Chinese
因此，此处的马座顶端的莲花法轮、伞、鹿等没有确定的数量。悬挂的顶棚和莲花布料，在第二个布料的边缘上方左右各做一个带有铃铛布料的供塔，以及黄色的嘎提拉。牛背的外侧根部有摩羯鱼，顶端有迦楼罗的脸，外围用金色的花瓣环绕，内部悬挂着半网等。在牛背内部的顶端，绘制四种如来佛的微小手印。所有的马座布料上都有不确定的各种装饰。所有内外坛城的器皿和门框的交界处都有半月金刚杵，在欲求布料上，有十六个十六个的莲花女神标志，四个角有半月宝珠。这样好好完成后，将剩余的颜料用于供养赞颂已逝的智慧尊，并如意安放。第三是，立即用所有事业的瓶水，净化坛城和所有器物，并如理布置地庄严、天庄严等。特别是布置八胜幢：东方白色，东南老黄色，南方黑色，西南烟色，西方红色，风向杂色，北方黄色，东北黄绿色。供品的准备不少于仪轨开始之时，多的则没有限制。装满各种精华的八个宝瓶，安放在八个方位。内供需要五种本尊食子，以及四种护法神食子。如果广修，则额外供养十方守护神的十个食子，以及四大天王的四个食子，总共十四个食子的做法，由于此传承的古籍和上师口诀中很少使用，所以暂时搁置。第六，是坛城修法的准备工作，以及坛城修法本身，供养和赞颂，以及供养食子，共有四部分。第一部分是，准备好前行食子、外食子，以及下面需要的所有器物。如前一样供养前行食子，对坛城和所有器物进行驱魔净化，用寂静的方式进行。
English
Therefore, the lotus wheel, umbrella, deer, etc. at the top of this horse seat do not have a definite number. Hanging canopies and lotus cloths, make one offering stupa with bell cloth and yellow ghatira on the left and right above the edge of the second cloth. At the root of the outer side of the bull's back, there is a makara, and at the top, there is the face of a garuda, surrounded by golden petals, and half-nets etc. are hung inside. At the top inside the bull's back, draw small handprints of the four Tathagata families. All the horse seat cloths have uncertain various decorations. At the junction of the vessels and door frames of all the inner and outer mandalas, there are half-moon vajras, and on the desired cloth, there are sixteen lotus goddess symbols, and half-moon jewels in the four corners. After completing this well, use the remaining pigments to offer praises to the departed wisdom deities, and place them as desired. The third is to immediately purify the mandala and all the instruments with the vase water of all activities, and arrange the earth decoration, sky decoration, etc. as beautifully as possible. In particular, arrange the eight victory banners: white in the east, old yellow in the southeast, black in the south, smoky in the southwest, red in the west, variegated in the wind direction, yellow in the north, and yellow-green in the northeast. The preparation of offerings should not be less than the time of the ritual, and there is no limit to the amount. Eight vases filled with various essences are placed in the eight directions. The inner offering requires five yidam tormas and four dharma protector tormas. If you practice extensively, you can additionally offer ten tormas to the ten directional guardians and four tormas to the four great kings, for a total of fourteen tormas. However, since the ancient texts of this lineage and the oral instructions of the gurus rarely use this practice, it is temporarily put aside. Sixth, there are four parts: the preparation for the mandala practice, the mandala practice itself, offering and praise, and offering the torma. The first part is to prepare the preliminary torma, the outer torma, and all the instruments needed below. Offer the preliminary torma as before, and perform exorcism and purification on the mandala and all the instruments, using peaceful means.
