Chinese
用金刚铃，一同念诵四字真言“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），用香和音乐引导，然后以顺时针方向绕坛城三圈，安放主尊宝瓶于坛城前方，或神幡处，或东门外的右侧适宜位置。其余八个宝瓶或任何现有的宝瓶，安放在各个本尊前方，或八个门槛处，若数量少，则安放在东门左侧，或放置在金刚墙的范围内。事业瓶安放在自己前方，置于瓶座上。坛城的四个方向，从东方开始依次念诵《般若波罗蜜多经》、《三摩地王经》、《树木庄严经》、《秘密不可思议经》。内部各处，供奉各种供品，不作限制，并以“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和主尊的咒语，加上“班杂 斯帕 惹 纳 康”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）来供养。为了使护法神欢喜，在四个方向和四个角落插上十五根旗幡。东方，帝释天用黄色，遍入天用黑色，日月用黄色和白色，梵天用黄色，火神用红色，罗刹用烟色，各自对应各自的方向颜色。西方，水神用白色，地神用黄色，塔布善格热斯用黑色。西北方，风神用绿色。北方，恶身用黄色，象头神用白色。东北方，自在天用白色。然后，阿阇黎沐浴，涂抹香水，穿上转轮王的服装，向外道施舍朵玛并驱逐，用金刚橛钉牢，观修保护轮以划定界限，用念诵降伏魔障之咒语的水来清扫和守护坛城，手持金刚铃，面向坛城的东门而坐。修持坛城，有自修和对修两种，以及共同修持的方法。第一种是：自己的瑜伽，按照修法仪轨念诵，最后进行收摄次第和圆满次第。在前方生起之前，用“唉玛吙，稀有奇妙之法”等来连接两个三摩地，然后如金刚萨埵幻化的自生和子生的仪轨一样进行依凭和所依凭的生起次第。其他子生的修持方法，应如《大疏·遣除十方黑暗》第九品所说的那样了解，在下面的生起次第中也会讲解。共同修持的方法是：清扫净化坛城后，从五大次第累积开始，直到坛城
English
Having the vajra and bell, while reciting the mantra of four syllables "Hūṃ" (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), led by incense and music, then circumambulate the mandala three times clockwise, and place the main vase in front of the main deity, or in front of the god banner, or on the right side outside the east gate, whichever is convenient. The other eight vases, or whatever is available, should be placed in front of each deity, or at the eight door thresholds, or if there are few, on the left side of the east gate, or within the vajra enclosure. Place the action vase in front of yourself on a vase stand. In the four directions of the mandala, starting from the east, recite the Prajñāpāramitā Sutra, the Samādhirāja Sutra, the Tree Arrangement Sutra, and the Secret Inconceivable Sutra in order. In all the inner directions, offer various kinds of offerings without restriction, and offer them with "Hūṃ" (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and the main deity's mantra, adding "Vajra Spharaṇa Khaṃ" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). To please the guardians of the directions, insert fifteen banners in the four directions and four corners as well. In the east, use yellow for Indra, black for Vishnu, yellow and white for the sun and moon, yellow for Brahma, red for the fire god, and smoky color for the Rakshasa, each corresponding to their respective directional colors. In the west, use white for the water god, yellow for the earth god, and black for Tagbzan Res. In the northwest, use green for the wind god. In the north, use yellow for the Evil Body, and white for Ganapati. In the northeast, use white for Ishvara. Then, the Acharya bathes, anoints with fragrant perfume, puts on the garments of a Chakravartin, gives the torma to the outsiders and expels them, stakes with the phurba, visualizes the protective wheel to demarcate the boundary, cleanses and protects the mandala with water recited with the mantra for subduing obstacles and enemies, and sits holding the vajra and bell, facing the east gate of the mandala. There are two ways to accomplish the mandala: accomplishing it separately for oneself and for the front, and the method of accomplishing it together. The first is: one's own yoga, performed according to the method of practice until the recitation, and finally performing the withdrawal stage and the completion stage. Before the generation in front, connect the two samadhis with "Emaho, wonderful and amazing dharma", etc., and then perform the generation stage of the support and the supported, like the ritual of Vajrasattva's illusory self-generation and son-generation. The methods of practicing other son-generations should be understood as explained in the ninth chapter of the Great Commentary "Dispelling the Darkness of the Ten Directions", and will also be explained in the following section on the generation stage. The method of practicing together is: after cleansing and purifying the mandala, starting from the gradual accumulation of the elements, up to the mandala.
