English
Light rays. Five wisdom syllables. This also. Lama. Peaceful and Wrathful. Supreme luminosity. Snow-white light. Blazing bindu. Five wisdoms. This also. Lama. Peaceful and Wrathful. Primordial vastness. In the realm of Dharma. Bodhicitta. Five spontaneously accomplished bodies. This is also a self-arisen lamp. Lama Rigdzin. Peaceful and Wrathful, vast. With the samaya of the blazing lamp. Ocean of worthy offerings. Restore impairments. Grant empowerment and accomplishment. dīpā pratīccha svāhā (Tibetan, Devanagari, Romanized Sanskrit, literal meaning: lamp, receive, svāhā) oṃ ehoḥ śuddhe śuddhe (Tibetan, Devanagari, Romanized Sanskrit, literal meaning: oṃ, come, pure, pure) yaṃ hoḥ śuddhe śuddhe (Tibetan, Devanagari, Romanized Sanskrit, literal meaning: yaṃ, hoḥ, pure, pure) vaṃ hoḥ śuddhe śuddhe (Tibetan, Devanagari, Romanized Sanskrit, literal meaning: vaṃ, hoḥ, pure, pure) laṃ hoḥ śuddhe śuddhe (Tibetan, Devanagari, Romanized Sanskrit, literal meaning: laṃ, hoḥ, pure, pure) raṃ hoḥ śuddhe śuddhe (Tibetan, Devanagari, Romanized Sanskrit, literal meaning: raṃ, hoḥ, pure, pure) a āḥ svāhā (Tibetan, Devanagari, Romanized Sanskrit, literal meaning: a, āḥ, svāhā) All impairments and conceptual obscurations, śāntaṃ kuru svāhā (Tibetan, Devanagari, Romanized Sanskrit, literal meaning: peaceful, do, svāhā). Thus, recite the seven vidyas of bathing seven times. Sixth, fulfilling with the purification of the peaceful abodes: Oṃ. The five aggregates are pure abodes. Fulfill the samaya of the five victorious fathers. The five elements are pure abodes. The five victorious mothers. Mind and Dharma, both. Kunsang father and mother. Eight consciousness aggregates. The samaya of the eight bodhisattvas. Eight consciousness objects are pure abodes. The eight mind-mothers. The four dharmas of the body are abodes. The four wrathful ones. The four extremes of permanence and annihilation are abodes. The four wrathful mothers. The six afflictions are abodes. The six Thubpas. Seventh, fulfilling with the transformation of the abodes of the wrathful ones: Hūṃ. The five poisons of affliction are transformed abodes. Fulfill the samaya of the five blood-drinking fathers. The five elemental bodies are transformed abodes. The five blood-drinking mothers. The eight transformed aggregates are abodes. The eight wrathful mothers. The eight transformed objects are abodes. The eight offering goddesses. The four extremes of permanence and annihilation are abodes. The four gatekeepers. Various conceptual thoughts. The twenty-eight power goddesses. Fulfill the samaya of the indestructible body. The samaya of the unceasing speech. The samaya of the unchanging mind. The samaya of inexhaustible qualities. The samaya of the adornment of activity. Fulfill the samaya of the wheel of wisdom. May all impairments be fulfilled. May all conceptual obscurations be purified. Having fulfilled, grant empowerment and accomplishment. Thus, by fulfilling all the desirable qualities of outer, inner, and secret, in the realm of wisdom, where the three circles are non-conceptual, may they be of equal taste. Third, the subsequent ritual has five parts: tsok offering, empowerment, propitiating the Tseringma, dissolving the mandala, and making dedication and auspicious pronouncements. First, the tsok offering also has five parts: first, arranging.
