English
Homage, offerings, refuge and bodhicitta, Vajrasattva meditation and recitation, inner offering blessings, etc., precede. From the accumulation field, at the end of the recitation, dissolve into one's own heart. Thus, meditate on the complete self-generation and realization. Purify the mandala of the front generation. From emptiness, from Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises the triangular Dharma source. Until those who reside in the midst of blazing flames. Thus, generating the samaya being is similar to the time of inviting the deity. In the eyes of all the main retinue, Kṣiṃ (藏文：ཀྵིཾ，梵文天城体：क्षिम，梵文罗马拟音：kṣiṃ，汉语字面意思：啥). Until the second hand alternately adorns the crown, it is also similar to the time of vase generation. Again, light radiates from one's own heart. From the sky in front, invite the mandala of the deity, the great and glorious Vajrabhairava, surrounded by all the Buddhas and Bodhisattvas. With Oṃ Vajra Samājaḥ (藏文：ཨོཾ་བཛྲ་ས་མཱ་ཛཿ，梵文天城体：ओṃ वज्र समा जः，梵文罗马拟音：oṃ vajra samā jaḥ，汉语字面意思：嗡 班匝 萨玛匝) Hrīḥ Ṣṭīḥ (藏文：ཧྲཱིཿཥྚཱིཿ，梵文天城体：ह्रीः ष्तीः，梵文罗马拟音：hrīḥ ṣṭīḥ，汉语字面意思：赫日 什扎) three times, dispel the obstructing forces of the outer followers. Again, with Hrīḥ Ṣṭīḥ (藏文：ཧྲཱིཿཥྚཱིཿ，梵文天城体：ह्रीः ष्तीः，梵文罗马拟音：hrīḥ ṣṭīḥ，汉语字面意思：赫日 什扎) three times, open the door of the tent and invite them inside. Again, bind the boundaries three times. With Oṃ Vajra Lāsya Hūṃ (藏文：ཨོཾབཛྲ་ལཱ་སྱ་ཧཱུཾ，梵文天城体：ओṃ वज्र लास्य हुं，梵文罗马拟音：oṃ vajra lāsya huṃ，汉语字面意思：嗡 班匝 拉色 吽) etc., make offerings. With Oṃ Kuśa (藏文：ཨོཾ་ཀུ་ཤ，梵文天城体：ओṃ कु श，梵文罗马拟音：oṃ ku śa，汉语字面意思：嗡 咕夏) etc. Merge with the mandala, inseparable. For the purpose of blessing the mandala, recite the three mantras as appropriate, and the hundred-syllable mantra nine times. Then again, arrange extensive offerings. Starting from making the offering blessing and gathering. Until the completion of the torma ritual, it is similar to the invitation of the deity. If you are happy to throw the outer torma, the practice is the same as usual. According to the sadhana, extensively bless the torma. From the tip of the light radiating from one's own heart. Until surrounded. In the eyes of all of them, Kṣiṃ (藏文：ཀྵིཾ，梵文天城体：क्षिम，梵文罗马拟音：kṣiṃ，汉语字面意思：啥). Until entrusting the activity, it is similar to what is said in the sadhana of the guardian torma ritual. Recite auspicious words such as "endowed with perfection." And make prayers such as "May all sentient beings be happy." With Oṃ Hrīḥ Viśuddha (藏文：ཨོཾ་ཧྲཱིཿབི་ཤུདྡྷ，梵文天城体：ओṃ ह्रीः विशुद्ध，梵文罗马拟音：oṃ hrīḥ viśuddha，汉语字面意思：嗡 赫日 贝 秀达) etc., raise the merit of the offering to the direction of travel. Recite the hundred-syllable mantra and the apology. Perform the sending away and send the torma to the four-way intersection etc. Seal the boundaries with the root mantra and the swirling nectar paint, and then enter. This is called the old mandala ritual, and nowadays it is mostly practiced as it is. It is performed according to the custom of the sixty-four inner tormas.
