English
And, the others are placed outside in relation to their respective directions. In the direction of the two vases, the victory vase is placed to the right of the east gate, and the action vase is always in the northeast. Also, because the space is narrow and the placement is inconvenient, and for the direction of the painted cloth, it is okay to place it on another platform, so the ritual of placing the vases is not necessarily required. After that, focusing on the mandala in front, the three purifications of obstacles and the purification of sins, and the bathing with the action vase, etc., are done in a common way. The scripture says to do two accumulations of merit, which refers to not doing the extensive self-generation at the beginning of the main part. That is also for a qualified master. Although most of the Indian scriptures of the mandala ritual do not have extensive self-generation, because the difference in entering blessings is great, and most of the current practices of the mandala have extensive self-generation, so it is the same here. Therefore, accumulate the two accumulations of merit, and then contemplate oneself as Hum (ཧཱུྃ, Devanagari: हुं, Roman transliteration: hūṃ, literal meaning: Hum), there is no need to practice here. The front generation mandala is purified with nectar (ཨ་མྲྀ་ཏ, Devanagari: अमृत, Roman transliteration: amṛta, literal meaning: nectar), and purified with self-nature (སྭཱ་བྷཱ་ཝ, Devanagari: स्वभाव, Roman transliteration: svabhāva, literal meaning: self-nature). Om Shunyata etc. From one's heart, the letter Ram (རཾ, Devanagari: रं, Roman transliteration: raṃ, literal meaning: Ram) becomes a sun disc. From the crossed Hum (ཧཱུྃ, Devanagari: हुं, Roman transliteration: hūṃ, literal meaning: Hum) comes forth etc. Each seat is also accomplished. On top of the central seat. From the melting of the Hum (ཧཱུྃ, Devanagari: हुं, Roman transliteration: hūṃ, literal meaning: Hum) letter, in the center of the union of the sun and moon, those Hum (ཧཱུྃ, Devanagari: हुं, Roman transliteration: hūṃ, literal meaning: Hum) letters merge into one, and become the image of the main deity, father and mother. Accompanied by the mudra of opening the door. Om Vajradhara Utghata Samaya Hum (ཨོཾ་བཛྲ་དྷ་ར་ཨུཏ་གྷ་ཊ་ས་མ་ཡ་ཧཱུྃ, Devanagari: ॐ वज्रधर उद्घाट समय हुं, Roman transliteration: oṃ vajradhara udghāṭa samaya hūṃ, literal meaning: Om, Vajradhara, open, samaya, Hum). Four times, the four doors naturally open. Oneself enters from the east gate of the great palace. Inseparable from the image deity in the center. From the secret place of the father, the letter Hum (ཧཱུྃ, Devanagari: हुं, Roman transliteration: hūṃ, literal meaning: Hum) comes forth etc. It becomes a radiant body. That itself becomes eighteen parts. The two central parts become the image of the union of white and red bindus, sun and moon. The moon becomes a vajra, and the sun becomes a skull blood. Inside the skull blood, the vajra is half submerged. From that, it becomes the image of the Bhagavan Secret Lord Vajrapani embracing the consort Beautiful Lady. Om Vajra Spharana Phat (ཨོཾ་བཛྲ་སྥ་ར་ཎ་ཕཊ, Devanagari: ॐ वज्र स्फारन फट, Roman transliteration: oṃ vajra sphāraṇa phaṭ, literal meaning: Om, Vajra, expand, Phat). Radiate outwards from the sky. Purify the sins of all sentient beings. Secret Lord
English
Installed in the position of Vajrapani. Again, gathering and merging into one, dissolving into oneself. The Bhagavan, Lord of Secrets, Vajrapani, Buddhas as numerous as the sands of the Ganges... adorned with joy. There is no need to do anything for the assembly of deities in the retinue. Because it is like emanating as self-generation, the eight parts of bodhicitta. The four aspects of the union of red and white bindus, sun and moon. From... to the state of being with the left leg extended. Likewise, all eighteen of the retinue also dissolve into the three seed syllables. Again, light radiates from one's own heart. All the preparatory deities and supports, Vajrasamājaḥ. All sentient beings, etc., as before. Purified with Amrita. After offering as before. Jaḥ hūṃ vaṃ hoḥ. There is no need for the later days of the retreat offering. Again, light radiates from the hūṃ in the heart. Until each of the immovable ones becomes an ornament for the head, do as self-generation. In oneself, generate awareness. When saying "generate awareness for the deities of the mandala," omit it. From the heart of the main deity of the mandala. Oneself completely transforms into a two-armed form. Abiding in the direction of the eastern gate of the great mandala, one performs the work of offering. Purified with Amrita. Purified with Svabhava. From emptiness, from the syllable A, within the vast and spacious skull-cup of wisdom. From the melting of the syllable hūṃ, the offerings made of divine substances, etc., śapta āḥ hūṃ. Namaḥ sarva tathāgata bhyaḥ biśā, etc., the mudra of the treasury of space three times. Hūṃ, the stream of supreme nectar argha. Clear and bright, possessing excellent taste. This which greatly pleases and satisfies. I offer to the deities of the mandala. Oṃ sarva tathāgata vajrapāṇi maṇḍala devata sapārivāra vajra arghaṃ praticcha svāhā. Utterly clear and without stain. Water of incense with eight qualities. For the sake of hands and feet and coolness. I offer, please accept, protector. Pādyaṃ. Water of ground Hari sandalwood. Mixed with all divine fragrant substances. For the sake of relieving the suffering of all beings. I offer for sprinkling and drinking, please accept. Añja manaṃ. Hūṃ, these supreme and sacred flowers. Likewise, all beautiful flowers. I offer to the body of the Sugata. Please accept with unattached compassion. O.