English
Field Consecration: After arranging the utensils suitable as samaya substances, cleanse with Krodheśvarī. Burn, destroy, and wash away the faults of clinging with Raṃ Yaṃ Khaṃ, making them pure. Mā Sūrya Maṇḍala. In the food container, visualize the sun, and from Hūṃ Oṃ Svā Āṃ Hā, generate food substances with the nature of the five wisdoms, nectar of a hundred flavors, complete with all desirable qualities, the play of individual goddesses, and inconceivable clouds. Consecrate by reciting the three syllables three times. Second, inviting the field of merit: Oṃ! Perfecting the accumulation of merit and wisdom, In the center of self-awareness without beginning or end, The form of a wheel radiating four wisdoms, Please come to the supreme mandala of assembly. Oṃ Ehye, etc., and Oṃ Rulu Rulu Ehyehi Ānaya Jaḥ Hūṃ Vaṃ Hoḥ. Invite with this. Oṃ Śrī Vajra Rāga Aṃ Kuśa Jaḥ, Pāśa Hūṃ, Sphoṭa Vaṃ, Ghaṇṭe Hoḥ. Attract, draw in, bind, and please with this. Third, offering, in two parts: First, the general offering: Oṃ Śrī Vajra Rāga Dhūpe Dhū, etc., four interchanged. Hūṃ! Vajra beauty, Vajra holder, Descending the wisdom of the primordial mother, From the mirror-like wisdom, Enjoy the offering of Vajra Lāsya. Oṃ Śrī Rāga Lāsya Hūṃ. Wish-fulfilling jewel, blazing with light, Holding the accomplishment of sharp Mañjuśrī, From the wisdom of equality, The offering of Vajra Mālā... Māle Trāṃ. Lotus singer, peacock throat, Holding the accomplishment of Avalokiteśvara, From the wisdom of individual discrimination, The offering of Vajra Gīti... Gīti Hrīḥ. Dancer, majestic and radiant, Destroying the wheel of action, From the wisdom of diligent activity, Enjoy the offering of Vajra Nṛti. Nṛti Āḥ. Offer in this way. Second, the special offering, in three parts: Spread out the tsok offering into three or four parts. First, the offering: Oṃ Hūṃ! This supreme and excellent offering, Radiating the light of the five wisdoms, Well-adorned with the five desirable qualities, Please accept it as you wish, according to your commitment. Form, sound, smell, taste, touch, and dharma, Desirable qualities, goddesses filling the sky, Offering to the wheel of peaceful and wrathful victors, May the eyes and so forth be satisfied with bliss. Oṃ Āḥ Hūṃ Suta Rata Upa Bhyaḥ Kāma Hā Hī Pratī Ccha Hoḥ. With this offering of the five desirable qualities
Chinese
心生欢喜。中间忏悔是：嗡 吽。首先发起殊胜菩提心，对于根本及支分的誓言，因众生之故有何错误，不隐瞒以后悔之心全部忏悔。念诵百字明咒，并观想消除嗔恨。最后是诛杀：如果不单独放置林伽，则将最后会供的欲妙天女吽字融入自身，如果之前在加持之上切断，则到此为止。班杂 玛哈 希日 嘿汝嘎 喔阿 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。我即金刚忿怒尊之身。顶礼！顶礼三宝。三宝的谛实语，以及法性清净的谛实语，以及有法因果不虚的谛实语，以及寂怒幻化游舞的诸天众的谛实语，以及化身又化身手印和眷属的谛实语，以大谛实力的加持，愿所有成为诛杀难调伏众生的处所，所有名相物质的所依皆在此。尼扬 扎 尼 班杂 阿 固夏 扎， 德里扬 扎 德里 班杂 阿 固夏 扎。 如是以铁钩手印勾召。 扎 吽 班 霍 以此勾引、束缚、捆绑，使其沉醉，于其安住的心间，有清净智慧的白色阿字。从我和坛城本尊众的心间放出光芒。 扎 贝 萨 亚 帕。 打开被诛者的心间之门。击中清净的阿字。燃起五种智慧。五毒转为五智。清净之物转化为幻化网之轮，从而成佛。扎 吽 班 霍。 希日 嘿汝嘎 玛日 班杂 萨日瓦 杜斯达那。 萨玛雅 姆达。 玛当 卡 卡 卡 嘿。 日达雅 贝巴 吽 帕。 观想残渣自显幻化的轮涅，由忿怒众燃烧，作为金刚享用的誓言。吽。我乃大食者，为了诛杀三界一切，为了调伏一切难调伏者，血肉等皆可食用。如是念诵，以萨日瓦 杜斯达那 玛日亚 吽 帕，以橛钉钉于林伽五处，从而杀害、切割、砍断、剖开腹部，然后吞噬。扎 吽 班 霍。 希日 嘿汝嘎 玛哈 班杂 萨玛雅。 玛哈 惹达。 玛哈 泽达。 玛哈 巴苏达。 玛哈 班杂 阿姆日达 卡 卡 卡 列列列 吽 贝 吽。
