English
Destroyer. The god who grants all accomplishments. I prostrate and praise the enemy of obstacles. Oṃ Trailokya Vijaya Hūṃ Phaṭ. After reciting one hundred and eight times, offer praise as before, and visualize it dissolving into light and becoming the water in the vase. Then, bathe yourself with the vase water. Susiddhi Karaye Svāhā. Touch and sprinkle and drink in all places. Then, scatter in the ten directions. The root is: In the three thousand worlds, may the supreme fragrance arise, the pure water mixed with incense and medicine is the bath of the Victorious Ones. May the clouds of wisdom rain down in the sky, may all the impure and defiled masses be purified. Oṃ Śuddhe Śuddhe Śodhana Ye Svāhā. Recite and scatter on the residence, the mandala, and all the offerings. Purify all the offerings with the Three Victory Mantra. Purify with Svabhāva. From the state of emptiness, etc., according to the method of the previous mandalas, bless in detail with mantras, until the recitation of the mantra of playing music and the dhāraṇī of the offering cloud. Before refuge and bodhicitta, pray for awareness, confess sins and take refuge: The root is: Joining palms. Namo. All Buddhas and Bodhisattvas, please listen to me. From this time until beginningless time, all the non-virtuous deeds that have been done, and those that have been instigated to be done, and all the rejoicing in what has been done, I confess and repent. I take refuge in the Buddha, Dharma, and Sangha. Please accept my body offering. Namo. Supreme refuge of the supreme, lord of the supreme continent, field of glory of the supreme merit, source of all qualities, lord of great compassion, lord of glory of all beings, I prostrate and take refuge in the Three Jewels, the unsurpassed object of offering. As it appears in the previous rituals, also perform the common refuge and bodhicitta and the four immeasurables. Preliminary torma, first purify the three with the victory mantra. Oṃ Āḥ Hūṃ bless three times, and then with the Hūṃ gesture, take pride in being the wrathful deity of action, Amrita Kundali. Glandön said: Oṃ Vajra Mahā Krodha Amrita Kuṇḍali Hana Hana Hūṃ Phaṭ. Amrita Kundali, body green in color, right hand holding a vajra crossed, dispelling all enemies and obstacles. The left hand...
Chinese
观想以铃声使所有邪魔鬼怪在巨大坛城的边界内无处容身。根本是：顶礼！三宝的教令和真实，真实的真实，伟大的真实的加持，密咒和明咒和守护咒和心髓和手印，以及天神和仙人的教令和真实，大母和十方佛子的教令和真实，薄伽梵毗卢遮那佛和，无量光佛和，不动佛和，文殊和，观世音和，金刚手等等的教令和真实，以伟大的真实的加持，对于供养和仪轨进行阻碍的鬼怪和邪祟，如闪电般摇动，如狂风般席卷，身患恶疾的癞蛤蟆和，邪祟作祟造成的灾难和，散发恶臭的毒虫和，压迫人体的僵尸和，恶劣的梵天布施和，歪曲事实的邪祟等等，都以这个食子感到满足，不要留在这里，离开吧！摇动金刚杵，摇响铃铛，吽！三世诸佛的一切，差遣使者的事业，大愤怒甘露倾泻，断绝邪魔的勾当！ 呸！ 顶礼宝胜三昧耶！ 顶礼！萨曼塔金刚忿怒尊！ 伟大的夜叉军主！ 顶礼！萨曼塔佛！ 身语意金刚！ 顶礼金刚忿怒尊！ 伟大的夜叉军主！ 顶礼！萨曼塔佛！ 身语意金刚！ 顶礼金刚忿怒尊！ 伟大的獠牙暴怒尊！ 剑、杵、箭、斧、索、持，佛陀赐予你！ 嗡 班杂 阿弥利达 昆扎利 吽！ 卡卡！ 卡嘿卡嘿！ 谛斯塔谛斯塔！ 班达班达！ 哈纳哈纳！ 格里哈纳格里哈纳！ 达哈达哈！ 巴匝巴匝！ 嘎匝嘎匝！ 斯坡扎斯坡扎！ 比斯坡扎亚比斯坡扎亚！ 萨瓦 维格南！ 比纳亚卡南！ 玛哈嘎纳巴地 杰威达 安达嘎拉亚 梭哈！ 念诵这些，焚烧古古鲁香，用芥子敲打，驱逐，然后划定界限。根本是：然后，嗡 杰纳杰克！ 昂 阿若里克！ 吽 班杂 德里克！ 达塔嘎多 巴瓦耶 梭哈！ 嗡 班哲 乌比 巴瓦耶 梭哈！ 念诵这些，观想三族及其眷属。如是说，其意义是作为持续忏悔的替代，所以在前方的虚空中，身的本尊薄伽梵毗卢遮那佛，语的本尊无量光佛，意的本尊。
English
