Chinese
愤怒处所的非天众，极度恐惧，人世间，无论有方无方，愤怒之王及其眷属，以及地下，有权势的龙族，总是束缚恶灵，愿他们日日夜夜，时时刻刻，不知疲倦地守护世界！如是说吉祥语。百字明末尾的宽恕、迎请、遣送等与通常一样。智慧之轮融入自身。秘密地，在吽字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）上，迎请愤怒之轮返回。顶髻上，在嗡字（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：嗡）上，是耗尽之轮；前额上，在日字（藏文：རྀ，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：日）上，是守护方位的轮；喉咙上，在日字（藏文：རྀ，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：日）上，是星宿之轮；心间，在乌字（藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌）上，是龙之轮；脐间，在利字（藏文：ལྀ，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：利）上，是本尊之轮，迎请返回。以此功德，众生以烟等道，修习俱生之胜乐，众生之怙主三十二相具足之身，安住于法轮之中。诸神头顶宝珠之光芒，触及足下莲花，如圣道之导师，如日光般摧毁一切黑暗，愿成时轮！愿具足日等能仁种姓者，如获得智慧般，三界有情，皆因时轮之恩，成就“诶旺”（藏文：ཨེ་ཝཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）！任何被魔友迷惑，常入虚妄黑暗，迷失道路之人，愿他们获得此道，不久将来至金刚宝之家！愿敌人、狮子、象王、火、水怪之主、盗贼、绳索之束缚，以及水患、罗刹、死亡之恐惧、疾病、感官之侵扰，贫困、离别妇人、人祸之恐惧、金刚堕落、意义丧失等，因我瑜伽母清晰忆念莲足之威力，彻底消散！然后，“以此善根，愿我速疾成”等，以及“转生于善族，具誓言者”等，以及“天女真实，誓言真实”等，以及“愿一切众生皆得安乐”等，如是随力发愿。
English
May the Asuras dwelling in the directions of wrath, who are supremely terrifying, and the wrathful kings with their consorts, who dwell in the directions and without directions in the human world, and the powerful Nagas in the underworld, who always bind the hosts of demons and non-virtue, may all of them, at every moment of every day and night, tirelessly protect all the worlds! Thus, auspicious words are spoken. At the end of the Hundred Syllable Mantra, the supplication for forgiveness, the welcoming, and the sending forth are the same as usual. The wheel of wisdom dissolves into oneself. Secretly, on the syllable Hūṃ (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hūṃ), the wheels of wrath are invited to depart. On the crown of the head, on the syllable Aṃ (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：Aṃ), is the wheel of exhaustion; on the forehead, on the syllable Ṛ (藏文：རྀ，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：Ṛ), is the wheel of directional guardians; on the throat, on the syllable Ṛ (藏文：རྀ，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：Ṛ), is the wheel of planets; in the heart, on the syllable U (藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：U), is the wheel of Nagas; in the navel, on the syllable Ḷ (藏文：ལྀ，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：Ḷ), is the wheel of elementals, invited to depart. By this merit, may beings, through paths such as smoke, meditate on the supreme bliss of co-emergence, and may the thirty-two marks of the body of the master of beings perfectly abide in the wheel of Dharma. May the light rays of the jewels on the crowns of the heads of the gods touch the lotus at their feet, and like the guide of the holy path, like the sun destroying all darkness, may it become the Kalachakra itself! Just as those of the Shakya lineage, including the sun, have attained wisdom and knowledge, may all sentient beings abiding in the three realms, through the kindness of the Kalachakra, become E-vaṃ (藏文：ཨེ་ཝཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：E-vaṃ)! May those who are deluded by the friends of demons, who constantly go into the darkness of untruth and lose their way, obtain this path and come to the vajra jewel house without delay! May enemies, lions, elephant kings, fire, the lord of aquatic monsters, thieves, the bondage of ropes, as well as water disasters, Rakshasas, the fear of death, diseases, the afflictions of the senses, poverty, separation from women, the fear of human calamities, the fall of the vajra, and the loss of meaning, be utterly diminished by the power of my yoginis clearly remembering the lotus feet! Then, "By this virtue, may I quickly attain," etc., and "May I be born into a good family, possessing vows," etc., and "May the goddesses be true, may the vows be true," etc., and "May all sentient beings be happy," etc., thus making aspirations as appropriate.
