English
Hand bell and vajra. To the west, the materials for the vase. To the north, the bandha of nectar. In the center of the palace, in precious vessels, place five colors, five threads, and three kinds of samaya substances, nectar. In front of the vajra master, write the heart mantras and hand symbols of each of the vase families. Arrange the five outer and inner offerings completely. This is the meaning of what was said. Wherever the great mandala of the great assembly is drawn, the ground should be wide and well cleaned. First, as previously stated, smear the five products of the cow. Although other texts say that the blessing of the threads and colors and the preparation of the deities come after, here it is done at this time because it is called "complete limbs." In the center of the ground, pour five colors of powdered pigments into five precious vessels. In the center, write Hūṃ (ཧཱུཾ，hūṃ，हूँ，seed syllable, meaning of destruction) in blue, in the east write Oṃ (ༀ，oṃ，ओं，seed syllable, meaning of complete body) in white, in the south write Svā (སྭཱ，svā，स्वा，seed syllable, meaning of complete speech) in yellow, in the west write Āṃ (ཨཱཾཿ，āṃ，आँ，seed syllable, meaning of complete mind) in red, and in the north write Hāṃ (ཧཱཾ་，hāṃ，हाँ，seed syllable, meaning of complete activity) in green with the tip of the vajra by the master. Also, in one vessel, place five threads of the five wisdoms. In three kapālas, arrange three substances: feces, urine, and blood, or three portions of wine mixed with nectar and dharma medicine. To the east of that, in a precious vessel, place three threads of the samaya: white, red, and blue. On the low table, place a peaceful torma, a white auspicious offering with four lotus petals, and a wrathful torma, similar to that, smeared with brownish-red. The three roots torma. The five outer offerings, with water for washing the feet in front. The inner offerings, such as medicine and alcohol, are also arranged. To the south, place a vajra bell with nine or five points on a platform. To the west, on top of a lotus with eight petals drawn with powdered pigments or on cloth, surrounded by a border of beautiful colors and a fence of vajras, place a precious vase filled with clean water and mixed with twenty-five vase materials. A green neck cord with the mark of a crossed vajra, and if desired, also arrange five special offerings. To the north, in a bandha with braids, fill it with wet nectar, or dharma medicine, or nectar pills.
Chinese
以印加持。 寂静法赞颂等也要做。 愤怒尊也要简短地进行仪轨。 如是说，首先要做寂静忏悔，于前方虚空中，观想五部佛父佛母、勇士明妃、能仁六尊、守门等，念诵“班杂萨玛匝 (བཛྲ་ས་མཱ་ཛཿ)”，以金刚摄集手印迎请，观想如现量般安住。 祈请普贤父母垂听并忆念。 心与法性本初即是现证佛， 普贤父母的意行亦是如此， 如是，我因无明未能证悟， 普贤父母心中有何违逆处， 祈请大悲怙主您宽恕。 五部如来垂听并༴ 五蕴本初即是༴ 五部如来的༴ 如是，我༴ 五部如来的༴ 祈请大悲༴ 五部佛母༴ 五大本初即是༴ 五部佛母的༴ 如是，我༴ 五部佛母的༴ 祈请大悲༴ 八大菩萨众༴ 八识根身༴ 八大菩萨的༴ 如是，我༴ 八大菩萨的༴ 祈请大悲༴ 八大明妃众༴ 境与时༴ 八大明妃的༴ 如是，我༴ 八大明妃的༴ 祈请大悲༴ 六能仁众༴ 六烦恼本初即是༴ 六能仁的༴ 如是，我༴ 六能仁的༴ 祈请大悲༴ 四守门众༴ 身之分别念༴ 四守门的༴ 如是，我༴ 四守门的༴ 祈请大悲༴ 四守门母众༴ 常断四边༴ 四守门母的༴ 如是，我༴ 四守门母的༴ 祈请大悲༴ 将忏悔对境融入自身。 真实的断除界限是，根本文中，仅有“吽 吽 班杂 德热 (ཧཱུཾ་ཧཱུཾ་བཛྲ་དྷྲྀཀ྄་)”等字。 生起嗔怒金刚之法是，如是说，自身观为嗔怒金刚班杂黑汝嘎，身色深蓝黑色。 蓝白红三面六臂，前两手持九股金刚杵和铃，中间两手持五股杵和颅器，后两手持杖和托起世间之势，四足左伸踩踏着罗刹男女。 明妃忿怒自在母青色，持铃和颅血而拥抱。 父母二者皆以尸林装束严饰，安住于智慧火焰燃烧的中央，从心间发出十尊忿怒尊，上下方
English
