Chinese
是方向。然而，门应该向后展示。所有事业的宝瓶都应放置在自在天的右侧。金刚杵应放置在坛城的南方，铃应放置在北方。本尊的供养食子在西南方，怙主的在东北方。善友的在东南方，赞神的在西北方。药酒杯和杯盖都应朝向东方。四种交错的杯子和杯盖都应朝向西方。此外，头饰等等，是增益灌顶的灌顶物，颅器等等，是寂静灌顶的灌顶物。此外，在根本续第九品中说：“用各色布匹装饰，用花环、饮料和舞蹈环绕。”因此，天饰、地饰、中间的装饰等等，以及供品的种类，应尽力丰盛。简而言之，在之前准备阶段所布置的供养食子、装饰品、法物、伞、宝剑等等，都应妥善排列。第六，开光有十个方面：事先要做的仪轨，生起三摩地的本尊，迎请并融入智慧尊，净化根等过失，伟大功德的灌顶加冕，用七水沐浴并擦拭身体，献上外内密三种供品，说谛实语并安住，施主等绕行，不分离并祈愿。第一方面有两个：修近分和积聚资具。第一方面有三个：自生、瓶生、对生之修近分。第一方面有三个：前行、正行、后行。第一方面有六个。第一，完全成熟的支分是：师徒都安坐在法座上，首先进行乐器的加持。以“班杂萨玛扎”开始。根本上师金刚萨埵的形象，十方四时的皈依处无一遗漏，安住着遍满虚空的轮涅，所有这一切都显现出来。我和虚空般的众生，金刚阿阇黎，佛陀吉祥，于三时安住者前顶礼。于三宝示现之田，以无二之心而皈依。以实物和意幻之化现
English
is the direction. However, the door should be shown facing outwards. All the vases for activities should be placed on the right side of the Lord of Power. The vajras should be placed in the southern direction of the mandala, and the bells should be placed in the northern direction. The torma offering to the yidam should be in the southwest, and the offering to the protectors should be in the northeast. The offering to the benefactors should be in the southeast, and the offering to the tsen spirits should be in the northwest. The medicine and alcohol cups with lids should be facing east. The four crossed cups with lids should be facing west. Furthermore, head ornaments and so on are the empowerment substances for the increasing empowerment, and skull cups and so on are the empowerment substances for the pacifying empowerment. Furthermore, in the ninth chapter of the Root Tantra, it says, "Adorn with various cloths, surround with garlands, drinks, and dances." Therefore, sky ornaments, earth ornaments, intermediate ornaments, and so on, and the varieties of offerings, should be made as abundant as possible. In short, the offering tormas, ornaments, supports, umbrellas, swords, and so on, that were arranged during the preliminary preparations, should be arranged well. Sixth, the consecration has ten aspects: the rituals to be performed beforehand, the generation of the deity of samadhi, the invocation and absorption of the wisdom being, the purification of faults of the senses and so on, the empowerment and enthronement of great qualities, washing and cleansing the body with seven waters, offering the three pujas of outer, inner, and secret, speaking the truth and establishing the teaching, circumambulation by the patrons and so on, and making inseparable prayers. The first aspect has two: the practice of approach and the accumulation of resources. The first has three: the approach practice of self-generation, vase-generation, and front-generation. The first has three: preliminary, main, and concluding. The first has six. First, the limb of complete maturation is: the master and disciples are seated on the seat, and the blessing of the musical instruments precedes. Starting with "Vajra Samaja," the image of the root guru Vajrasattva, the refuge of the ten directions and four times without exception, all the realms pervading space are awakened. I and all sentient beings equal to space, Vajra Acharya, Buddha Glorious, I prostrate to those who abide in the three times. In the field of the three jewels, I take refuge with a non-dual mind. With actual and mentally emanated transformations,
