English
Starting from... placing them in order, visualize the guardian deities rising from the dust and reaching the center of the sun. Direct the rotating hammer towards the Wrathful Vajra, and the Wrathful Vajra himself casts the nectar-rotating hammer towards the northern Yaksha. Thus, the king of all demons, the guardian deities, are seated on the seat, just as a king is imprisoned and the people are subdued, other small demons cannot create obstacles. Thus, perform the internal enchantment. Second, regarding the external mandala construction and empowerment: the rituals of mandala construction and empowerment. First, in order to draw the sand mandala, today, through the preliminary recitation, prepare the mandala, deities, guru, items of equipment, and five disciples. First, prepare the base of the mandala, incense, and spices. In a wide area, Vajra Yaksha recites the mantra, scattering it in all directions, thereby dispelling demons. Second, visualize oneself as the deity Vajra Yaksha, make dots on the mandala with drops of the five nectars equal to the number of deities, recite the root heart mantra four times, pile up flower clusters equal to the number of deities, and recite their respective heart mantras four times. Invite the wisdom deity, perform merging, abiding, stabilizing, prostration, etc., and recite the verses of requesting blessings, requesting blessings for drawing the sand mandala. Visualize the deities looking down upon us and paying attention to the vows. Third, on the western throne, invite the king and Karma, and request the guru to be seated. Place the vajra in his hand, and recite in his mouth: Please bless the practitioner and those who want empowerment and material preparation. Fourth, prepare the items and offerings for practice, especially the vase for empowerment. On the Victorious Vase, dispel demons, make it emptiness, and visualize in the vast and boundless space, a palace with a seat arises. Place the thirty-five vase items in it, radiate seed syllables from one's own heart, merge them into the vast and boundless space, causing the items to emit light individually, recite the heart mantra, and in the space, arise the forty-two peaceful deities and Yama, decorate with fruit-bearing trees, and cover the mouth of the vase with undamaged silk.
Chinese
以鲜花花环装饰，在舒适的座位上安坐，迎请智慧，融入，稳固，进行顶礼、供养、念诵、赞颂等。以五种智慧灌顶。加持身、语、意三处。从事业部嗡（藏文：བྃ，梵文天城体：वम्，梵文罗马拟音：vam，汉语字面意思：嗡）和吽（藏文：ཧྲཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hrūṃ，汉语字面意思：吽）中，观想在宫殿内显现金刚夜叉。迎请，融入，稳固，安住，进行顶礼供养，念诵自身咒语一百零八遍等，进行加持。此外，也以同样的方式加持灌顶的物品和陈设。此外，如上下所述，所有需要的物品都应如此加持，如法进行加持。第五，以羯磨部混合添加预备的坛城，并用牛黄擦拭。洒扫香水，邀请有资格的弟子和其他以前未混合的修行者进入，使他们感到高兴。他们也应通过顶礼和皈依等前行之门，承诺如教奉行。上师接受誓言并安住于誓言。进行开眼，弟子将鲜花投向本尊，加持弟子显现为本尊的三处，然后将鲜花放回头顶，分到本尊的份额，并以本尊的心咒和手印进行灌顶。此时，如果没有秘密的名字，则以新命名的金刚之名进行灌顶。然后进行丢弃牙签、接受护持、命名称谓等，并授予本尊的心咒，交付念珠，开始修行。然后铺设吉祥草垫，通过放置金刚杵的方式，使以前未混合的人混合誓言，已混合的人新添加誓言，即进行混合添加的仪式。然后，弟子们以各自的秘密名字称呼本尊和上师，进行大礼拜，手持嘉嘎，说感谢的话，陈设供品，进行事业仪轨，念诵和会供，忏悔。特别是，以丰盛的朵玛和剩余供品供养誓言护法和余食鬼神，委托他们做修行助伴的事业，并在夜间观察梦境。如此，修行者圆满灌顶和实物准备的法器，准备好预备的次第后，开始实际绘制坛城。为了安置坛城的基础，驱逐魔障。
English
Adorned with garlands of flowers, sit comfortably on a seat, invite wisdom, merge, stabilize, and perform prostrations, offerings, recitations, praises, etc. Bestow empowerment with the five wisdoms. Bless the three places of body, speech, and mind. From the karma section vam (藏文：བྃ，梵文天城体：वम्，梵文罗马拟音：vam，汉语字面意思：Vam) and hrūṃ (藏文：ཧྲཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hrūṃ，汉语字面意思：Hrūṃ), visualize Vajrakilaya appearing within the palace. Invite, merge, stabilize, abide, perform prostrations and offerings, and bless by reciting one's own mantra one hundred and eight times, etc. Furthermore, bless the items and arrangements for empowerment in the same way. Moreover, all the necessary items mentioned above and below should be blessed in this way, performing the blessing as prescribed. Fifth, in the Karma section, prepare the mandala for mixing and adding, and wipe with cow dung. Sprinkle scented water, invite qualified disciples and other practitioners who have not previously been mixed, and make them happy. They should also, through the gate of preliminary practices such as prostrations and refuge, pledge to accomplish as instructed. The master accepts the vows and abides by the vows. Perform the opening of the eyes, and the disciple throws a flower at the chosen deity, bless the three places of the disciple appearing as the