Bless with the seal. The praise in the style of Zhi Thung and so on should also be done. The wrathful one should also be briefly straightened in the ritual. As it is said, first, the peaceful confession should be done. In the sky in front, visualize the five families of fathers and mothers, heroes and consorts, the six Thupas, and the gatekeepers, and recite "Vajra Samaja (བཛྲ་ས་མཱ་ཛཿ)", invite them with the vajra gathering mudra, and visualize them as if they are actually present. Please listen and remember, Kunzang father and mother. Mind and Dharma are inherently enlightened Buddhas. Kunzang father and mother's intention and conduct are also like that. Thus, I have not realized due to ignorance. Whatever is contrary to the hearts of Kunzang father and mother, Please, great compassionate protectors, forgive me. The five victorious ones listen and ༴ The five aggregates are inherently ༴ Of the five victorious ones ༴ Thus, I ༴ Of the five victorious ones ༴ Please, great compassion ༴ The five mothers of the families ༴ The five elements are inherently ༴ Of the five mothers of the families ༴ Thus, I ༴ Of the five mothers of the families ༴ Please, great compassion ༴ The eight bodhisattvas ༴ The eight consciousnesses and faculties ༴ Of the eight bodhisattvas ༴ Thus, I ༴ Of the eight bodhisattvas ༴ Please, great compassion ༴ The eight female bodhisattvas ༴ Objects and times ༴ Of the eight female bodhisattvas ༴ Thus, I ༴ Of the eight female bodhisattvas ༴ Please, great compassion ༴ The six Thupas ༴ The six afflictions are inherently ༴ Of the six Thupas ༴ Thus, I ༴ Of the six Thupas ༴ Please, great compassion ༴ The four gatekeepers ༴ The conceptualization of the body ༴ Of the four gatekeepers ༴ Thus, I ༴ Of the four gatekeepers ༴ Please, great compassion ༴ The four gatekeeper mothers ༴ The four extremes of permanence and annihilation ༴ Of the four gatekeeper mothers ༴ Thus, I ༴ Of the four gatekeeper mothers ༴ Please, great compassion ༴ Dissolve the objects of confession into oneself. The actual cutting of the boundary is, in the root text, there are only words such as "Hum Hum Vajra Dhrik (ཧཱུཾ་ཧཱུཾ་བཛྲ་དྷྲྀཀ྄་)". The method of generating the wrathful vajra is, as it is said, visualize oneself as the wrathful vajra Vajra Heruka, with a dark blue-black body. With three faces, blue, white, and red, and six arms, the first two hands holding a nine-pronged vajra and a bell, the middle two hands holding a five-pronged vajra and a skull cup, the last two hands holding a staff and the gesture of supporting the world, with four legs, the left leg extended, trampling on the male and female Rakshasas. The consort, the wrathful powerful woman, blue in color, holding a bell and a skull cup filled with blood, embracing. Both father and mother are adorned with charnel ground ornaments, residing in the center of the blazing fire of wisdom, from their hearts emanate ten wrathful deities, above and below.
Chinese
在边界处扩展，驱逐并保护邪魔。根本是：然后布施驱魔食子，驱逐邪魔，用古古尔的烟熏香，这里引用说。用让（རཾ་，ram，种子字，火）、扬（ཡཾ་，yam，种子字，风）、康（ཁཾ་，kham，种子字，空）焚烧、布施、清洗驱魔食子。用嗡（ༀ་，oṃ，种子字，身）、啊（ཨཱཿ，āḥ，种子字，语）、吽（ཧཱུཾ་，hūṃ，种子字，意）加持。以虚空藏的咒语手印三次献给邪魔，最后按照索的仪轨和色的观点。吽！在此伟大的瑜伽士坛城中，除了聚集的诸神之外，来自秘密誓言的各个方面，都已用慈悲满足。现在立即各自离开。如果你们不离开而停留，金刚持胜者也会愤怒，立即下令，摧毁七代血统。吽吽吽，用古古尔熏香。用芥末籽击打。根本是：玛苏尔亚曼达拉吽。嗡 班杂 卓达 希 嘿汝嘎 吽 阿 阿 吽 帕特。玛苏尔亚曼达拉吽。嗡 班杂 卓达 吽 嘎ra 吽。嘎杂 嘎杂 吽 帕特。嗡 班杂 卓达 贝杂亚 吽。哈纳 哈纳 吽 帕特。嗡 班杂 卓达 尼拉 丹达拉 吽。达哈 达哈 吽 帕特。嗡 班杂 卓达 亚曼达嘎 吽。巴杂 巴杂 吽 帕特。嗡 班杂 卓达 阿雅 阿杂拉 吽。班达 班达 吽 帕特。嗡 班杂 卓达 哈亚 哲瓦 吽。呼鲁 呼鲁 吽 帕特。嗡 班杂 卓达 阿巴ra 哲达 吽。德叉 德叉 吽 帕特。嗡 班杂 卓达 阿姆日达 昆达里 吽。赤那 赤那 吽 帕特。嗡 班杂 卓达 哲罗嘎 贝杂亚 吽。奔达 奔达 吽 帕特。嗡 班杂 卓达 玛哈 巴拉 吽 帕特。斯坡达 斯坡达 吽 帕特。这样伴随着音乐的声音划定界限。然后是忏悔。再次迎请忏悔的对象，念诵“班杂 萨玛杂”。根本是：吽！本来在平等法身中清净，由于无明的力量，妄加诽谤，成熟为各种各样的快乐和痛苦的本质。为了消除它，接受了诸佛的誓言。我们由于无明的身语意，以不谨慎的方式违背了誓言，诸佛及其眷属，凡是与您的意愿相违背的，请您以大慈悲宽恕。立誓是：根本是：嗡！至高无上的普贤王如来，我发起了无上的菩提心，胜义和世俗菩提心，从现在起如法受持。
