Chinese
应当布置精美，香、花、灯、香水等与本尊数量相等，还有洗脚水等外部供品，以及药、朵玛、血等内部供品，也应尽力使外部环境美观。如云：“绸缎种类多，以饰鬘、饮料和舞蹈围绕。”就像这样。这些时候，驱逐邪魔并设结界，生起坛城后融入本尊，开门，礼拜等，有些仪轨中也有坛城降临加持，虽然这些出现在隆重仪轨的支分中，但因为没有包括根本的计算，所以省略的过失小，为了方便起见，这里就到此为止。第二，实际的开光，第四，火供，在这里与广大的事业结合，按照其他地方所说的那样做。第五，修持坛城，分为事前准备、实际修持、供养赞颂等行为、念诵四部分。第一部分是：瑜伽士们沐浴，身体涂抹香水，上师面向坛城的东方，其他人也按照适当的位置坐好，首先从净化续部开始，到加持供品为止，是事前准备。第二部分分为：观自身与对生坛城有差别和无差别两种。第一种是：做到念诵自身瑜伽为止，然后将此二者结合，即自身瑜伽的极细微那达的真如，与观对生坛城所依的如是性之禅定结合。之后再次修持对生坛城。虽然此处的论典中没有明确说明，但从意义的理解上，是按照后一种方式进行的，因此这里也这样做。从那以后，从所修之基自身，和所画的坛城二者，以及所修之法禅定三者，到“燃烧的坛城清晰显现”之间，将原本清净和成就的誓言坛城，在自身与对生无差别中清晰显现。之后，倾听，迎请，抛掷智慧之花，祈请成就并融入等，应按照修法来了解。与坛城开光等无关的普通修供，对于之前安住在虚空中的
English
It should be arranged beautifully, with incense, flowers, lamps, perfumes, etc., equal to the number of deities, and also external offerings such as foot washing water, and internal offerings such as medicine, torma, blood, etc., should also be made to beautify the external environment as much as possible. As it is said, "Silks are of many kinds, surrounded by garlands, drinks, and dances." Just like that. At these times, expelling obstacles and setting boundaries, generating the mandala and then merging the deity, opening the door, prostrations, etc., and in some rituals, the mandala is also blessed with empowerment, although these appear as parts of elaborate rituals, but because the fundamental calculations are not included, the fault of omission is small, and for the sake of convenience, it ends here. Second, the actual consecration, and fourth, the fire offering, here it is combined with the vast activity, and done as explained elsewhere. Fifth, the practice of the mandala, divided into four parts: preliminary activities, actual practice, offering praises and other activities, and recitation. The first part is: the yogis bathe, anoint their bodies with perfume, the teacher faces the east side of the mandala, and the others also sit in appropriate positions, starting with purifying the tantra, up to blessing the offerings, is the preliminary activity. The second part is divided into: practicing with the self and the front being different, and practicing with them being non-different. The first is: doing up to the recitation of one's own yoga, and then combining the two, that is, combining the very subtle nada of one's own yoga's suchness, with the samadhi of suchness that relies on the visualization of the front generation. After that, practice the front generation again. Although it is not clearly stated in the treatise here, from the understanding of the meaning, it is done according to the latter method, so it is done here as well. From then on, from the basis of practice, oneself, and the two drawn mandalas, and the three dharmas of practice, samadhi, to "the burning mandala appears clearly," the samaya mandala, which is originally pure and accomplished, is clearly manifested in the non-difference between oneself and the front. After that, listening, inviting, throwing the flower of wisdom, requesting accomplishment and merging, etc., should be understood according to the practice method. Ordinary offering practices that are not related to mandala consecration, etc., for those who previously resided in the sky,
Chinese