deity, then place the flower back on the crown of the head, allocating the share of the deity, and bestow empowerment with the deity's heart mantra and mudra. At this time, if there is no secret name, bestow empowerment with the newly named Vajra name. Then perform discarding the toothpick, accepting the protection, and naming the title, and bestow the deity's heart mantra, hand over the rosary, and begin the practice. Then lay down a cushion of kusha grass, and by placing the vajra, those who have not previously been mixed mix the vows, and those who have been mixed add new vows, that is, perform the ritual of mixing and adding. Then, the disciples address the deity and the master by their respective secret names, perform prostrations, hold the jaggad, say words of gratitude, arrange offerings, perform the activity ritual, recitation, and ganachakra, and confession. In particular, offer abundant tormas and leftover offerings to the oath-bound protectors and leftover-eating spirits, entrust them with the activity of helping the practice, and observe dreams at night. Thus, the practitioner perfects the vessels for empowerment and material preparation, and after preparing the preliminary stages well, begins to actually draw the mandala. In order to place the foundation of the mandala, dispel the obstacles.
Chinese
绘制坛城和放置物品，所有这些都应如仪轨般加持三次。首先，然后是达措的拥有者们，应具备大手印，并如理如实地完成各种事业。如是说，首先是准备好斯达果恩的次第，然后是所调伏的达措的拥有者们，月官等。作为调伏者的对治，应具备无有迁变的，即观修和行持殊胜的大手印，然后如理如实地完成各种调伏的方法。一般来说，达措有四种：观的达措是法身大乐的虚空，即虚空和智慧二者无别，因为轮回和涅槃的一切都已超越。朗的达措是阿赖耶识法界达，识在其中。修的达措是月官的身体本身，是达措的八个处所。处的达措是这三个界，此三界中权力最大的是名为月官者。从前，一位名叫黑解脱的比丘，由于颠倒使用密咒的意义，最终转生为拥有权杖和阿玛的魔罗月官，凭借强大的力量和神通，将从大树到小树的一切都置于自己的控制之下，在达措的处所享受血肉的供养，并与业力相应的夜摩和眷属们一同安住。其中，“达”这个词有八种罗札的
English
Drawing the mandala of the battlefields and arranging the substances, all of these should be blessed three times as per the ritual. First, then the owners of the battlefields, should possess the great mudra, and accomplish all activities as appropriate. As it is said, first is to prepare well the order of the Stagon, then the owners of the battlefields to be subdued, Chandra Gomi, etc. As an antidote to the subduer, one should possess the unchanging great mudra, that is, the greatness of the special view, meditation, and conduct, and then accomplish all the methods of subduing as appropriate. In general, there are four battlefields: the battlefield of view is the space of the great bliss of the Dharmakaya, that is, the non-duality of space and wisdom, because everything of samsara and nirvana has been transcended there. The battlefield of Lang is the Alaya-vijnana Dharmadhatu Dar, consciousness is in it. The battlefield of practice is the body of Chandra Gomi himself, which is the eight places of the battlefield. The battlefield of place is these three realms, and the most powerful in these three realms is called Chandra Gomi. In the past, a monk named Black Liberation, due to the inverted use of the meaning of mantras, eventually took birth as the Mara Chandra Gomi who possessed a scepter and Ama, and with great power and miraculous abilities, brought everything from the big tree to the small tree under his control, enjoying the offerings of flesh and blood in the place of the battlefield, and dwelling together with Yama and retinues corresponding to karma. Among them, the word "Dag" has eight classifications of Ratra: In the external aspect, in terms of substance, the good one is called Matram Kara Ratra, who abides in all the activities of the vessel and sentient beings. In the internal aspect, in terms of the mind, the one who clings to self and reality is called Khatram Kha Ratra, who abides in the minds of all sentient beings. These two are the forms of clinging to permanence and reality. Because of not believing in karmic results and thinking that all things will eventually be destroyed, Akasha Ratra appears, he pervades the language of all sentient beings. Like this, from these inverted discriminations, all the obstacles of the three realms are born, and it is the great Mara who obstructs Nirvana. Like this, in these three places, other obstacles born from karma will also gather. Like this, the entity of Ratra possessing three forms is called Mara Matram Kara Ratra, as mentioned above, it is the image of the evil discriminations in the self-continuum of sentient beings, appearing in the external environment as the form of a great Mara.