Chinese
净化。以寂静和猛厉一半的方式净化，猛厉的方式净化都按照共同的方式做。下面在弟子灌顶的时候，按照出现的那样，用芝麻净化来消除污秽。用所有事业的宝瓶来沐浴，做简略或者广大的都可以。之后猛厉念诵甘露旋转的咒语，念诵“吽”（藏文：ཧཱུཾ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，刹那间观想出防护轮。如前一样供养加持。从皈依直到念诵之间，之后自生。近取等按照修法中出现的那样，圆满观想自生。第二，有六个方面：生起坛城和赞叹，修持五处，作为增上的本尊修持，作为智慧的本尊修持，修持三三摩地。第一，之后，清净前方生起的对境。从空性中，从“让”（藏文：རཾ།）字化为太阳开始，直到“月亮的坛城之座，各自”之间，如本尊仪轨一样。诸佛的特征完全转变，在中央欢喜，普遍地行持。同样地，从“八瓣莲花上”开始，直到“在中央安住”之间，内外一切坛城的生起方式也如本尊仪轨一样。第二，之后，清晰观想安住在虚空中的本尊仪轨的诸佛，焚烧熏香的同时，念诵：如今我等生与果，我之生命亦与果，于诸佛及誓句受，此之转变无疑虑，此乃自性之殊胜，与佛同等之福分，我以无上之供养，迎请一切诸佛陀，如今我乃聚集之胜。如此靠近地禀告。 第三，念诵“嗡 舍 梭哈”（藏文：ཨོཾ་ཧྲཱིཿསྭཱཧཱ།，梵文天城体：，梵文罗马拟音：oṃ hrīḥ svāhā，汉语字面意思：嗡 舍 梭哈）和五部主尊的心咒。自己的五处刹那间再次变成五部续部的坛城。再次念诵六字真言一遍。嗡 阿 阿 伊 伊 乌 乌 瑞 锐 勒 丽 诶 艾 喔 瓯 昂 阿 喀 喀 嘎 嘎 阿 擦 擦 匝 匝 娘 扎 扎 达 达 纳 达 塔 达 达 纳 帕 帕 巴 巴 玛 雅 Ra 啦 哇 虾 卡 萨 哈 恰 吽 啪 梭哈。自身身体的五坛城和前方生起的五部续部的坛城诸佛，为了以自性平等性之本体而清净，虽然形象各异，但本体是一样的。五股金刚杵的
English
Purification. Purify with a mixture of peaceful and wrathful methods, and purify with wrathful methods in a common way. As it appears below during the disciple empowerment, eliminate impurities by purifying with sesame seeds. Bathe with the vase of all activities, either briefly or extensively. Then, vigorously recite the mantra of swirling nectar, and by uttering "Hūṃ" (Tibetan: ཧཱུཾ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), instantly visualize the protective wheel. Offer and bless the offerings as before. From taking refuge until the recitation, and then generate oneself. Accomplish the self-generation completely as it appears in the accomplishment method for the near attainments. Secondly, there are six aspects: generating the mandala and praising, accomplishing the five places, accomplishing as the superior deity, accomplishing as the wisdom deity, and accomplishing the three samādhis. First, then, purify the front generation. From emptiness, from the "Raṃ" (Tibetan: རཾ།) syllable transforming into the sun, until "each seat of the moon mandala," like the deity preparation. The characteristics of the deities completely transform, delighting in the center, and acting pervasively. Similarly, from "on the eight petals" until "abiding in the center," the manner of generating all the outer and inner mandalas is also like the deity preparation. Second, then, clearly visualize the deities of the deity preparation abiding in the sky, and while burning incense, recite: Today, I