English
In the Vajrasattva's Hundred Syllable Mantra, add the recitation: Oṃ Mañjuśrī Samaya. (Tibetan: ༀ་མཉྫུ་ཤྲཱི་ས་མ་ཡ།, Sanskrit Devanagari: ओम् मंजुश्री समय, Sanskrit Romanization: oṃ mañjuśrī samaya, Literal Chinese meaning: Om, Manjushri, Vow.) And, Manjushri Deno. (Tibetan: མཉྫུ་ཤྲཱི་ཏྭེ་ནོ་, Sanskrit unverified, Literal Chinese meaning: Manjushri, Power.) And, Sarva Tathāgata Mañjuśrī Mā Me Muñca. (Tibetan: སརྦ་ཏ་ཐཱ་ག་ཏ་མཉྫུ་ཤྲཱི་མཱ་མེ་མུཉྩ་, Sanskrit Devanagari: सर्व तथागत मंजुश्री मा मे मुञ्च, Sanskrit Romanization: sarva tathāgata mañjuśrī mā me muñca, Literal Chinese meaning: All Tathagatas, Manjushri, Do not abandon me.) Thus, stabilize it by reciting three times. Facing the guests who have come together with the Wisdom Being, recite "Those who have not arrived and those who have deteriorated," etc., and after "Oṃ, you accomplish all the meanings of sentient beings," etc., dismiss them with "Vajra Muḥ." (Tibetan: བཛྲ་མུཿ, Sanskrit Devanagari: वज्र मुः, Sanskrit Romanization: vajra muḥ, Literal Chinese meaning: Vajra, Release.) Light radiates from the A in the heart, pervading all mandalas. The outer dissolves into the outer light, and the inner dissolves into the inner. The unborn A is free from all elaborations. Then, dedicate the root of virtue to enlightenment again. Here, there is no need to release the mudras, because the hand mudras have not been bound. There is also no need to dismiss the Wisdom Being of self-generation, because it is not mentioned in one's own texts, and it is not obtained in that way. If you think that these are necessary because this is the Yoga tradition, it is not necessarily universally certain. This tradition is also not done as a Yoga Tantra ritual divided by the four classes of tantras. Therefore, this is the tradition explained as the Great Yoga Method Tantra. The detailed reasons must be understood from the lama's mouth, and one should look at the slight explanation below. This is an extensive recitation, and the abbreviated one is only the initial preparation. These kinds are abbreviated. For each family: In the heart of Akshobhya is the first Buddha. In his heart are the eight spokes of the wheel of wisdom, Oṃ Dukha Tsedā Yade Namaḥ. (Tibetan: ༀ་དུ་ཁ་ཚེ་ད་ཡ་ཏེ་ན་མཿ, Sanskrit unverified, Literal Chinese meaning: Om, Dukha, Tsedā, Yade, Namah.) In the center, from the Hūṃ, is the blue Manjushri of the Vajra family. The right hand holds a sword, and the left hand holds a vajra. In his heart is also a blue Hūṃ. Similarly, in the heart of Ratnasambhava is the first Buddha. In his heart is the eight-spoked wheel of wisdom, Oṃ Bāgīśvara Yade Namaḥ. (Tibetan: ༀ་བཱ་གཱི་ཤྭ་ར་ཡ་ཏེ་ན་མཿ, Sanskrit unverified, Literal Chinese meaning: Om, Bāgīśvara, Yade, Namah.) In the center, from Trāṃ or Aṃ, is the Manjushri of the Ratna family. The right hand holds a sword, and the left hand holds a jewel. In his heart, on the moon, is a yellow Trāṃ or Aṃ. In the heart of Amitābha is also the first Buddha. In his heart is the eight-spoked wheel of wisdom, Oṃ Vajra Tikṣṇa Yade Namaḥ. (Tibetan: ༀ་བཛྲ་ཏིཀྵྞ་ཡ་ཏེ་ན་མཿ, Sanskrit unverified, Literal Chinese meaning: Om, Vajra, Tikṣṇa, Yade, Namah.) In the center, from Hrīḥ, is the red Manjushri of the Padma family.
