Chinese
敬礼金刚心要处，金刚宣说自明智，金刚嬉戏善成就，不言金刚胜成就，敬礼金刚语汝尊，金刚事业极金刚难，事业金刚皆善度，金刚定然极广大，敬礼金刚事业汝，金刚守护坚固大，金刚盔甲坚硬大，金刚精进难能胜，敬礼金刚精进者，金刚夜叉大方便，金刚獠牙甚可畏，摧魔金刚用不竭，敬礼金刚猛厉尊，金刚结合极摄持，金刚束缚解脱行，金刚拳印誓盟胜，敬礼金刚拳印尊，清净金刚心之母，无相金刚摧毁相，金刚禅定持手印，敬礼金刚妩媚母，清净金刚功德母，如意满愿事业成，金刚鬘之持手印，敬礼金刚鬘尊前，清净金刚语之母，演说经藏大海义，金刚琵琶持手印，敬礼金刚乐师前，清净金刚业之母，事业金刚利有情，降魔金刚手印舞，敬礼金刚舞者前，云腾金刚是香母，金刚满足皆欢喜，金刚香炉持手印，敬礼金刚香供前，妙观金刚一切美，金刚鲜花处处美，金刚鲜花持手印，敬礼金刚鲜花前，光明金刚箭之火，金刚慧眼除无明，金刚明灯持手印，敬礼金刚明灯前，金刚旃檀甘露水，金刚甘露净分别，金刚涤除持手印，敬礼金刚香水前，清净策励大悲义，悲心相续金刚引，金刚迎请持手印，敬礼金刚铁钩前，不舍金刚正法义，金刚引导不变义，金刚束缚持手印，敬礼金刚绢索
English
I prostrate to the Vajra Essence. The Vajra speech is the supreme self-awareness. The Vajra play grants excellent accomplishment. The unspoken Vajra is the supreme attainment. I prostrate to you, the Vajra speech. The Vajra activity is extremely difficult. The Vajra of action liberates all. The Vajra is certainly vast. I prostrate to you, the Vajra of action. The Vajra protection is greatly steadfast. The Vajra armor is greatly strong. The Vajra diligence is difficult to overcome. I prostrate to the Vajra diligence. The Vajra Yaksha has great means. The Vajra fangs are greatly terrifying. The demon-destroying Vajra is inexhaustible. I prostrate to the wrathful Vajra. The Vajra union thoroughly gathers. The Vajra binding liberates. The Vajra fist is the supreme samaya. I prostrate to the Vajra fist. The pure Vajra is the mother of the heart. The non-objective Vajra destroys signs. The Vajra samadhi holds the mudra. I prostrate to the alluring Vajra. The pure Vajra is the mother of qualities. She fulfills wishes as desired. The Vajra garland holds the mudra. I prostrate to the Vajra garland. The pure Vajra is the mother of speech. The meaning of proclaiming the ocean of scriptures. The Vajra lute holds the mudra. I prostrate to the Vajra musician. The pure Vajra is the mother of action. The Vajra of action benefits beings. The demon-subduing Vajra is the mudra dance. I prostrate to the Vajra dancer. The cloud-rising Vajra is the incense mother. The Vajra satisfaction is completely satisfying. The Vajra incense holder holds the mudra. I prostrate to the Vajra incense. The beautiful-to-see Vajra is all beautiful. The Vajra flower is everywhere beautiful. The Vajra flower holds the mudra. I prostrate to the Vajra flower. The clear light Vajra is the fire of the arrow. The Vajra eye removes ignorance. The Vajra clarifier holds the mudra. I prostrate to the Vajra lamp. The Vajra sandalwood is the nectar water. The Vajra nectar washes away conceptual thoughts. The Vajra purifier holds the mudra. I prostrate to the Vajra scented water. The pure instigator is the meaning of compassion. The continuous stream of compassion is the Vajra hook. The Vajra inviting holds the mudra. I prostrate to the Vajra hook. The unabandoning Vajra is the meaning of Dharma. The Vajra guide is the unchanging meaning. The Vajra binding holds the mudra. I prostrate to the Vajra lasso.
