Chinese
关于绘制（坛城）的方法，库库拉札（Kukuraja）也说：线条太低无法成就，弯曲会产生痛苦，中断会导致上师和弟子死亡或生病，不完整会导致疾病，方向错误会导致陷入迷惑的境地。如是说。然后，上师或代理人绘制本尊标志的方法，在《智慧之巅》中说：无论谁获得了事业的授权，都应开始绘制手印。中间不均匀的是金刚，颜色像眼药一样。与主尊的数量相等，顶端发光的置于中央。八辐的是燃烧的，应正确地置于前方。金刚的美丽就是这样。各种光芒的珍宝，应置于自己的位置。如是说。因此，在中心绘制黑色的三尖金刚杵，在五位殊胜子绘制各自部族的手印和颜色。八辐上绘制忿怒十尊各自部族的标志，与清净的续部相符。在因陀罗方向绘制张口金刚杵，在火的方向绘制宝金刚杵，在死主方向绘制金刚箭，在无实方向绘制金刚弓，在水神方向绘制金刚套索，在风的方向绘制金刚火，在夜叉方向绘制金刚杖，在自在天方向绘制三尖金刚杵，在东北方向绘制金刚颅骨，在西南方向绘制金刚足。（犁头）如是说。上面绘制尊胜佛母于东方之东，下面绘制大力明王于西方之西，其余辐条之间绘制两两普巴杵，其余的，根据《羯磨库茹续》：在那之外的布上，护法们交替排列，门上是四位门母，铁栅栏上是自在母，虽然实际上是佛，却以仆人的身份居住。虽然这样说，但这里遵循根本释论，将二十八自在母安置在殿堂的四个方向。这样安置后，在准备阶段，安住在虚空中的智慧尊，以四手印和咒语融入坛城之中。然后，陈设装饰和供品的仪轨，也在《秘密续》中说：内外秘密的供品，箭和普巴杵、宝剑，镜子、彩绸、护身线等。以及，在《事业续》中说：猛烈的物品。
English
Regarding the method of drawing (the mandala), Kukuraja also said: A line that is too low will not accomplish anything, a curved line will generate suffering, an interrupted line will cause the teacher and disciples to die or become ill, incompleteness will cause disease, and incorrect direction will cause one to fall into a state of confusion. Thus it is said. Then, the method by which the teacher or representative draws the deity's symbols is described in the "Essence of Wisdom": Whoever has received authorization for the activity should begin to draw the handprints. The uneven center is the vajra, the color is like eye medicine. Equal to the number of the main deity, the radiating tips are placed in the center. The eight spokes are blazing, and should be properly placed in front. The beauty of the vajra is like this. Jewels of various rays of light should be placed in their own positions. Thus it is said. Therefore, in the center, draw a black three-pointed vajra, and on the five supreme sons, draw the hand symbols and colors of their respective families. On the eight spokes, draw the symbols of the ten wrathful deities of their respective families, in accordance with the pure tantra. In the direction of Indra, draw an open-mouthed vajra; in the direction of fire, draw a jewel vajra; in the direction of the departed, draw a vajra arrow; in the direction of non-truth, draw a vajra bow; in the direction of the water deity, draw a vajra lasso; in the direction of the wind, draw a vajra fire; in the direction of the yaksha, draw a vajra staff; in the direction of the Isvara, draw a three-pointed vajra; in the northeast direction, draw a vajra skull; in the southwest direction, draw a vajra foot. (Plowshare) Thus it is said. Above, draw Vijaya in the east of the east, and below, draw Mahabala in the west of the west, and between the remaining spokes, draw two kila each, and the rest, according to the Karma Kuru Tantra: On the cloth outside of that, the protectors are arranged alternately, at the gate are the four gate goddesses, on the iron fence is the Isvari, although they are actually Buddhas, they reside as servants. Although it is said like this, here, following the root commentary, the twenty-eight Isvaris are arranged in the four directions of the courtyard. After arranging in this way, during the preparation stage, the wisdom beings residing in the sky are dissolved into the mandala with the four handprints and mantras. Then, the ritual of arranging ornaments and offerings is also described in the Secret Tantra: Outer, inner, and secret offerings, arrows and kila, swords, mirrors, colored silks, protective cords, etc. And, in the Activity Tantra, it says: Fierce objects.
