English
Place the mantra on the ka-byung. Place the four Herukas in the four directions. Place the root mantra of the Tantra Heruka in the four intermediate directions. Place the eight Gauris on the humps in the four corners. Placement of the root mantra. In the first yellow courtyard, place eight He and eight Simhamukhas. Place four Phets and four doorkeepers at the four doors. In the second white courtyard, place eight Spreading Mothers elaborated from eight A's. Place Yaksha Rakmo Ham. At the four doors: Ja Hum Bam Hoh. Shri Vajra Mudgaraya Namah Shri Vajra Ghantepra Jala Namah Shri Vajra Ragasamaya Namah Shri Vajra Latamgaya Namah is placed. In the third red courtyard, place twenty-eight Empowering Women on twenty-eight Bhyos. In the fourth yellow courtyard, place thirty-two Dakinis from E Bam, E Ah Ra Li Hum. Fifth courtyard. Seven Hums are placed on the red. Four doorkeeper sisters are placed on the four. Seven Mothers and Mamada, and Vajra Dunting Bhyo are placed. In the sixth white courtyard, place eighteen Ging on eighteen Hums. Ging Kara Haha Rulu Rulu Bhyo. In the seventh black courtyard. Sixty Wrathful Ones are placed on sixty Hums, Krota Kroti Hum. In the eighth courtyard, the colors of the directions are: In the east, on sixty Dzas, Bhana Bhana Am Kusha Dza, sixty conch messengers are placed. In the south: Hala Hala Pasa Hum. In the west: Gardza Gardza Sphota Bam. In the north: Patza Patza Ghante Hoh is placed. In the ninth green courtyard, sixty Lower Mothers are placed on sixty Mas, Mama Sha Hum. In the tenth courtyard of various colors, the assembly of deities of the nine vehicles is placed. On the Vajradhara mandala of the horse-descent courtyard, starting from the upper east, the Vidyadharas and Vidyadhara achievers of महा गुरु शा रि रं (藏文：མ་ཧཱ་གུ་རུ་ཤ་རི་རཾ་，梵文天城体：महा गुरु शा रि रं，梵文罗马拟音：mahā guru śa ri raṃ，汉语字面意思：大 गुरु शा रि रं) are to be placed in order. Then place the Wrathful Secret Vase and the three symbols in front of the Lama. Place the Peaceful Vase in the center of the four directions or at the edge of the mandala. The Karma Vase is in front of the Karma Maker. Furthermore, eight arrows decorated with colored silks, eight swords decorated with mirrors, eight daggers decorated with holes, and eight parasols decorated with banners and curtains should be arranged. Then, the descent of blessings: Everyone should wear good clothes, burn incense, and make music. The men wave hastis, and the women wave rosaries. Hum. From the mandala that is equal to the edge of the sky, the Yoga Lord with his retinue, the oath-bound ones who have become the protectors of the Victorious Ones. We offer and beseech the Lamas to remember us. Hum.
Chinese
从不住之智慧心中之坛城中， 祈请世尊大胜忿怒尊及眷属降临。 以咒语迁转之手印作迎请， 以印度之手印作招引。 大吉祥父母请忆念誓言， 请诸位忆念手印而降临。 吽！从法性大乐之身所生者， 祈请世尊大胜父母降临。 摧灭尸林触染之诸众， 祈请续部忿怒尊父母降临。 从八智慧炽燃母之坛城中， 祈请八位郭日忿怒母降临。 法性如虚空般清净者， 祈请八位僧哈面门母降临。 从炽燃之走廊尸林内室中， 祈请抛玛秘密母众降临。 从圆满四无量之秘密坛城中， 祈请马面门母及眷属降临。 从誓言自然成就之宫殿中， 祈请自在天姊妹及眷属降临。 从嗔恚炽燃之心之宫殿中， 祈请忿怒尊罗刹降临。 从炽燃大尸林之坛城中， 祈请三十二空行母降临。 从度脱炽燃事业之坛城中， 祈请金刚金刚舞者及眷属降临。 从听命于彼之事业者坛城中， 祈请使者爪母及眷属降临。 从诸事业圆满成就之 智慧佛母之众降临。 从安住三律仪之坛城中， 祈请持明成就者及眷属降临。 如今此殊胜处乃尸林聚集之山， 新旧班杂之众如物般堆积。 新旧骨骸之众如山般堆砌， 新旧血之众如海般盈满。 新旧人肉之众如薄饼般摊开， 新旧田地之众如沙般散布。 新旧心识之众如风般堆积， 菩提心之众如雪般堆砌。 新旧饰品之众如云般遮蔽， 大乐之众从虚空中嬉戏。 金刚兄弟姊妹嬉戏于天神与天女中， 佛母空行之众如虚空般遮蔽。 迎请广大瑜伽士之受用， 请忆念誓言手印而降临， 并加持此大坛城， 显示成就之征兆与表相， 祈请赐予无上身语意之成就。 嗡 班杂 萨玛雅 悉地 普 普 (藏文，梵文天城体：ओँ वज्र समय सिद्धि फट् फट्，梵文罗马拟音：oṃ vajra samaya siddhi phaṭ phaṭ，汉语字面意思：嗡，金刚誓言，成就，成办，成办)。班杂 萨玛雅 匝 (藏文，梵文天城体：वज्र स，梵文罗马拟音：vajra sa，汉语字面意思：金刚萨)。玛雅 匝 (藏文，梵文天城体：मय ज，梵文罗马拟音：maya ja，汉语字面意思：幻化生)。瑜伽尼 萨玛雅 匝 (藏文，梵文天城体：योगिनि समय ज，梵文罗马拟音：yogini samaya ja，汉语字面意思：瑜伽母，誓言，生)。班杂 阿畏夏雅 阿 阿 (藏文，梵文天城体：वज्र आवेशय आ आ，梵文罗马拟音：vajra āveśaya ā ā，汉语字面意思：金刚，进入，啊，啊)。
