English
The path of five colors, the river of medicine, the blue bridge, the jumping rock mountain, the golden ground, the colorful paintings, the pile of jewels, etc., having become a place of harmony, please depart from here! The ocean's foam, the crocodile's claws, the hand of power, etc., may the lords of the earth be filled with light and glory by various medicines! Please be pleased in this place, and request the construction of the mandala of the great assembly, until the ritual is completed, please depart from here! Having said this, contemplate that they have departed. Then, cross two fingers at the eyebrow center, and say: Aho Beka Trama Ya. Contemplate that the goddess resides in the sky as a witness. Then, recite: Vajra Samaya Hum Dza. Inviting the deities of power, with four Hums, gather the blessings of all the Tathagatas of the three times, and dissolve into oneself, one's body dissolves into light. Recite: Hum Vajra Dhrik. Its nature is wrathful Vajra body, color dark blue-black. The right hand holds a vajra, the left hand holds a threatening mudra. Gazing at the obstructing demons with terrifying angry eyes. The vajra makes a sound, commanding the obstructing demons who do not leave. Recite Su Mbha Ni, and scatter mustard seeds at the obstructing demons, contemplate that the emanation of the wrathful deity fills the sky, expelling the obstructing demons. Contemplate gathering back, becoming the tent of the wrathful deity. Contemplate that fire comes from the eyes, becoming a tent of fire. Then, in one's own place, sit in front of the goddess, like the supreme Vajra, subduing the Rudra demon army. Establishing the throne of the Dharma, for the sake of victory, I draw the mandala, and pray for the granting of the earth's accomplishment. Recite: Om Ratna Pasha Siddhi Kuru Samaya Tvam. Three times, then press the mudra on the ground. Contemplate that the earth goddess rejoices, dissolving into the earth, the earth becoming the nature of various jewels. To control the earth, make a peg with a crescent-shaped tip from copper or red wood. Recite: From the Hum in my heart, Padma Kilaya Phat Dza. (Tibetan: ཧཱུྃ་པདྨ་ཀཱི་ལ་ཡ་ཕཊ་ཛཿ, Sanskrit Devanagari: हुं पद्मा कीलाय फट् जः, Sanskrit Romanization: hūṃ padma kīlāya phaṭ jaḥ, Literal Chinese Meaning: Hum Lotus Kilaya Phat Dza.) From this, a wrathful deity with one face and four arms arises, body red, the first two right and left hands holding a lotus and a rope, the lower two hands holding a peg and a bell. The lower body is a peg, dissolving into the peg. Bless body, speech, and mind, becoming the body of the supreme wrathful deity of Padma power. Completely control
Chinese
聚集之事业。 愿此赡部洲之智者们，成为我之菩提助伴。 嗡 贝玛 枳里 枳拉亚 帕香 玛那耶 瓦香 固汝耶 梭哈。 如是，以橛于坛城中央安立，彼处放光。 融入地中，思维地基成为己之所控。 净地之四种作为，净除之初观察腹兆： 四方九十度之东北方起， 春三月虎、兔、龙，夏三月蛇、马、羊，秋三月猴、鸡、狗，冬三月猪、鼠、牛等。 任何月之起始，其首之七隅处，于尽处安住。 彼以周遍一切洲界，光聚为一地。 彼之右侧，于手持珍宝之正前方，从腹部挖掘，则成就悉地。 彼之外，头为上师，面为自己，背为眷属亡，尽处为财损。 彼亦于我腹兆处，献供赞， 彼之身体聚于脐之正前方， 彼升于空中， 于彼散花， 献新供， 验真实，于彼脐之正前方，稍微掘洞，于一切处散布。 于彼处，欲求几何之尺度，若刻后出现任何恶相则舍弃。 出现吉祥，且胜于前者，是为以土验土。 于掘土之处注水，行走百步后返回，若损耗大则为恶。 无损耗且纹路清晰之良好形象，是为以水验水。 彼以陶瓶内装入瓶之物二十五种后隐藏， 彼以阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），化为月亮， 扎字（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：救度），化为珍宝之供奉树， 思维自身一切所需皆得生起。 彼后，制作欲求几何之台座，以二十五种物与五种生起物混合涂抹，使其如镜面一般。 无论出现何种征兆，于此时行寂静之火供，是为以火净除。 以咒语和手印净除： 彼后，观想自身为忿怒尊，于右手之五指上，于每一日轮上观想一吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 彼处放光聚集，观想为五股金刚杵， 念诵 嗡 班杂 卓达 萨玛雅 哈那 哈那 吽 啪特（藏文：ༀ་བཛྲ་ཀྲོ་ཏ་ས་མ་ཡ་ཧ་ན་ཧ་ན་ཧཱུྃ་ཕཊ，梵文天城体：ॐ वज्रक्रोध समय हन हन हुं फट्，梵文罗马拟音：oṃ vajrakrodha samaya hana hana hūṃ phaṭ，汉语字面意思：嗡，金刚，忿怒，誓言，打，打，吽，啪特）。 如是念诵，拍击三次，思维一切过失皆得清净。 禅定之净除，二者中之无相者： 嗡 玛哈 虚涅达 嘉纳 班杂 梭巴瓦 阿玛 郭杭（藏文：ༀ་མ་ཧཱ་ཤུ་ནྱཻ་ཏ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་ཝ་ཨཏྨ་ཀོ྅་ཧྂ，梵文天城体：ॐ महाशून्यताज्ञानवज्रस्वभाव आत्माकोऽहं，梵文罗马拟音：oṃ mahāśūnyatājñānavajrasvabhāva ātmako'haṃ，汉语字面意思：嗡，大，空性，智慧，金刚，自性，自我，我是）。 诸法自性