Chinese
请享用清净的供品。请驱除断绝成就之河的障碍。请使所有罪业完全消逝。十方三轮清净之法，不执著于行为，是自在者的意愿。清净的四边没有污垢，生起圆满的菩提心。对于善逝菩提萨埵，以清净三者献上身体。累世所造的业，全部汇集回向于伟大的菩提。如是念诵三遍等。将皈依处都收摄于自身，安住于本然的原始清净无二之境。第二，遮止边际：班杂嘛哈希日黑汝嘎。自身刹那间化为金刚黑汝嘎，身色绀黑、绀白、红色，三面六臂，前两手持九股金刚杵和铃，中间两手持五股杵和班杂，后两手持杖和执持之姿。四足左伸，以勇士之姿踩踏鲁扎男女，交叉压制。明妃金刚忿怒母自在母，青色，右手持铃拥抱本尊，左手持血海奉于口中，是田地的根基。大象的生皮，虎皮的裙子，五种龙族的化身庄严，头盖骨生皮树林的头饰，涂灰、臂钏等装饰。额头有大灰堆，眉间有红色的圆点，脸颊上有油脂的图案，以尸陀林装束为庄严。特别是明妃身穿豹皮裙，非常凶猛愤怒，安住于劫末火焰燃烧的虚空中。嗡嗡嗡，比秀班杂，克罗达，扎拉，曼达拉，啪，啪，啪。哈拉哈拉哈拉吽。如是念诵，从本尊父母的交合处，涌出无数忿怒尊，降下兵器之雨，充满十方世界的一切处所。所有邪魔外道都被压制，心生畏惧而安住。吽，在此大瑜伽士的坛城中，除了各自具有秘密誓言的集会本尊之外，所有其他众生都已被慈悲充满。现在立即各自返回。如果仍然不走而停留，金刚忿怒尊众将立即下令，将邪魔之类彻底摧毁。
English
Please accept the pure offerings. Please dispel the obstacles that cut off the river of accomplishments. Please make all misdeeds completely vanish. The pure Dharma of the ten directions and three wheels, without attachment to actions, is the will of the sovereign. The four pure boundaries are without defilement, generating the complete Bodhicitta. To the Sugata Bodhisattvas, I offer my body with the three purities. All the actions accumulated through lifetimes, I gather and dedicate to the great Bodhi. Thus, recite three times, etc. Gather all the objects of refuge into oneself, and rest in the natural state of primordial purity, without duality. Secondly, the demarcation: Vajra Mahashri Heruka. Oneself instantly transforms into Vajra Heruka, with a body color of dark blue, bluish-white, and red, three faces and six arms. The first two hands hold a nine-pronged vajra and a bell. The middle two hands hold a five-pronged vajra and a bhanda. The last two hands hold a staff and a gesture of holding. Four feet extended to the left, pressing down on Rudra male and female intertwined in a heroic stance. The consort, Vajra Krodheshvari, blue in color, holds a bell in her right hand, embracing the deity, and offers a sea of blood to her mouth with her left hand, is the foundation of the field. Raw elephant skin, a tiger skin skirt, adorned with the emanations of the five Naga clans, a crown of skull cups and a forest of raw heads, adorned with ashes, armlets, etc. A large pile of ashes on the forehead, a red dot between the eyebrows, patterns of fat on the cheeks, adorned with charnel ground ornaments. In particular, the consort wears a leopard skin skirt, is very fierce and wrathful, residing in the space where the flames of the eon burn. Hūṃ hūṃ hūṃ biśu vajra krodha jvāla maṇḍala phaṭ phaṭ phaṭ. Hāla hāla hāla hūṃ. By reciting this, countless wrathful deities emanate from the union of the deities, raining down a rain of weapons, filling all the realms of the ten directions. All demons and obstructors are subdued, becoming fearful and abiding. Hūṃ, in this mandala of the great yogi, except for the assembled deities who each have secret vows, all other beings have been filled with compassion. Now, immediately return to your respective places. If you do not leave and remain, the assembly of Vajra Wrathful Ones will immediately command, and the demonic kinds will be utterly destroyed.
