English
Think that the sound dissolves into light and gathers into the nectar of wisdom. The consecration of colors is: Here, the lines and colors are done together. Cleanse. Purify. From emptiness, on each of the five kinds of wisdom lines and silk colors, the five pairs of Hūṃ syllables abiding in the sun and moon become clear. On the vow lines, the three pairs of Hūṃ syllables abiding in the sun and moon become clear. Sparaṇa phaṭ. Saṃharaṇa hūṃ. The respective radiating and gathering, represented by the hand symbol seed syllables, are completely transformed. From that, the five blood-drinking families and the three families transform into the forms of their respective consorts. Invoke. Bless. Descend. Guide. Absorb. Stabilize. Offer. By uttering the syllable Hūṃ, think that the deities dissolve into light and merge into the respective lines and colors. Again, from the Hūṃ syllable at the heart, rays of light radiate, and all the Tathāgatas are invited into the sky in front. While holding the vajra, Ho! Lord of the great non-abiding wisdom, Tathāgatas of the ten directions and four times, Listen and consider. Vajradhara, I, wish to construct the maṇḍala of the great terrifying Heruka, I request all the Tathāgatas, Grant me power and blessings, I request that you grant me the accomplishment of the vajra wisdom lines and colors. After praying in this way, visualize your own two eyes as the sun and moon born from the letter Ja. Oṃ dipta-dṛṣṭa guhya-jñāna ja jaḥ! (Tibetan: ༀ་དིཔྟ་དྲྀཥྚ་གུ་ཧྱ་ཛྙཱ་ན་ཛ་ཛཿ, Sanskrit Devanagari: ओँ दिप्तदृष्ट गुह्यज्ञान ज जः, Sanskrit Romanization: oṃ dipta-dṛṣṭa guhya-jñāna ja jaḥ, Literal Chinese meaning: Om, burning gaze, secret wisdom, born, born!) By stimulating with a blazing gaze that does not blink, believe that the Tathāgatas in the sky are engaging in union. By reciting the mantras of the five wisdoms such as emptiness, from the hearts of those, rays of light of the nature of the five wisdoms appear in five colors. Thinking that they merge into the wisdom lines and colors, making them the essence of the five wisdoms. While reciting the five syllables, together with the disciples, first, twist each set of five strands separately. Then, twist them together, knead them into a ball, and place them in a container. Similarly, by reciting the three mantras of body, speech, and mind, such as Kāya Vajra, from the three places of the Tathāgatas in the sky, the white, red, and blue rays of light of the nature of the three vajras appear. Thinking that they merge into the respective vow lines, making them the essence of body, speech, and mind. While reciting the three syllables, twist them separately.
Chinese
再次卷起放置。颜料上念诵：嗡啊，萨瓦，班杂，ra 德纳，萨玛耶，吽吽吽。观想珍宝的微尘颜料燃烧。所写的字也堆积隐没。剩余的胜乐瓶是，胜乐五族或神数。只收集到秘密瓶中，男女颅骨具相合和的里面。盐、蜂蜜、红糖、诃子、酥油这五种精华。诃萨德瓦、布热达嘿、斯巴达、堪达嘎日、阿巴ra 孜这五种药。金、银、珍珠、珊瑚、琥珀这五种珍宝。青稞、稻、麦、芝麻、豆这五种谷物。藏红花、麝香、豆蔻、白檀香、红檀香这五种香。加上五甘露，共三十种放入。用蓝色和红色的绸缎捆绑，用柳条装饰。安置于主尊的位置。最后用供品围绕。事业瓶放置于门内的右侧，或前方任何方便之处。清扫，净化，从空性中，观想从嗡(藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字)中生出的宝瓶，所有特征都圆满，里面是智慧珍宝自性的班杂燃烧的宫殿连同座垫都清晰显现。各自的座垫上，吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：种子字)五种精华，哈八个，嘿八个，啪(藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：种子字)四个，布哟二十八个都安住。斯帕ra 纳 啪(藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：种子字)。桑哈ra 纳 吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：种子字)。光芒放出又收回完全融合，变成各自的种子字所标识。斯帕ra 纳 啪(藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：种子字)。桑哈ra 纳 吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：种子字)。再次光芒放出又收回完全融合，念诵生起咒语，观想世尊大喜金刚黑汝嘎等五十八位饮血尊游戏之坛城的轮全部圆满。迎请，加持，降临，请入，融入，安住。做供养，拿着系线，从我的口中发出咒语之鬘，缠绕在系线上，由此催动宝瓶诸神的意。观想进入等持的菩提心智慧甘露降下，宝瓶充满，并尽力念诵诸神各自的根本咒，主尊和眷属的次第结合，最后念诵：嗡 达斯得 达斯得 玛哈 达斯得 梭哈。这样将颅器之水供入宝瓶中，观想诸神以大贪欲融化为智慧甘露，与宝瓶之水成为一体。用熏香熏香。