English
Having expanded at the boundary, may (it) drive away and protect the obstacles. Root text: Then, having cast the obstacle-destroying offering, having driven away the obstacles, and having fumigated with gugul smoke, this is quoted here. The obstacle-destroying offering is burned, offered, and cleansed with ram (རཾ་, ram, seed syllable, fire), yam (ཡཾ་, yam, seed syllable, wind), and kham (ཁཾ་, kham, seed syllable, space). Bless with om (ༀ་, oṃ, seed syllable, body), ah (ཨཱཿ, āḥ, seed syllable, speech), and hum (ཧཱུཾ་, hūṃ, seed syllable, mind). In the end, dedicate (it) to the obstacles with the mantra and mudra of the Treasury of Space three times. According to the practice of So and the intention of Se. Hum! In this mandala of the great yogi, apart from the assembled deities, from each of the secret oath-holders, all have been satisfied with compassion. Now, immediately depart to your respective places. If you do not go and remain, even the wrathful Vajradhara will immediately command and destroy the lineage of seven generations. Hum hum hum, fumigate with gugul. Strike with mustard seeds. Root text: Ma Suryamandala Hum. Om Vajrakrodha Shri Heruka Hum Ah Ah Hum Phet. Ma Suryamandala Hum. Om Vajrakrodha Hum Kara Hum. Garja Garja Hum Phet. Om Vajrakrodha Vijaya Hum. Hana Hana Hum Phet. Om Vajrakrodha Nila Danda Hum. Daha Daha Hum Phet. Om Vajrakrodha Yamantaka Hum. Paca Paca Hum Phet. Om Vajrakrodha Arya Achala Hum. Bandha Bandha Hum Phet. Om Vajrakrodha Hayagriva Hum. Hulu Hulu Hum Phet. Om Vajrakrodha Aparajita Hum. Tistha Tistha Hum Phet. Om Vajrakrodha Amritakundali Hum. Chinda Chinda Hum Phet. Om Vajrakrodha Trailokya Vijaya Hum. Bhinda Bhinda Hum Phet. Om Vajrakrodha Mahabala Hum Phet. Sphota Sphota Hum Phet. Thus, the boundary is sealed with the sound of music. Then, the confession. Again, invite the object of confession, saying "Vajrasamaja". Root text: Hum! Originally pure in the equality of the Dharmakaya, due to the power of ignorance, (we) have falsely accused and slandered, ripening into the nature of various kinds of happiness and suffering. In order to reverse this, (we) have taken the vows of the Buddhas. We, through the body, speech, and mind of ignorance, have violated the vows in a careless manner. Whatever is contrary to the mind of the Buddhas and their retinue, we ask you, who possess great compassion, to forgive us. The vow is: Root text: Om! Samantabhadra, the unsurpassed, I generate the supreme Bodhicitta, the ultimate and conventional Bodhicitta. From now on, I will properly uphold (it).
Chinese
降临是：根本中说，三世佛陀及其眷属，从自性处移驾，降临于此智慧胜地后，祈请以慈悲加持。以此融入忏悔之处。根本中说，以此做了忏悔、立誓、降临后，做忿怒寂静简轨的赞颂等。之后施放驱魔朵玛，驱逐魔障，用古古尔的烟熏香。如是所说，施放驱魔朵玛已于前述。格朗丹说，依次加持供品。如是所说，加持甘露和朵玛、血供、受用等。吽。清净的容器是法界。等等，用以安放药供、血供于坛城的词句，以及萨玛雅 霍，萨玛雅 斯瓦，萨玛雅 迪叉，直至连同之间的开门金刚手的处所仪轨之前，如寂静简轨时的供养加持一样做。寂静简轨是：吽。不可思议法性如是性。从如是三摩地开始，直至从根本续部中产生的歌、智慧的供养和赞颂之间，如前述寂静简轨的仪轨一样做，虽然根本中只说了赞颂等，但共同念诵菩提心的念诵，祈愿所求，弥补违犯的百字明之间如常做。根本中说，做忿怒寂静简轨的赞颂等，所说的忿怒简轨的根本是佛陀密意的印度经续无垢续，此处寂静简轨的作业一结束，就必须将寂静尊转为忿怒尊，因此，由大学者成就者色敦钦波仁钦坚赞所著的《猛厉摇动》中，在《确定之日的明亮光芒》里，将寂静忿怒总集、寂静忿怒转位、寂静忿怒部类总集分为三者，此处是转位之时，从确定之日中说，转位是莲花生大师的口诀，努钦 桑吉 益西仁波切将其作为伏藏埋藏于尸体山中，嘉祥 琼从伏藏中取出。如是所说，忿怒简轨的根本，按照邬金仁波切的口诀，结合现观，按照上师的口头传承来书写。吽。无戏论的法界，自性普现智慧光。从吽中生起因的三摩地，由此