Chinese
于广阔法界莲花中， 无二大明点光明闪耀， 无造作无戏论菩提心之身， 显现一切大乐雍仲本尊。 于此无离合之秘密坛城中， 五部本尊父母大士众， 菩提不离父母怒尊怒母众， 金刚天女众主会众之主。 五部大威德怒王父母十尊， 处所与地域手印四门母， 智慧化身众多本尊众， 如母般慈爱如姊般悲悯等， 善恶执持誓言随行母， 内外空行瑜伽母之众， 请诸金刚誓言者作证知！ 吽！大悲悯念后裔吾等， 为利有情发菩提心故， 为趋无上果位之故， 教法如海各自之律仪， 身语意和合之戒律胜， 金刚难违誓言严厉之宝藏， 共同与特殊超胜之誓言等， 往昔受持且珍重如是说。 恒时不舍弃亦不违越， 于义不迷离亦无退转心， 然因本具懈怠放逸故， 未入法界能力弱小故， 不具正知为放逸所使故， 不勤修禅定，废置念诵等， 或知或不知，为无明所使故， 违越导师之教言与誓言， 任何瑜伽士，若有违誓者， 刹那亦不应与之相处云， 然未如教奉行， 以秘密门户散乱故，难辨别清净， 以神通微弱故，未能觉察有过者， 与破戒者及不清净众混杂， 为破戒者及非法器宣说正法， 不畏惧破戒，以及破戒之过患等， 为破戒之垢染所染污。 此生之违缘以及时日之障蔽等， 以自责忏悔之心而发露忏悔。 以慈悲之心哀悯我等， 于无二法界中，莫变动而安住， 于无缘舍之状态中安住， 祈请赐予无二义之灌顶！ 胜义不可言说，超离戏论。
English
Within the vast expanse of the Dharmadhatu lotus, In the great indivisible bindu, light shines brightly, The unconditioned, unelaborated essence of Bodhi's body, Appearing in every way, the Great Bliss Yungdrung deity. In this secret mandala without separation or union, The five great self-existing Buddha families, fathers and mothers, The Bodhi inseparable consorts, wrathful deities, wrathful mothers, Diamond goddesses, lords of assemblies, masters of gatherings, The five families, great glorious wrathful kings, ten fathers and mothers, The mudras of places and lands, the four gatekeepers, Numerous assemblies of wisdom emanation deities, Loving like a mother, compassionate like a sister, and so forth, The vow-following mothers who uphold good and bad, The assemblies of outer and inner dakinis, yoginis, Witnesses, Vajra Samaya holders, please heed! Hūṃ! With compassion, caring for descendants, we lineage holders, For the sake of beings, generate the mind of Bodhichitta, In order to traverse the unsurpassed state, The individual disciplines of the ocean of teachings, The supreme precepts of uniting body, speech, and mind, The Vajra, difficult to transgress, the treasure of solemn vows, The common, special, and superior vows, We have received in the past and cherish, thus we speak. Never abandoning, never transgressing, Not straying from the meaning, nor having a mind of turning back, Yet, due to innate laziness and carelessness, Not entering the Dharmadhatu, having little ability, Lacking awareness, being controlled by recklessness, Not diligently practicing meditation, neglecting recitation, and so forth, Knowingly or unknowingly, being controlled by ignorance, Transgressing the Teacher's words and vows, Any yogi who has broken vows, Should not be associated with even for a moment, But we have not been able to act according to the teachings, Due to the scattering of secret gates, it is difficult to distinguish purity, Due to weak clairvoyance, we have not recognized the flawed, Mixed with the broken and impure assemblies, Expounding the Dharma to the broken and unsuitable vessels, Not fearing breaking vows, and the faults of breaking vows, and so forth, We have become stained by the defilements of broken vows. The obstacles of this life and the obscurations of time, With a heart of self-reproach and regret, we confess and reveal. With loving compassion, considering us, In the indivisible Dharmadhatu, abiding without change, Abiding in the state of aimless equanimity, We pray for the bestowal of the empowerment of indivisible meaning! The ultimate meaning is inexpressible, beyond elaboration.
Chinese
巴拉。 任何分别念都不会成为目标， 在世俗如幻的权势下， 若有错谬，祈请宽恕我的过失。 第四是立誓：以坚定的增上意乐。 嗡，瑜伽自在者，圆满智慧者， 利益众生，以慈悲掌控， 成为三有之主宰的唯一者， 天中之天，请您垂念我。 善逝之化身如海， 瑜伽自在成就者之大集会， 天与非天，持咒具誓者， 所有聚集者，也请垂念。 我等王位、高种姓、受用和， 欲妙并非我所成就， 唯以慈爱众生而勤奋利他， 对此，请全知您作为见证。 怙主您智慧无有遮障， 我之增上意乐您悉知。 在至尊者面前如何立誓， 我不会违背，不会欺骗怙主您。 从内心舍弃我的利益和名声等， 以欺骗和杂染之心舍弃教法， 唯以成办他利之心而安住， 我将行持伟大的瑜伽行。 以无上的普贤行， 我发起无上菩提心， 胜义和世俗菩提心， 从今以后如法受持。 所有众生纵然化为魔， 我之身体纵然被砍成千段， 菩提心妙宝、智慧、慈悲， 以及本尊、诸佛，我皆不舍弃。 所有金刚大誓言， 金刚上师、金刚道友， 以及安住于殊胜乘者， 纵为性命亦不舍，尽力守护。 轮回无我，如幻之自性中， 我实无任何坏灭， 为无明众生之利益， 我乐意安住至未来究竟。 此外，于轮回中行持时， 我将行持伟大的菩萨行。 为利益六道众生， 我将自主地受生。 我对于被摄受之世间， 以及寂灭涅槃，皆无欢喜， 无论在何处痛苦之处， 我将安住如海之劫。