Chinese
拉！金刚法性不变义，金刚速疾如闪电，金刚铁索持手印，敬礼金刚铁索者。金刚降临稳固胜，金刚行作一切业，金刚降临持手印，敬礼金刚铃。门之庭院内安住，慈氏等十六尊，最初极喜等安住，敬礼诸处所。如是赞叹后，祈请世尊金刚界之诸天众，为我等一切有情成办利益。之后，为使坛城稳固而作念诵，以金刚持之手印，念诵：嗡 班匝 萨玛雅 吽。由此，自身进入于前生坛城中，观想与各部及自身无有差别，如是：嗡 班匝 达热 不动尊，嗡 惹那 达热 宝生，嗡 贝玛 达热 无量光，嗡 班匝 达热 不空成就。如是，以“达塔嘎达 萨玛雅 玛德 德热玛 达塔嘎达 萨玛雅 达热 阿 德玛郭 昂”观想自身与主尊毗卢遮那无别，将彼等真言连接念诵三遍，生起慢心。之后，自身以部主金刚萨埵之相，从主尊心间发出，安住于自身处而念诵，观想诸天之面发出真言之音声及慈悲之光芒，清净一切有情之罪障。念诵：嗡 布达 毗卢遮那 嗡，嗡 班匝 阿秋 贝 吽，嗡 惹那 桑 巴瓦 扎，嗡 贝玛 阿弥达巴 舍，嗡 嘎玛 阿摩嘎 悉地 阿。如是各念诵一百零八遍左右。萨埵 班匝 吽，惹那 班匝 扎，贝玛 班匝 舍，嘎玛 班匝 阿，嗡 班匝 萨埵 吽，嗡 班匝 惹匝 匝，嗡 班匝 惹嘎 霍，嗡 班匝 萨度 杜，嗡 班匝 惹那 扎，嗡 班匝 德热 亚，嗡 班匝 给度 贝，嗡 班匝 哈萨 哈，嗡 班匝 达玛 舍，嗡 班匝 德那 德，嗡 班匝 黑度 仲，嗡 班匝 巴夏 巴，嗡 班匝 嘎玛 冈，嗡 班匝 惹恰 杭，嗡 班匝 亚恰 吽，嗡 班匝 桑地 邦，嗡 班匝 啦色 吽，嗡 班匝 玛列 扎，嗡 班匝 给德 舍，嗡 班匝 德耶 阿，嗡 班匝 杜贝 吽，嗡 班匝 布贝 扎，嗡 班匝 阿洛给 舍，嗡 班匝 根德 阿，嗡 班匝 昂古夏 匝，嗡 班匝 巴夏 吽，嗡 班匝 斯波达 邦，嗡 班匝 阿贝夏亚 阿，嗡 萨瓦 桑斯
English
La! The vajra's dharma nature is unchanging in meaning, the vajra's swift action is as fast as lightning, the vajra's iron hook holds the mudra, I prostrate to the vajra iron hook. The vajra's descent is the supreme stability, the vajra's action is the work of all, the vajra's descent holds the mudra, I prostrate to the vajra bell. Those who dwell within the courtyard of the gate, the sixteen, such as Maitreya, dwell in the first, such as extreme joy, I prostrate to all those places. After praising thus, I request the assembly of deities of the Vajradhatu mandala, please accomplish the benefit of all sentient beings. Then, in order to stabilize the mandala, one should recite, with the mudra of Vajradhara, recite: OM VAJRA SAMAYA HUM. By this, one enters the mandala of the visualized front generation, and thinks that there is no difference between oneself and the respective families, like this: OM VAJRA DHARA Akshobhya, OM RATNA DHARA Ratnasambhava, OM PADMA DHARA Amitabha, OM VISHVA DHARA Amoghasiddhi. Like this, with "TATAGATA SAMAYA MATI KRAMA TATAGATA SAMAYA DHARA AH ATMAKO 'HAM" one thinks that oneself is no different from the main deity Vairochana, and connects and recites those mantras three times, and holds pride. Then, one's own form as the gathered family Vajrasattva, emerges from the heart of the main deity, and stays in one's own place and recites, and thinks that the sound of the mantra and the light of compassion radiate from the faces of the deities, purifying the sins and obscurations of all sentient beings. Recite: OM BUDDHA VAIROCHANA OM, OM VAJRA AKSHOBHYA HUM, OM RATNA SAMBHAVA TRAM, OM PADMA AMITABHA HRIH, OM KARMA AMOGHASIDDHI AH. Like this, recite each about one hundred and eight times. SATTVA VAJRI HUM, RATNA VAJRA TRAM, PADMA VAJRI HRIH, KARMA VAJRI AH, OM VAJRA SATTVA HUM, OM VAJRA RAJA JAH, OM VAJRA RAGA HOH, OM VAJRA SADHU DHU, OM VAJRA RATNA TRAM, OM VAJRA TEJA RYA, OM VAJRA KETU BHRI, OM VAJRA HASA HA, OM VAJRA DHARMA HRIH, OM VAJRA TIKSHNA DHI, OM VAJRA HETU KRUM, OM VAJRA BHASHA BHA, OM VAJRA KARMA KAM, OM VAJRA RAKSHA HAM, OM VAJRA YAKSHA HUM, OM VAJRA SANDHI BAM, OM VAJRA LASYA HUM, OM VAJRA MALE TRAM, OM VAJRA GITI HRIH, OM VAJRA NRITYE AH, OM VAJRA DHUPE HUM, OM VAJRA PUSHPE TRAM, OM VAJRA ALOKE HRIH, OM VAJRA GANDHE AH, OM VAJRA ANKUSHA JAH, OM VAJRA PASHA HUM, OM VAJRA SPHOTA BAM, OM VAJRA ABESHAYA AH, OM SARVA SAMS
