English
That is, it seems to be a way of concentrating blessings in one direction. Generally, the scriptures say to bless separately, and this is also clear in the text of this scripture. However, the practice of concentrating blessings in one direction seems to be numerous. Although there may be some faults of becoming Lamaism, in a way, there is not much conflict. Arrange the five offerings and the inner offering. It would be better to have the Abhisamaya and Torma ritual of the great mandala. If not, one should also generate the self-arisen deity as the main focus and recite a little. Purify the thread with Amrita (Tibetan: ཨ་མྲྀ་ཏ, Sanskrit Devanagari: अमृत, Sanskrit Romanization: amṛta, Chinese literal meaning: immortality). Purify with Sabhava (Tibetan: སཱ་བྷ་ཝ, Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, Chinese literal meaning: self-nature). From emptiness, the blue thread comes from Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), is Akshobhya, blue, holding a vajra and bell. The white thread comes from Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: Oṃ), is Vairocana, white, holding a wheel and bell. The yellow thread comes from Traṃ (Tibetan: ཏྲཾ, Sanskrit Devanagari: त्रं, Sanskrit Romanization: traṃ, Chinese literal meaning: Traṃ), is Ratnasambhava, golden, holding a jewel and bell. The red thread comes from Hrīḥ (Tibetan: ཧྲི་, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: Hrīḥ), is Amitābha, coral-colored, holding a lotus and bell. The green thread comes from Khaṃ (Tibetan: ཁཾ, Sanskrit Devanagari: खं, Sanskrit Romanization: khaṃ, Chinese literal meaning: Space), is Amoghasiddhi, emerald-colored, holding a sword and bell. All of these are embraced by their respective consorts, adorned with all ornaments. On the forehead is Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: Oṃ), on the throat is Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Āḥ), on the heart is Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ). From one's own heart, rays of light emanate. All Buddhas in the form of the five Buddha families, Vajra Samājaḥ (Tibetan: བཛྲ་ས་མཱ་ཛཿ, Sanskrit Romanization: vajra samājaḥ), Jaḥ Hūṃ Vaṃ Hoḥ (Tibetan: ཛཿཧཱུཾ་བཾ་ཧོཿ), Oṃ Vajrī Bhava Abhiṣiñca Hūṃ (Tibetan: ཨོཾ་བཛྲི་བྷ་ཝ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ). Thus it is said and the empowerment is given. The body is filled, and from the remnants of the water that cleanses the impurities, Vajrasattva crowns it. Bless all the offerings. Oṃ Pañca Kula Sa Parivara Arghaṃ Pratīccha Svāhā (Tibetan: ཨོཾ་པཉྩ་ཀུ་ལ་ས་པཱ་རི་ཝ་ར་ཨརྒྷཾ་པྲ་ཏཱི་ཙྪ་སྭཱ་ཧཱ།). Similarly, from Vajra flower (Tibetan: བཛྲ་པུཥྤེ་ཨཱཿཧཱུཾ།) to sound (Sanskrit: शप्त), if the inner offering has not been blessed before, do it here. Hūṃ Oṃ Traṃ Hrīḥ Khaṃ (Tibetan: ཧཱུཾ་ཨོཾ་ཏྲཾ་ཧྲིཾ་ཁཾ།), Oṃ Āḥ Hūṃ (Tibetan: ཨོཾ་ཨཱཿཧཱུཾ།). Recite this three times and offer the inner offering. Praise with the five verses such as Immovable Vajra Great Wisdom. Hūṃ Oṃ Traṃ Hrīḥ Khaṃ (Tibetan: ཧཱུཾ་ཨོཾ་ཏྲཾ་ཧྲིཾ་ཁཾ།). Recite this twenty-one times or one hundred and eight times, etc., as appropriate. The five Buddha families melt and become threads. Put the threads together and stretch them. Oṃ Vajra Sūtra Samaya Mati Krama Hūṃ (Tibetan: ཨོཾ་བཛྲ་སུ་ཏྲ་ས་མ་ཡ་མ་ཏི་ཀྲ་མ་ཧཱུཾ།). Recite many times. Rub the colored powder with the thumb and forefinger. Oṃ Vajra Citra Samaya Mati Krama Hūṃ (Tibetan: ཨོཾ་བཛྲ་ཙི་ཏྲ་ས་མ་ཡ་མ་ཏི་ཀྲ་མ་ཧཱུཾ།). Recite many times. The disciple becomes a beautiful Vajra goddess. Oṃ Anyonya Ani