English
Think with joy. The intermediate confession is: Om Hum. First, generate the supreme Bodhicitta. Whatever mistakes there are due to sentient beings regarding the root and branch vows, I confess without concealing them with a mind of regret. Recite the hundred-syllable mantra and contemplate purifying hatred. The final subjugation is: If the linga is not placed separately, then the goddess of desire of the final tsok offering, Hum, is absorbed into oneself, or if it was cut off before the blessing, then it ends there. Vajra Maha Shri Heruka Oh Ah Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). I become the body of Vajra Wrathful One. Homage! Homage to the Three Jewels. The truth of the Three Jewels, and the truth of the purity of Dharma nature, and the truth of the infallible cause and effect of phenomena, and the truth of the deities of peaceful and wrathful illusory dance, and the truth of the emanations, further emanations, hand gestures, and retinues, by the blessing of the great truth, may all places that have become the field for subduing unruly sentient beings, all supports of signs and substances, be present here. Nri Yam Ja Nri Vajra Am Kusha Ja, Tri Yam Ja Tri Vajra Am Kusha Ja. Thus, beckon with the iron hook mudra. Ja Hum Bam Hoh, attract, bind, and tie with these, make them intoxicated, and in their heart dwells the pure wisdom white A. From the hearts of myself and the mandala deities, rays of light emanate. Pra Beshaya Phat. Open the door of the heart of the one to be subjugated. Strike the pure A. Blaze with the five wisdoms. May the five poisons be transformed into the five wisdoms. May the pure substance be transformed into the wheel of the illusory net, thereby attaining Buddhahood. Ja Hum Bam Hoh. Shri Heruka Mara Vajra Sarva Dushtan. Samaya Muda. Matam Kha Kha Kha Kahi. Hridaya Bipa Hum Phat. Contemplate that the residue, the self-appearing illusory wheel, is consumed as the vajra-eating samaya by the burning wrathful assembly. Hum. I am the great eater, to subjugate all three realms, to tame all the untamable, flesh and bones and so on are to be eaten. Thus reciting, with Sarva Dushtan Maraya Hum Phat, drive the phurba into the five places of the linga, thereby killing, cutting, severing, splitting the abdomen, and then devouring. Ja Hum Bam Hoh. Shri Heruka Maha Vajra Samaya. Maha Rakta. Maha Tsitta. Maha Basuta. Maha Pancha Amrita Kha Kha Kha Lelele Hum Bhyo Hum.