and my birth with fruit, My life also with fruit, Having received the deities and vows, There is no doubt in this transformation. This is the supreme self, Becoming equal in fortune with the deities. With this unsurpassed offering of mine, Inviting all the Buddhas, Today I am the best of gatherings. Thus, closely inform. Third, recite "Oṃ Hrīḥ Svāhā" (Tibetan: ཨོཾ་ཧྲཱིཿསྭཱཧཱ།, Sanskrit Devanagari: , Sanskrit Romanization: oṃ hrīḥ svāhā, Chinese literal meaning: 嗡 舍 梭哈) and the heart mantras of the five principal deities. In one's own five places, the mandalas of the five tantra classes instantly arise again. Again, recite the six-syllable mantra once. Oṃ A Ā I Ī U Ū Ṛ Ṝ Ḷ Ḹ E AI O AU Aṃ Āḥ Ka Kha Ga Gha Nga Ca Cha Ja Jha Ña Ṭa Ṭha Ḍa Ḍha Ṇa Ta Tha Da Dha Na Pa Pha Ba Bha Ma Ya Ra La Va Śa Ṣa Sa Ha Kṣa Hūṃ Phaṭ Svāhā. The five mandalas of one's own body and the assembly of deities of the mandalas of the five tantra classes generated in front, in order to be purified by the nature of equality, although the forms are different, the essence is the same. The five-pronged vajra of
Chinese
手印触及五处，嗡 班匝 玛哈 萨玛雅 斯当（藏文：ཨོཾ་བཛྲ་མཧཱ་ས་མ་ཡ་སྟཾ།，梵文天城体：，梵文罗马拟音：oṃ vajra mahā samaya staṃ，汉语字面意思：嗡，金刚，大，誓言，坚定）。再次触及，嗡 萨玛雅 萨埵 阿迪提斯塔 斯瓦芒（藏文：ཨོཾ་ས་མ་ཡ་སཏྭ་ཨ་དྷི་ཏྀཥྛ་སྭ་མཾ།，梵文天城体：，梵文罗马拟音：oṃ samaya sattva adhitiṣṭha svamaṃ，汉语字面意思：嗡，誓言，有情，安住，自在）。第四是，阿 康 维ra 吽（藏文：ཨཱ་ཁཾ་ཝཱི་ར་ཧཱུཾ།，梵文天城体：，梵文罗马拟音：ā khaṃ vīra hūṃ，汉语字面意思：阿，康，勇士，吽）。如是，从坛城的东门进入，自身安住于主尊面前。嗡 阿 吽（藏文：ཨོཾ་ཨཱཿཧཱུཾ།，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡，阿，吽）。宫殿成为三地清净的自性。嗡 阿 吽（藏文：ཨོཾ་ཨཱཿཧཱུཾ།，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡，阿，吽），诸佛众成为一切有情界清净的本体。第五是，从自己的心间发出光芒，所有预备的坛城，包括所依和能依，嗡 班匝 萨玛匝（藏文：ཨོཾ་བཛྲ་ས་མཱ་ཛཿ，梵文天城体：，梵文罗马拟音：oṃ vajra samājaḥ，汉语字面意思：嗡，金刚，集合）。念诵三遍甘露旋转的咒语，并摇动金刚杵，驱除魔障，开启门户，结界。观想安住在金刚帐篷内的虚空中。供养阿噶等，并在主尊心咒的末尾加上三个种子字，用阿努拉噶等供养。用第五种方式赞颂。献上莲花 卡玛拉 亚 斯当的座垫。所有根本咒语，以及舍弃持兵器八位女神咒语的所有咒语，分别加上阿贝夏亚 匝 吽 邦 霍（藏文：ཨ་བེ་ཤ་ཡ་ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：，梵文罗马拟音：abeśaya jaḥ hūṃ vaṃ hoḥ，汉语字面意思：进入，匝，吽，邦，霍），然后降临于所依，使誓言和智慧二者无二无别地融合。心间的种子字的光芒使持兵器十三尊神，以及五部续部的诸佛众欢喜，从嗡 班匝 萨玛匝（藏文：ཨོཾ་བཛྲ་ས་མཱ་ཛཿ，梵文天城体：，梵文罗马拟音：oṃ vajra samājaḥ，汉语字面意思：嗡，金刚，集合）开始，对于眷属，如同瓶灌顶时主尊的头饰一般。第六是，再次如上供养赞颂，自身与自己的明妃，与坛城的主尊父母无二无别。从父亲的密处，通过金刚道降至母亲的莲花处，直至持兵器者的四种修法。菩提心的光芒使坛城轮的佛众 变得无量无边。从虚空中向外散发，充满整个虚空界。使所有佛和菩萨都因各种供养而欢喜。将菩提心的光芒灌顶于所有众生。净化所有罪障。安置于大金刚持的果位。使他们与先前成就的佛和菩萨，以及所有化身佛众融为一体。全部再次聚集。菩提心。
English
Touching the five places with the mudra, Oṃ Vajra Mahā Samaya Staṃ. Touching again, Oṃ Samaya Sattva Adhitiṣṭha Svamaṃ. The fourth is, Ā Khaṃ Vīra Hūṃ. Thus, entering from the east gate of the mandala, one's own self becomes situated in front of the main deity. Oṃ Āḥ Hūṃ. The palace becomes the essence of the three grounds being completely pure. Oṃ Āḥ Hūṃ, all the deities become the nature of completely purifying all realms of sentient beings. The fifth is, as light radiates from one's own heart, all the preliminary mandalas, including the support and the supported, Oṃ Vajra Samājaḥ. Reciting the mantra of swirling nectar three times and raising the vajra, dispel obstacles, open the doors, and think of binding the boundaries. May they be pleased and reside in the sky within the vajra tent. Offer Arghaṃ etc., and add the three syllables to the end of the main deity's heart essence, and offer with Anurāga etc. Praise with the fifth one itself. Offer the seat of Padma Kamala Ya Staṃ. To all the root mantras, and all the mantras that abandon the mantras of the eight weapon-bearing goddesses, attach Abeśaya Jaḥ Hūṃ Vaṃ Hoḥ one by one, and place them on the support, merging the samaya and jñāna beings into non-duality. The light rays of the heart's seed syllable please the thirteen weapon-bearing deities, together with the deities of the five tantra classes, from Oṃ Vajra Samājaḥ onwards. For the retinue, do as in the vase initiation, up to the crown of the head of the main deity. The sixth is, again, offer praise as before, and one's own self, together with one's own awareness-holder, becomes non-dual with the main deity, the father and mother, of the mandala. From the secret place of the father, through the vajra path, descending to the lotus of the mother, up to the four methods of the weapon-bearing one. The light rays of the bodhicitta make the deities of the wheel of the mandala become immeasurable and countless. Spreading outwards from within the sky, completely filling all the expanse of the sky. All the Buddhas and Bodhisattvas are pleased by various offerings. Bestow the empowerment of the light rays of the bodhicitta upon all sentient beings. Purify all sins and obscurations. Establish them in the state of the great Vajradhara. Merge them with all the Buddhas and Bodhisattvas who have previously attained accomplishment, and with all the emanation deities. All gather again. Bodhicitta.