English
From the mandala of non-abiding wisdom mind, I invite the Supreme Lord, Wrathful King, with his retinue. With the mudra of transferring mantras as invitation, With the Indian mudra of beckoning and discarding, Great glorious father and mother, remember your vows, Thinking of all the signs, please come. Hūṃ! From the body born of the great bliss of dharmatā, I invite the Supreme Lord, father and mother. Destroying the gatherings that touch the charnel ground, I invite the Wrathful King, father and mother of the tantras and āgamas. From the mandala of the eight blazing wisdom mothers, I invite the eight Kori Wrathful Mothers. Those whose dharmatā is pure like the sky, I invite the eight Siṃhamukhī sisters. From the blazing corridor, the inner chamber of the charnel ground, I invite the gatherings of Porma secret mothers. From the secret mandala that perfects the four immeasurables, I invite the Horse-faced doorkeeper with her retinue. From the palace of spontaneously accomplished vows, I invite the powerful siblings with their retinue. From the palace of the mind blazing with hatred, I invite the Wrathful King, the rākṣasa. From the mandala of the great blazing charnel ground, I invite the thirty-two ḍākinīs. From the mandala of liberating, blazing action, I invite the Vajra Kiṃkara with his retinue. From the mandala of the workers who listen to his commands, I invite the messenger, Claw Mother, with her retinue. From the gatherings of wisdom mothers who have completely accomplished all actions, I invite the retinue of vidyādharas who hold skill from the mandala abiding in the three vows. Today, this supreme place is like a mountain of charnel ground gatherings, The gatherings of new and old bhaṇḍas are piled up like objects. The gatherings of new and old skeletons are piled up like mountains, The gatherings of new and old blood are spread out like lakes. The gatherings of new and old human flesh are spread out like flatbread, The gatherings of new and old fields are scattered like sand. The gatherings of new and old cittas are piled up like wind, The gatherings of bodhicitta are piled up like snow. The gatherings of new and old ornaments are obscured like clouds, The gatherings of great bliss play from the expanse. The vajra brothers and sisters play among the gods and goddesses, The gatherings of mothers and ḍākinīs are obscured like the sky. When I invite the great enjoyment of yogis, Thinking of the vow and the signs, please come, And bestow blessings on this great mandala, And showing the signs and marks of accomplishment, I pray that you grant the supreme siddhis of body, speech, and mind. Oṃ Vajra Samaya Siddhi Phob Phob (藏文，梵文天城体：ओँ वज्र समय सिद्धि फट् फट्，梵文罗马拟音：oṃ vajra samaya siddhi phaṭ phaṭ，汉语字面意思：嗡，金刚誓言，成就，成办，成办). Vajra Sa (藏文，梵文天城体：वज्र स，梵文罗马拟音：vajra sa，汉语字面意思：金刚萨). Maya Ja (藏文，梵文天城体：मय ज，梵文罗马拟音：maya ja，汉语字面意思：幻化生). Yogini Samaya Ja (藏文，梵文天城体：योगिनि समय ज，梵文罗马拟音：yogini samaya ja，汉语字面意思：瑜伽母，誓言，生). Vajra Āveśaya Ā Ā (藏文，梵文天城体：वज्र आवेशय आ आ，梵文罗马拟音：vajra āveśaya ā ā，汉语字面意思：金刚，进入，啊，啊).