English
Roll it up again and put it aside. For the paint, recite: OM AH SARVA PANCHA RATNA SAMAYE HUM HUM HUM. Visualize the minute particles of precious gems blazing as paint. The written letters also pile up and become invisible. The remaining vase of complete victory is the five families of complete victory or the number of deities. Collect them only in the secret vase, inside the male and female skull cups in sexual union. Salt, honey, brown sugar, myrobalan, butter, these are the five essences. Hasa deva, preta hi, sbada, kantakari, apara tsi, these are the five medicines. Gold, silver, pearl, coral, amber, these are the five precious gems. Barley, rice, wheat, sesame, beans, these are the five grains. Saffron, musk, nutmeg, white sandalwood, red sandalwood, these are the five fragrances. Adding the five nectars, put in thirty items in total. Tie it with blue and red silk and decorate it with willow branches. Place it in the position of the main deity. Finally, surround it with offerings. Place the activity vase inside the door, either on the right or in front, whichever is convenient. Cleanse, purify, from emptiness, visualize the vase arising from BHRUM (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal meaning: seed syllable), complete with all characteristics, inside which is a palace of wisdom jewels, blazing with the nature of BHANDZA, complete with a seat. On their respective seats, HUM (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: huṃ, Literal meaning: seed syllable), the five essences, eight HA's, eight HE's, four PHAT's (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal meaning: seed syllable), and twenty-eight BHYO's are present. SPHARANA PHAT (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal meaning: seed syllable). SAMHARANA HUM (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: huṃ, Literal meaning: seed syllable). Light radiates and gathers, completely merging, becoming marked by their respective seed syllables. SPHARANA PHAT (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal meaning: seed syllable). SAMHARANA HUM (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: huṃ, Literal meaning: seed syllable). Again, light radiates and gathers, completely merging, by reciting the generation mantras, visualize the Blessed One, Great Joy Vajra Heruka, and so on, the wheel of the mandala of fifty-eight blood-drinking deities playing, completely perfected. Invite, bless, descend, draw in, dissolve, stabilize. Make offerings, hold the thread, from my mouth, a garland of mantras arises, entwining the thread and going forth, thereby stimulating the minds of the deities in the vase. Visualize the bodhicitta of entering into samadhi, the nectar of wisdom descends, filling the vase, and to the best of your ability, recite the root mantras of each deity, combining the order of the main deity and the retinue, and finally recite: OM TASTE TASTE MAHA TASTE SVAHA. Thus, offer the skull cup water into the vase, visualizing all the deities melting into the nectar of wisdom with great desire, becoming one taste with the vase water. Fumigate with incense.