此外，还迎请了起始的坛城，此时融入是其特点。第三，进行供养赞颂等：自己从坛城的主尊，如同一盏灯分出两盏灯一样分出，从顶礼供养开始，直至誓言的究竟，按照修法进行。观想自己与前生为一体。第四，念诵方面：分段的次第按照修法进行。在划分念诵室时，从清晰的划分基础坛城中，以བྷྲཱུཾ་（藏文，भ्रूं，bhrūṃ，种子字）བི་ཤྭ་（藏文，विश्व，viśva，一切）等将自己的誓言轮，从前生智慧轮的自性中，将所依和能依一起分开，观想在前方的虚空中，如同一座与山脚相连的火山一样安住，仅仅是这样观想。虽然观想的方式与修法没有区别，但要了解意义的本质不同的要点。念诵时，誓言智慧交融，在三清晰的状态中，念诵各个本尊的个别心咒，主要集中于共同心咒上念诵。念诵各自的个别心咒时，如果愿意，也可以加入各自的心咒催请，这可以从其他地方了解。无论如何，都应依次结合主尊和眷属的顺序，尽力念诵。此时的结尾仪轨三种形式也与修法相同。这些是修持和供养的仪轨。第六，灌顶方面：自己进入和为弟子灌顶。第一：弟子如进入一样进入坛城接受灌顶，或者仅凭投掷智慧花也能成就此处的必要。无论何时，都是允许弟子进入并接受。第二，引导弟子进入并灌顶：从单独讲解的灌顶仪轨中可以了解。第三，后续仪轨有五种：第一是会供，第二是稳固护持，与修法的中部相同。第三，在临近结束时，陈设感谢的供品并加持，用普贤供、洗脚水、四交、药供、血供等供养。以或广或略的赞颂进行赞颂。百字明和忏悔等与共同的方式相同。如果是唐卡，则是坚固安住智慧尊，以བྷྲཱུཾ་（藏文，भ्रूं，bhrūṃ，种子字）བི་ཤྭ་（藏文，विश्व，viśva，一切）等使誓言坛城清晰，念诵ཧཱུཾ་（藏文，हूं，hūṃ，种子字）
English
In addition, the initial mandala is also invited, and the integration at this time is its characteristic. Third, the activities of offering and praise, etc.: From oneself, the main deity of the mandala, separated like two lamps separated from one lamp, starting from prostration and offering, until the ultimate of the vow, perform according to the sadhana. Think of yourself as being one with the front generation. Fourth, in terms of recitation: The order of the sections is performed according to the sadhana. When dividing the recitation room, from the clear division of the basic mandala, with bhrūṃ (Tibetan, भ्रूं, bhrūṃ, seed syllable), viśva (Tibetan, विश्व, viśva, all), etc., separate one's own vow wheel from the nature of the wisdom wheel of the front generation, separating the dependent and the depended upon, and visualize it in the space in front, residing like a volcano connected to the foot of a mountain, just visualizing it like this. Although the method of visualization is no different from the sadhana, one should understand the key point that the essence of the meaning is different. When reciting, the vow and wisdom intermingle, and in the state of three clarities, recite the individual mantras of each deity, mainly focusing on reciting the common mantra. When reciting the individual mantras of each deity, if desired, one can also add the mantra urging of each deity, which can be understood from other sources. In any case, one should recite as much as possible, combining the order of the main deity and the retinue. The three forms of the concluding ritual at this time are also the same as the sadhana. These are the rituals of practice and offering. Sixth, in terms of empowerment: oneself entering and empowering the disciples. First: The disciple enters the mandala to receive empowerment as if entering, or even just by throwing the wisdom flower, the necessity here can be accomplished. At any time, disciples are allowed to enter and receive. Second, guiding disciples to enter and empower: It can be understood from the separately explained empowerment ritual. Third, there are five subsequent rituals: The first is the feast offering, and the second is the stable protection, which is the same as the middle part of the sadhana. Third, when nearing the end, arrange offerings of gratitude and bless them, offering with Samantabhadra offerings, foot washing water, four intersections, medicine offerings, blood offerings, etc. Praise with either extensive or concise praises. The Hundred Syllable Mantra and confession, etc., are the same as the common method. If it is a thangka, then the wisdom deity is firmly established, and the vow mandala is clarified with bhrūṃ (Tibetan, भ्रूं, bhrūṃ, seed syllable), viśva (Tibetan, विश्व, viśva, all), etc., and recite hūṃ (Tibetan, हूं, hūṃ, seed syllable).
