English
oṃ vajra samaya sūtra hūṃ, and oṃ āḥ hūṃ, recite one hundred and eight times, etc. Protect and place all activities. Then, on the ground of the mandala, sprinkle with fragrant water, saying, "oṃ sarva saṃśodhana hūṃ." Scatter sand, and spread flowers around the edges. The teacher faces east, holding the thread with his left hand. The student faces west, handing the end of the thread with his right hand, saying "jaḥ." The student takes it with his left hand and holds it at the navel. Then, how to establish it: According to the method of holding the thread, when the teacher's right thumb and forefinger lift the thread into the sky, "oṃ vajra samaya sūtra mati tra mati kra ma hūṃ, hūṃ oṃ svā āḥ hā. For the benefit of sentient beings, may you all come here today." With the sound of the thread, summon all the Tathāgatas who fill the sky, and they come and dissolve into the thread like one lamp splitting into two. Moreover, because the west and east are established, establish the first thread of Brahmā. The second, south and north, is the fire lord, the east side. Wind demon west and wind lord north. Because the fire demon is established, establish the root thread of the south. Demon lord corner thread first from fire wind. Establish the second corner thread, which is the eight great threads. Thus, practice according to the clockwise direction and so on. Then, lift the thread with "oṃ vajra vega krama ho," and the teacher enters. "hi hi," with the vajra view, separate the root thread at the door. Offer the thread with argha, etc. After praising it with the five, recite the hundred-syllable mantra and ask for forgiveness, and dismiss with vajra muḥ. The second is to arrange five or twenty-five colors well, purify them. From emptiness, etc., the place of the thread is called pigment, and the place of vajra sūtra is vajra citra, and the place of sūtra ṇaya is the difference of citra ṇaya. Except for this, it is the same as the original thread, from the right eye to the point of being stable, only the pigment is different. Recite the hundred-syllable mantra, "oṃ vajra citra samaya hūṃ," and rub with the thumb and ring finger. Write the syllable "hi" on the pigments, and with whatever truth sentient beings have much dust, and the Buddhas, the Bhagavat, are attached to sentient beings, and with the truth of following attachment, may the pigments blaze.
Chinese
以意念供养于空性。然后拔出上师中央的金刚橛，智慧尊融入手中的金刚杵。当用与墙壁层级相符的彩粉填充橛孔时，摇动铃铛。这即是清净法界，能极度救度有情众生界。自身即是金刚持国王，是如来一切之所住，从一切过失中解脱，于轮中真实安住。忆念此意义而歌唱。然后随意布设，并询问八个宝瓶。诸佛的座垫和标志等，通过考察坛城胜王的章节可知晓。然而从现在的简略修法中，死主阎罗的法器是杖，与二十坛城仪轨的帕擦翻译中所说是锤有些许不符，但此派系中，必须在选择上承诺，因此询问如何合适。同样地，从二十坛城仪轨中，自在天和损害庄严者持套索，其他方位的三个忿怒尊持宝剑，顶髻尊是手的印相之形，以及询问佛眼母的眼珠等，虽然四位天女可以按照根本续部的直接开示那样讲述，但仅仅询问手的印相和眼珠现在并不美观，因此用轮和眼珠来标志，顶髻尊也书写轮自身为好。陈设装饰和供品与通常一样。宝瓶的安放方式也是，胜乐金刚在东门的左侧，事业宝瓶安放在右侧。如果有与本尊数量相等的宝瓶，那样的安放方式也需要，但此处未讲述。对于布画的仪轨来说，完全不需要线条颜色的工作，宝瓶的安放方式也并非绝对需要。第三，修持坛城并供养：从前行朵玛、处所加持、皈依发心开始，直到坛城胜王圆满之间都必须做，事业胜王可以观想圆满也是显而易见的。除了供养和略摄之外，没有其他清楚的讲述，仅仅那些也足够，这是自生次第。然后用一切事业之水洒净坛城，多次念诵三个字，摇动金刚杵并摇动铃铛，以空性
English
Offer to emptiness with intention. Then, pull out the vajra stake from the center of the master. The wisdom being dissolves into the vajra in the hand. While filling the stake hole with colored powder that matches the layers of the wall, ring the bell. This is the pure realm of Dharma, which greatly liberates the realm of sentient beings. Oneself is the king Vajradhara, the abode of all Tathagatas, liberated from all faults, and truly dwells within the wheel. Reciting this meaning, sing. Then, arrange as is comfortable and inquire about the eight vases. The seats and symbols of the deities are known by examining the chapter on the supreme mandala. However, according to the current abbreviated sadhana, the weapon of Yama, the lord of death, is a staff, which is slightly different from what is said to be a hammer in the Patshab translation of the Twenty Mandalas Ritual. But in this tradition, one must commit to the choice, so inquire as to what is appropriate. Similarly, from the Twenty Mandalas Ritual, the Desire King and the Harmful Adornment hold lassos, the three wrathful deities of other directions hold swords, the crown deity has the form of a hand mudra, and inquiring about the eyeballs of Buddha eyes, etc. Although the four goddesses can be explained according to the direct teachings of the root tantra, it is not beautiful to only inquire about hand mudras and eyeballs now. Therefore, it is better to mark with wheels and eyeballs, and also write the wheel itself on the crown deity. The arrangement of ornaments and offerings is the same as usual. The arrangement of vases is also such that the Victorious One is on the left side of the east gate, and the action vase is placed on the right side. If there are vases equal to the number of deities, that arrangement is also necessary, but it is not explained here. For the ritual of painted cloth, there is absolutely no need for the work of lines and colors, and the arrangement of vases is also not absolutely necessary. Third, practice and offer the mandala: Starting from the preliminary torma, blessing the place, taking refuge, and generating bodhicitta, it must be done until the completion of the supreme mandala. It is also obvious that the action supreme mandala can be meditated upon completely. Apart from offerings and summaries, there is no other clear explanation, and those alone are sufficient. This is the stage of self-generation. Then, purify the mandala with water of all actions, recite the three syllables many times, shake the vajra and ring the bell, with emptiness.