Chinese
全部积聚。肢体残段和碎块，脊椎、脑髓、血和头，三角形的青黑色食子等，毒药等猛烈的物品都赞颂。和空行母的物品一起，积聚后进行供养。因此，坛城的装饰和猛烈的供品等，以及先前准备好的三个宝瓶等灌顶物品，都应无一遗漏地聚集。第二，灌顶的行动有三：成就坛城，自身进入，以及给他人灌顶。第一，根本续部中说：物品全部圆满具备，诸神如法成就。因此，对于生圆次第的修习稳固的人来说，自身、本尊、三个宝瓶的进入合一也可以，如果依于信解而行持，那么分别进行不同的仪轨，区分观想则更好。第二，自身进入：秘密意趣中说：祈请也接受灌顶，身语意和功德事业五种灌顶。对十方众生的生命灌顶，生命变成智慧后，救度三界的灌顶。因此，迎请十方如来及其眷属，以具备三座的坛城之神的形象，在进行五种智慧灌顶时，对于生起乐空双运的新体验，进行四种灌顶的次第。观想菩提心的自性，用宝瓶灌顶的水洗净一切垢染，剩余的水向上倒流，变成五部的头饰，这是对三坛城之命灌顶为智慧。由此，自身也清楚地显现为原本成就的坛城，在三处安立身语意的三尊，以三手印和三字种标识，从其放射光芒，净化三界一切众生的业和烦恼，将未证悟的轮回自性，救度到证悟的菩提心中，与自无二无别地合一，这称为对三界众生之命灌顶。如前所说：三界本来就是佛，因妄念而流转轮回，救度到无二的菩提心中，再次合一，对自身灌顶。这是金刚橛自身进入的仪轨。
English
Gather everything completely. Limbs, severed pieces, and fragments, vertebrae, marrow, blood, and head, triangular dark blue-black torma cakes, etc., poisons and other fierce substances are all praised. Together with the substances of the dakinis, they are gathered and offered. Therefore, the ornaments of the mandala and the fierce offerings, as well as the three vases prepared beforehand, and all the empowerment substances, should be gathered without omission. Second, there are three actions of empowerment: accomplishing the mandala, entering oneself, and bestowing empowerment on others. First, the Root Tantra says: "When all substances are perfectly complete, the deities are accomplished properly." Therefore, for those who are stable in the practice of generation and completion stages, it is acceptable for the entry of oneself, the deity in front, and the three vases to be one. However, for those who practice based on faith, it is better to perform separate rituals and distinguish the visualizations. Second, entering oneself: The Secret Intent says: "Pray and also receive empowerment, empower the five: body, speech, mind, qualities, and activities. By empowering the life of the ten directions, life becomes wisdom, and then empower to liberate the three realms." Therefore, invite the Tathagatas of the ten directions with their retinues, appearing as the deities of the mandala complete with the three seats. When performing the action of bestowing the five wisdom empowerments, for the newly arising experience of uniting bliss and emptiness, perform the sequence of the four empowerments. Contemplate that the nature of bodhicitta is purified of all impurities by the water of the vase empowerment, and that the remaining water flows upwards, transforming into the crown ornaments of the five families. This is empowering the life of the three mandalas into wisdom. From this, one's own self also clearly appears as the mandala that has been accomplished from the beginning. In the three places (body, speech, and mind), establish the three deities of body, speech, and mind, marked with the three hand implements and the three seed syllables. From them, rays of light radiate, purifying the karma and afflictions of all sentient beings in the three realms. Liberate the unawakened nature of samsara into the awakened bodhicitta, uniting it inseparably with oneself. This is called empowering the life of the three realms. As stated earlier: "The three realms are originally Buddhas, due to delusion they wander in samsara. Liberate them into the non-dual bodhicitta, and reunite them, empowering oneself." This is the self-entry ritual according to the Phurba tradition.
Chinese
意义深远，以前他人未曾领悟的有很多，如何将仪轨的行事传授给弟子的呢？第三部分分为两点：引入坛城和对此进行灌顶。第一点是：根本续部中说：在裁剪好的白色丝绸帷幔上，陈设所有物品和器物后，弟子五人或一人也可以，用丝绸严密地缠绕面部，进行洁净的沐浴后，手捧各种珍宝。如经中所说：用身语意的字，洗净他的身语意三门。因此，用汇集三字的业瓶进行沐浴。驱除弟子的魔障和障碍，让他们承诺接受供养。如经中所说，为了驱除障碍，将朵玛给予外道并驱逐，为了驱除魔障，经中说：忿怒尊的字和手印，断除放射和收摄之间的障碍。因此，用念诵忿怒母金刚爪等的猛咒的业瓶进行沐浴，并像通常一样讲述改变心意的佛法等。为了使心意达到最佳状态，蒙上眼睛。念诵：嗡 班杂 扎क्षुभнда 瓦拉 玛那 耶 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）系缚。阿 康 维 Ra 吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）念诵后，召唤虚空勇士，给予鲜花，观想五部种子字各自生出的鲜花花环，各自以种子字为标志，捧在手中。然后，弟子们在帷幔外祈请：讲解续部中说：饮血金刚黑汝嘎，我以五种甘露供养您，为了彻底救度我，请赐予我无二金刚。三次。上师说：具缘持明种姓之子，为了殊胜的善妙发心，从现在开始发起菩提心，孩子你喜欢什么？作为回答，弟子说：我喜欢吉祥大乐，我喜欢殊胜的大乐，为了获得无上菩提，我喜欢饮血尊。说完之后，宣布誓言并给予共同的戒律：事业续部中说：在这猛烈事业的坛城中，种姓之子你进入吧。对于共同和特殊以及额外的誓言，你不要违越。不要看到坛城的秘密，不要看到神圣的秘密，不要说出神圣的秘密。你
English
The meaning is profound, and there are many things that others have not realized before. How does the ritual of entrusting the activities to the disciple proceed? The third part is divided into two points: introducing into the mandala and bestowing empowerment upon it. The first point is: In the root tantra, it says: On the cut white silk curtain, after arranging all the objects and instruments, five or even one disciple may be present. The face is tightly wrapped with silk, and after a pure bath, various jewels are held in the palms. As the scripture says: With the letters of body, speech, and mind, cleanse his three doors of body, speech, and mind. Therefore, bathe with the action vase that gathers the three letters. Remove the disciple's demons and obstacles, and have them promise to accept offerings. As the scripture says, in order to remove obstacles, give the torma to the outsiders and expel them. In order to remove demons, the tantra says: The wrathful deity's letters and hand gestures, cut off the obstacles between emission and absorption. Therefore, bathe with the action vase while reciting the fierce mantras of the wrathful mother Vajra Claw, etc., and explain the Dharma of changing the mind, etc., as usual. In order to bring the mind to the best state, cover the eyes. Recite: Om Vajra Chakshubhandha Vara Mana Ye Svaha. (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning). Bind. Ah Kam Vira Hum. (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning). After reciting, summon the hero of space, give flowers, and visualize the garlands of flowers born from the five Buddha family seed syllables, each marked with its own seed syllable, held in the palms. Then, the disciples pray outside the curtain: The explanatory tantra says: Blood-drinking Vajra Heruka, I offer you with the five nectars, in order to completely liberate me, please grant me the indivisible Vajra. Three times. The master says: Son of a fortunate Vidyadhara lineage, for the sake of the excellent and virtuous aspiration, generate Bodhicitta from now on, child, what do you like? In response, the disciple says: I like the auspicious Great Bliss, I like the supreme Great Bliss, in order to attain unsurpassed Bodhi, I like the Blood-drinking Lord. After saying this, announce the vows and give the common precepts: The activity tantra says: In this mandala of fierce activity, son of the lineage, enter. Do not transgress the common, special, and additional vows. Do not see the secrets of the mandala, do not see the sacred secrets, do not speak the sacred secrets. You
Chinese
看看这美好之物！ 班杂曼达拉 扎威夏 吽！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）金刚坛城进入呀 吼！ 唉玛，具器之子！ 你看到这伟大的坛城，便能从罪恶中解脱。 因此，要生起极大的信心。 这象征的伟大坛城，实际上就是究竟的色究竟天。 它圆满了菩提道的所有法，以及道地的功德。 在那里的所有佛陀，要知道就在你自己的心中。 因为心安住于法性，所以是自生任运的坛城。 这就是对所见之物的普遍开示。 如果喜欢广说，想要如实了知所依和能依的清净结合，那么就广说清净，分为两部分。 第一部分，所依宫殿的清净，出自密意： 宫殿明亮之义相，宫殿显现为四方形，是四无量之义相。 四方出现四门，是解脱智慧之义相。 马头四正断，是本来自性清净之义相。 以网和半网装饰，是烦恼于处清净之义相。 紫色田地上竖立八根柱子，是八圣道之义相。 展开五梵天之柱，是五毒于处清净之义相。 日月柱垫和柱头，是方便和智慧之义相。 田地的上下横木，做成父母的贪嗔于处清净之义相。 黑蛇化为人形，是轮回嗔恨被诛杀之义相。 以大尸陀林装饰，是烦恼神通先行，化现种种变化和深奥之义相。 以妙欲天女装饰，是具足五妙欲之义相。 以珍宝伞等装饰，是戒律完全清净之相。 以五宝墙壁装饰，是五智之义相。 四角以胜幢装饰，是战胜分别魔之义相。 以如意树装饰，是以大悲周遍一切之义相。 以鹿和兽皮装饰，是被菩萨围绕之义相。 转法轮，是对十地菩萨，转法轮之义相。