English
The mandala of the Karma division, the five unions of skillful means and wisdom, or in detail, meditating on the fifty deities with their respective minor lineages, thinking of them as transformed into precious dust particles. The method of applying colors is: arranging the five hero beans on the fingers, first, the Vajra Acharya applies the colors in the place where the pegs were struck, with the footprints facing east, and with the left fist, starting from the powerful one, drawing the Pañca Rekha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) to the measure of one gate limit. For the purpose of divination, covering it with a kapala, and then the disciples should open it carefully according to the ritual of taming with the mandala of vast, medium, or concise. Thus, in the Net of Illusion of Manifestation, it says: "Colors should be applied from the inside. Colors are not pleasing from the outside. First, starting from the northeast, initially applied by the Acharya himself. Then it is said that the disciples should do it." Thus. Abandoning faults is: colors being too thick or too thin, colors scattering, etc., are common, and especially on the color traces, the Rekha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) being inferior, crooked, deficient, damaged, unclear, etc., if there are any, then the ritual of dispelling inauspiciousness should be done. Fifth, writing is: the center, spokes, etc., this is a single verse. Around the round center in the middle is a wheel with four spokes, spoke supports, and a rim, outside of which are four corners, a square shape, four doors with door frames, eight steps, and outside of which there should be a surrounding of lotus, vajra, and fire. This is common to all three mandalas of vast, medium, and concise. In particular, in the vast mandala, each of the five places of the wheel with four spokes and the center in the middle is adorned with a small wheel with four spokes and a rim. The vast and medium mandalas, because they have corners, should be drawn with an intermediate corridor. The concise mandala, because it has no corridor, should have the shape of door piers at the corners. Sixth, arranging the aspects is: body, speech, mind, etc. In each deity position of the mandala, placing supports such as tsakalis, or if there are none, then following the colors drawn, placing the image of the body—mudra, the speech—the seed syllables such as Ṭa (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) or Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Mūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), etc., the mind—hand symbols or bindus of the same color as oneself, etc., arranging as much as possible the images with any of the three signs.
Chinese
应当这样做。第七是开光，开光分两种：一是根据《西部二续》的仪轨释文，在此处进行关联组合的讲解；二是根据具体情况进行的坛城开光。第一种又分两种：支分和具有支分的余处。第一是：通过忿怒尊不死合修生起念诵火供的方式，首先修成事业宝瓶，为了对所有要安住的地方进行清扫和抛洒。之后紧接着是金刚铃、颅器水，以及之前所说的颜料开光等。第二种分为：宝瓶、弟子、本尊安住。第一是：在尊胜宝瓶中，将坛城的轮全部生起念诵光融入，修成具有能力的宝瓶水。第二是：从沐浴和发菩提心开始，给予允许并生起欢喜。以遣除障碍和遮蔽为先导，将弟子生起为本尊，进行加持、抛掷、穿衣、戴帽、身体守护等，然后丢弃木牙签。之后给予捧水、守护线、身肉三种加持，讲述八种灾难，然后让其观察梦境。如果梦境不好，则进行咒语手印和火供净化等。第三是：在金刚事业仪轨中，所说的“持地”就是指这个。无论是完成事业线，还是只画草图，都要确定本尊的安住之处，然后在观想宫殿之后，在本尊的各个位置，用各自的咒语安放带有菩提心明点的集合。从自己主尊父母的交合处，将坛城的所有本尊迎请出来，从灌顶到赞颂之间进行，之后降下倾听，观想以嬉戏的光辉融入其中。第二种坛城开光分为两种：一是事业次第的组合讲解；二是经文意义的讲解。第一种有九个要点，第一是前行次第：上师修持宝瓶，收集宝瓶水，进行增益火供，对所安住的形象进行牛奶沐浴，用树皮擦拭等，进行息灾事业的仪轨。第二是用两种等持进行净化和生起。第三是迎请和融入，如本章所说。第四是用针打开眼睛等，献上消除根门过患的七种供品。第五是共同以五智自性的宝瓶水进行灌顶
English
This should be done. The seventh is consecration, which is divided into two types: first, based on the explanation of the ritual sequence in the 'Western Two Tantras,' it is explained here in a related manner; second, the mandala consecration is performed according to specific circumstances. The first is further divided into two: the limb and the remaining place with the limb. The first is: by means of wrathful deities, the immortal union, generation, recitation, and homa, first accomplish the action vase, for the purpose of cleansing and scattering all places to be inhabited. Following this are the vajra bell, skull cup water, and the previously mentioned pigment consecrations. The second is divided into: vase, disciple, and deity placement. The first is: in the victorious vase, generate, recite, and dissolve light into the complete wheel of the mandala, accomplishing the potent vase water. The second is: beginning with bathing and generating bodhicitta, grant permission and generate joy. With the removal of obstacles and obscurations as a preliminary, generate the disciple as a deity, perform empowerment, throwing, clothing, donning, and body protection, and then discard the wooden toothpick. After that, bestow the three blessings of handful water, protection cord, and body flesh, and explain the eight calamities, then have them examine dreams. If the dreams are bad, then perform mantra mudras and fire purification, etc. The third is: in the Vajra Action Ritual, what is said as 'holding the ground' refers to this. Whether completing the action line or just drawing a sketch, the deity's dwelling place must be determined, and after contemplating the palace, in each of the deity's positions, arrange the collection of bodhicitta bindus with their respective mantras. From the union of the principal father and mother, invite all the deities of the mandala, and from empowerment to praise, perform, then descend to listen, and contemplate dissolving into it with the splendor of play. The second type of mandala consecration is divided into two: one is the combined explanation of the action sequence; the other is the explanation of the meaning of the text. The first has nine points, the first is the preliminary sequence: the master performs the vase retreat and collects the vase water, performs the increasing fire offering, bathes the image to be inhabited with milk, wipes it with bark, etc., and performs the pacifying action ritual. The second is to purify and generate with two samadhis. The third is to invite and dissolve, as explained in this chapter. The fourth is to open the eyes with a needle, etc., offering the seven offerings that eliminate the defects of the sense faculties. The fifth is to commonly empower with the vase water of the nature of the five wisdoms.
Chinese
加持身语意，特别是以二十五种头饰等装饰品加冕。第六，用七种水沐浴并用布擦拭。第七，内外供品、剩余供品、寂静供品、秘密供品等，如本文所述供奉。第八，在愿望未实现之前，祈请坚住。第九，绕行和祈愿等，应从开光仪轨中了解。第二，解释正文意义有六点：陈设物品，以空性三摩地净化，以如乐器的三摩地生起，如是净化和生起的功德，迎请并安住智慧尊，供奉供品。第一，是“装饰”等两句。装饰，即用改变颜色的布，形状有幡、伞、幢、飘带等多种，以及珍宝璎珞，还以具有上妙美味的饮料和食物环绕。此外，还有不共的坛城装饰，沐浴用具等开光用品，共同的内外供品朵玛等，布置精美。第二，是“身语”等一句。以自己的身语意三门和作为所依之物所代表的内外一切法，不住于心识显现之外的任何地方，也不缘于任何事物，从无而显现，如不动摇的自显现般，平等地结合，境为法性如虚空，有境之识融入为一味，于无境自明如虚空般无边中修习，并以空性咒语生起我慢。第三，是“三摩地乐器”等五句。从空性中，以三摩地的力量毫不间断的无边殊胜乐器，从自己的心间放射，从种子字生起五大次第累积的宫殿及座垫。于彼处，诸佛身显现为空性智慧，自身观为本尊父母双运，从菩提心（藏文：བྱང་སེམས་，梵文天城体：बोधचित्त，梵文罗马拟音：bodhicitta，汉语字面意思：菩提心） ཋ་ཊ་等语文字母轮，或吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、哞等心咒中，刹那间生起，或者将字母安置在各自的座垫上，放射或不放射光芒都可以，做细微手印。
English
Blessing the body, speech, and mind, especially crowning with twenty-five ornaments such as head ornaments. Sixth, bathing with seven waters and wiping with a cloth. Seventh, offering outer, inner, remaining, tranquil, and secret offerings as described herein. Eighth, requesting to remain until the desired purpose is fulfilled. Ninth, circumambulation and making aspirations, which should be understood from the consecration ritual. Second, explaining the meaning of the text has six points: arranging the items, purifying with the samadhi of emptiness, generating with the samadhi like a musical instrument, the merits of purifying and generating in this way, inviting and seating the wisdom being, and offering the offerings. First, it is "decoration" etc., two lines. Decoration, that is, using cloths of changed colors, shapes such as banners, umbrellas, canopies, streamers, and so on, and precious jewel garlands, and also encircling with drinks and foods with supreme flavors. In addition, there are uncommon mandala decorations, bathing equipment, and other consecration items, and common outer and inner offering tormas, etc., arranged beautifully. Second, it is "body speech" etc., one verse. All outer and inner phenomena, represented by one's own body, speech, and mind, and the support to be inhabited, do not abide anywhere other than the appearance of the mind, and do not fixate on anything. From the state of non-existence, appearing as an unmoving self-appearance, equally uniting, the realm is the nature of reality like the sky, and the consciousness of the realm merges into one taste, meditating in the unboundedness of self-illuminating emptiness like the sky, and generating pride with the mantra of emptiness (Śūnyatā). Third, it is "samadhi musical instrument" etc., five lines. From emptiness, with the power of samadhi, the uninterrupted, boundless, supreme musical instrument, radiating from one's own heart, from the seed syllable, generating the five elements in successive layers, the palace with the seat. There, the forms of the buddhas appear as emptiness wisdom, visualizing oneself as the deity in union with the father and mother, from the bodhicitta (Tibetan: བྱང་སེམས་, Sanskrit Devanagari: बोधचित्त, Sanskrit Romanization: bodhicitta, Chinese literal meaning: bodhicitta) ཋ་ཊ་ etc., the wheel of speech syllables, or from the essence such as Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), Mūṃ, etc., generating in an instant, or placing the letters on their respective seats, radiating or not radiating light, it is fine, making subtle hand gestures.
Chinese
从名相中显现圆满具足之身，在三处神圣之地生起并加持身语意金刚之神，如果这样，就能成就共同和殊胜的稀有成就，这是诸佛的誓言。为了表明永远不会违背它。第四个是：地等，等等，是一个偈颂。像这样，如果以地和树等低劣之物，做成身语意的印相，也能使所化众生各自获得与自己根器相应的解脱果位次第，那么，净化能取所取，以空性及如幻之智慧加以修习并生起为本尊，获得所欲之果，更不用说了。因为心的实性本来就是本尊，所以没有必要去寻找其他的本尊身。第五个是：方时等，是两个偈颂。十方四时的所有诸佛坛城的大自在，法身无所缘，安住于离戏之意坛城中，从色身智慧坛城中，如所调伏之意乐而显现的一切都请降临。于何处，自明无别的觉性被迎请到誓言坛城中，以彼融入和摄入之相，使誓言和智慧平等结合，从十方四时圆满二利而逝去的一切诸佛，以先前修持的愿力，在利益众生的事业中，从智慧坛城中以慈悲显现而来，完全融入誓言坛城，由于诸佛都不会超越此，所以是密切相关的，因此称为誓言之最胜。第六个有三个部分，第一是内外供养。歌词等是一个偈颂，外部五种供养和飘逸的衣服。内部的药、朵玛、会供的用具。语的歌词，身的舞蹈。乐器、智慧等无量供云的集合来供养。以及增殖母等四位密妃，和姿态妩媚的四位门母，以及内外八位心母，这十六位天女如所愿的，在任何时候做什么样的行为就那样供养。