Chinese
清楚地观想，这是西二区的工作。将五种颜色的颜料混合，念诵“穆当”等。填满孔穴，观想诸元素依次堆叠。用右手的拇指和食指取少许五种颜色的颜料，放在左手掌心。念诵“嗡啊 萨瓦 班杂 惹那 萨玛耶 吽 吽 吽”。观想右手的五指上，在太阳之上显现父尊的五个种子字，左手的五指上，在月亮之上显现母尊的五个种子字。用右手的五指聚集，涂抹在左手颜料的孔穴之上，相信其意义是智慧珍宝的自性，象征着大骷髅的须弥山。还讲述了用五线来检查颜色的征兆等。没有写下画线的方法和颜料的倾倒方法等。对于剩余的颜料，进行供养和赞颂，祈请返回，然后放在干净的地方。陈设供品是：在香和音乐的引导下，将秘密宝瓶放在中央的矮座上，周围陈设供品和用具，不要与非功德的业相关联，不要损坏所见传承的仪轨。第二，实际修持坛城是：按照《修法金刚百尖》中所述，不要错误地按照前行、正行、后行的顺序，不要缺少或多余，以强烈的信心和精进努力。获得成就的方法是：按照我的寂静坛城来念诵和改变，进行酬谢的供养和赞颂，请求宽恕。对于布画，进行坚固安住，对于粉末坛城，在“您的有情众生一切利益”等之后，念诵“智慧坛城 班杂 穆”返回，然后进行收摄、分配、护身、稳固。伴随着音乐的声音，念诵阿字的咒语，用带着金刚杵的手首先收摄本尊众，放在头顶。将剩余的从有权势的方向扫到主尊的位置，倒入瓶子等好的容器中。以盛大的供养和敬奉，将其倒入河流中。再次用清水装满容器，回到室内，对坛城房间进行洒扫。念诵“吽”的咒语，从康地的下方的橛子开始拔出。用念诵眼母咒语的牛奶清洗橛子的尖端，也洒在橛子孔中。观想邪魔们在乐空的自性中成佛，然后回向善根，发愿。
English
Thinking clearly is the work of the second western district. Mix the five colors of paint and recite "Mum Tam," etc. Fill the holes and meditate on the elements stacked in order. Use the thumb and forefinger of the right hand to take a little of the five colors of paint and place it in the palm of the left hand. Recite "Om Ah Sarva Pancha Ratna Samaye Hum Hum Hum." Visualize that on the five fingers of the right hand, above the sun, appear the five seed syllables of the father deity, and on the five fingers of the left hand, above the moon, appear the five seed syllables of the mother deity. Gather the five fingers of the right hand and apply them to the holes of paint on the left hand, believing that its meaning is the nature of wisdom jewels, symbolizing the Mount Meru of the great skeleton. It also tells of examining the omens of colors with five lines, etc. The methods of drawing lines and pouring paint, etc., are not written down. For the remaining paint, make offerings and praises, request to return, and then place it in a clean place. Arranging the offerings is: guided by incense and music, place the secret vase on a low seat in the center, and arrange the offerings and utensils around it, without associating with non-meritorious deeds, and without damaging the practice of the seen lineage. Second, the actual practice of the mandala is: according to the "Hundred-Point Vajra Practice Method," do not mistakenly follow the order of preliminary, main, and subsequent practices, without lacking or exceeding, with strong faith and diligent effort. The method of obtaining accomplishments is: according to my peaceful mandala, recite and change, make offerings and praises of gratitude, and ask for forgiveness. For cloth paintings, perform firm abiding, and for powder mandalas, after "All benefits for your sentient beings," etc., recite "Jnana Mandala Vajra Muh" to return, and then perform absorption, distribution, protection, and stabilization. Accompanied by the sound of music, recite the mantra of A, and with the hand holding the vajra, first gather the assembly of deities and place them on the head. Sweep the remainder from the direction of the powerful ones to the position of the main deity, and pour it into good containers such as vases. With great offerings and reverence, pour it into the river. Fill the container with clean water again and return indoors to sprinkle and sweep the mandala rooms. Reciting the mantra of "Hum," start from the peg below the Kam land and pull it out. Wash the tip of the peg with milk while reciting the mantra of the eye mother, and also sprinkle it in the peg hole. Visualize that the obstacles are enlightened in the nature of bliss and emptiness, and then dedicate the merit and make aspirations.