English
Ā ra pa ri śudDha Dharma te ga ga na sa mudga te svabhāva viśuddhe mahā naya parivāre sāhā. These should be recited twenty-one times or seven times each. The essence mantra: Oṃ sarva tathāgata mahā yogīśvari hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) should also be recited as much as possible, and sprinkled on mustard seeds. Then, as before, discard the deceased's torma and the three-part torma. If possible, also perform a fire offering. Then, as in the empowerment ritual, the master himself enters the mandala and empowers the disciple. Then comes the concluding ritual: Offerings are made and blessed, starting from Oṃ sarva tathāgata puṣpe pūja (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) and so on, up to śapda, and the eight goddesses, such as Oṃ vajra lāsya hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), also make offerings. After praising with "worthy of praise" and so on, request the guru and all the deities of the mandala to consider me. Because you possess inconceivable wisdom, the power of compassion, and the altruistic activity of deeds, generally, I pray for the flourishing of the Buddha's teachings, the longevity of all holders of the teachings, the spontaneous accomplishment of all their wishes, and the happiness and well-being of myself and all sentient beings. In particular, I pray that by the power of the offerings I make to you great beings, as much as I can, may the two obscurations of myself and limitless sentient beings be purified, the two accumulations be perfected, and may we quickly attain the state of unsurpassed enlightenment. After making these prayers, seal each of the directions with their respective mudras, and at the end of reciting the essence mantra three times, release the mudra by saying Vajra muḥ. Visualize the wisdom deities separating from the samaya deities and remaining. Lift the vajra jewel mudra from the heart and place it on the brow, reciting Oṃ vajra ratna abhiṣiñca maṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) to empower oneself and all the deities of the mudra. Clench both hands into fists and recite sarva mudrāṃ maitri kuru vara ka ba tse naṃ ma. Tie knots in nine places while reciting Oṃ truṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Clap the palms of the hands together and extend them, distributing the tasks. If the mandala is not to be dismissed for a while, then invite the wisdom deities of the generation in front, stabilize them with "This is form" and so on, then release the mudra of self-generation, and the understanding is special. In any case, recite the hundred-syllable mantra.
