Chinese
幻化网忿怒尊坛城仪轨金刚鬘。达玛希日。 幻化网忿怒尊坛城仪轨金刚鬘。达玛希日。 幻化网忿怒尊坛城仪轨名为金刚鬘。顶礼吉祥黑汝嘎。普遍之主导师金刚萨埵自身，为调伏难调者故，黑汝嘎之吉祥，五十八种化现坛城之诸尊，于轮中显现，顶礼具吉祥上师。何者之果位，于轮涅盘大会处，具缘者速疾安乐趋入之殊胜道，金刚持灌顶会众之行迹，于此阐明圣者之语之轨辙，成就之果随欲而生之门，依赖灌顶与修法之事业，其亦与坛城事业相关故，广弘甚深义金刚鬘。此有三：所修之基，以何而修之方便，由彼成就之果。初者，如是云：心性即是圆满之佛陀，勿于他处寻佛。如是，于续部中云：一切自明菩提心，彼乃经之量。如是所说，以觉与不觉之作用，成为轮回涅盘一切之生处，名为基续，以所化之续所摄，乃法性菩提心之自性。二者，使彼基续远离忽然而生之垢染，名为方便续，乃以道之实物所摄之支分具足者，于支分之实物十处安住，然于此，秘密藏续之义，如所有十之基然，时之所需坛城灌顶，如是坛城之初，时需首先为坛城，续中基二合一说，如是于七坛城中，此示现增上之影像坛城，于彼亦有，总摄地线之准备，以颜色绘画与分别念诵，安住且以增长而焚烧，进入二者与功德说，如是所说亦是，结合与
English
The Vajra Garland Ritual of the Wrathful Deities' Mandala of Magical Illusion. Dharmashri. The Vajra Garland Ritual of the Wrathful Deities' Mandala of Magical Illusion. Dharmashri. The ritual of the Wrathful Deities' Mandala of Magical Illusion, called the Vajra Garland, is present. Homage to glorious Heruka! The all-pervading master, Vajrasattva himself, in order to subdue the difficult to tame, the glorious Heruka's, fifty-eight manifestations of the mandala deities, appearing in the wheel, I bow to the glorious Lama. Whose attainment, at the great gathering place of the wheel, is the supreme path for the fortunate to quickly and easily traverse. The very trace of the Vajradhara empowerment assembly, is clearly explained here, following the words of the holy ones. The door through which the fruits of accomplishment arise as desired, relying on the empowerment and the activities of practice, and since that is also related to the activities of the mandala, I will extensively propagate the profound meaning of the Vajra Garland. This has three parts: the basis to be accomplished, the means by which to accomplish it, and the result accomplished by that. The first is: As it is said: The nature of mind is the complete Buddha, do not seek a Buddha elsewhere. And, in the explanatory tantra it says: All self-awareness is bodhicitta, that is said to be the measure of scripture. As it is said, by the action of realization and non-realization, it becomes the source of all samsara and nirvana, called the basis tantra, which is encompassed by the lineage of those to be tamed, and is the nature of the dharmata bodhicitta. The second is: that which makes that basis tantra free from adventitious stains is called the means tantra, which is a limb possessing the reality of the path. Here, from the fact that the reality of the limbs abides in ten places, the meaning of the Secret Essence Tantra, as many as ten are the very basis, the mandala empowerment is needed for the occasion. Likewise, for the first mandala, the mandala is needed for the occasion, in the tantra it is said that the two bases are one. Thus, among the seven mandalas, this shows the image mandala which is superior. And for that also, the summary is the preparation of the ground line, drawing with colors and distinguishing the recitation, abiding and burning with increase, entering the two and explaining the qualities. As it is said, it is also, combining and
Chinese
分为正行、结尾两个部分。预备也有四种：亲近仪轨、取地基、土地仪轨、准备仪轨。第一，如果仅仅是为了给弟子灌顶，那么以信解弟子的方式，将名相、时间和数量的三种亲近，以上中下三种方式，以能够成就的量为基础先行。为了特殊的目的，则进行补全亲近。如果是为了会供，那么必须以道决定圆满的方式，对包括手印在内的所有内容都获得稳固。第二，取业之基是，具有“河流汇聚的舵手”之相的上师，以生命、身体、受用三种，如《秘密续》中所说，具有“令喜悦、基础广阔的殊胜弟子”之相的弟子或道友等，地点、时间、用具等所有圆满的条件都要良好且聚集。第三，关于土地仪轨，有观察、竖立、测量、授权、清净、守护、教导，以完全摄持而圆满。这里讲七种。第一，观察土地，有真实的观察，以及不好则进行清净和迁移。第一种又分为，地基和土地本身的特征的观察两种。第一种是，作为事业之基的地方，其天空如五手印的形状，中间的颜色清澈明亮，如轮等形状，土地具有吉祥的历史，颜色不混杂且有光泽，东面的山倾斜，方位的山脊良好，东南方没有死主恶毒的矛尖等，没有四方的敌人，即首先是天空、中间、土地，天空是五手印的形状，中间要知道颜色和形状，土地通过历史两种，吉祥两种具备与否，形状、颜色、方位、方向八种要观察。如是说。第二是，外部的过失，没有像刀刃等，内部的过失，挖掘地基进行观察，如所说，挖掘时没有瓦砾、灰尘、木块、瓦片、骨头、砂石、生物等，外面
