Chinese
地自在胜，吽。 以自在之大坛城， 轮炽燃之中心处， 慢心交错之座垫上， 金刚不动尊安住。 如是等从金刚黑汝迦开始。 嗡 嘛哈咕噜夏日让 嘎哩 吽。 嗡 汝汝汝汝吽 炯 吽。 如是增演而念诵。 如是于持明上师之念诵之间如常行之。 根本中说：此后明观及十方四时， 以猛利赞颂。 如是说者，明观寂怒坛城而，嗡。 十方四时圆满者， 如是等至身语意之明点切火之间以寂静， 吽。 猛利时尽之大火燃， 如是等至金刚风即散风切火之间以赞颂忿怒尊。 根本中说：献会供，作会供轮， 明观传承而作夜晚之仪轨。 如是说者，是会供已毕之后，故不须作。 明观传承之事业，是不眠而作念诵之义。 根本中说：天亮之后随即施传承之余食。 如是说者，余食之理由如前所说，虽不作亦可遍及，欲作亦不相违，格蓝敦索南衮波说：施余食而朵玛积于仓库中。 如是说之故，当作会供余食之仪轨，余食朵玛不外送而于内积聚是为所欲，故极合宜，如是作之，仪轨如下文所出。 根本中说：此后早晨作中等仪轨而顶礼， 结界， 明观， 忏悔， 立誓， 降临加持， 稳固， 加持供品， 如寂怒续部般生起， 以传承明观， 作五种以上之念诵， 念诵菩提心， 以十方四时赞颂， 对忿怒尊念诵汝汝， 或者于三界明观为天尊而， 念诵秘密意之精华能力所及， 上师持咒索而念诵古雅与汝汝， 众人作念诵绕转， 明观献会供， 从中等中摄略。 如是说之义，是说白天之仪轨，如前一般根本与支分之供品及会供轮等，陈设饮食及百盏灯等。 作中等或简略之顶礼皆可。 结界如仪轨经文而作。
English
And the supreme earth power, Hūṃ. With the power of the great mandala, In the center of the blazing wheel, On the seat of crossed arrogance, Vajra Akshobhya has transformed. Starting from Vajra Heruka and so on. Oṃ mahā guru śāri raṃ gīli hūṃ. Oṃ rulu rulu hūṃ bhyo hūṃ. Thus, amplify and recite. Thus, it should be done as usual between the recitations of the Vidyadhara Lama. In the root text, it says: "Then visualize and praise the ten directions and four times with the Fierce One." As it is said, visualize the peaceful and wrathful mandala and, Oṃ. Those who have perfected the ten directions and four times, From then on, with the essence of body, speech, and mind, Che Ho, with peace, Hūṃ. The great fire of the Fierce One at the end of time blazes. From then on, with the Vajra wind, the scattering wind, Che Ho, praise the Wrathful One. In the root text, it says: "Offer the Tsok, perform the Tsok Khor, and clarify the transmission to perform the night ritual." As it is said, since the Tsok has already been offered, it is not necessary to do it. Clarifying the activities of the transmission means to do the recitation without sleeping. In the root text, it says: "As soon as dawn breaks, release the remainder of the transmission." As it is said, even if the reason for the remainder is not done as mentioned above, it is still pervasive, and if you want to do it, it is not contradictory. Glam Ston Sonam Gonpo said: "Release the remainder and accumulate the Torma in the Ke Tsang." As it is said, the Tsok remainder ritual should be performed, and it is intended that the remainder Torma should not be sent out but accumulated inside, so it seems very appropriate, and it should be done accordingly, and the ritual will be as it appears below. In the root text, it says: "Then, in the morning, perform the medium ritual and prostrate, set boundaries, visualize, confess, make vows, bestow blessings, stabilize, bless the offerings, generate according to the peaceful and wrathful tantras, clarify with the transmission, perform five or more types of recitation, recite Bodhicitta, praise with the ten directions and four times, recite Rulu for the Wrathful One, or visualize the three realms as deities, and recite the secret essence of the mind to the extent of one's ability, hold the Lama's mantra rope and recite Guhya and Rulu, everyone circumambulates the recitation, visualize and offer the Tsok, and summarize from the medium." As it is said, the meaning is to explain the daytime ritual. As before, the root and branch offerings, including the Tsok Khorlo, should be arranged with food and hundreds of butter lamps, etc. Perform the medium or abbreviated prostrations as appropriate. Set the boundaries according to the ritual text.