Chinese
放置于顶上。以何种智慧，你将获得所有如来之成就，更何况其他成就？应生起如此之金刚智慧。你也不应在未见过大坛城者面前谈论，儿子，你将违犯誓言。触及心间。阎魔敌，今日你之光辉，应完全融入你的心中。若说出此法，立即断绝而逝。又放置于顶上。若对任何人说出此法，此将击碎你的头颅。饮少许海螺之水或胜乐宝瓶之水。此乃你的地狱之水。违犯誓言则焚烧。守护誓言则成就。饮此金刚甘露之水。嗡 班杂 阿弥利达 乌达嘎 吽 吽 吽。（藏文：ཨོཾ་པཉྩ་ཨ་མྲྀ་ཏ་ཨུད་ཀ་ཋཿཋཿཋཿ，梵文天城体： ॐ पञ्चामृत उदक ठः ठः ठः，梵文罗马转写：oṃ pañcāmṛta udaka ṭhaḥ ṭhaḥ ṭhaḥ，汉语字面意思：嗡，五甘露，水，吒，吒，吒）又将金刚杵放置于顶上。从今以后，儿子你之阎魔敌即是我。我如何下令，你应毫无厌倦地执行。不可轻蔑我。若不如此信奉，将被魔所摧毁而堕入地狱。因此，应安住于誓言。为降临智慧，献曼扎。祈请所有如来加持。祈请光辉阎魔敌降临于我。如是三次。一切法如幻，显现而无自性。自身刹那间观想为双手金刚怖畏金刚，足下有 ཡཾ་（藏文，梵文天城体：यं，梵文罗马转写：yaṃ，汉语字面意思：扬）字所成之风轮，蓝色半月形，以旗幡为标志。两足心有火风之自性，绿色ཛྷཻཿ（藏文，梵文天城体：झैः，梵文罗马转写：jhaiḥ，汉语字面意思：斋）字。脐间有 རཾ་（藏文，梵文天城体：रं，梵文罗马转写：raṃ，汉语字面意思：让）字所成之火轮，红色三角形。心间有 ལཾ་（藏文，梵文天城体：लं，梵文罗马转写：laṃ，汉语字面意思：朗）字所成之土轮，黄色四方形，以金刚杵为标志。喉间有 བཾ་（藏文，梵文天城体：वं，梵文罗马转写：vaṃ，汉语字面意思：旺）字所成之水轮，白色圆形，以宝瓶为标志。头顶有 ཡཾ་（藏文，梵文天城体：यं，梵文罗马转写：yaṃ，汉语字面意思：扬）字所成之风轮，黑色半月形，以ཧ་（藏文，梵文天城体：ह，梵文罗马转写：ha，汉语字面意思：哈）字为标志。心间中央，文殊童子身色如纯金，手持宝剑和经书，以一切饰品庄严而安住。足下之风吹动旗幡。催动ཛྷཻཾཿ（藏文，梵文天城体：झैः，梵文罗马转写：jhaiḥ，汉语字面意思：斋），火焰燃烧。与脐间之火混合。焚烧心间之土。煮沸喉间之水并溢出
English
Place it on the crown of the head. With what wisdom will you attain the accomplishment of all the Tathagatas? What need is there to mention other accomplishments? Such Vajra Wisdom should be generated. You should also not speak in front of those who have not seen the great mandala, son, you will break your vows. Touch the heart. Yama, Lord of Death, may your glory now truly enter your heart. If you speak of this method, you will immediately be cut off and depart. Again, place it on the crown of the head. If you speak of this method to anyone, this will crush your head. Drink a little water from a conch shell or water from a vase of victory. This is your water of hell. Breaking the vow will burn. Keeping the vow will bring accomplishment. Drink this Vajra nectar water. Om Pancamrita Udaka Hum Hum Hum. Again, place the Vajra on the crown of the head. From now on, son, I am your Yama, Lord of Death. As I command, you should do it without weariness. Do not despise me. If you do not believe in this way, you will be destroyed by demons and go to hell. Therefore, abide in the vow. To bring down wisdom, offer a mandala. May all the Tathagatas bless you. I beseech the glorious Yama, Lord of Death, to descend upon me. Say this three times. All phenomena are like illusions, appearing but without inherent existence. Instantly visualize yourself as two-armed Vajrabhairava, with a blue crescent moon wind mandala marked with banners beneath your feet, formed from the syllable Yam. In the soles of both feet are the letters Jhai, green in color, the nature of fire and wind. At the navel is a red triangular fire mandala formed from the syllable Ram. In the heart is a yellow square earth mandala formed from the syllable Lam, marked with a vajra. In the throat is a white round water mandala formed from the syllable Vam, marked with a vase. On the head is a black crescent moon wind mandala formed from the syllable Yam, marked with the letter Ha. In the center of the heart, Manjushri Kumarabhuta, with a body color like molten gold, holding a sword and a book, adorned with all ornaments, is present. The wind beneath the feet moves the banners. Arouse Jhai, causing flames to blaze. Mix with the fire at the navel. Burn the earth in the heart. Boil and overflow the water in the throat.