Chinese
凡是功德圆满的吉祥，就用这殊胜的吉祥，今天也…… 以诸佛的功德庄严，真实财富的布施者，无欺的，名为宝生的吉祥……吉祥殊胜…… 安住于禅定和三摩地彼岸，安住于智慧莲花之上，具有无量寿命的，无量光佛的加持吉祥……吉祥殊胜…… 为了众生的利益而致力于事业，从束缚中解脱一切有情，殊胜心意的成就义成吉祥，就用这殊胜的吉祥，今天带来安乐！ 如此说着，伴随着音乐之声，散花。 此处大多数瑜伽仪轨，因为瑜伽自身修法有很多真言手印等，认为难以修持，所以采取简易的方式，套用无上瑜伽的仪轨种类，并且在详细的实修部分，也只是用昆瑞的广大遮盖，以及稍微展示一下而已。即便如此，按照此派的量度，即格蓝的持明者们的意旨，此处所写的是瑜伽自身修法。其中，格蓝索南衮波的瑜伽事业次第中说：如果未解开手印，就使其清晰；如果解开，就圆满生起大瑜伽；如果不能，也可以只具备一种瑜伽。为了清净增减等过失，如金刚力入中所说，进入前生坛城献花之时所说，虽然认为需要广修大瑜伽，但因为过于繁琐，所以此处采取中庸之道，按照一种瑜伽的方式来编写。其中，在赡洲班智达的经部瑜伽修法中，自己观想为金刚萨埵，似乎也出现了以与勇士身成就颇为相似的仪轨，以誓言手印来修持的情况。但此处认为以大瑜伽中的自加持仪轨来修持是相关的，所以才撰写下来。关于前生修法，在格蓝敦钦波多吉沃所著，由俄·藏巴传承下来的文字中说：之后金刚声……
English
Whatever auspiciousness is complete with qualities, with that supreme auspiciousness, even today... Adorned with the qualities of all Buddhas, the giver of true wealth, unfailing, the auspiciousness called Jewel Source... Auspicious Supreme... Abiding in the other shore of meditation and samadhi, dwelling on the lotus of wisdom, possessing immeasurable life, the blessing auspiciousness of Amitabha... Auspicious Supreme... For the sake of sentient beings, engaging the mind in activities, liberating all beings from the bonds of bondage, whatever auspiciousness is the supreme mind's accomplished meaning, with that supreme auspiciousness, may there be happiness and well-being today! Thus speaking, accompanied by the sound of music, flowers are scattered. Here, in most Yoga rituals, because the Yoga's own practice methods have many mantras, mudras, etc., it is considered difficult to practice. Therefore, they adopt an easier method, applying the types of Anuttarayoga rituals, and even in the detailed practical parts, they only use Kunrig's extensive covering, and just show a little bit. Even so, according to the measure of this school, that is, the intention of the Vidyadharas of Glen, what is written here is the Yoga's own practice method. Among them, in Glen Sonam Gonpo's Yoga Karma sequence, it says: If the mudra is not opened, make it clear; if it is opened, complete the generation of Mahayoga; if not, it is permissible to have only one Yoga. In order to purify the faults of increase and decrease, as said in Vajra Force Entry, as said when entering the mandala of the front generation and offering flowers, although it is considered necessary to extensively practice Mahayoga, but because it is too cumbersome, here a middle way is adopted, and it is written according to the method of one Yoga. Among them, in the Sutra Yoga practice method of Jambudvipa Pandita, it seems that one visualizes oneself as Vajrasattva, and also performs the practice with vows and mudras in a ritual that is quite similar to the accomplishment of the body of a hero. But here it is considered that it is related to practice with the self-blessing ritual of Mahayoga, so it is written down. Regarding the practice method of the front generation, in the text written by Glen Tönchenpo Dorje Ö, transmitted from Gö Tsangpa, it says: Then the Vajra sound...