Chinese
融入于祈请的坛城本尊众。进行前生次第的念诵，六主尊的心咒各一百零八遍，根本咒、近心咒等各一遍。有念诵眷属本尊三遍心咒的仪轨。第三，供养和赞颂：从供养加持到赞颂之间，如前述本尊预备仪轨中所说。不仅如此，还应以所知的供养偈颂、咒语和手印等，尽力供养，供养的殊胜在于丰盛。第四，供奉朵玛：之后，朵玛的加持，以及供奉寂静朵玛的方式，都如修法中所述。略有不同之处，如预备仪轨中所述。第二个朵玛，如朵玛仪轨般供奉速作智慧怙主。第三，供奉五部空行母：念诵三遍“嗡 舍利 嘿汝嘎 玛哈 班匝 阿嘎喋 阿嘎喋 扎贝 舍呀 扎贝 舍呀 班达呀 班达呀 萨瓦 班匝 达吉尼 南 舍达呀 吽 吽 啪 (藏文：ཨོཾ་ཤྲཱི་ཧེ་རུ་ཀ་མཧཱ་བཛྲ་ཨ་ཀཊྚེ་ཨ་ཀཊྚེ། པྲ་བེ་ཤ་ཡ། པྲ་བེ་ཤ་ཡ། བནྡྷ་ཡ་བནྡྷ་ཡ། སརྦ་བཛྲ་ཌཱ་ཀི་ནི་ནཾ་ཧྲི་ད་ཡཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ།，梵文天城体：ॐ श्री हेरुका महावज्र अकट्टे अकट्टे। प्रबेशय। प्रबेशय। बन्धय बन्धय। सर्व वज्र डाकिनि नम् ह्रिदयम् हुं हुं फट्，梵文罗马拟音：oṃ śrī heruka mahāvajra akaṭṭe akaṭṭe। prabeśaya। prabeśaya। bandhaya bandhaya। sarva vajra ḍākini nam hṛdayam hūṃ hūṃ phaṭ，汉语字面意思：嗡，吉祥，嘿汝嘎，大金刚，阿嘎喋，阿嘎喋。进入，进入。束缚，束缚。所有金刚空行母，敬礼，心，吽，吽，啪。）”迎请。念诵“嗡 布达 达吉尼 扎地扎 额芒 巴林 嗡 啪 (藏文：ཨོཾ་བུདྡྷ་ཌཱ་ཀི་ནི་པྲ་ཏཱིཙྪ་ཨི་མཾ་བཱ་ལིཾ་ཨོཾ་ཕཊ།，梵文天城体：ॐ बुद्ध डाकिनि प्रतीच्छ इमं बालिं ॐ फट्，梵文罗马拟音：oṃ buddha ḍākini pratīccha imaṃ bāliṃ oṃ phaṭ，汉语字面意思：嗡，佛陀，空行母，领受，此，食子，嗡，啪。)”。念诵“嗡 班匝 达吉尼 扎地扎 额芒 巴林 吽 啪 (藏文：ཨོཾ་བཛྲ་ཌཱ་ཀི་ནཱི་པྲ་ཏཱིཙྪ་ཨི་མཾ་བཱ་ལིཾ་ཧཱུཾ་ཕཊ།，梵文天城体：ॐ वज्र डाकिनि प्रतीच्छ इमं बालिं हुं फट्，梵文罗马拟音：oṃ vajra ḍākinī pratīccha imaṃ bāliṃ hūṃ phaṭ，汉语字面意思：嗡，金刚，空行母，领受，此，食子，吽，啪。)”。念诵“嗡 惹那 达吉尼 扎地扎 额芒 巴林 创 啪 (藏文：ཨོཾ་རཏྣ་ཌཱ་ཀི་ནི་པྲ་ཏིཙྪ་ཨིཾ་མཾ་བཱ་ལིཾ་ཏྲཾ་ཕཊ།，梵文天城体：ॐ रत्न डाकिनि प्रतिच्च इमं बालिं त्रं फट्，梵文罗马拟音：oṃ ratna ḍākini praticca imaṃ bāliṃ traṃ phaṭ，汉语字面意思：嗡，宝生，空行母，领受，此，食子，创，啪。)”。念诵“嗡 贝玛 达吉尼 扎地扎 额芒 巴林 舍 啪 (藏文：ཨོཾ་པདྨ་ཌཱ་ཀི་ནཱི་པྲ་ཏཱིཙྪ་ཨི་མཾ་བཱ་ལིཾ་ཧྲིཿཕཊ།，梵文天城体：ॐ पद्म डाकिनि प्रतीच्च इमं बालिं ह्रिः फट्，梵文罗马拟音：oṃ padma ḍākinī pratīccha imaṃ bāliṃ hriḥ phaṭ，汉语字面意思：嗡，莲花，空行母，领受，此，食子，舍，啪。)”。念诵“嗡 嘎玛 达吉尼 扎地扎 额芒 巴林 阿 啪 (藏文：ཨོཾ་ཀརྨ་ཌཱ་ཀི་ནཱི་པྲ་ཏཱིཙྪ་ཨི་མཾ་བཱ་ལིཾ་ཨ་ཕཊ།，梵文天城体：ॐ कर्म डाकिनि प्रतीच्च इमं बालिं अ फट्，梵文罗马拟音：oṃ karma ḍākinī pratīccha imaṃ bāliṃ a phaṭ，汉语字面意思：嗡，事业，空行母，领受，此，食子，阿，啪。)”。念诵“嗡 萨瓦 达吉尼 扎地扎 额芒 巴林 吼 啪 (藏文：ཨོཾ་སརྦ་ཌཱ་ཀི་ནཱི་པྲ་ཏཱིཙྪ་ཨི་མཾ་བཱ་ལིཾ་ཧོ་ཕཊ།，梵文天城体：ॐ सर्व डाकिनि प्रतीच्च इमं बालिं हो फट्，梵文罗马拟音：oṃ sarva ḍākinī pratīccha imaṃ bāliṃ ho phaṭ，汉语字面意思：嗡，所有，空行母，领受，此，食子，吼，啪。)”五遍供奉。从供水到音声，以三字供养。之后，如第五空行母总供朵玛般献出，以焚香赞颂。最后的朵玛，也是如修法中所述的供奉所有生灵的朵玛。然而，此处不作迎请。观想护法神和黑袍金刚于尸陀林中，五部空行母于回廊中安住。外朵玛：简而言之，供奉空行母总供朵玛。中等者，供奉从《喜金刚》中出现的供奉所有生灵的朵玛。广繁者，供奉东西南北中五个大朵玛以及供品，所有朵玛的供养加持和朵玛加持，都与前述法会相同。东方供奉护法神的朵玛也如前。