Chinese
在完成坛城建立等之后，以金刚力进入对诸佛的观想，缓慢进入后，修持方法也是拿起鲜花，念诵“嗡，至乐之心”（藏文：ༀ་མཆོག་ཏུ་བདེ་བའི་སེམས་ནི་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）等两句偈颂的末尾，以咒语和供养词献上花鬘。心想自己也获得了花鬘的灌顶，然后将其系在头上。之后，献上供品和供水，前往西门等处，安住于“吽”的傲慢中，念诵“吽”并伴随舞蹈，向四位门神下令。观想他们依次打开东门等，结金刚拳印，以手印和咒语进入，进入后，如《集合》第四品中所说，进行站立、姿势、结合以及迎请和遣送智慧尊等。此外，关于彩沙坛城的清扫、净化、生起、融入等，新旧各派有很多不同的方式，但应按照各自的论典进行，并使其符合咒语注释的论典。在将自前观为无二无别时，如果将所修之基视为“我”，以及观想坛城之影像，从修持之法的三摩地开始，直到仪轨的支分圆满为止，都是由一切生起的次第所生起，那么了知外境诸法为空性和空性之自性，以及了知诸物和事物为菩提心之时，智慧坛城即是觉性自显之体性，无有彼此一异或自他的分别，乃是自性无别的不可思议任运成就之坛城。对于不理解这种道理的人，如果对自前无二无别地修持进行诽谤，那就是对瑜伽自在者进行诋毁，而且也等于没有见过水牛神等本尊的坛城仪轨。因此，所谓初学者，是指那些尚未完全成为本尊的人，因此应主要理解自前有别的意义。而那些已经证悟实相的人，则应了知一切法从一开始就不是相互矛盾的自性，将区分自前的各种分别念归为一体，从而将显有轮回涅槃一切都明观为坛城一体的所依和能依之自性而圆满。最初进行自入，以及为了灌顶、开光等特殊目的而特别
English
After completing the creation of the mandala, etc., one enters the visualization of the deities with vajra force, slowly entering, and the method of practice is also to hold flowers, reciting "Om, supreme bliss of mind" (Tibetan: ༀ་མཆོག་ཏུ་བདེ་བའི་སེམས་ནི་, Sanskrit Devanagari:, Sanskrit Romanization:, Literal meaning:) etc., at the end of the two lines of the verse, offering a garland of flowers with mantras and offering words. Thinking that one has also received the empowerment of the garland, one should tie it on the head. After that, offer the offerings and water, go to the west gate, etc., and abide in the pride of "Hum", reciting "Hum" and accompanied by dance, ordering the four gatekeepers. Visualize them opening the east gate, etc., in sequence, making the vajra fist mudra, entering with mudras and mantras, and after entering, perform standing, postures, union, and inviting and sending back the wisdom deities, etc., as described in the fourth chapter of the "Collection". In addition, regarding the sweeping, purification, generation, and absorption of the colored sand mandala, there are many different methods of the new and old schools, but one should act according to their respective treatises and make them conform to the treatises of mantra commentaries. When considering oneself and the front as non-dual, if the basis of practice is regarded as "I", and the image of the mandala is visualized, from the samadhi of the practice method until the limbs of the ritual are completed, all are generated by the order of all arising, then knowing that external phenomena are emptiness and the nature of emptiness, and knowing that things and objects are bodhicitta, the wisdom mandala is the nature of self-manifestation of awareness, without distinction of one or other or self and other, it is the inconceivable spontaneously accomplished mandala of non-dual nature. Those who do not understand this kind of reasoning, if they slander the practice of non-duality of self and front, it is slandering the lord of yoga, and it is also equivalent to not having seen the mandala rituals of buffalo gods and other deities. Therefore, the so-called beginner refers to those who have not yet fully become deities, so one should mainly understand the meaning of the difference between self and front. Those who have realized the truth should know that all dharmas from the beginning are not mutually contradictory in nature, and gather the various discriminations that distinguish self and front into one taste, thereby clearly illuminating all of existence, samsara, and nirvana as the complete nature of the support and the supported of one mandala. Initially, one performs self-entry, and especially for the special purpose of empowerment, consecration, etc.
