English
Throw the remains of vomit behind you. In order to protect against obstacles, from Hūṃ (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises a vajra thread, becoming capable of protecting against obstacles. Invite and absorb the wisdom thread with Jaḥ Hūṃ Vaṃ Hoḥ (藏文：ཛཿཧཱུྃ་བཾ་ཧོཿ，梵文天城体：जः हुं वं होः，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：扎 吽 邦 霍). Tie it around the left arm of the male and the right arm of the female, twice around. Sprinkle water from the activity vase and recite Oṃ Āḥ Vighnānta Kṛta Hūṃ Phaṭ (藏文：ༀ་ཨཱཿབིགྷཱ་ནཱནྟ་ཀྲྀ་ཏ་ཧཱུྃ་ཕཊ།，梵文天城体：ओ आः विघ्नान्त कृता हुं फट्，梵文罗马拟音：o āḥ vighnānta kṛta hūṃ phaṭ，汉语字面意思：嗡 阿 威格纳南塔 哲达 吽 啪), sealing it with a vajra cross. Then, thinking that the kuśa grass arising from Dhīḥ and Ha has the power to not disturb dreams, place the smaller one, recited with Dhīḥ (藏文：དྷཱིཿ，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思：德), on the right as a pillow, and the larger one, recited with Ha (藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈), on the left as an indication. Then, in order to not regress, explain the Dharma: Meeting the secret mantra vajra vehicle teachings like this is as rare as the udumbara flower, and meeting it is of great significance, and just seeing the mandala can purify the accumulated sins and obscurations of many kalpas. Entering it and receiving empowerment, if you strive on the path, you will definitely attain unsurpassed enlightenment in this very life, so contemplate with joy that you have attained the supreme attainment. Then, the actual examination of dreams: Tonight, on the kuśa grass pillow, lie down in the lion posture with a virtuous mind. You will see the good and bad signs of dreams. With this, the preliminary Dharma is completed. The actual empowerment will take place tomorrow. Say this, dedicate the merit, and send them back to their places. Raise the preliminary mandala into the sky with Oṃ Vajra Vega Krama Hoḥ (藏文：ༀ་བཛྲ་བེ་ག་ཀྲ་མ་ཧོཿ，梵文天城体：ओ वज्र वेग क्रम होः，梵文罗马拟音：o vajra vega krama hoḥ，汉语字面意思：嗡 班扎 贝嘎 扎玛 霍). Place the inner offering, sealed with the mantra of all activities and water. In the morning, ask about the dreams, and if the dreams are good, elevate the state without attachment. If they are bad, know them to be like illusions and avert them. Second, the actual ritual has four parts. First, drawing the mandala: Combine the thread and five colors of powdered pigments into ten, arrange them in five piles in the center of the mandala, and arrange offerings around the perimeter and bless them. Purify the thread and pigments, visualizing yourself as the deity. From emptiness, from Oṃ Hūṃ Trāṃ Hrīḥ Āḥ (藏文：ༀ་ཧཱུྃ་ཏྲཱཾ་ཧྲཱིཿཨཱཿ，梵文天城体：ओ हुं त्रं ह्रीः आः，梵文罗马拟音：oṃ hūṃ trāṃ hrīḥ āḥ，汉语字面意思：嗡 吽 创 舍 阿) arise the bodies of the five Tathāgata families. Invite the wisdom beings with Vajra Samājaḥ (藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्र समा जः，梵文罗马拟音：vajra samā jaḥ，汉语字面意思：金刚萨玛扎). Absorb them with Jaḥ Hūṃ Vaṃ Hoḥ (藏文：ཛཿཧཱུྃ་བཾ་ཧོཿ，梵文天城体：जः हुं वं होः，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：扎 吽 邦 霍). Offer with Argham to Shabda. Praise the Dharmakāya with the sky. The five families dissolve and become the thread and pigments. Recite Oṃ Vajra Citra Samaya Hūṃ (藏文：ༀ་བཛྲ་ཙི་ཏྲ་ས་མ་ཡ་ཧཱུྃ།，梵文天城体：ओ वज्र चित्र समय हुं，梵文罗马拟音：oṃ vajra citra samaya hūṃ，汉语字面意思：嗡 班扎 泽扎 萨玛雅 吽) over the pigments.
