Chinese
如果没有四种，就由一个人前往那些方位行事。如果那也没有，那么通过禅定也可以。然后，以自己心间的光明，劝请从一开始就自然成就、充满虚空的如来佛父佛母眷属一切，以四个吽（ཧཱུྃ，hum，hūṃ，种子字）融入自己的身体，从心间安住于吽（ཧཱུྃ，hum，hūṃ，种子字）的自性中，以不坏的光芒遍布并稳固一切蕴、界、处。解开跏趺坐，以傲慢站起，以慈悲的眼神看着众生，再次念诵吽（ཧཱུྃ，hum，hūṃ，种子字），自身转变为愤怒金刚，化现为恐怖、威猛、难以忍受的忿怒云的身相，双眼从玛（མ་，ma，ma，种子字）和扎（ཊ，ṭa，ṭa，种子字）中发出太阳和月亮，眼珠从吽（ཧཱུྃ，hum，hūṃ，种子字）中发出劫末之火，普照一切。具有对一切如来佛的身、语、金刚不可分割的傲慢，念诵：吽（ཧཱུྃ，hum，hūṃ，种子字）！我是一切佛的自在主，在这秘密的大坛城中，作为成就胜妙力的行者，将一切障碍驱逐到别处！这样念诵后，从心间的吽（ཧཱུྃ，hum，hūṃ，种子字）中化现出难以忍受的忿怒云，观想双脚脚底各有一个从吽（ཧཱུྃ，hum，hūṃ，种子字）中燃烧的金刚。摇动金刚杵和铃，猛烈念诵四个吽（ཧཱུྃ，hum，hūṃ，种子字）的咒语。用古古鲁香熏，用芥子击打等，以猛烈的威慑和恐怖，以金刚的步伐跳舞，向右旋转的尽头，一边念诵各自忿怒尊的咒语，一边以忿怒十尊的姿态驱除一切障碍。第五是守护大地：念诵“瓦吉拉 玛哈 希日 嘿汝嘎（བཛྲ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ，vajra mahāśrī heruka，vajra mahāśrī heruka，金刚大吉祥嘿汝嘎）”，自身观想为愤怒金刚，身色蓝黑色等，从化现出各种兵器的云，充满一切方位，直到观想为无论如何也无法摧毁，如仪轨中所述。与此相关，用金刚橛钉橛的事业也只是应时而作。此外，在这些仪轨中，以忿怒尊嬉戏的姿态，母神的跳跃姿态，使女的威慑姿态等步伐，围绕坛城边缘，以燃烧的眼睛的视线摇动，变化身体的手印，从中化现出无量无边的忿怒尊众的云，以及兵器的
English
If there are not four, then one should go to those directions and act. If that is also not possible, then it is also fine to do it through meditation. Then, with the light from one's own heart, invoke all the Tathagatas, fathers and mothers, together with their retinues, who are spontaneously accomplished from the beginning and fill the sky. Having gathered them into one's own body with four Hums (ཧཱུྃ，hum，hūṃ，seed syllable), from the heart abiding in the nature of Hum (ཧཱུྃ，hum，hūṃ，seed syllable), the indestructible rays of light pervade and stabilize all aggregates, elements, and sources. Having undone the lotus posture, stand up with pride. Looking at beings with compassion, again uttering Hum (ཧཱུྃ，hum，hūṃ，seed syllable), transform oneself into the wrathful Vajra, becoming the form of a terrifying, fierce, and unbearable cloud of wrath, with eyes from Ma (མ་，ma，ma，seed syllable) and Ṭa (ཊ，ṭa，ṭa，seed syllable) emitting the sun and moon, and pupils from Hum (ཧཱུྃ，hum，hūṃ，seed syllable) blazing with the fire of the eon, gazing everywhere. Possessing the indivisible pride of the body, speech, and vajra of all the Tathagatas, recite: Hum (ཧཱུྃ，hum，hūṃ，seed syllable)! I am the lord of all Buddhas. In this great secret mandala, as the one who performs the activity of accomplishing supreme power, drive all obstacles elsewhere! Having said this, from the Hum (ཧཱུྃ，hum，hūṃ，seed syllable) in the heart, emanate unbearable clouds of wrath, and visualize that on the soles of both feet, there is a vajra blazing from Hum (ཧཱུྃ，hum，hūṃ，seed syllable). Wielding the vajra and ringing the bell, vigorously recite the mantra of the four Hums (ཧཱུྃ，hum，hūṃ，seed syllable). Fumigate with gugul. Strike with mustard seeds, etc., and with fierce threats and terrors, dance with the vajra steps, and at the end of circling to the right, while reciting the mantras of each of the wrathful deities, dispel all obstacles with the postures of the ten wrathful ones. Fifth is protecting the ground: By reciting "Vajra Mahashri Heruka (བཛྲ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ，vajra mahāśrī heruka，vajra mahāśrī heruka，Vajra Great Auspicious Heruka)", visualize oneself as the wrathful Vajra, with a dark blue-black body color, etc., and from the emanation of clouds of various weapons, filling all directions, think that it is indestructible, as in the sadhana. In connection with this, the activity of staking with a phurba is only appropriate when the occasion arises. Furthermore, in these rituals, with the playful postures of the wrathful deities, the leaping postures of the mothers, and the terrifying postures of the handmaidens, etc., circle the edge of the mandala, and with the shifting gaze of burning eyes, transform the body mudras, from which emanate infinite clouds of wrathful beings, and the
English