Chinese
如是说，诸天神众降临。普拉威夏打开门。阿威夏使之融入无二之中。观想坛城之诸神具有光辉。然后是遮断间隔。从不可思议之状态中。贝若扎纳 嗡。如是说。观想自身为白色遍照金刚，三面六臂。中央面白色，右面蓝色，左面红色。前两手持法轮和莲花。中间两手持金刚杵和铃。最后两手持珍宝和宝剑。安住于日月莲花座上。从其心间发出 嗡 班匝 卓达 阿雅 阿匝拉 班匝 玛哈 卓达 吽 啪。如是说。不动明王青黑色，右面白，左面红。右手持金刚杵、宝剑、箭。左手持敌人之斧、索、弓。观想一位出现于前方作为镇压之用。伴随着火焰。念诵啪 纳玛 萨曼塔之咒语，右手持宝剑手印从头顶绕行以驱除障碍。从左边绕行，观想为宝剑之帐篷。然后是授予随许之四种灌顶。从吽和阿的放出和收集中。观想为智慧之金刚铃。吽。方便与智慧大权能。金刚铃是持明者。对于涅槃和轮回的。于法希求并灌顶。吼。十方四时的一切如来之身语意功德事业的清净刹土，无尽庄严轮之教令和真谛，以及大真谛的加持力。种姓之子，具缘的诸位佛子们。以金刚铃灌顶。安住于秘密的大喜悦中。通过亲近修持四种方式，享用事业四种。获得方便与智慧无二结合之殊胜灌顶。嗡 班匝 根德 迪叉 阿比辛匝 吽。如是说，摇动金刚杵。摇动铃铛并触碰心间。交付于手中。然后是金刚橛。嗡 班匝 枳里 枳拉雅 吽 啪。生起为金刚橛之殊胜之子。以身语意加持。吽。不动法身具足殊胜功德。救度于痛苦中颠倒游荡之众生。以无二悲心救度于法界中。此忿怒尊之灌顶赐予你。如是说。并如上发愿。以金刚橛灌顶。于中间
English
Thus spoken, the assembly of deities descends. Prawesha opens the door. Awesha merges them into non-duality. Visualize the deities of the mandala as radiant. Then, the interruption is cut off. From the state of incomprehension. Bairochana Om. Thus spoken. Visualize oneself as white Vairochana, with three faces and six arms. The central face is white, the right face is blue, and the left face is red. The first two hands hold a wheel and a lotus. The middle two hands hold a vajra and a bell. The last two hands hold a jewel and a sword. Seated on a sun and moon lotus seat. From his heart emanates Om Vajra Krodha Arya Achala Vajra Maha Krodha Hum Phat. Thus spoken. Achala, blue-black, right white, left red. The right hand holds a vajra, sword, and arrow. The left hand holds an enemy axe, lasso, and bow. Visualize one appearing in front as a suppressor. Accompanied by flames. Reciting the mantra Phat Namaḥ Samanta, with the sword mudra, circling from the right over the head to dispel obstacles. Circling from the left, visualize a tent of swords. Then, bestowing the four empowerments of the subsequent practice. From the emanation and gathering of Hum and Ah. Visualize the wisdom vajra bell. Hum. Skillful means and wisdom, great power. The vajra bell is the vidyadhara. For nirvana and samsara. Desiring the Dharma and bestowing empowerment. Ho. The pure realms of body, speech, mind, qualities, and activities of all the Tathagatas of the ten directions and four times, the command and truth of the inexhaustible wheel of adornment, and the blessings of the great truth. Sons of the lineage, fortunate sons of the Buddhas. Empowered by the vajra bell. Abiding in the great bliss of secrecy. Through the four modes of approach and accomplishment, enjoying the four kinds of activities. May you obtain the supreme empowerment of the inseparable union of skillful means and wisdom. Om Vajra Ghante Tishtha Abhisincha Hum. Thus spoken, shake the vajra. Ring the bell and touch the heart. Hand it over. Then, the kīla. Om Vajra Kili Kilaya Hum Phat. Generate as the supreme son of the kīla. Bless with body, speech, and mind. Hum. Immovable Dharmakaya, possessing supreme qualities. Liberating beings wandering in suffering and delusion. Liberating into the Dharmadhatu with non-dual compassion. This empowerment of the wrathful king I bestow upon you. Thus spoken. And make the aspiration as before. Empowering with the kīla. In between