Chinese
，以经文的事业来阐明。以智慧身殊胜和，本初平等来忏悔。嗡。瑜伽自在智慧至究竟。等等，以及嗡。普贤无上者。等等来立誓。降临加持圣者大悲或如上所说。吽。于等同虚空边际的此世间。等等广为行之。以血、油、灰的三种表相来作记号。供养加持也如仪轨一般进行。寂怒仪轨和经文事业的开展也如前一般广为行之。于寂静会众之前，如常进行寂静的念诵室开启。于忿怒会众之前，也如常进行忿怒的念诵室开启。所有铃杵念诵的阿阇梨和弟子都要作古赫亚加纳和，如如，并伴随念诵的曲调和念诵的轮转来进行。以经文事业的，纵然显现无尘劳作的痛苦。以修近成就四种念诵修近的力量。等等来阐明。如果想做，则寂怒二者的会众都必须做，如果因繁琐而疲惫，则想来在此早晨的仪轨中献上寂静的会众会比较好。大家都努力于古赫亚和，如如的念诵。早晨的仪轨。根本是，中午和傍晚以十忿怒尊来作结界。以本初平等来忏悔。立誓。降临加持。供养加持。以寂怒本尊咒语来阐明。从普贤开始献上五供。以咒语段落的合集来对寂怒作甘露。朵玛。交替解脱。献上三摩地。对忿怒尊以咒语献上自血。嗡 班杂 诶 萨 吽和作五大海。对欲求之义作阐明。作菩提心和如如的念诵。赞颂。这些是坛城日间的仪轨，即使作修行日数也应如此作。如是所说之义，根本和支分的供养会供轮等如五种一般陈设。如胜住的自性坛城生起之时一般。吽。于胜妙灌顶的坛城中。从说到十忿怒尊的咒语之间念诵并阐明忿怒结界。吽。于本初平等清净为法身中。等等来忏悔。嗡。普贤无上者。等等来立誓。以圣者大悲来加
English
, clarify with the activities of the scriptures. Confess with the supreme wisdom body and the equality from the beginning. Om. Yogi sovereign, wisdom perfected. Etc., and Om. Samantabhadra, the unsurpassed. Etc., to make vows. Bestow blessings, noble supreme compassion, or as mentioned above. Hum. In this world equal to the edge of the sky. Etc., to be done extensively. Mark with the three signs of blood, fat, and ashes. The offering and blessing should also be done as in the ritual text. The practice manual of the peaceful and wrathful ones and the propagation of the activities of the scriptures should also be done extensively as before. Before the peaceful assembly, the opening of the peaceful recitation chamber should be done as usual. Before the wrathful assembly, the opening of the wrathful recitation chamber should also be done as usual. All the vajra and recitation masters and disciples should perform Guhyajnana and Rulu, and perform with the melody and rotation of recitation. With the activities of the scriptures, even if the suffering of dustless labor appears. By the power of the four approaches and accomplishments of recitation. Etc., to clarify. If you want to do it, then the assemblies of both peaceful and wrathful ones must be done, but if you are tired of the elaboration, then it would be better to offer the peaceful assembly in this morning ritual. Everyone should strive for the recitation of Guhya and Rulu. The morning ritual. The root is, at noon and in the evening, the boundary is sealed with the ten wrathful ones. Confess with equality from the beginning. Vow. Bestow blessings. Offerings and blessings. Clarify with the peaceful and wrathful deity mantras. Offer the five offerings starting from Samantabhadra. With the collection of mantra sections, nectar to the peaceful and wrathful ones. Torma. Alternate liberation. Offer Samadhi. Offer self-blood to the wrathful one with mantras. Om Vajra E Sa Hum and make the five oceans. Clarify the meaning of desire. Do the recitation of Bodhicitta and Rulu. Praise. These are the daily rituals of the mandala, and even if you do the number of practice days, you should do it like that. As said, the offerings of the root and branches, the assembly wheel, etc., are arranged as five types. As in the case of generating the self-nature mandala of consecration. Hum. In the mandala of supreme empowerment practice. From saying to the mantra of the ten wrathful ones, recite and clarify the wrathful boundary. Hum. In the pure Dharmakaya, equal from the beginning. Etc., to confess. Om. Samantabhadra, the unsurpassed. Etc., to make vows. Bless with the compassion of the noble supreme
English
bab. Bless the medicine, torma, rakta, and other offerings according to the scriptures. Clearly visualize the mandalas of the peaceful and wrathful deities with mantras, starting with the peaceful deities: E yam bam sum lam ram bhrum. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) bhrum vishva vishuddhe vajra jnana chakra surya chandra ratna padma mandala bhrum. Hum hum hum vajra citta om. From "Om" etc., up to om maha karma dhara maha krodhishvari jala ni hum phat. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) for the peaceful deities. Then, focusing on the mandala of the wrathful deities: E yam ram bam kem ram bhrum. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) bhrum vishva vishuddhe bhandha jnana chakra surya chandra padma eka mandala devati ranan. Duti chakra nan. Rudra krodhi tira bam. Om akra maha from "Om A" etc., up to om maha guru shari ram gili hum. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Clearly visualize with these mantras. This is like the meaning of the mantra activity. Peaceful and wrathful deities in common: Om maha shunyata jnana vajra svabhava atmako 'ham. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Adarsha. Samata. Pratyavekshana. Kritya nushthana. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Combine these for empowerment. Om sarva tathagata maha kaya vajra. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Similarly, vaka vajra. Citta vajra svabhava atmako 'ham. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Bless them as body, speech, and mind. Om vajra samaya hum dza. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Thus, cause them to listen. Om ehyehi bhagavan maha karunika drishya hoh samaya hoh samaya tvam. Ehyehi anaya hoh dza hum bam hoh. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Thus, invite them. Om vajra ankusha dza. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Om vajra pasha hum. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Om vajra sphota bam. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Om vajra ghante hoh. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Thus, dissolve them. Stabilize them with kaya vaka citta tishtha vajra. "Sugata, Bhagavan," etc., and Samantabhadra clouds, offer them in common with water two and four intertwined. As before, recite your own mantra, or if abbreviated, for the peaceful deities recite bodhicitta, and for the wrathful deities recite the end of rulu. maha panca amrita kharam khaih. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Offer amrita. Similarly, at the end of the mantra in expanded or abbreviated form, recite maha balinta khaih. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Offer torma. Samaya hoh samaya tvam. Anuraga yami. Anuraga yoh dza hum bam hoh. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Hum hum hum. Bodhicitta spharana phat. Samharana hum. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Om sarva tathagata maha puja vajra svabhava atmako 'ham. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Thus, perform union and liberation. Om! From "The great mudra of offering" etc., up to "Alala, I offer," perform the samadhi offering. Dza hum bam hoh shri heruka vajra.