English
u ga ta sarva dharma para spara anu pra priṣṭa sarva dharmaḥ aryanta anu pra priṣṭa sarva dharmaḥ hūṃ! Thus, the thread is wound. Since there is no clear explanation of this mantra in this treatise, it is best to perform this mantra in accordance with the general practice. Then, saying "jja jja jja," the end of the thread is given to the disciple. All the Sugatas filling the sky, now is the time for you to perform the benefit of beings. Urged by the sound of the thread, please come here all. oṃ āḥ hūṃ svāhā. Place the eight great threads above and below. West, east, south, north, fire, Ishvara, wind, Rakshasa, wind, Ishvara, fire, Rakshasa. It is called fire, wind, Rakshasa arising. After that, draw the karma lines. While reciting the essence mantra. The master first draws from the wall of the powerful one, and then the others do it, which is the same as the general practice. These are the supplements to the treatise, which are the lineage of oral instructions. The direct instruction of the treatise is: merging the wisdom thread into the thread, guiding the thread end, drawing the oṃ āḥ hūṃ svāhā earth line, and manifesting five letters from the emptiness of the mandala. Inviting the wisdom mandala and merging it into it, it becomes a mandala. Then, there is no other instruction except for scattering colored powder. Because it is said that the mandala is produced from the seed syllables of the five families, it can be understood that the thread is also produced from the seed syllables of the five families. Without supplementation, it is thought that only the direct instruction of the treatise is sufficient. After the drawing is finished, offer, praise, and send off the remaining threads and paints, which is the same as the general practice. Then, arrange various ornaments. It is said that four swords, arrows, and mirrors are placed on the four corners of the mandala. As before, perform the preliminary offering of torma, and bless the place and objects. With refuge, bodhicitta, and the hundred-syllable mantra as preliminaries. According to the sadhana, fully visualize the self-generation deity. Also, dissolve the Bhagavati into the heart of the main deity. The remaining faces and hands also dissolve into the root face and hands. Oṃ（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：唵） at the forehead, āḥ at the throat, hūṃ at the heart. Accompanied by the sound of musical instruments, first place the vase. It is said that if there are as many vases as there are deities, they should be placed in their respective positions. However, since it is inconvenient to actually operate, only make the appearance of placing them separately, and place the main deity's vase on the right side of the east gate.
Chinese
