English
Generally, the ritual for the site of the mandala is to separate the mandala house and make steps where carving is needed. Otherwise, empowerment is done by merely starting from an inconspicuous place, and purification is done through mantras, mudras, and samadhi. Then, work such as blessing the land is begun. The eighth is occupying the land, which is the practice of the actions below. These are the initial works. The fourth is the ritual of preparation or special abiding, which includes the size of the mandala and the two parts of limb perfection. First, the sizes of the image mandala and the samadhi mandala are shown. First, there are three parts. The brief size is one cubit or four fingers. The medium size is twelve cubits or sixteen cubits. The extensive size is twenty cubits or twenty-five cubits. Each size is shown in two ways, large and small, which is determined according to the width of the dwelling, the difference in wealth, and the difference in the conditions of action. The size is not fixed by conditions. As it is said, this should be understood in the context of purifying previous actions and deeds. The second is from distant shouts and measurements, etc., until the limit of space is inconceivable. As it is said, "Meditate on various Buddha mandalas." The third fundamental line and the fourth color work, these two should be understood closely in the remaining parts that will be explained, through the association and combination of practices. There are two parts to this: limb perfection and perfection with limbs. First, in limb perfection, there are two parts: preparation and the actual ritual. First, in the powerful direction where the root mandala is to be made, smear a cubit's mandala with scented mud, draw various eight-petaled lotuses with a vajra fence. In its center, place a work vase with all the equipment, marked with a crossed vajra. In the east, place the thread of wisdom and action, in the south, the vajra, in the west, the skull cup water and the five ambrosias, and in the north, the bell. On the four lotus petals in the center and corners, place five-colored powders, arranged according to the family, and arrange the five hero grains. Around these, arrange offerings and tormas in accordance with the general practice. The second part is that from the preliminaries onwards, until the end of the self-generation yoga recitation, the preliminary is the purification of the work vase.
Chinese
以凉等供养并祈祷后，观想自己的双眼为由匝（藏文：ཛཿ）字所生的日月。念诵“嗡 迪普达 德里什达 阿姆 库夏 匝（藏文：ༀ་དིཔྟ་དྲྀཥྚ་ཨཾ་ཀུ་ཤ་ཛཿ，梵文天城体：ॐ दिप्तदृष्ट अंब कुष जः，梵文罗马拟音：oṃ dipta dṛṣṭa aṃ kuśa jaḥ，汉语字面意思：嗡，明亮的眼睛，阿姆，勾，匝）”并以睫毛不动的燃烧的姿态催促，信解虚空的如来们行结合。念诵“嗡 玛哈 舒涅达”等五智的咒语，从彼等的心间生出五智自性的五色光芒。观想智慧的光点融入各自的线绳，使其成为五智的体性。念诵五种种子字的同时，师徒一起首先将五股线绳各自单独缠绕。然后将五股合为一股缠绕，放置在金等容器中。同样，念诵“嘎雅 班匝”等身语意的三个咒语，从虚空如来们的三处生出三金刚自性的白红蓝三色光芒。观想誓言的光点融入各自的线绳，使其成为身语意的体性。念诵三个种子字的同时，将三股线绳各自单独缠绕。然后将三股合为一股缠绕，如前放置。安插方法和行为将在下面说明。然后是金刚铃的开光：如前，从净化、空性的状态中，观想五股金刚杵的中心为普贤王如来，向上的五股为五部佛父，向下的五股为五部佛母，上下莲花八瓣为八大菩萨和八大菩萨母，铃的中心和莲花八瓣的四方为五部佛母，四隅为四密母，铃口为般若波罗蜜多母，顶端为金刚部的五部佛父的身体，迎请、祈祷、降临、引导、融入、稳固，供养后，念诵“吽 阿（藏文：ཧཱུྃ་ཨཱཿ）”，诸佛化为光。念诵“班匝 嘎那（藏文：བཛྲ་གྷཎྜ）”，金刚为方便的自性，五智的体性，铃为智慧的自性，空性法性的声音宣扬，两者皆为胜义菩提心的自性，坚定此信解。念诵“吽，金刚铃持明，方便与智慧无二别，轮回与涅槃所依处，于法如是
English
After offering with cool things and praying, visualize your two eyes as the sun and moon born from the letter Ja (Tibetan: ཛཿ). Recite "Om Dipta Drishta Am Kusha Ja (Tibetan: ༀ་དིཔྟ་དྲྀཥྚ་ཨཾ་ཀུ་ཤ་ཛཿ, Sanskrit Devanagari: ॐ दिप्तदृष्ट अंब कुष जः, Sanskrit Romanization: oṃ dipta dṛṣṭa aṃ kuśa jaḥ, Literal Chinese meaning: Om, bright eyes, Am, hook, Ja)" and urge with a burning gaze without moving the eyelashes, believing that the Tathagatas of the sky are performing union. Recite the mantras of the five wisdoms such as "Om Maha Shunyata", and from the hearts of those deities, five-colored rays of light of the nature of the five wisdoms arise. Visualize that the wisdom sparks dissolve into each of the threads, transforming them into the essence of the five wisdoms. While reciting the five seed syllables, the teacher and students first wrap each of the five strands of thread separately. Then, twist the five strands together into one and place it in a container made of gold or other materials. Similarly, by reciting the three mantras of body, speech, and mind, such as "Kaya Vajra", white, red, and blue rays of light of the nature of the three vajras arise from the three places of the Tathagatas in the sky. Visualize that the sparks of the vows dissolve into each of the threads, transforming them into the essence of body, speech, and mind. While reciting the three seed syllables, wrap each