Imagine that the sound of the bell leaves all demons and obstacles with no place to dwell within the boundaries of the great mandala. The root is: Homage! By the command and truth of the Three Jewels, and the true truth, and the blessings of the great truth, and the mantra, vidya mantra, dharani mantra, essence, and mudra, and the command and truth of the deities and sages, and the command and truth of the Great Mother and the Buddhas of the ten directions, and the command and truth of the Bhagavan Vairochana, Amitabha, Akshobhya, Manjushri, Avalokiteshvara, Vajrapani, and so on, by the blessings of the great truth, may the obstacles and evil spirits that interrupt the offerings and rituals, shaking like lightning and raging like wind, the toad with sores, the disasters caused by evil spirits, the foul-smelling poisonous insects, the oppressive zombies, the evil Brahma offerings, the truth-twisting evil spirits, and so on, be satisfied with this torma, do not stay here, depart! Waving the vajra and ringing the bell, Hum! All the Buddhas of the three times, the work of dispatching messengers, the great wrathful nectar pouring down, cut off the activities of the obstacles! Phat! Namo Ratna Trayaya! Namah Samanta Vajra Krodhaya! Maha Yaksha Senapataye! Namah Samanta Buddhanam! Kaya Vaka Citta Vajranam! Namo Vajra Krodhaya! Maha Yaksha Senapataye! Namah Samanta Buddhanam! Kaya Vaka Citta Vajranam! Namo Vajra Krodhaya! Maha Damstrotkata Bhairavaya! Asi Musala Parashu Pasha Habuddha Stvaya! Om Vajra Amrita Kundali Hum! Kha Kha! Khahi Khahi! Tistha Tistha! Bandha Bandha! Hana Hana! Grihna Grihna! Daha Daha! Paca Paca! Garja Garja! Sphota Sphota! Visphotaya Visphotaya! Sarva Vighnan! Vinayakanan! Maha Ganapati Jivita Antakaraya Svaha! Recite these, burn gugul incense, strike with mustard seeds, expel, and then delineate the boundaries. The root is: Then, Om Jina Jik! Am Arolik! Hum Vajra Dhrik! Tathagato Bhavaye Svaha! Om Vajrod Bhi Bhavaye Svaha! Recite these, visualize the three families and their retinues. As it is said, its meaning is as a substitute for continuous confession, so in the space in front, the deity of body, Bhagavan Vairochana, the deity of speech, Amitabha, the deity of mind.
Chinese
大地的神不空成就，金刚萨埵，还有三族怙主等如来佛子眷属，观想显现，顶礼膜拜。念诵嗡 ཛི་ན་ཛིཀ྄་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等咒语。合掌，以忆念词义的禅定而住。 根本是： 从世间清净的各方， 凡是如来所住之处， 以及阿罗汉菩萨们， 我因无知所造的罪业， 以及所做或劝他人做， 或随喜所做等等， 哪怕是极小的放逸， 身语意所造的一切， 一次又一次地忏悔。 今后永不再犯。 我所造的一切恶业， 如圆满正觉所知， 我也如此立誓。 为了平息众生的痛苦， 直至菩提心要之间， 我对佛法僧三宝， 恭敬地皈依。 从今天起，殊胜的种子， 成熟解脱甘露的果实。 通过精进修持而变得殊胜， 为了成就，而生起它。 所有善业的一切， 在此和其他地方所积累的， 对于各种各样的法之受用， 平等安住而随喜。 往昔的胜者及其眷属们， 如何发愿一样， 我也证悟一切善， 如是发起祈愿。 祈请圣者们垂念， 无怙主的我迅速地， 祈请成就佛果。 念诵三遍。 萨迦派等事续中虽未说自生本尊，但此处并非仅为事续之场合，且总摄于无上续之坛城中，故以上乘胜过下乘之意，务必时时忆念，至为重要。首先是自生：康萨派仪轨中，自前瓶三之诸尊，即降伏五部，大母，三族怙主等主眷九尊，忿怒十尊，嬉女等八尊，以及吉祥天女八尊连同守门者，仅是改变朝向，权力的本尊如佐尔派一般行持，看似汉头蒙尾一般，故此处依佐尔派所写之前生坛城相符。
English
The deity of the earth, Amoghasiddhi, Vajrasattva, and also the protectors of the three families, etc., the Thus-gone Ones with their sons, visualize them vividly and pay homage. Recite the mantras such as Om Jina Jik, etc. With palms joined, abide in the samadhi of remembering the meaning of the words. The root is: From all directions of the pure world, Wherever the Thus-gone Ones reside, And the Arhats and Bodhisattvas, The sins I have committed out of ignorance, And whatever I have done or encouraged others to do, Or rejoiced in what has been done, etc., Even the slightest carelessness, All that has been done by