Chinese
应当如此行事。食物瑜伽等其他瑜伽，在修习的时候不间断非常重要。此处说：如意宝般的四金刚，以四瑜伽的善巧方便，从净除四垢之中，生起四身的光芒之方法。现量智慧之道和，比量信解之道二者，胜者于一切续部中，开显宣说而得定解后，此乃摄集成为精华之修法，从清晰书写中获得的善，愿以此令无边众生，获得遍主金刚萨埵之果位。吉祥时轮心髓坛城之修法名为“智慧光芒”者，亦是对于此续部之究竟深信，并且认为对于以生起次第为主者极为需要，应诸多请求之故，由嘉瓦堪巴 达热纳塔，于森林之王的寂静处所造也。 审核校对 扎西。吉祥大集轮次第差别明示。 纳摩 咕噜 布达 菩提萨埵 贝 纳摩 纳玛 伟大的明点六字和，伟大的空性五字，于彼双运顶礼后，宣说智慧续之修法。此乃吉祥时轮法界语自在之坛城修法，与吉祥大集轮之坛城修法二者，总的来说是相同的，从大集轮不相同的差别之处进行宣说。其中，如果要做广大的防护轮，就按照身语意圆满的修法中所说的那样去做。如果是日常的修习，简略的防护轮等等，根据情况来做也可以，但是在仪轨等等的时候，要知道按照意坛城的修法中所说的那样，观想忿怒尊金刚力士和十忿怒尊即可。如此放在心中，从皈依开始，十种前行和，直至生起世间界为止，都按照意坛城的修法中所说的那样去做。如是说，此有前行、正行、后行三者，首先，共同的
English
It should be done in this way. Food yoga and other yogas are very important to be uninterrupted during practice. Here it says: The wish-fulfilling jewel of the four vajras, through the skillful means of the four yogas, from purifying the four defilements, the method of emanating the light of the four bodies. The path of direct wisdom and, the path of inferential faith, the Victorious One, in all the tantras, having clearly explained and gained certainty, this is a condensed practice that has become the essence. Whatever merit is obtained from clearly writing this, may it enable all infinite beings to attain the state of the all-pervading Vajrasattva. The practice of the mandala of the essence of the glorious Kalachakra, called "Radiant Light of Wisdom," is also due to the deep faith in this ultimate tantra, and seeing it as extremely necessary for those who mainly practice the generation stage, at the request of many seekers, it was composed by Gyalwa Khampa Taranatha in the solitary place of the King of Forests. Checked and proofread by Tashi. The distinction of the order of the glorious Great Collection Wheel is clearly shown. Namo Guru Buddha Bodhisattvaya Namo Namah. The great bindu of six letters and, the great emptiness of five letters, after prostrating to that union, explain the practice of the wisdom tantra. This is the practice of the mandala of the glorious Kalachakra Dharmadhatu Speech Empowerment, and the practice of the mandala of the glorious Great Collection Wheel are generally the same, from the differences that are not the same in the Great Collection Wheel, they will be explained. Among them, if you want to make a large protection wheel, do it as described in the practice of the complete body, speech, and mind. If it is a daily practice, a brief protection wheel, etc., it is okay to do it according to the situation, but in the rituals, etc., know that you can visualize the Wrathful King Vajra Force and the ten Wrathful Ones as described in the practice of the mind mandala. Keep this in mind, starting from refuge, the ten preliminaries, and up to the generation of the world realm, do as described in the practice of the mind mandala. As it is said, there are three: preliminary, main, and subsequent actions. First, the common
Chinese
共同前行和必须要做的不共前行。第一，是自己修持方法实修时必须要做，皈依、发心、金刚萨埵的修法念诵三者。也就是，我和如虚空般无边无际的众生，从此时起，直到菩提果位之间，十方三世的一切如来之身语意智慧金刚的自性，八万四千法蕴的来源，所有圣者僧众的主宰，具恩根本和传承的具德上师们，我皈依！本尊坛城的所有本尊众，我皈依！圆满正等觉的世尊们，我皈依！神圣的法，我皈依！圣者僧众，我皈依！空行护法守护者具有智慧之眼者，我皈依！ 诸佛正法贤圣三宝尊， 直至菩提果敢皈依处。 我以闻思修等诸善根， 为利有情愿速成正觉。
English
Common preliminaries and uncommon preliminaries that must be done. The first is what is absolutely necessary when practicing self-accomplishment methods, which are the three: refuge, generating bodhicitta, and Vajrasattva's meditation and recitation. That is, I and all sentient beings equal to the sky, from this time onwards, until reaching the essence of enlightenment, the body, speech, mind, and wisdom vajra nature of all Tathagatas of the ten directions and three times, the source of eighty-four thousand collections of Dharma, the masters of all noble Sangha, the glorious and precious root and lineage lamas, I take refuge! I take refuge in the deities of the Yidam mandala! I take refuge in the perfectly enlightened Buddhas! I take refuge in the sacred Dharma! I take refuge in the noble Sangha! I take refuge in the dakinis, Dharma protectors, guardians, those who possess the eye of wisdom! I go for refuge to the Buddha, the Dharma, and the Sangha, Until I achieve enlightenment. By the merits of generosity and other virtues I perform, May I attain Buddhahood for the benefit of all beings. oṃ svabhāva śuddhaḥ sarva dharmāḥ svabhāva śuddho'ham. From emptiness, on my crown, from paṃ arises a lotus, and from a arises a moon mandala, on top of which from hūṃ arises a white five-pronged vajra, marked with hūṃ at the center. From it, light radiates, offering to the noble ones, purifying the sins and obscurations of all sentient beings, gathering back and dissolving into hūṃ. It melts into light and completely transforms, from which arises the Bhagavan Vajrasattva, white, with one face and two arms, holding a vajra in his right hand and a bell in his left, embracing his consort. The consort, Vajrasatmika, white, holding a curved knife and a skull cup, in equal union. Both are adorned with bone ornaments and jewels. They are seated in vajra and lotus posture. At the forehead is oṃ, at the throat is āḥ, at the heart is hūṃ, at the navel is hoḥ. From the hūṃ at the heart, light radiates, inviting all Buddhas in the form of Vajrasattva and his consort. jaḥ hūṃ vaṃ hoḥ. They dissolve indivisibly. Bhagavan, the sins accumulated by me and all sentient beings from beginningless samsara.