Chinese
念诵“通过自身心间的明光加持，所有清净的器情世界融入坛城”等语，收摄坛城轮。穿戴盔甲，进行护身等所有后续仪轨，按照修法仪轨进行。彩粉坛城的仪式，连续多日进行的前几天也同样如此。如果进行本尊坛城的迎请和遣送，念诵“贝嘎扎玛扬”，将智慧轮升至空中，如前一样进行酬谢赞颂和祈请宽恕。在“嗡，您成办一切有情众生的利益”等语之后，以“加纳曼达拉班杂木”（藏文：ཛྙཱ་ན་མཎྜ་ལ་བཛྲ་མུཿ，梵文天城体：ज्ञानमण्डल वज्र मुः，梵文罗马拟音：jñānamandala vajra muḥ，汉语字面意思：智慧坛城，金刚，穆）遣送。如前一样收摄誓言轮，穿戴盔甲并进行护身。观想一切法为空性，伴随着乐器的声音念诵阿嘎若，以持金刚杵的手首先收摄诸佛的名号，稍微放置于头顶。剩余的从有权者开始直至主尊的位置擦拭，放入瓶子等好的容器中，以供养和盛大的恭敬投入河流中。再次将该容器装满水，回到坛城房间进行洒扫。之后，从吽字手印的两根交叉的手指，从干燥的增上方的橛子开始逐渐向下拔出。以念诵明妃咒语的牛奶清洗橛子尖端，也向孔洞中抛洒，观想魔障们于乐空之性中成佛。之后，回向善根并发愿，念诵吉祥语并进行庆典等，后续的事务按照共同的秘密仪轨详尽进行。第三个共同要点是成就果位之理，即如何修持，以及由此成就的程度。如修法中所说，详细的将在其他地方阐述。殊胜幻化网饮血尊的心髓坛城中，乃是迅速轻易进入解脱之城的无上方便之法，是坛城仪轨的事业次第。因此，通达续部经文深奥意义的关键，成就者的殊胜行持如何，不混杂而清晰显现的奇妙之处，以金刚鬘殊胜地标示。由此积累福德资粮。
English
Saying "Through the light of one's own heart, all pure vessel and essence worlds dissolve into the palace," and so on, gather the mandala wheel. Don the armor, perform body protection, and all other extensive rituals according to the sadhana. The same applies to the earlier days when performing the colored powder mandala ritual continuously. If performing the welcoming and sending of the deity mandala, recite "Be Ga Tra Ma Yam," raise the wisdom wheel into the sky, and perform thanksgiving praise and requests for forgiveness as before. After "Om, may you accomplish all the benefits of sentient beings," and so on, send them away with "Jnana Mandala Vajra Muh" (藏文：ཛྙཱ་ན་མཎྜ་ལ་བཛྲ་མུཿ，梵文天城体：ज्ञानमण्डल वज्र मुः，梵文罗马拟音：jñānamandala vajra muḥ，汉语字面意思：Wisdom Mandala, Vajra, Muh). Gather the samaya wheel as before, don the armor and perform body protection. Contemplate that all dharmas are emptiness, and recite Akaroh with the sound of musical instruments. With the hand holding the vajra, first gather the names of the deities, and place them slightly on the head. Wipe the remainder from the empowered ones up to the position of the main deity, place them in a good container such as a vase, and throw them into the river with offerings and great respect. Fill the container with water again, return inside, and purify the mandala room by sprinkling. Then, from the Hum mudra's two crossed fingers, gradually pull out from the dry upper peg of the increasing side. Wash the tip of the peg with milk while reciting the Vidyadhari mantra, and also scatter into the holes, contemplating that the obstacles are enlightened into the nature of bliss and emptiness. Then, dedicate the merit and make aspirations, recite auspicious words and perform celebrations, and so on, the subsequent activities should be performed extensively according to the common secret ritual. The third common point is the principle of accomplishment as the fruit, that is, how to practice and the extent of accomplishment thereby. As said in the sadhana, the details will be explained elsewhere. In the heart essence mandala of the glorious Illusory Net Blood Drinker, it is the supreme method of quickly and easily entering the city of liberation, it is the order of activities of the mandala ritual. Therefore, the key to understanding the profound meaning of the tantric scriptures, how the supreme conduct of the accomplished ones is, the wonder of appearing clearly without mixing, is supremely marked by the Vajra Garland. From this, accumulate a collection of merit.
Chinese
愿于何处所成，与虚空等同的一切众生，皆能享用五十八位天尊之主，心之金刚大吉祥者的果位，至上大乐。此名为《幻化网忿怒尊坛城仪轨·金刚鬘》，亦是依据持明者不变金刚先前所著之寂静坛城仪轨为基础，从中使仪轨的特殊差别之处，完备且清晰，易于修习。最初付梓者，乃是对教理极其精通的具慧大堪布译师达玛师利。 五十八位饮血尊坛城之，仪轨种子一化为无数，增长的繁盛树木成熟解脱洲，从佛法的喜悦园林中诞生。 幻化网忿怒尊坛城仪轨·金刚鬘。达玛师利。