English
The activity of gathering. May these wise beings of Jambudvipa become my companions on the path to enlightenment. Oṃ Padma Kīlī Kīlaya Pāśaṃ Manaye Vāśaṃ Kuru Ye Svāhā. Thus, by planting the phurba in the center of the mandala, light radiates from it. It dissolves into the earth, and one contemplates that the ground becomes under one's control. The four actions of purifying the earth, the first of which is examining the abdominal omen: From the northeast of the four directions and ninety degrees, the three spring months are tiger, rabbit, and dragon; the three summer months are snake, horse, and sheep; the three autumn months are monkey, bird, and dog; the three winter months are pig, mouse, and ox, etc. Whichever month begins, its head is located at the seven corners of the end. It pervades all the realms, and the light gathers into one place. On its right side, directly in front of where the precious object is held, digging from the abdomen will accomplish siddhis. Other than that, the head is the lama, the face is oneself, the back is the demise of relatives, and the end is the loss of wealth. Also, after offering a torma to my abdominal omen, gather its body directly in front of the navel. Lift it into the sky, scatter flowers upon it, offer the first fruits, verify the truth, and dig a small hole directly in front of its navel and scatter it everywhere. There, carve whatever size is desired, and if any bad signs appear, discard it. If good signs appear and are better than before, it is examined by the earth. Pour water into the dug-up earth, and if the loss is great after walking a hundred steps and returning, it is bad. If there is no loss and the image of the pattern is good, it is examined by water. Then, put twenty-five substances for the vase into an earthenware vase and hide it. From A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无) comes the moon, from Traṃ (藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：救度) comes the precious offering tree, and one contemplates that all one's needs and desires arise. Then, make a platform of whatever size is desired, and mix the twenty-five substances with the five arising substances and smear it, making it like the surface of a mirror. Whatever signs appear, at this time perform a peaceful fire offering, which is purification by fire. Purification by mantra and mudra: Then, visualizing oneself as a wrathful deity, on the five fingers of the right hand, visualize one Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) on each sun disc. Light radiates from it and gathers, visualizing each as a five-pointed vajra, and reciting Oṃ Vajrakrodha Samaya Hana Hana Hūṃ Phaṭ (藏文：ༀ་བཛྲ་ཀྲོ་ཏ་ས་མ་ཡ་ཧ་ན་ཧ་ན་ཧཱུྃ་ཕཊ，梵文天城体：ॐ वज्रक्रोध समय हन हन हुं फट्，梵文罗马拟音：oṃ vajrakrodha samaya hana hana hūṃ phaṭ，汉语字面意思：嗡，金刚，忿怒，誓言，打，打，吽，啪特). Reciting thus and clapping three times, one contemplates that all faults and errors are purified. The purification of samadhi, the formless one of the two: Oṃ Mahāśūnyatājñānavajrasvabhāva Ātmako'haṃ (藏文：ༀ་མ་ཧཱ་ཤུ་ནྱཻ་ཏ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་ཝ་ཨཏྨ་ཀོ྅་ཧྂ，梵文天城体：ॐ महाशून्यताज्ञानवज्रस्वभाव आत्माकोऽहं，梵文罗马拟音：oṃ mahāśūnyatājñānavajrasvabhāva ātmako'haṃ，汉语字面意思：嗡，大，空性，智慧，金刚，自性，自我，我是). All phenomena are self-existing.