Chinese
祈请息灭一切罪障、过患、污垢之聚。嗡 舍利 班杂 嘿汝嘎 萨玛雅 玛努巴拉雅。班杂 嘿汝嘎 爹诺巴地叉。哲卓 麦巴瓦。苏多效 麦巴瓦。阿努惹卓 麦巴瓦。苏波效 麦巴瓦。萨瓦 悉地 麦 札雅叉。萨瓦 嘎玛 苏杂 麦 资当 舍扬 咕汝 吽。哈哈哈哈呵。巴嘎万 班杂 嘿汝嘎 玛麦 穆杂 嘿汝果 巴瓦。玛哈 萨玛雅 萨埵 阿吽 啪。我因无知而愚昧，违背、失坏誓言。上师怙主请救护。主尊金刚持，具大悲自性，我向众生主求救护。身语意根本和支分的誓言，所有失坏之处皆忏悔。从无始轮回以来所积的罪障、过患、污垢之聚，祈请加持清净。金刚萨埵父母如月光融化，从我的头顶融入，使金刚萨埵的身语意智慧金刚，与自己的身语意三门智慧金刚无二无别。第二，不共前行十法为：安立金刚坛城，布置六族姓尊，安立四金刚和六支。观修摧毁魔众和守护的轮。于虚空中观想胜者之众，以无上七支供养。依止道，专注空性。第一是：嗡 阿 吽 霍 航 恰。般若 乌巴雅。阿玛嘎 嘎雅瓦嘎 资大 嘉纳 阿底巴地。玛玛 嘎雅瓦嘎 资大 嘉纳 班杂。班杂 阿弥利大 梭巴旺。咕汝咕汝 斯甘达 达度 阿雅达囊 尼梭巴旺 梭哈。念诵三遍。之后，于头顶上，వం（藏文：వం，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字完全转变，成为具足十六分圆满的金刚月轮。其融化后融入身体，从头顶直至脚趾，将不净的身体如蛇蜕般丢弃三次，使身体、语言、心意和智慧完全清净，如无垢金刚甘露之自性月亮一般。第二，安立六族姓尊：嗡 梭巴瓦 续达 萨瓦 达玛 梭巴瓦 续多 昂。于额头显现白色嗡
English
Please purify and cleanse all the accumulations of obscurations, faults, and stains. Om Shri Vajra Heruka Samaya Manu Palaya. Vajra Heruka Tvenopatistha. Dridho Me Bhava. Sutoshyo Me Bhava. Anurakto Me Bhava. Suposhyo Me Bhava. Sarva Siddhi Meme Prayaccha. Sarva Karma Suca Me Cittam Shreyam Kuru Hum. Ha Ha Ha Ha Hoh. Bhagavan Vajra Heruka Ma Me Muccha Heruko Bhava. Maha Samaya Sattva Ah Hum Phet. I am ignorant and deluded, I have violated and broken my vows. Lama, protector, please protect me. Chief Vajradhara, possessor of great compassion, I seek refuge in the chief of beings. I confess all broken vows of body, speech, and mind, root and branch. Please bless and purify all the accumulations of sins, obscurations, faults, and stains accumulated since beginningless samsara. Vajrasattva father and mother become like melting moonlight. As it dissolves from the crown of my head, the body, speech, mind, and wisdom vajra of Vajrasattva, and my own body, speech, and mind wisdom vajras become inseparable. Secondly, the ten uncommon preliminaries are: Establishing the Vajra mandala, arranging the six families, establishing the four vajras and six limbs. Meditating on the wheel that destroys and protects the hosts of demons. Visualizing the assembly of victors in the sky, offering the sevenfold unsurpassed offering. Relying on the path, focusing on emptiness. The first is: Om Ah Hum Hoh Ham Kshah. Prajna Upaya. Atmaka Kaya Vak Citta Jnana Adhipati. Mama Kaya Vak Citta Jnana Vajram. Vajra Amrita Svabhavam. Kuru Kuru Skandha Dhatu Ayatanam Nihsvabhavam Svaha. Recite three times. Then, on the crown of the head, the syllable वं (Tibetan: वं, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: वं) completely transforms, becoming a complete Vajra lunar mandala with sixteen parts. As it melts and enters the body, from the crown of the head to the tips of the toes, the impure body is discarded three times like a snake's skin, making the body, speech, mind, and wisdom completely pure, like a stainless moon of the nature of Vajra nectar. Secondly, establishing the six families: Om Svabhava Shuddha Sarva Dharma Svabhava Shuddho 'Ham. On the forehead appears white Om.