Chinese
右持宝剑，左持莲花的，其心间为月亮上的红色啥（藏文：ཧྲཱིཿ）。不空成就佛的心间也是智慧之轮八辐轮。嗡，智慧身，呀得，那嘛（藏文：ༀ་ཛྙཱ་ན་ཀཱ་ཡ་ཡ་ཏེ་ན་མཿ）。脐间为事业部的绿色文殊，右持宝剑，左持十字杵。心间为月亮上的阿（藏文：ཨཱཿ）。毗卢遮那佛的心间也是智慧之轮八辐轮。嗡，般若智慧身，呀得，那嘛（藏文：ༀ་པྲཛྙཱ་ཛྙཱ་ན་མུརྟ་ཡེ་ཡ་ཏེ་ན་མཿ）。脐间为从嗡（藏文：ༀ་）字化现的白色文殊，右持宝剑，左持法轮。心间也是月亮上的嗡（藏文：ༀ་）字。由五种动物抬起的一张宝座上，有丝绸的靠垫，以及莲花日月垫。从阿（藏文：ཨཿ）字化现的白色的菩提心金刚。与金刚萨埵总集无二无别的，其心间为原始佛。其心间为智慧之轮八辐轮。嗡，阿惹巴匝纳，呀得，那嘛（藏文：ༀ་ཨ་ར་པ་ཙ་ན་ཡ་ཏེ་ན་མཿ）。轮的中心为从阿（藏文：ཨ་）字化现的菩提心文殊，白色，持宝剑和经函，心间观想阿（藏文：ཨཱཿ）字白色。如是，所有这些轮的颜色都与本尊的颜色相同，外环等与上面所说的一样。这些主要是转变次第的修法，是各部修法者应当修持的。但是，这些仪轨的差别，以及本尊众的差别，因为文字太多，所以这里没有写。此外，沐浴瑜伽，施水，曼扎，顶礼，擦擦，绕转，朵玛，火供，也就是瑜伽的八支，也要努力修持。还有，在修法仪轨的论典中，也说了双门，以及在坛城仪轨中安立名号本尊的三门，因为喜欢简略的观修，所以要知道坛城单门也可以。 ༄། །坛城仪轨 第二，坛城的仪轨分为，地的仪轨，准备的仪轨，正行的仪轨三种。 ༈ 地的仪轨 第一，下面需要的物品全部备齐。前行朵玛，处所加持，与下部续部共同的仪轨按照共同的规矩进行。嗡
English
With a sword in the right hand and a lotus in the left, in his heart is a red HRIH (藏文：ཧྲཱིཿ, Devanagari: ह्रीः, Romanization: hrīḥ, Meaning: Hrih). In the heart of Amoghasiddhi is also the eight-spoked wheel of wisdom. Om, jnana kaya ya te namah (藏文：ༀ་ཛྙཱ་ན་ཀཱ་ཡ་ཡ་ཏེ་ན་མཿ, Devanagari: ॐ ज्ञान काय य ते नमः, Romanization: oṃ jñāna kāya ya te namaḥ, Meaning: Om, wisdom body, ya te namah). In the navel is green Manjushri of the Karma family, holding a sword in the right hand and a crossed vajra in the left. In his heart is AH (藏文：ཨཱཿ, Devanagari: आः, Romanization: āḥ, Meaning: Ah) residing on the moon. In the heart of Vairochana is also the eight-spoked wheel of wisdom. Om, prajna jnana murtaye ya te namah (藏文：ༀ་པྲཛྙཱ་ཛྙཱ་ན་མུརྟ་ཡེ་ཡ་ཏེ་ན་མཿ, Devanagari: ॐ प्रज्ञा ज्ञान मूर्तये य ते नमः, Romanization: oṃ prajñā jñāna murtaye ya te namaḥ, Meaning: Om, prajna jnana murtaye ya te namah). In the navel is white Manjushri from OM (藏文：ༀ་, Devanagari: ॐ, Romanization: oṃ, Meaning: Om), holding a sword in the right hand and a wheel in the left. In his heart is also OM (藏文：ༀ་, Devanagari: ॐ, Romanization: oṃ, Meaning: Om) on the moon. 6-362 On top of a throne lifted by five animals, there is a silk cushion and a lotus sun and moon seat. From AH (藏文：ཨཿ, Devanagari: आः, Romanization: āḥ, Meaning: Ah) is white Bodhicitta Vajra. In the heart of the Primordial Buddha, who is no different from Samantabhadra, is