并且，其他的都和各自的方向相关联而在外面安放。在两个瓶子的方向上，将尊胜瓶安放在东门的右边，而事业瓶则无论如何都在东北方。还有，因为地方狭窄安放不方便，以及对于布画的方向来说，放在其他的台子上也可以，所以安放瓶子的仪轨也并非一定是需要的。在那之后，观想前面的坛城，进行遣除障碍的三种和净除罪障，以及用事业瓶沐浴等，都按照共同的方式进行。经文中说要做两种资粮积聚，是指一开始不进行广大的自生。那也是对于有能力的上师来说的。虽然大多数的坛城仪轨的印度经文中也没有广大的自生，但是，因为进入加持的差别很大，而且大多数坛城的现在的实践中都有广大的自生，所以这里也是这样。因此，积聚两种资粮，然后观想自己为吽（ཧཱུྃ，梵文 देवनागरी：हुं，梵文羅馬轉寫：hūṃ，字面意思：吽），这里不需要修习。前面的生起坛城用甘露（ཨ་མྲྀ་ཏ，梵文 देवनागरी：अमृत，梵文羅馬轉寫：amṛta，字面意思：甘露）净化，用自性（སྭཱ་བྷཱ་ཝ，梵文 देवनागरी：स्वभाव，梵文羅馬轉寫：svabhāva，字面意思：自性）清净。嗡 虚空 等等。从自己的心间发出让字（རཾ，梵文 देवनागरी：रं，梵文羅馬轉寫：raṃ，字面意思：让）变成日轮。从吽（ཧཱུྃ，梵文 देवनागरी：हुं，梵文羅馬轉寫：hūṃ，字面意思：吽）交错发出变成等等。每一个座垫也都成就了。在中央的座垫之上。从吽字（ཧཱུྃ，梵文 देवनागरी：हुं，梵文羅馬轉寫：hūṃ，字面意思：吽）融化而成的日月交合的中央，那些吽字（ཧཱུྃ，梵文 देवनागरी：हुं，梵文羅馬轉寫：hūṃ，字面意思：吽）都融为一体，变成了本尊主尊父母的形象。伴随着开门的印。嗡 班杂 达热 额达 嘎达 萨玛雅 吽（ཨོཾ་བཛྲ་དྷ་ར་ཨུཏ་གྷ་ཊ་ས་མ་ཡ་ཧཱུྃ，梵文 देवनागरी：ॐ वज्रधर उद्घाट समय हुं，梵文羅馬轉寫：oṃ vajradhara udghāṭa samaya hūṃ，字面意思：嗡，金刚持，开启，誓言，吽）。四次，四个门自然打开。自己从大宫殿的东门进入。与中央的形象本尊无二无别。从父尊的密处吽（ཧཱུྃ，梵文 देवनागरी：हुं，梵文羅馬轉寫：hūṃ，字面意思：吽）字发出等等。变成了光彩夺目的身体。那本身变成了十八个部分。中央的两个部分变成了明点红白日月交合的形象。月亮变成了金刚，太阳变成了颅血。在颅血的里面，金刚一半没入。从中，变成了薄伽梵秘密主金刚手与明妃妙颜母拥抱的形象。嗡 班杂 斯帕ra纳 啪特（ཨོཾ་བཛྲ་སྥ་ར་ཎ་ཕཊ，梵文 देवनागरी：ॐ वज्र स्फारन फट，梵文羅馬轉寫：oṃ vajra sphāraṇa phaṭ，字面意思：嗡，金刚，舒展，啪特）。从虚空中向外散发。净化所有众生的罪障。秘密主ོ་ཕྱག་ན་རྡོ་རྗེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཕྱག་ན་རྡོ་རྗེ།，Vajrapāṇi，金刚手）的果位上安置。再次聚集并融为一体，融入自身，是。薄伽梵秘密主ཕྱག་ན་རྡོ་རྗེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཕྱག་ན་རྡོ་རྗེ།，Vajrapāṇi，金刚手）如恒河沙数佛陀……以喜悦庄严。对眷属的诸神众不需要做。因为像是自生一样散发，菩提心八部分。明点红白日月交合的四种形态。从……到左伸展而住之间。如是十八眷属全部也融入三字真言。又从自己的心间放出光芒。预备的本尊像和所依全部，བཛྲ་ས་མཱ་ཛཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：བཛྲ་ས་མཱ་ཛཿ，Vajrasamājaḥ，金刚萨玛扎）。无余有情等如前。以अमृत（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨ་མྲྀ་ཏ།，Amṛta，甘露）净化。如前供养后。ཛཿཧཱུཾ་བཾ་ཧོཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཛཿཧཱུཾ་བཾ་ཧོཿ，jaḥ hūṃ vaṃ hoḥ，扎 吽 旺 伙）。修供连日的后几天不需要。又从心间的ཧཱུཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཧཱུཾ，hūṃ，吽）字放出光芒。到不动佛各自为头顶庄严之间，如自生一样做。于自己生起觉知。说“对坛城的诸神众生起觉知”时，去掉。从坛城主尊的心间。自己完全化为二手形象。安住于大坛城的东方，行持供养之事。以अमृत（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨ་མྲྀ་ཏ།，Amṛta，甘露）净化。以स्वभाव（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：སྭ་བྷ་ཝ།，svabhāva，自性）清净。从空性中，从阿字生出智慧的广阔颅器之中。从ཧཱུཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཧཱུཾ，hūṃ，吽）字融化中生出的，由天物制成的供品等，ཤཔྟ་ཨཱཿཧཱུཾ།（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཤཔྟ་ཨཱཿཧཱུཾ།，śapta āḥ hūṃ，夏布达 阿 吽）ན་མཿསརྦ་ཏ་ཐཱ་ག་ཏ་བྷྱོ་བི་ཤཱ་等虚空藏的咒印三次。ཧཱུཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཧཱུཾ，hūṃ，吽）无上殊胜甘露供水之流。清澈明亮具妙味。极喜悦且令满足此。供养坛城诸神。 ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་བཛྲ་པཱ་ཎི་མཎྜལ་དེ་བ་ཏ་ས་པཱ་རི་ཝ་ར་བཛྲ་ཨརྒྷཾ་པྲ་ཏིཙྪ་སྭཱཧཱ།（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་བཛྲ་པཱ་ཎི་མཎྜལ་དེ་བ་ཏ་ས་པཱ་རི་ཝ་ར་བཛྲ་ཨརྒྷཾ་པྲ་ཏིཙྪ་སྭཱཧཱ།，oṃ sarva tathāgata vajrapāṇi maṇḍala devata sapārivāra vajra arghaṃ praticcha svāhā，嗡，一切如来，金刚手，坛城，诸天，眷属，金刚，供水，领受，梭哈！）极清澈且无垢。八支分具足之香水。为手与足与清凉故。供养祈请怙主受用。པཱདྱཾ༴（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：པཱདྱཾ༴，pādyaṃ，水）哈日旃檀研磨之水。与天物香气一切和合。为度众生除热恼故。散洒饮用供养祈请受用。ཨཉྫ་མ་ནཾ༴（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཨཉྫ་མ་ནཾ༴，añja manaṃ，饮水）ཧཱུཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཧཱུཾ，hūṃ，吽）此等殊胜妙花。如是美丽一切鲜花。供养于善逝之身。无染慈悲祈请受用。ཨོ