of the three strands of thread separately. Then, twist the three strands together into one and place it as before. The method of insertion and conduct will be explained below. Then, the consecration of the vajra and bell: As before, from the state of purification and emptiness, visualize the center of the five-pronged vajra as Samantabhadra, the five upper prongs as the five Father Buddhas of the families, the five lower prongs as the five Mother Buddhas of the families, the eight petals of the upper and lower lotuses as the eight Bodhisattvas and eight Bodhisattva Mothers, the four directions of the center of the bell and the eight petals of the lotus as the five Mother Buddhas of the families, the four corners as the four Secret Mothers, the mouth of the bell as the Prajnaparamita Mother, and the top as the body of the five Father Buddhas of the Vajra family. Invite, pray, descend, guide, merge, stabilize, and after offering, recite "Hum Ah (Tibetan: ཧཱུྃ་ཨཱཿ)", the deities dissolve into light. Recite "Vajra Ghanta (Tibetan: བཛྲ་གྷཎྜ)", the vajra is the nature of skillful means, the essence of the five wisdoms, the bell is the nature of wisdom, the sound of emptiness and Dharma proclaims, and both are the nature of ultimate Bodhicitta, firmly establish this belief. Recite "Hum, Vajra bell vidyadhara, skillful means and wisdom are inseparable, the basis of samsara and nirvana, thus in the Dharma"
Chinese
说“转变吧！”。摇金刚杵，摇铃。然后是颅器水的开光：如前一样净化。从空性中，在誓言物的上方，从吽嗡梭阿昂杭中，观想所有佛的身语意功德事业的五如来，各自显现为五部的自性。迎请，赞颂，降临，引导，融合，安住，供养，念诵五百咒等之后，说“吽”，观想化为光，凝聚成智慧甘露。然后是颜料的剩余：必要，材料，数量，开光，放置方式，过失的避免等六种。必要是：所象征的是五种智慧，象征者显示为颜料的微粒。材料是：上品是因陀罗尼蓝等五种珍宝的粉末，中品是稻米等的粉末混合那些，下品是砖瓦等的粉末，用五种颜料改变颜色。数量是：五种颜料各自分为五组，或者一组五种也可以。开光是：净化。从空性中，在五种颜料的上方，吽嗡梭阿昂杭，姆朗芒榜当都安住。萨帕ra，桑。观想各自的放射和收摄，以手印种子字为标志，从中化现五部如来与佛母的身相。迎请，赞颂，降临，引导，融合，安住，做供养。念诵嗡阿萨瓦班杂ra特纳萨玛耶吽吽，尽力念诵之后，说“吽”，观想诸神化为光，成为珍宝微尘的颜料燃烧。书写的文字也要不明显地堆积和揉搓。放置方式和过失的避免在下面说明。第二，有支分的开光，有宝瓶，弟子，神特别安住三种。第一，宝瓶的开光，有准备和真实开光两种。第一是：金银铜等的宝瓶，没有污垢且腹部大，颈部细，口外张，唇下垂，底部收缩等，具有与神数量相等的尺度和特征。或者按照部类的归纳，有五部神的宝瓶和前面所说的业宝瓶共六个。如果也没有，那么有尊胜佛母和业宝瓶，共两个。
English
Say, "Transform!" Shake the vajra and ring the bell. Then, the consecration of the skull-cup water: Purify as before. From emptiness, above the samaya substances, from Hūṃ Oṃ Svā Āṃ Hāṃ, visualize the five Tathāgatas of the body, speech, mind, qualities, and activities of all Buddhas, each appearing as the nature of the five families. Invite, praise, cause to descend, guide, merge, stabilize, and offer. At the end of reciting five hundred mantras, etc., say "Hūṃ," and visualize it dissolving into light, condensing into the nectar of wisdom. Then, the remaining of the colors: necessity, material, quantity, consecration, manner of placement, and avoidance of faults, these six. The necessity is: what is symbolized are the five wisdoms, the symbolizer is shown as the particles of pigment. The material is: the best is the powder of five jewels such as indranila, the middle is the powder of rice etc. mixed with those, the lowest is the powder of bricks etc., changing the color with five kinds of pigments. The quantity is: the five kinds of pigments are each divided into five groups, or even one group of five is sufficient. The consecration is: purify. From emptiness, above the five kinds of pigments, Hūṃ Oṃ Svā Āṃ Hāṃ, Mūṃ Lāṃ Māṃ Pāṃ Tāṃ, may they abide. Spha ra, Saṃ. Visualize the respective emanation and reabsorption, marked with hand symbols and seed syllables, from which the forms of the five Tathāgata families with their consorts manifest. Invite, praise, cause to descend, guide, merge, stabilize, and make offerings. Recite Oṃ Āḥ Sarva Pañca Ratna Samaye Hūṃ Hūṃ as much as possible, and at the end, say "Hūṃ," and visualize the deities dissolving into light, becoming burning pigments of minute particles of jewels. The written letters should also be piled up and rubbed indistinctly. The manner of placement and avoidance of faults will be explained below. Secondly, the consecration with limbs, there are three: vase, disciple, and the deity especially abiding. First, the consecration of the vase, there are two: preparation and actual consecration. The first is: a vase of gold, silver, copper, etc., without stains and with a large belly, a thin neck, a wide mouth, a drooping lip, a shrinking base, etc., having the measure and characteristics equal to the number of deities. Or, according to the classification of families, there are five vases of deities of the five families and the vase of activity mentioned earlier, making six. If even that is not available, then there are two: the Victorious One and the activity vase.