Chinese
扬声念诵。之后是画线：主尊上师以傲慢之心面向东方，念诵“ཛཿཛཿཛཿ”，将线的一端指向如光芒四射的弟子等，从自己的心间化现的具傲慢者。念诵五种谷物，将其合为一体，观想天空自然形成的坛城道路已经形成。念诵“ༀ་བཛྲ་ས་མ་ཡ་སཱུ་ཏྲ་མ་ཏི་ཀྲ་མ་ཧཱུྃ།”（藏文，唵 班匝 萨玛雅 索扎 玛地 扎玛 吽，梵文天城体，ॐ वज्र समय सूत्र मति क्रम हुं，梵文罗马拟音，oṃ vajra samaya sūtra mati krama hūṃ，汉语字面意思， 唵 班匝 萨玛雅 索扎 玛地 扎玛 吽），用带着金刚杵的拇指和食指，以八大圆圈的方式，以不弄错方向的方式在空中画线后，祈请线绳的智慧尊降临。之后，将一切方向都视为平等，然后画作业线。在四个门处画四个马头，外面是莲花台、尸陀林、石堆、火焰等，在根本线内画圆形花纹，内有八辐轮。其中画四瓣莲花，花蕊和莲心等，按照一般的画法画线。让贝嘎进入其中，念诵“ഹി”（藏文，ཧི་，梵文天城体，हि，梵文罗马拟音，hi，汉语字面意思，喜），以此为兆头打开门。之后是涂颜色：上师走到中央，念诵：“此法界清净，众生界解脱，金刚萨埵之宫殿，将绘制坛城之精华。”从有权者开始，从外墙开始，画白色、黄色、红色、绿色、蓝色的五条线，达到门的高度，然后用头盖骨覆盖。之后弟子也画，中心是蓝色，花蕊是黄色，莲花是方位色，轮子的辐条从东方开始顺时针旋转，分别是白色、蓝色、红色、白色、白色、蓝绿色。外圈是蓝色，此后与通常的做法相同。本尊的标志是各自的身像或法器，如果不能，就画与本尊颜色相同的点，迎请颜色的智慧尊降临。第二，陈设物品：将剩余的瓶子用香引导，右绕坛城，放置在胜利坛城的中央的供台上。作业瓶放置在门外的东北方。共同供品在东北方。从界线花开始，陈设两份水和五种受用，顺时针方向排列。如果可以，则在周围放置与本尊数量相同的灯、酥油灯和神馐。还有已逝和未逝者的食子，药供，会供的物品，乐器的特色，供品，灌顶物等，凡是这里需要的都应准备齐全。第三是修供：
English
Chant aloud. Then comes the drawing of lines: The main master, with pride, faces east, chanting "JAḤ JAḤ JAḤ," pointing the end of the line to the radiant disciple and others, who are emanations from his own heart, possessing pride. Recite the five grains, combining them into one, and visualize that the naturally formed mandala path in the sky has been created. Recite "Oṃ Vajra Samaya Sūtra Mati Krama Hūṃ" (Tibetan: ༀ་བཛྲ་ས་མ་ཡ་སཱུ་ཏྲ་མ་ཏི་ཀྲ་མ་ཧཱུྃ།, Sanskrit Devanagari: ॐ वज्र समय सूत्र मति क्रम हुं, Sanskrit Romanization: oṃ vajra samaya sūtra mati krama hūṃ, Literal Chinese meaning: Om Vajra Samaya Sutra Mati Krama Hum), using the thumb and forefinger with a vajra, draw eight large circles, and after drawing lines in the sky without making mistakes in direction, invite the wisdom deities of the line cord to descend. After that, regard all directions as equal, and then draw the work lines. Draw four horse heads at the four doors, with lotus seats, charnel grounds, stone piles, flames, etc. outside. Inside the root lines, draw circular patterns, with eight-spoked wheels inside. Within that, draw four lotus petals, with pistils and lotus hearts, drawing the lines according to the general method. Let Bega enter it, and chant "HI" (Tibetan: ཧི་, Sanskrit Devanagari: हि, Sanskrit Romanization: hi, Literal Chinese meaning: Hi), using this as a sign to open the door. After that comes the application of colors: The master goes to the center and recites: "This Dharmadhatu is pure, the realms of sentient beings are liberated, the palace of Vajrasattva, will draw the essence of the mandala." Starting from the empowered one, from the outer wall, draw five lines of white, yellow, red, green, and blue, reaching the height of the door, and then cover them with a skull cup. Then the disciples also draw, the center is blue, the pistils are yellow, the lotus is the color of the direction, the spokes of the wheel rotate clockwise from the east, which are white, blue, red, white, white, blue-green respectively. The outer circle is blue, and thereafter it is the same as the usual practice. The signs of the deities are their respective bodies or implements, and if not possible, draw dots of the same color as the deity, and invite the wisdom deities of the colors to descend. Second, arranging the items: Guide the remaining vase with incense, circumambulate the mandala clockwise, and place it on the altar in the center of the victorious mandala. Place the work vase in the northeast outside the door. The common offerings are in the northeast. Starting from the boundary flower, arrange two waters and five enjoyments, arranged clockwise. If possible, place lamps, butter lamps, and divine food around the perimeter, equal to the number of deities. Also, the tormas of the deceased and the not-deceased, medicine offerings, the items for the tsog, the specialties of musical instruments, offerings, empowerment substances, etc., all that is needed here should be fully prepared. Third is the practice offering: