English
Arrange the fried noodles mixed with red ghee and milk, knead them into food pills, and place them filled with fine wine on the side. In the center of the silver mirror smeared with vermilion, write Hūṃ (ཧཱུྃ, हुं, hūṃ, 吽). On the eight cardinal directions, cover it with eight Hūṃ syllables written with their heads facing outwards. On top of that, place a naturally formed crystal stone with a blue Hūṃ written on it, if it matches the image of the Lama Dharmakaya. Place all the Tsa-tsas of the Dharmakaya, Sambhogakaya, and Nirmanakaya, including the wrathful deities, in the center of the mandala or wherever is convenient. On the back side, place a Guru statue; it is best if a clear image appears, but if not, place any consecrated painted or embossed image. If available, place the scriptures of tantric sadhana methods and stupas containing relics. Place medicine, alcohol, and torma in front and back wherever convenient. Arrange water for drinking and washing and the two types of offerings around the perimeter. If available, display decorative items such as banners, umbrellas, and victory banners. In addition, prepare protector torma offerings, tsok implements, and other offerings and tormas needed for activities, as well as secret skulls, images of consorts, human skin gold needles, staffs, mandalas, flowers, and all other necessary items. Although it is said that each sadhana item should be consecrated, it is difficult to accomplish, so in brief, while reciting the activity mantra, burn gugul incense, sprinkle mustard seeds, and dispel obstacles. Bathe with water for all activities. Purify with the mantra of pure Dharma nature. Visualize not the painted mandala, but the samaya mandala, with both the support and the supported clearly appearing. The preparatory deities abiding in the sky dissolve without difference, like water poured into water. Visualize all the sadhana items arising from emptiness, the Lama Rigdzin peaceful and wrathful mandala, the container and contents complete, and the nature of the body, speech, and mind of each deity clearly appearing. Make offerings and play music from "Om Vajra Argham" to "Shabda Pratitya Svaha." The second part is: Recite the Guru's Seven Line Prayer and the Lineage Supplication. Offer white torma to the local deities. Starting from the refuge and bodhicitta of the ritual text, perform the preliminary practices. The main practice is to generate oneself and the front deity as inseparable. From dissolving the wisdom mandala to completing the offerings and praises, perform them. Then, open the recitation room in the place of the front support, and focusing on both oneself and the front deity, recite as much as possible the peaceful or wrathful mantras. Visualize the vase as a natural palace, the Lama Taming Beings Nirmanakaya
Chinese
坛城的圆满，如晴空星辰般瞬间显现。 自身命咒的光芒，缠绕于系缚绳上。 宝瓶本尊融入心间，其身流出菩提甘露。 融入瓶水，化为一味。如是持系缚绳，念诵一百零八遍颅鬘力。 献上百字明，供赞。以宝瓶内三果供养，宝瓶本尊化光。安住于彼。 进行噶玛巴和伏藏护法的朵玛仪轨，从荟供加持到驱逐，依次进行。抛掷智慧之花。接受引入弟子的许可。在坛城上放下帷幕。 第三，弟子们用宝瓶之水在外沐浴。安坐在门前，金刚阿阇黎说：你们安坐在大坛城门前，以祈请门卫大忿怒尊之心，复诵此句。 “吽！智慧宫殿大门前，门卫忿怒男女众，我欲求得大解脱，祈请引领入宫殿。” 如是祈请后，观想门卫如此答复： “吽！于此尸林秘密坛城中，进入之具缘百千道，有时守护殊胜誓言者，少数瑜伽士可进入。” 如是说后，开启大门，引入其中。如事业次第，抛掷驱魔朵玛，以古古、芥子、乐器等驱逐邪魔。 就座后，观修防护轮。进行抛花和收花，明观发心。即是，十方四时三根本诸佛总集之自性，大自在莲花生。在雪域所有君臣，与业和缘分具足，调伏所化众生福报达到顶峰之时，以真身降临此地，建立殊胜的桑耶寺。译师们翻译所有显密经续，为语依进行开光加持之时。君王父子和众多译师、智者、成就者迎请到布扎黄金岛，举行盛大的荟供轮。口中品尝，献上珍贵的曼扎，恭敬地献上九次大礼拜。开启密咒之门。
English
The complete mandala manifests instantly like stars in a clear sky. The light of one's own life-force mantra coils around the thread of binding. The deities of the vase enter the heart. From their bodies, a stream of bodhicitta nectar flows, merging into the vase water, becoming one taste. Thus, holding the binding thread, recite the "Skull Garland Power" mantra about one hundred and eight times. Offer the hundred-syllable mantra and praises. Offer the three fruits inside the vase as offerings, and the vase deities dissolve into light. Maintain that contemplation. Perform the torma ritual for the protectors of the Kama and Terma lineages, from the blessing of the tsok to the expulsion. Cast the flower of wisdom. Receive permission to initiate the disciples. Draw a curtain over the mandala. Third, the disciples are bathed outside with the water from the vase. They sit at the doorway, and the activity teacher says: "You are sitting at the doorway of the great mandala, with the intention of supplicating the great wrathful gatekeepers, repeat after me." "Ho! At the great palace of wisdom, the wrathful male and female gatekeepers, I desire great liberation, please lead me into the palace!" Having supplicated thus, visualize that the gatekeepers respond as follows: "Ho! In this charnel ground secret mandala, among the hundreds of paths for those fortunate to enter, sometimes those who guard the supreme samaya, a few yogis may enter." Having said this, open the door and lead them inside. According to the activity manual, cast out the obstructing torma, and dispel obstacles with gugul, mustard seeds, musical instruments, etc. Sit in rows and meditate on the protective circle. Perform the scattering and gathering of flowers, and clarify the generation of bodhicitta. That is, the great sovereign Padmakara himself, the essence of the three roots and all the Buddhas of the ten directions and four times gathered into one. When all the rulers and subjects of Tibet were endowed with karma and fortune, and the merit of those to be tamed reached the sky, he came to this land in person and built the glorious Samye monastery. The translators translated all the Sutras and Tantras of the sacred Dharma, and at the time of consecrating the speech support. The king and his sons, and many translators, scholars, and accomplished ones, invited him to Butsab Serkhang Ling and turned the great wheel of the tsok. They tasted the libation, offered precious mandalas, and respectfully offered nine prostrations. Opening the door of secret mantra.