Chinese
因此，了解如何将寿命、自我和前方分为两部分后，便进入坛城修持的程序。为了消除缺失等过失，依靠火来使火神满意，以及依靠火神来使诸神满意的方法，火供非常重要。其中，不祥之兆平息，加持等时增长，灌顶之时得灌顶，准备等时候出现障碍之兆则为猛烈。像那样的修持方法，即使在布画坛城中并非不可行，但因为比粉末坛城所做的事情少，所以仪轨的支分，特别是那些特殊的支分，即使不圆满也可以。其中，对于彩绘佛像的智慧尊进行迎请融入等，存在着成为违背安住的对治的遍计所执的依他起的过失。粉末坛城和布画坛城两者中，更为殊胜的是深奥的身体坛城。因为在事部和行部中没有宣说，并且在瑜伽部中也没有明确地开示，所以是瑜伽大，随后是瑜伽独有的特点。它的特点是，彩粉坛城二者是新产生的，通过向外看的执着来虚构，因此低劣。而身体坛城则是蕴、界、处等作为本尊的自性，超越了外在的形相而存在。仅仅是成就金刚身之后，就观看到如幻般存在的形态，专注于此，并且以内观为主的瑜伽更为重要，因此果位迅速。其中，首先像彩粉坛城二者中的任何一个一样获得灌顶之后，对于获得二次第确定的人来说，不必依赖于显现的形象，因为通过自性智慧，本来就存在于隐义之中。如果对于二次第不熟悉，那么即使弟子进入该坛城，也只是将身体完全转变，而不是依靠脉、界等，最终观修所依赖的本尊众，将其分为两部分，在身体坛城中观想能入和所入也是不合理的。身体坛城实际上也是不合理的，将身体观想为坛城也只是各自能够代替而已，如果改变形象，将肢体变成马的姿势，将耳朵变成鹿的样子，就像裁剪缝制的衣服一样，是不明智的。像这样，生起次第的所依是彩粉坛城二者和身体坛城等之外的
English
Therefore, having understood how to divide life, self, and the front into two parts, one enters the process of practicing the mandala. In order to eliminate faults such as deficiencies, it is very important to rely on fire to satisfy the fire deity, and to rely on the fire deity as a means to satisfy the assembly of deities through burnt offerings. Among these, inauspicious signs are pacified, auspicious events such as consecrations increase, empowerment is received at the time of empowerment, and if obstacles arise during preparation, it is wrathful. Such a method of practice, even in a painted cloth mandala, is not impossible, but because there are fewer activities than in a powdered mandala, the branches of the ritual, especially those special branches, may be permissible even if they are not complete. Among these, inviting and merging the wisdom being into a painted image, etc., has the fault of being dependent on other-power, which is the object of pervasive conceptualization, which becomes contradictory to abiding. What is more special than both the powdered mandala and the painted cloth mandala is the profound body mandala. Because it is not known in both the Action and Performance Tantras, and it is not clearly taught in the Yoga Tantra, it is the characteristic of Great Yoga, and subsequently only of Yoga. Its distinguishing feature is that the two colored mandalas are newly created, and are inferior because they are fabricated with an outward-looking attachment. The body mandala, on the other hand, has the aggregates, elements, and sense bases, etc., as the nature of the deity, existing beyond external form. As soon as the Vajra body is accomplished, one focuses on seeing that illusory form, and the yoga that is mainly internal is more important, therefore the result is swift. Among these, after first receiving empowerment like either of the two colored mandalas, for those who have certainty in the two stages, it is not necessary to rely solely on the manifested form, because through the wisdom of self-nature, it is inherently present in the hidden meaning. If one is not familiar with the two stages, then even if the disciple enters that mandala, it is only a complete transformation of the body, and not relying on the channels, elements, etc. Finally, it is not reasonable to divide the deity assembly that one relies on into two parts and visualize the enterer and the entered in the body mandala. The body mandala is also actually not reasonable, and visualizing the body as the mandala is only to the extent that each can substitute for the other. If one changes the form, making the limbs into the posture of a horse, and the ears into the appearance of a deer, it is like a cut and sewn garment, which is not wise. Thus, the basis of generation is beyond the two colored mandalas and the body mandala, etc.