Chinese
就像众生共同的业力所显现的处所等等一样，清净三界更加广大的自在者，以业力如此出生也没有相违。以调伏方便的幻化庄严如此显现也是有的，因为业和智慧的幻化之林是不可思议的缘故。主尊恶魔玛特朗嘎扎的眷属听命者是：食肉鬼、阎罗、恶魔、夜叉的四扎，是掌握三有众生寿命等的主宰。所有这些的使者邪魔扎是扰乱法轮和寂静处，遍布广大，障碍佛法的。如此业力的恶魔大魔，连同梵天、自在天、遍入天等世间神力的任何力量都无法制服，所有都向他寻求庇护的时候，往昔依缘起力的加持，世尊金刚萨埵亲自调伏的时机已到，如此思维后，十方诸佛已经逝去，以何种方便调伏而发号施令，以这种方式，吉祥黑汝嘎的形象前往扎的处所，加持处所宫殿。降伏阎魔和眷属，以无染的方便结合生子。扎的眷属尸林中的七母和食肉鬼等来到自己的处所时，看到处所变成宫殿等而感到恐惧，念诵自己的心咒时，那些被大吉祥尊的咒语加持而念诵，扎的眷属全部变成大吉祥尊的眷属，扎的光辉消失时，大吉祥尊赐予儿子降伏扎的命令。儿子金刚黑汝嘎以卡杖嘎三尖之一击中扎的腰部，使这个世间仰面朝天，对于业和心没有消失的，赐予誓言，以“法王”之名赐予守护佛法的权力，将神识转移到安乐逝去的圣子之位而降伏。现在被称为护法玛哈嘎拉，授记未来成佛。尸林主尊的事业，在赡部洲藏地的八部分中，尸林变成八处，放置尸陀林女等八位。其腹部是宫殿。五根等加持为享用之物。器具等作为智慧的器具。眷属等作为咒语的...
English
Just as the abodes and so forth appear due to the common karma of sentient beings, it is not contradictory that the independent ones of the pure three realms are born in this way due to karma. It is also possible to show such manifestations through the arrangement of emanations for taming, because the grove of illusions of karma and wisdom is inconceivable. The retinue of the chief demon Matramkara, the obedient ones, are the four Zha of Rakshasas, Yama, demons, and Yakshas, who control the life force of the three realms. The messengers and evil spirits of all of them, the Zha, obstruct the Dharma wheel and solitary places, spread widely, and hinder the Dharma. Thus, when no worldly power, including Brahma, Ishvara, and Vishnu, could subdue that great demon of karma, and all sought refuge in him, then, through the power of dependent origination, Vajrasattva himself, the Blessed One, thought that the time had come to tame him. Through the gate of commanding which method to use to tame him, the Buddhas of the ten directions had passed away. In this way, in the form of glorious Heruka, he went to the place of Zha and blessed the place as a palace. He subdued Yama and his retinue, and through the union of undefiled means, he produced a son. When the seven mothers and Rakshasas of the charnel ground retinue of Zha came to their own place, they saw the place transformed into a palace and were frightened. When they recited their own heart mantra, those mantras were blessed by the glorious Great One and recited. All the retinue of Zha became the retinue of the glorious Great One, and when the glory of Zha diminished, the glorious Great One commanded his son to subdue Zha. The son, Vajra Heruka, struck Zha's waist with one of the three points of his khatvanga, causing this world to fall on its back. For those whose karma and mind had not diminished, he gave vows, and with the name "Dharma King," he empowered them to protect the Dharma, transferring their consciousness to the noble state of the son who had passed into bliss, thus subduing them. Now he is called Dharma Protector Mahakala, and he prophesied that he would attain enlightenment in the future. The activity of the lord of the charnel ground, in the eight parts of Jambudvipa and Tibet, the charnel ground became eight places, and he placed the eight charnel ground goddesses, such as Karima. His belly is a palace. He blessed the five senses and so forth as objects of enjoyment. He made the implements into implements of wisdom. The retinue and so forth are of mantras...