Chinese
首先将地方打扫干净，用安息香熏香。念诵事业咒语，用芥子驱赶，以此驱除邪魔。将没有生物的干净水与香混合，念诵普贤父母的咒语，灌满三分之二。加入盐、蜂蜜、红糖、余甘子、酥油五种精华。哈萨德瓦、格日哈蒂、斯瓦达、坎达卡日、阿帕拉切塔这五种药。金、银、珍珠、珊瑚、绿松石这五种珍宝。青稞、稻、小麦、芝麻、豆类这五种谷物。藏红花、麝香、肉豆蔻、白檀香、红檀香这五种香料。像这样，将这五组五种物品，按照顺序依次用不动佛、毗卢遮那佛、宝生佛、无量光佛、不空成就佛的咒语加持，或者将物品和咒语一起混合也可以。用与自身颜色相同的衣服做颈饰，用菩萨的咒语缠绕。用带有树枝、树叶和果实的树来装饰，用门神的咒语加持。用带有花环的绳子，用金刚能胜六佛的咒语安放。如果瓶子的数量与本尊数量相等，则在每个瓶子上画上各自手印的标志。将坛城中诸神的住所按照出现的顺序，放在吉祥草垫上，不要改变方向。如果是五个瓶子，则在每个瓶子上画上五种姓的标志，然后放在坛城的中央和四个方向。如果只有一个瓶子，则将所有标志都画在上面，然后放在坛城主尊的位置。最后用供品装饰四周。将事业瓶放在门内的右侧，或者自己面前等方便的地方，用于清洁和布施。
English
First, clean and purify the place, and fumigate with gugul (benzoin). Recite the activity mantra and scatter mustard seeds to drive away obstacles, thus dispelling evil spirits. Mix clean water without living creatures with fragrance, and while reciting the mantra of Samantabhadra and Samantabhadri (the primordial Buddha and his consort), fill it to two-thirds. Add salt, honey, brown sugar, amla fruit, and the five essences of ghee. The five medicines: Hasa Deva, Grihati, Svada, Kandakari, and Apara Tseta. The five precious substances: gold, silver, pearl, coral, turquoise, and mumien (fossil resin). The five grains: barley, rice, wheat, sesame, and beans. The five fragrances: saffron, musk, nutmeg, white sandalwood, and red sandalwood. Thus, each of these five sets of five items is blessed in order with the mantras of Akshobhya, Vairochana, Ratnasambhava, Amitabha, and Amoghasiddhi, respectively. Alternatively, it is also acceptable to mix the substances and mantras together at once. Adorn the neck with a pair of robes of matching color, and wrap it with the mantra of the Bodhisattva. Decorate the mouth with a tree with branches, leaves, and fruits, and consecrate it with the mantra of the gatekeeper. Place a string adorned with flowers with the mantra of the Six Vajra Conquerors. If the number of vases is equal to the number of deities, then mark each with the respective hand-symbol. Place the abodes of the deities of the mandala on cushions of kusha grass in the order they appear, without changing direction. In the case of five vases, mark each with the symbol of the five families and place them in the center and four directions of the mandala. If there is only one vase, then mark all the symbols on it and place it in the position of the main deity of the mandala. Finally, surround it beautifully with offerings. Place the karma vase inside the door on the right, or in front of oneself, or wherever is convenient, for the purpose of cleansing and offering.", "additional_notes": "The original Tibetan text continues, but the translation is truncated here.