行修改后传授，这样做不会违背圆满支分。这里，如果不是出自胜妙伏藏三部心髓的修法窍诀中的新弟子，就另外放置。绘制芥子油的圆点。将牙签收集起来。用比瓦班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等忿怒咒语和芥子油驱逐邪魔。观想弟子头顶的莲花月轮座上，安住着金刚萨埵，从其心间的咒鬘中降下白色甘露，净化罪障，念诵七遍或二十一遍百字明。以“怙主我等（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等祈请宽恕。金刚萨埵融入各自。金刚上师，佛陀（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等念诵三遍以净化相续。上师念诵“亚”字，观想忿怒尊亚夏美瓦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）放出火焰，焚烧罪障。念诵“吽吽吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。念诵“嗡啊吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”并在三处绘制油点。相信牙签具有检验成就之相的能力，念诵根本咒加持后交给弟子。你们面向坛城，希望显示成就之相，毫不犹豫地念诵“嗡班杂哈萨哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，将牙签丢入牙签围成的圈中，根部朝向自己，如果向外倒下则不吉利，需要重来。弟子们祈请上师赐予誓言：“吽！上师之身语意金刚，根本支分誓言等，即使为了生命也不放弃，祈请金刚之王赐予。”如此祈请三遍后，上师从内供中取出甘露赐予弟子：“吽！所有如来之