the eight-spoked wheel of wisdom. Om, a ra pa tsa na ya te namah (藏文：ༀ་ཨ་ར་པ་ཙ་ན་ཡ་ཏེ་ན་མཿ, Devanagari: ॐ अर प च न य ते नमः, Romanization: oṃ a ra pa ca na ya te namaḥ, Meaning: Om, a ra pa tsa na ya te namah). In the center of the wheel is white Bodhicitta Manjushri from A (藏文：ཨ་, Devanagari: अ, Romanization: a, Meaning: A), holding a sword and a book, and visualizing white AH (藏文：ཨཱཿ, Devanagari: आः, Romanization: āḥ, Meaning: Ah) in his heart. Thus, the color of all these wheels is the same as the color of the deity, and the outer circles are the same as described above. These are mainly the meditations of the method of transformation, which should be practiced by the practitioners of each family. However, the differences in these rituals and the differences in the deity assemblies are not written here because there are too many words. In addition, bathing yoga, water offerings, mandalas, prostrations, tsatsas, circumambulations, tormas, and fire offerings, that is, the eight limbs of yoga, should also be diligently practiced. Also, in the treatises on sadhana methods, it is said that there are two-doored ones, and three-doored ones in the mandala rituals that establish the deities of names, and because one likes concise visualization, one should know that a single-doored mandala is also acceptable. ༄། །Ritual of Mandala Secondly, the ritual of the mandala is divided into three: the ritual of the ground, the ritual of preparation, and the ritual of the main practice. ༈ Ritual of the Ground First, gather all the necessary items below. Perform the preliminary torma, the blessing of the place, and the common rituals with the lower tantras according to the general rules. Om
Tibetan
་པྲ་ཀྲི་ཏེ་པ་རི་ཤུདྡྷ་ནས། ཧཱུཾ་གི་སྒྲ་དྲག་པོ་སྒྲོག་པའོ། །ཡ་ མཱནྟ་ཀའི་སྔགས་བཟླ་ཞིང་། བསང་ཆུས་ཕྱོགས་ཐམས་ཅད་དུ་གཏོར་བར་བྱའོ། །དེ་ནི་མི་ཤིས་པ་དང་མི་མཐུན་པའི་ཕྱོགས་ ཐམས་ཅད་སྤྱིར་བསང་བ་ཡིན་ཏེ། ས་ཆོག་གི་སྔོན་འགྲོའོ། །ༀ་སྭ་བྷཱ་ཝས་སྟོང་པར་སྦྱངས། ཚོམ་བུའི་སྟེང་དུ་བཾ་ ལས་སའི་ལྷ་མོ་སེར་མོ་ཞི་བ་ཕྱག་གཉིས་ཀྱིས་གསེར་གྱི་བུམ་པ་འཛིན་པ་རྒྱན་ཐམས་ཅད་ ཀྱིས་བརྒྱན་པར་གྱུར། རང་གི་སྙིང་གའི་ས་བོན་ལས་འོད་ཟེར་འཕྲོས། ས་འོག་ནས་སའི་ལྷ་ 6-363 མོ་འཁོར་དང་བཅས་པ་བཛྲ་ས་མཱ་ཛཿ ཛཿཧཱུཾ་བཾ་ཧོཿ གཉིས་སུ་མེད་པར་ཐིམ། ༀ་བཛྲ་རཏྣ་ མུ་ཀུ་ཊ་ཨ་བྷི་ཥིཉྩ་མཾ། རིན་པོ་ཆེའི་ཅོད་པན་གྱིས་དབང་བསྐུར་བར་གྱུར། ༀ་པྲི་ཐི་བཱི་དེ་བཱི་ བཛྲ་ཨརྒྷཾ་སྭཱཧཱ། དེ་བཞིན་དུ་སྦྱར་ནས། བཛྲ་པུཥྤེ་ཧཱུཾ་ནས། ཤཔྟ་ཧཱུཾ་གི་བར་གྱིས་མཆོད། གཏོར་མ་འབུལ་ན། ན་ མཿསརྦ་ཏ་ཐཱ་ག་ཏ་བྷྱོཿ སོགས་ནམ་མཁའ་མཛོད་ཀྱི་སྔགས་རྒྱས་ཕུལ། སྐྱོབ་པ་སངས་རྒྱས་ཐམས་ཅད་ ཀྱི། །སྤྱོད་པའི་ཚུལ་དང་ཁྱད་པར་དང་། །ས་དང་ཕ་རོལ་ཕྱིན་པ་ལ། །ལྷ་མོ་ཁྱོད་ནི་དཔང་ དུ་གྱུར། །ཤཱཀྱ་སེང་གེ་སྐྱོབ་པ་ཡིས། །ཇི་ལྟར་བདུད་ཀྱི་སྡེ་བཅོམ་པ། །དེ་བཞིན་བདག་གིས་ བདུད་སྡེ་ལས། །རྒྱལ་བར་བྱས་ནས་དཀྱིལ་འཁོར་འབྲི། །ལན་གསུམ། ཕྱོགས་འདིར་དཀྱིལ་ འཁོར་གྱི་ལས་ཅི་བདེ་བར་གྱིས་ཤིག །ཅེས་གནང་བ་སྦྱིན། ༀ་བཛྲ་ཨུཏྣིཥྛ་སའི་ལྷ་མོ་ནམ་མཁར་ བཞུགས་པར་གྱུར། དེ་ནི་ས་བླང་པའོ། །དེ་ནས་དྲག་པོ་དང་། ཞི་བའི་སྦྱིན་སྲེག་དང་། རྐོང་སྦྱངས་བྱ་བ་སོགས་ཀྱང་ བར་འདིར་བཤད་དོ། །དེ་ནི་ས་སྦྱང་བའོ། །འོན་ཀྱང་ད་ལྟར་ལག་ལེན་ལ་དེ་དག་མི་བྱེད་དེ། མེད་ཀྱང་ཆོག་གོ །སྤོས་ཀྱི་ཆུ་དང་ ཡུངས་ཀར་སོགས་ཀྱིས་ས་ལ་གཏོར། ཨ་ཨ་སོགས་རྩ་བའི་སྔགས་བཟླས། ལག་མཐིལ་ས་ལ་མཉམ་པར་རེག་སྟེ། ༀ་མཉྫུ་ ཤྲཱི་ས་མ་ཡ་སོགས་ལན་གསུམ་བཟླས་ཏེ་ས་བཟུང་བའོ། །དེ་ནས་སློབ་དཔོན་དཀྱིལ་འཁོར་གྱི་ས་གཞིའི་དབུས་སུ་འདུག་ སྟེ། སྐྱབས་འགྲོ་ནས་རྩམས་བཟླས་པའི་བར་དང་། བསྟོད་མཆོད་ཡིག་བརྒྱ་རྣམས་གོང་བསྙེན་པའི་སྐབས་སུ་བཤད་པ་བཞིན་ བྱ་ལ། དཀྱིལ་འཁོར་གྱི་འཁོར་ལོ་རང་གི་སྙིང་གར་སྐད་ཅིག་གིས་བསྡུ། ཁཾ་དཀྱིལ་འཁོར་གྱི་ ས་གཞི་སྟོང་པའི་རང་བཞིན་དུ་གྱུར། ཧཱུཾ་ཧཱུཾ་ལས་ས་གཞི་རྡོ་རྗེའི་རང་བཞིན་དུ་གྱུར། དེང་དུ་ བདག་ཚེ་འབྲས་བུ་ཡོད། །བདག་གི་གསོན་པའང་འབྲས་བུར་བཅས། །དམ་ཚིག་ལྷ་རྣམ
Chinese
从自性清净处，发出吽的强烈声音。念诵阎曼德迦的咒语，用香水向四面八方洒。这是普遍净化一切不吉祥和不和谐的方面，是土地仪轨的前行。嗡，自性空净化。在堆积物上，从邦字生出黄色的寂静的土地女神，双手拿着金瓶，用一切装饰品庄严。从自己的心间的种子字发出光芒，从地下召唤出土地女神及其眷属。班杂萨玛扎，扎吽邦霍，融为一体。嗡，班杂ra那木古扎阿比钦扎玛姆，被珍宝顶冠加持。嗡，普里提维德维班杂阿甘梭哈。同样地添加，从班杂布贝吽到夏布达吽之间进行供养。如果献朵玛，那摩萨瓦达塔嘎达贝等等，用虚空藏的广大咒语供养。救护者一切诸佛，行持的方式和特点，对于土地和波罗蜜多，女神您是见证。释迦狮子救护者，如何摧毁魔军，同样我从魔军中，获得胜利后绘制坛城。三次。在这个方向，请随意进行坛城的事业。这样给予允许。嗡，班杂乌特尼扎，土地女神安住在虚空中。这是取土。然后，猛烈的和寂静的火供，以及挖掘等行为，也在这里说明。这是净化土地。然而，现在在实践中不进行这些，没有也可以。用香水和芥子等洒在地上。念诵阿阿等根本咒语。手掌平放在地上接触，嗡，曼殊师利萨玛雅等念诵三次，这是持地。然后，导师坐在坛城土地的中央，从皈依直到念诵，赞颂供养和百字明等，如前次修持时所说的那样做。坛城的轮子瞬间聚集在自己的心中。康，坛城的土地变成空性的自性。吽吽，土地变成金刚的自性。如今我之生命有成果，我之生存亦具成果，誓言诸尊。
English