English
Recite in a state of non-duality. Command the oath-bound protectors to guard against obstacles. Perform the ritual of mixing what is unmixed. Then expound the profound and vast Dharma. That is, we sentient beings in samsara, from within the ocean of blood-like samsara, enjoy and cling to immeasurable waves of suffering. To be manifestly attached to what should not be done is like a worm in excrement. To be manifestly attached to desirable qualities is like salt water. Whatever is done is experienced as suffering, like food in the ocean. Thus, samsara is of the nature of suffering, without even a moment of happiness. As it says in the Uttaratantra Shastra: "There is no fragrance in impurity, there is no happiness in the five realms." And as it says in the Samgraha: "These beings are attached to the mud of name and form, and wander in samsara like a wheel, driven by the wind." So it is said. From the place of samsara, all experience the cause and effect of suffering. Hell has heat and cold, pretas have hunger and thirst, animals eat each other, humans have the suffering of change, asuras have strife, and gods have falling. All of these share the inconceivable suffering of birth and death. Thinking of those assemblies of sentient beings in samsara, seeing just the bodies of sentient beings, how rare it is to obtain a human body! Seeing the scattered groups, how possible it is to obtain a human body! Thus, too, Acharya Chandragomin said: "When one is endowed with the fortune to practice virtue, if one does not cultivate one's own virtue, one is ignorant of all the sufferings of the lower realms, what use will I be then? If virtuous deeds are not done, and sinful deeds are accumulated, even after hundreds of thousands of millions of kalpas, one will not hear the sound of a happy rebirth. Therefore, the Bhagavan said that human existence is as difficult to obtain as a turtle inserting its neck into the hole of a yoke floating on the great ocean." So it is said. This leisure and endowment is very difficult to obtain. If one who has obtained the accomplishment of purpose does not benefit from it, how can one obtain perfect endowment later? Just as in the dark clouds of night, a flash of lightning reveals the space for a moment, so on the path of the Buddha's power, worldly merit and wisdom occasionally arise. Thus, the human body with leisure and endowment is extremely difficult to obtain.
Chinese
说。 即使有可能获得一次人身， 如果不积累善业，那将是毫无意义的空虚。 像我这样的行为， 甚至连人身也无法获得。 如果没有获得人身， 那么只有罪恶，没有善业。 这样说。 什么时候死亡，寿命没有定数， 这个不可靠的死主， 无论做与不做都不会停留， 无论生病与否，所有人， 都会突然对寿命失去信任。 因为必须舍弃一切而去， 我没有那样认识到。 这样说。 寿命在不知不觉中耗尽， 日夜也不会停留， 这个寿命瞬间耗尽， 并且没有从其他地方增加的可能， 像我这样怎么不会死亡呢？ 我躺在床上， 即使被所有亲友围绕， 斩断生命的感受， 也将独自一人承受。 被阎罗王的使者抓住时， 亲友有什么用，朋友有什么用？ 那时如果只有福德可以救护， 那也是我没有依仗的。 这样说，所以必须忆念死亡， 像这样无病的日子， 虽然没有烦恼的侵扰， 这个寿命瞬间欺骗， 身体就像一次性的客人。 今天之内也不会停留， 认为可以安乐地居住是不明智的。 这样说，如果不忆念死亡， 那么所做的一切都不会成为佛法， 《亲友书》中说： “这个明天做，这个下次做， 这个今天做，当人们这样想的时候， 阎罗王的棍棒已经拿在手中，在一旁窥视。 眼睛血红，愤怒，凶恶，带着嘲笑。” 并且， “在盛开夏季鲜花的这个季节将会到来， 象征明月的秋季已经到来， 当所有的人都感到高兴时，我的寿命， 认为正在耗尽而不高兴是不明智的。” 这样说，为了获得大出离心的闲暇人身的精华，必须努力积累二资粮， 经中说： “世间所有的痛苦， 都是由不善业所生。 天人和人类的所有安乐， 都是由积累福德所获得。 通过积累福德获得安乐， 因此要一次又一次地积累。” 像这样，对于死亡无常的提醒， 以及出离心的精进， 和善趣、高处等