English
It is divided into three parts: the main part and the concluding part. There are also four preparations: the ritual of approaching, taking the base, the ritual of the land, and the ritual of preparation. First, if it is only for the purpose of empowering the disciple, then in the manner of a disciple of faith, the three approaches of name, time, and number, in the three ways of superior, middling, and inferior, are based on what can be accomplished in advance. For a special purpose, one engages in supplementing the approach. If it is for the purpose of gathering, then it is necessary to gain stability in everything including mudras, in the manner of the path being definitely complete. Second, taking the base of the activity is: the lama with the characteristic of "the helmsman of the confluence of rivers," with the three of life, body, and enjoyment, as stated in the Secret Tantra, the disciple or dharma friend with the characteristic of "the excellent disciple who is pleasing and has a broad base," etc., all the conditions of place, time, implements, etc., must be good and gathered. Third, regarding the ritual of the land, there are eight: examination, erection, measurement, empowerment, purification, protection, and instruction, which are completed by complete possession. Here, seven are discussed. First, examining the land, there is the actual examination, and if it is bad, purification and relocation are done. The first is divided into two: examining the base and the characteristics of the land itself. The first is: the sky of the place that is the base of the activity is like the shape of the five mudras, the color of the intermediate space is clear and bright, like the shape of a wheel, etc., the land has an auspicious history, the color is not mixed and has a greasy luster, the eastern mountain slopes, the ridges of the directions are good, and there is no death lord's poisonous spearhead in the southeast, etc., there are no four enemies of the boundaries, that is, first the sky, the middle space, the land, the sky is the shape of the five mudras, the middle space should be known by color and shape, the land through the two of history, whether or not the two auspicious ones are possessed, the eight of shape, color, direction, and boundary should be examined. As it is said. The second is: external faults, such as not having a straight edge like a knife, etc., internal faults, dig the foundation and examine it, as it is said, when digging there are no gravel, ash, pieces of wood, pieces of tile, bones, gravel, creatures, etc., outside
Chinese
这样思维。 第六，加持：住所好好装饰，阿阇黎穿上盛装，以金刚步绕行四周，从东门进入，面向东方坐在中央的座垫上，以生起咒将自己刹那间观想为本尊父母，然后灌顶加持。加持空密处后，以双运之行，幻化出三十位子部的本尊，迎请权母等，按照仪轨，用其他的子部仪轨进行阐明。观想菩提心的光芒，照耀包括坛城在内的三时诸佛，以及所有的眷属都遍布虚空而觉醒，念诵 嗡 噜噜 噜噜 吽 (藏文：ༀ་རུ་ལུ་རུ་ལུ་ཧཱུཾ་，梵文天城体：，梵文罗马拟音：oṃ rulu rulu hūṃ，汉语字面意思：嗡 噜噜 噜噜 吽) 以作悦耳之声。念诵 ཨེ་ཧྱེ་ཧིས་ (藏文：ཨེ་ཧྱེ་ཧིས་，梵文天城体：，梵文罗马拟音：ehyahiḥ，汉语字面意思：来这里) 迎请。以普贤足浴四供等内外密的供品进行供养和赞颂。 然后，将位于四个方向的四位弟子，观想为金刚、珍宝、莲花、羯磨四忿怒母。进行生起、灌顶、加持、降临、迎请、融入、稳固。让执事者或他们各自对主尊先行进行普贤足浴四供的供养。从东方开始：寂静智慧自显现，一切庄严皆美饰，诸佛之身最殊胜，祈请大坛城开示。从南方开始：功德珍宝生处主，圆满一切众生愿，诸佛之功德最胜，祈请大坛城开示。从西方开始：自性清净无垢染，超越贪欲得自在，诸佛之语最殊胜，祈请大坛城开示。从北方开始：一切所愿皆圆满，度脱一切之导师，诸佛之事业之主，祈请大坛城开示。大家共同：圆满福慧二资粮，自明无边无中央，四智光芒轮之相，祈请开示坛城心髓。这样祈请。如果没有四人，一人前往那些方位也可以。如果连一人也没有，观想也可以。然后，阿阇黎手持金刚铃，以微笑的表情注视着，十方无余三世的诸佛