From the state of being naturally pure, emit the fierce sound of Hūṃ. Recite the mantra of Yamāntaka and sprinkle scented water in all directions. This is a general purification of all inauspicious and disharmonious aspects, and it is the preliminary for the earth ritual. Oṃ svabhāva śuddhaḥ sarva dharmāḥ svabhāva śuddho 'haṃ. From the syllable Vaṃ on the heap arises the yellow, peaceful earth goddess, holding a golden vase in her two hands, adorned with all ornaments. Light radiates from the seed syllable in her heart, and from beneath the earth, the earth goddess and her retinue are summoned. Vajra samājaḥ. Jaḥ hūṃ vaṃ hoḥ. They dissolve, becoming non-dual. Oṃ vajra ratna mukuṭa abhiṣiñca māṃ. May I be empowered by the jeweled crown. Oṃ pṛthivī devi vajra arghaṃ svāhā. Similarly, add and offer from Vajra puṣpe hūṃ to Śapta hūṃ. When offering the torma, Namaḥ sarva tathāgata bhyaḥ, etc., offer with the extensive mantra of the treasury of space. All the Buddhas, the protectors, the manner and distinction of their conduct, for the earth and the pāramitās, you, goddess, are the witness. Just as Śākyasiṃha, the protector, destroyed the armies of Māra, likewise, having triumphed over the armies of Māra, I will draw the maṇḍala. Three times. In this direction, please accomplish the activities of the maṇḍala as you please. Thus, grant permission. Oṃ vajra uttiṣṭha, may the earth goddess reside in the sky. This is taking the earth. Then, fierce and peaceful fire offerings, and digging, etc., are also explained here. This is purifying the earth. However, these are not done in practice now; it is fine even without them. Sprinkle the earth with scented water and mustard seeds, etc. Recite the root mantras such as A A. Touch the earth with the palms of your hands together, and recite Oṃ Mañjuśrī samaya, etc., three times; this is holding the earth. Then, the teacher sits in the center of the maṇḍala's ground, and from taking refuge up to the recitation, praise, offerings, and the hundred-syllable mantra, do as explained in the previous practice. The wheel of the maṇḍala is instantly gathered into one's heart. Khaṃ, the ground of the maṇḍala becomes the nature of emptiness. Hūṃ hūṃ, the ground becomes the nature of vajra. Today my life has fruit, my existence also has fruit, the samaya deities.