body, speech, and mind, I confess and repent again and again. I will never do so again in the future. All the non-virtues I have committed, As known by the Fully Awakened One, I also vow to do so. For the sake of pacifying the suffering of sentient beings, Until the essence of enlightenment, I respectfully take refuge in the Buddha, Dharma, and Sangha. From today onwards, whatever supreme seed, Matures into the fruit of liberation nectar. Having become supreme through diligent meditation, For the sake of accomplishment, I generate it. Whatever virtuous deeds, All that has been accumulated here and elsewhere, For the various enjoyments of the Dharma, I rejoice by abiding equally. As the Victorious Ones of the past and their retinues, Made aspirations, I also, having realized all virtues, Make aspirations in the same way. May the Noble Ones remember, May you quickly cause me, who has no protector, To attain Buddhahood. Recite three times. Although the self-generation of the deity is not explicitly taught in the Kriya Tantras of the Sakya tradition, etc., this is not merely an occasion for Kriya Tantra, and since it is generally included within the mandala of Anuttara Tantra, it is crucial to remember at all times the intention of the higher vehicle overpowering the lower. First is the self-generation: In the Kham tradition of rituals, the deities of the self, front, and vase, namely the five families of subjugation, the Great Mother, the protectors of the three families, i.e., the nine principal deities and their retinues, the ten wrathful deities, the eight seductive goddesses, and the eight auspicious goddesses together with the gatekeepers, are merely turned around, and the deities of power are performed according to the Zur tradition, which seems like a Chinese head and a Mongolian tail. Therefore, here it is in accordance with the mandala written in the front generation according to the Zur tradition.
Chinese
第一个坛城的中央，莲花月轮座上，从མཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生出黄色文殊，右手持剑，左手持乌 উৎপལ་。第二个坛城的中央，莲花月轮座上，从ཧྲཱིཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生出白色观世音，前两手合掌，后两手持水晶念珠和白莲。第三个坛城的中央，莲花月轮座上，从ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生出金刚手，右手持金刚杵，左手结忿怒印。三个坛城东面的莲花瓣上，从ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生出白色娇女，持镜。南面的莲花瓣上，从ཏྲཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生出黄色念珠女，持鲜花花环。西面的莲花瓣上，从ཧྲཱིཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生出红色歌女，持琵琶。北面的莲花瓣上，从ཨཱཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生出绿色舞女，跳舞。 根本是：十五尊神，上方中央是毗卢遮那佛，前面是佛眼佛母，右边是文殊，左边是忿怒阎罗敌，后面是锐利信使。中间中央是无量光佛，前面是白衣母，右边是观世音，左边是忿怒马头明王，后面是信使金刚橛。下方中央是金刚萨埵，前面是普贤佛母，右边是金刚手，左边是甘露旋，后面是信使金刚忿怒。如果做二十七尊神，则在唐卡上画十尊忿怒尊，四角画八吉祥天女。或者在唐卡上画十六贤劫，或者随意而为。如是所说之义，如口诀般，以下依次排列。 第四坛城，身坛城的中央，从མཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生出黄色文殊，持剑和经书，头顶有从ༀ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生出的部主毗卢遮那佛，白色，一面二手，结禅定印。四瓣莲花的东面，从ལཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生出白色眼母，持眼果。南面的花瓣上，从མཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生出黄色文殊菩萨，持剑和经书。西面的花瓣上，从དྷྲཱི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生出白色金刚锐利，缠绕着橛。北面的花瓣上，从ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生出忿怒阎罗敌，青黑色，持杖和结忿怒印。周围是迎请的本尊，白色的吉祥天女持莲花，白色宝藏化身母持宝珠，黄色四面梵天持法轮。第五坛城，语坛城的