Having unleashed unbearable rain and ignited fierce chains of fire, severing all who lead astray demons and obstructors, binding all directions with a vajra protective enclosure, thinking that it cannot be destroyed by any means. Thus, all phenomena are inseparable from the mind, and the mind also abides in the nature of emptiness, like space, therefore, all that can be severed and the severer are not established as entities, that is the suchness. Having ascertained this, one protects. Furthermore, within this protection of the ground, although there are occurrences such as severing outer and inner boundaries, even if those are absent in mere empowerment and ordinary offering rituals, the ritual will not be impaired, because this alone accomplishes the necessary meaning. At this time, the actual basis of protection relies on the protective circle of the ten wrathful deities, and the remaining three, such as the realm of play connected to it, are also completely connected, thus conforming to the meaning of the actual teaching of the text. Sixth, blessing, is the same as the deity abiding, therefore it will be shown below. These are the rituals of the ground, the activities of the first night. Fourth, the preparation or the ritual of the deity abiding, there are the perfection of the limb and the perfection of that which possesses limbs. First, there are two: preparation and the actual ritual. The first is: in the direction of the empowered one where the root mandala is to be performed, draw a mandala of two cubits smeared with scented mud, with various eight-petaled lotuses and a vajra enclosure. In its center, place a karma vase complete with implements, marked with a vajra cross. To the east, place the thread of wisdom and action; to the south, a vajra; to the west, a skull cup filled with five elixirs and five goma-ye substances of oath; to the north, a bell. On the four lotus petals in the center and at the corners, arrange five colors of powdered pigments, arranging the five hero grains according to the family colors. Around these, arrange offerings and tormas in accordance with the general practice. The second is: proceeding from the preliminary practices up to the recitation of self-generation yoga, purify the karma vase. From within emptiness, utter "BHRUM," and in the place of the vase, visualize a precious vase complete with all characteristics, inside which, on a sun cushion, utter "HUM VIGHNANTAKRITA PHAT（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）", and visualize the wrathful deity, the means of immortality, transforming into a greenish-black form, holding a crossed vajra and a bell. Receiving empowerment from the five wisdoms, having made him the lord of the karma family. Body
Chinese
祈请身语意加持。班杂萨玛扎，请垂听。诶嘿嘿，请降临。扎 吽 班 霍，融入无二。身语意金刚，令其稳固。以普贤四交式供养。以独股金刚杵之印触碰宝瓶，念诵“吽 维格南达格里达 啪 (ཧཱུྃ་བིགྷྣཱནྟ་ཀྲྀཏ་ཕཊ，梵文天城体：हुं विघ्नान्त कृत फट्，梵文罗马拟音：hūṃ vighnānta kṛta phaṭ，汉语字面意思：吽，障碍，断，作，啪)”一百零八遍后，观想本尊化为光融入，汇入智慧甘露之海。取宝瓶水，以散洒器洒之，念诵“嗡 梭巴瓦 协达 达玛达 班杂 悉地 吽 (ༀ་སྭ་བྷཱ་ཝ་བི་ཤུདྡྷེ་དྷརྨ་ཏཱ་བཛྲ་སིདྡྷི་ཧཱུཾ，梵文天城体：ओँ स्वभावा विशुद्धे धर्मता वज्र सिद्धि हुं，梵文罗马拟音：oṃ svabhāva viśuddhe dharmatā vajra siddhi huṃ，汉语字面意思：嗡，自性，清净，法性，金刚，成就，吽)”，并洒向自身处所及一切用具，观想一切罪障皆得清净。此乃为一切余处进行净化供施之前行。线的余处有七种：质料、伴侣、量、数、加持、固定方法、行持。质料方面，誓言线的质料为毛发或莲茎，智慧线的质料为金刚线，名为瓦苏达。二者皆与干净的棉毛相连。伴侣为具相或与之相关的年轻女子。量方面，如《释续小疏》所说，曼荼罗环绕的长度应为坛城的两倍，且无接头。粗细为门宽的二十分之一，即小分的五分之一。数量方面，智慧线以五种颜色的线编织，为五个五股或一个五股。誓言线为白、红、蓝三色，代表三种颜色或一股三股。加持方面，观想自身为坛城之主，在五处（顶、喉、心、脐、密处）以 吽 嗡 梭 阿 昂 哈 (ཧཱུྃ་ༀ་སྭཱ་ཨཱཾ་ཧཱ，梵文天城体：हुं ओं स्वा आं हा，梵文罗马拟音：hūṃ oṃ svā āṃ hā，汉语字面意思：吽 嗡 梭 阿 昂 哈) 标示。观想线之侍者为各部之母，在五处以 穆 朗 芒 邦 当 (མཱུཾ་ལཱཾ་མཱཾ་པཱཾ་ཏཱཾ，梵文天城体：मूं लां मां पां तां，梵文罗马拟音：mūṃ lāṃ māṃ pāṃ tāṃ，汉语字面意思：穆 朗 芒 邦 当) 标示。以上皆为五部父母各自之身，于主尊父母之三处以 嗡 阿 吽 (ༀ་ཨཱཿཧཱུྃ，梵文天城体：ओं आः हुं，梵文罗马拟音：oṃ āḥ huṃ，汉语字面意思：嗡 阿 吽) 标示，从中发出光芒。劝请如来，获得身语意之灌顶。再次，从心间的光芒中，迎请遍布虚空的诸佛，化为五部之形。彼等以五智灌顶后，化为光融入自身。于父之密处，观想五股金刚杵之宝瓶，以 吽 (ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 字标示。于母之空处，观想八瓣莲花之中心，以 舍 (ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) 字燃烧标示。随后，以贪着之结合，进入平等之境，菩提心如云如滴