English
Think in this way. Sixth, Blessing: The residence should be well decorated. The master should put on magnificent attire. Circumambulate with vajra steps, enter from the east gate, and sit facing east on the central seat. With the generation mantra, instantly generate oneself as the principal deity, father and mother, and then empower and bless. After blessing the secret space, through the act of union, emanate thirty deities of the son assembly. Invite the power-holding mothers and clarify them according to the sadhana, using other son assembly rituals. Think that the light of bodhicitta illuminates all the protectors of the three times, including the mandala and all their retinues, pervading the sky and awakening. Add a pleasant sound with Oṃ rulu rulu hūṃ (藏文：ༀ་རུ་ལུ་རུ་ལུ་ཧཱུཾ་，梵文天城体：，梵文罗马拟音：oṃ rulu rulu hūṃ，汉语字面意思：Om rulu rulu hum). Invite with Ehyahiḥ (藏文：ཨེ་ཧྱེ་ཧིས་，梵文天城体：，梵文罗马拟音：ehyahiḥ，汉语字面意思：Come here). Offer and praise with the outer, inner, and secret offerings, such as Samantabhadra's foot bath and the four offerings. Then, generate the four disciples located in the four directions as the four wrathful queens: Vajra, Ratna, Padma, and Karma. Generate, empower, bless, descend, invite, absorb, and stabilize them. Let the workers or those individuals first offer Samantabhadra's foot bath and the four offerings to their respective principal deities. Starting from the east: The peaceful wisdom is self-arisen, all ornaments are beautifully adorned, the supreme body of all Buddhas, please speak of the great mandala. Starting from the south: The lord of the source of qualities and jewels, fulfilling the wishes of all without exception, the supreme quality of all Buddhas, please speak of the great mandala. Starting from the west: Unstained by inherent purity, having attained the perfection beyond desire, the supreme speech of all Buddhas, please speak of the great mandala. Starting from the north: Completely fulfilling all intentions, the supreme guide who liberates all, the master of the activity of all Buddhas, please speak of the great mandala. All together: Completing the accumulation of merit and wisdom, the center of self-awareness without beginning or end, the form of the wheel radiating the four wisdoms, please speak of the essence of the mandala. Make such a request. If there are not four people, one person can go to those directions. If there is not even one person, it is also fine to meditate. Then, the master, holding the vajra and bell, looks with a smiling expression, the victorious ones of the ten directions, without exception, of the three times.
Chinese
请诸位圣子垂听！为了某某等人的缘故，我将要做这个大坛城，为了摄受我们，请善逝加持这块土地吉祥。这样祈请安住在虚空中的一切如来。用四个“吽”字来收摄加持，融入自身。然后带着骄慢站起来，用慈悲的眼光看着众生。再次将自己观想成愤怒金刚，化现为恐怖、威猛、难以忍受的忿怒尊的云聚之身，双眼由“玛”和“扎”化为太阳和月亮，眼珠由“吽”字化为劫末之火燃烧，四处观看。以对一切如来的身、语、意金刚不可分割的自豪感，念诵：吽！我是一切佛的本主，在这秘密的大坛城中，作为成就胜妙灌顶的行者，将一切障碍驱逐到别处！这样念诵。从心间的“吽”字中，化现出难以忍受的忿怒尊的云聚，观想双脚脚底各有一个由“吽”字化现的燃烧的金刚。摇动金刚杵，摇动铃铛，念诵四个“吽”字的猛咒，从有权者开始，以金刚步按右绕方向绕行，加持坛城的基础坚固如金刚自性，永不毁坏。第七，守护：从空性中，由莲花日轮上的“吽”字化现出各种金刚。到“埃ra巴谛耶 匝 吽 班 霍”之间，按照修法仪轨进行。再次从自己的心间放出十位忿怒尊，与安置在面前的金刚橛融为一体，念诵：嗡 班匝 卓达 吽 嘎ra 吽，嘎匝 嘎匝 吽 啪特。等等。这样念诵，化为十位忿怒尊之后，到“然后化现出忿怒尊甘露旋，手持木槌”之间。在每位忿怒尊的咒语结尾，念诵：嗡 嘎 嘎 嘎达亚，从燃烧的守护轮中，充满一切方位，观想永不毁坏。按照修法仪轨进行。向右绕方向，向左绕边角方向。上方的金刚橛朝东，下方的金刚橛朝西安插，并做各种金刚舞和姿势的表演。