Chinese
嗡 遍 吽 遍。 这样说。 吽！ 美丽、勇敢、令人恐惧， 表现出粗犷、斥责和毁灭， 慈悲、威严和平静等等， 是身体的实物极度变化。 无论在何处，修行者瑜伽士， 舞蹈的自在主是伟大的主， 月亮等具有精华， 供养肉等殊胜美味， 供养鲜花等旃檀香， 供养所有美好的事物，请享用。 少女们最上等的触觉， 请加持瑜伽士， 愿所有这些修行的物品， 都充满吽和啪。 这样，通过完成消灭边际的誓言，使所有神都感到满足。 吽 班匝 德热 扎。 这样，将傲慢转移到寂静中， 献上秘密供品。 嗡 吽！ 清净、脱离障碍、远离三有过患， 拥有秋月般清澈无垢的面容， 世尊、善逝、生出一切的父亲， 智慧女神、种姓之母们， 以及侍从、忿怒、凶猛的眷属们， 圆满福德智慧资粮田， 请欢喜享用这殊胜的供品， 享用后请以阿拉拉令我欢喜。 嗡 班匝 诶萨 吽。 贝萨 吽。 萨玛雅 巴恰 吽。 汝汝汝汝 吽。 遍 吽。 扎 吽 班 霍。 嗡 扎德恰 霍。 这样，三轮在巨大的喜乐中融为一体。 第四是享用会供，第五是施舍残食。 上师们的仪轨在灌顶的最后进行， 如果在这里进行护法神和世间神的朵玛供养，就非常合适。 第二是灌顶， 因为这是仪轨中最重要的意义之一，所以将其纳入正行部分。 会供以下的内容最好放在后面的总结中， 但此时也没有矛盾，所以按照上师的仪轨在此进行。 灌顶分为自己进入和给他人灌顶两种。 首先，将根本上师和坛城的主尊视为无二无别，作为接受灌顶的对境， 观想灌顶的行动由主尊分出的化身来完成，从而圆满接受所有灌顶， 或者观想自己与坛城本尊无二无别， 抛掷智慧之花本身就是意义的坛城。
English
Oṃ Bhyo Hūṃ Bhyo. Thus saying. Hūṃ! Beauty, bravery, and terror, Showing fierceness, scolding, and destruction, Compassion, ferocity, and peace, and so on, Are the very transformations of the body. Wherever the practitioner yogi is, The lord of dance is the great chief. Possessing essence such as the moon, Offering supreme tastes such as māṃsa (藏文，梵文天城体，梵文罗马拟音，māṃsa，肉), Offering sandalwood fragrance such as flowers, Offering all good things, please accept. The supreme touch of women, Please bless the yogi, May all these substances of practice, Be endowed with Hūṃ and Phaṭ. Thus, by accomplishing the great samaya of combining extermination, all the deities are satisfied. Hūṃ Vajra Dhrik. Thus, transferring pride to peace, Offering secret additions. Oṃ Hūṃ! Pure, free from obscurations, flawless from the three realms, Possessing a face like the clear, stainless autumn moon, Blessed One, Gone Beyond, Father who generates all, Wisdom Goddess, mothers of the lineages, And attendants, wrathful, fierce retinues, Perfecting the field of merit and wisdom accumulations, Please enjoy this supreme offering with delight, Having accepted it, please delight me with alala. Oṃ Vajra Esha Hu. Besa Hu. Samaya Bhaksha Hu. Rulu Rulu Hūṃ. Bhyo Hūṃ. Jah Hūṃ Vam Hoh. Oṃ Bratitsa Hoh. Thus, the three wheels become one taste in great bliss. Fourth is enjoying the feast, and fifth is giving the leftovers. The lamas' practice is done at the end of empowerment, and it would be appropriate to do the offering of torma to the Dharma protectors and worldly deities here. Second is the empowerment, Because it is one of the most important meanings of the ritual, it is included in the main part. It would be better to put the contents below the feast offering in the summary later, but there is no contradiction at this time, so it is done here according to the practice of the previous lamas. Empowerment is divided into entering oneself and empowering others. First, regarding the root guru and the main deity of the mandala as inseparable, as the object of receiving empowerment, visualizing that the actions of empowerment are performed by the emanations separated from the main deity, thereby fully receiving all empowerments, or meditating that oneself is inseparable from the deity of the mandala, Throwing the flower of knowledge itself is the mandala of meaning.