English
Bless speech and mind. Vajra Samaja, please listen. Ehyehi, invite. Dza Hum Bam Hoh, merge into non-duality. Stabilize with Kaya Vak Citta Vajra. Offer with the four crossed feet of Samantabhadra. Touching the vase with the seal of the one-pointed vajra, recite "Hum Vighnantakrita Phat (ཧཱུྃ་བིགྷྣཱནྟ་ཀྲྀཏ་ཕཊ，Sanskrit Devanagari: हुं विघ्नान्त कृत फट्，Sanskrit Romanization: hūṃ vighnānta kṛta phaṭ，Literal meaning: Hum, Obstacles, Cut, Action, Phat)" one hundred and eight times. At the end, visualize the deity dissolving into light and merging into the ocean of wisdom nectar. Taking the vase water, sprinkle it with the sprinkler, reciting "Om Svabhava Vishuddhe Dharma Tā Vajra Siddhi Hum (ༀ་སྭ་བྷཱ་ཝ་བི་ཤུདྡྷེ་དྷརྨ་ཏཱ་བཛྲ་སིདྡྷི་ཧཱུཾ，Sanskrit Devanagari: ओँ स्वभावा विशुद्धे धर्मता वज्र सिद्धि हुं，Sanskrit Romanization: oṃ svabhāva viśuddhe dharmatā vajra siddhi huṃ，Literal meaning: Om, Nature, Pure, Dharma, Vajra, Accomplishment, Hum)". Sprinkle it on oneself, the place, and all the utensils, thinking that all faults and defects are purified. This is the preliminary for purification and offering to all remaining places. The remaining places of the thread are seven: material, companion, measure, number, blessing, method of fixing, and conduct. Regarding the material, the material of the samaya thread is hair or lotus stem, and the material of the wisdom thread is the vajra thread, called Vasuta. Both are connected with clean cotton wool. The companion is a young woman with qualities or one associated with it. Regarding the measure, as explained in the small commentary, the length of the mandala surrounding should be twice the size of the mandala, and without joints. The thickness is one-twentieth of the door width, which is one-fifth of a small part. Regarding the number, the wisdom thread is woven with five colors, either five sets of five strands or one set of five strands. The samaya thread is white, red, and blue, representing three colors or one set of three strands. Regarding the blessing, visualize oneself as the lord of the mandala, marked in five places (crown, throat, heart, navel, secret place) with Hum Om Sva Ah Ang Ha (ཧཱུྃ་ༀ་སྭཱ་ཨཱཾ་ཧཱ，Sanskrit Devanagari: हुं ओं स्वा आं हा，Sanskrit Romanization: hūṃ oṃ svā āṃ hā，Literal meaning: Hum Om Sva Ah Ang Ha). Visualize the thread attendant as the mother of each family, marked in five places with Mum Lam Mam Pam Tam (མཱུཾ་ལཱཾ་མཱཾ་པཱཾ་ཏཱཾ，Sanskrit Devanagari: मूं लां मां पां तां，Sanskrit Romanization: mūṃ lāṃ māṃ pāṃ tāṃ，Literal meaning: Mum Lam Mam Pam Tam). All of these are the bodies of the five families' fathers and mothers, marked in the three places of the main father and mother with Om Ah Hum (ༀ་ཨཱཿཧཱུྃ，Sanskrit Devanagari: ओं आः हुं，Sanskrit Romanization: oṃ āḥ huṃ，Literal meaning: Om Ah Hum), from which rays of light emanate. Urge the Tathagatas, obtain the empowerment of body, speech, and mind. Again, from the light of the heart, invite all the Buddhas pervading space, transforming into the forms of the five families. After they empower with the five wisdoms, they dissolve into light and merge into oneself. In the father's secret place, visualize a vase of a five-pointed vajra, marked with the letter Hum (ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal meaning: Hum). In the mother's space, visualize the center of an eight-petaled lotus, marked with the burning letter Hrih (ཧྲཱིཿ，Sanskrit Devanagari: ह्रीः，Sanskrit Romanization: hrīḥ，Literal meaning: Hrih). Then, with the union of attachment, enter the state of equanimity, the bodhicitta like clouds and drops.