Chinese
嗡 萨瓦 达塔嘎达 瓦日ra 帕尼 曼扎拉 德瓦达 萨帕日瓦ra 瓦日ra 布贝 布扎 麦嘎 萨姆札 斯帕ra纳 萨玛耶 阿 吽。（藏文：ཨཱཿཧཱུཾ།，梵文天城体：आः हूँ，梵文罗马拟音：āḥ hūṃ，汉语字面意思：啊 吽） 俱生和合之，神圣天物妙香是，主尊眷属敬献供，无缘大悲祈纳受。瓦日ra 杜贝。 摧灭黑暗诸众聚，照亮一切诸方隅，为得遍知之智慧，祈请享用智慧心。瓦日ra 阿洛给。 俱生和合之，此等香之供养物，敬献自生之心性，祈请普贤悲悯纳。瓦日ra 根de。 具足香味与美味，殊胜食物及圆满，一切和合之食子供，为求自明智慧敬献。瓦日ra 内维de。 无上胜乘之义示，智慧殊胜随行乐，为摧魔之轮敬献供，大悲自在众生祈纳受。瓦日ra 夏帕 吹奏摇动。 之后，双衣和七政宝，五妙欲等，偈颂等普遍周知，有诸多不同种类，故当如何适合而结合。咒语的念诵方式已于前述，故可类推。此时，施放外供食子，于坛城房屋之外，陈设白供食子、红供食子及供品。清净净化。从空性中，从bhruṃ（藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中生出的食子器皿，宽广且广大，在这些器皿之中，嗡 阿 吽（藏文：ཨོཾ་ཨཱཿཧཱུཾ།，梵文天城体：ओँ आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡 啊 吽）融化而生的食子，化为如意宝的大海。嗡 阿 吽（藏文：ཨོཾ་ཨཱཿཧཱུཾ།，梵文天城体：ओँ आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡 啊 吽）。多次念诵，并作三次虚空藏的咒印。于前方虚空之处，从吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）中刹那间，化为薄伽梵秘密主安住。外围第一层，由八个phuḥ（藏文：ཕུཿ，梵文天城体：फुः，梵文罗马拟音：phuḥ，汉语字面意思：种子字）字化为八大龙王。第二层，由八个hūṃ（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字化为八大魔王饿鬼。第三层，由八个kṣa（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：种子字）字化为八大夜叉。外围，由十方护法等三有之所有生灵眷属围绕而安住。从自己的心间放出光芒。三猛尊之本尊众与三有之所有生灵眷属，瓦日ra 萨 玛扎
English
oṃ sarva tathāgata vajrapāṇi maṇḍala devatā sapārivāra vajrapuṣpe pūja megha samudra spharaṇa samaye āḥ hūṃ. (Tibetan: ཨཱཿཧཱུཾ།, Sanskrit Devanagari: आः हूँ, Sanskrit Romanization: āḥ hūṃ, Literal Chinese meaning: Ah Hum) Together born and combined, the sacred incense of divine substance, I offer to the main deity with entourage, please accept with non-conceptual compassion. Vajra dhūpe. Destroying the gatherings of darkness, illuminating all directions, for the sake of attaining omniscient wisdom, please accept the supreme wisdom mind. Vajra āloke. Together born and combined, these offerings of fragrance, I offer to the self-born mind, please accept with the compassion of Samantabhadra. Vajra gandhe. Possessing flavor, fragrance, and taste, supreme food and complete, this food offering combining all, I offer for the sake of seeking self-awareness wisdom. Vajra naivedye. Showing the meaning of the supreme unsurpassed vehicle, the sound of music following the supreme wisdom, I offer for the sake of destroying the wheel of demons, please accept this, compassionate lord of beings. Vajra shapta blow and shake. Then, double cloths and the seven royal emblems, the five desirable qualities, etc., the verses are generally known, there are many different kinds, so combine them as appropriate. The method of reciting mantras has been explained above, so it can be inferred. At this time, offer the outer torma, outside the mandala house, arrange white torma, red torma, and offerings. Purify and cleanse. From emptiness, from bhrūṃ (Tibetan: བྷྲུཾ, Sanskrit Devanagari: भ्रुं, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: seed syllable) arise the torma vessels, wide and vast, inside these vessels, the torma arising from the melting of oṃ āḥ hūṃ (Tibetan: ཨོཾ་ཨཱཿཧཱུཾ།, Sanskrit Devanagari: ओँ आः हूँ, Sanskrit Romanization: oṃ āḥ hūṃ, Literal Chinese meaning: Om Ah Hum), transforms into a great ocean of wish-fulfilling jewels. oṃ āḥ hūṃ. Recite many times, and perform the mudra of the treasury of space three times. In the space in front, from hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) in an instant, transform into the Bhagavan Secret Lord residing. In the first outer layer, from eight phuḥ (Tibetan: ཕུཿ, Sanskrit Devanagari: फुः, Sanskrit Romanization: phuḥ, Literal Chinese meaning: seed syllable) syllables transform into the eight great nagas. In the second layer, from eight hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) syllables transform into the eight great demon kings and pretas. In the third layer, from eight kṣa (Tibetan: ཀྵ, Sanskrit Devanagari: क्ष, Sanskrit Romanization: kṣa, Literal Chinese meaning: seed syllable) syllables transform into the eight great yakshas. In the outer area, the ten direction protectors and all the beings of the three realms surround and reside. From one's own heart, radiate light. The assembly of the three wrathful deities and all the beings of the three realms, vajra sa mādza.