English
Dissolves into the heart center. From the body of youthful Manjushri, immeasurable rays of light emanate, filling the entire body. The entire body and mind are pervaded by bliss. From the heart of the main deity of the mandala, rays of light emanate, inviting all the Buddhas in the form of the glorious Vajrabhairava deity assembly. They enter through the pores of one's own skin and dissolve. After ཧྲཱིཿཥྚཱིཿ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Abhesha Ya, Stambha Ya, Ra Ra Ra Ra, Tsala Ya Tsala Ya Hum Ah Ha Dzeh, along with the sound of musical instruments, wisdom descends. Stabilize with Tishtha Vajra. The abode of all the Tathagatas, the supreme city of Yama, the Lord of Death, in this essence mandala, please place my disciple. The order of the divine lineage, and the order of merit as well, may it be so. The lineage becomes a vessel for whom, what merit is there in this, may it be so in this mandala. Thus pray. Om Pratitsa Vajra Ho. Thus throw flowers. Prati Grihna Tvam Imam Sattva Mahabala. Om, blazing in both eyes. Ram at the forehead. Hum at the heart. Yama, Lord of Death, today you, strive to open your eyes, having opened them, you will see everything, the Vajra eye is unsurpassed. Om Vajra Chakshu Maha Mandala Prabheshaya Phet. Thus remove the face covering. Hey Vajra, look! Thus urge to look. Look at this sacred mandala, now generate great faith, you are born into the Buddha lineage, blessed by mantras and mudras, keep all vows, and also strive in mantras. All the mandalas with supports and supported ones become clear as if directly perceived. Again offer the mandala. Just as the great Vajra Dharma, Vajrasattva empowerment, likewise, please empower me as well, please grant me the supreme meaning. Thus three times. Inside the east gate of the mandala, on a jeweled throne, and a lotus and sun disc, one transforms oneself into the form of two-armed Vajrabhairava and abides. Hrih Shti three times dispel obstacles. From the heart of the main deity of the mandala, rays of light emanate, from the realm of self-nature, inviting the empowering deities, the Bhagavan Yama, Lord of Death, the five families, the four mothers, the heroes and heroines, the assembly of wrathful deities, Om Vajra Sa
Chinese
从水（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）到音声供养。祈请如来对这些弟子进行灌顶。如此祈请后，坛城本尊和如来都作意进行灌顶。菩萨和菩萨母众念诵吉祥词并进行供养。忿怒尊和忿怒母众驱逐障碍。以匝匝迦等四位明妃手持充满菩提心的珍宝宝瓶，以树枝取出甘露水流，作为灌顶方式。充满整个虚空的诸佛菩萨都发出乐器的声音，伴随着吉祥的歌声，如降下花雨般念诵吉祥词。嗡，具足圆满犹如金山，三界怙主断除三垢，佛陀莲花盛开具足花瓣般的眼睛，愿此吉祥息灭众生。彼所显示的殊胜无动摇，三界闻名天人供养，神圣之法息灭众生，由此今日汝获灌顶吉祥。僧伽神圣具法闻法吉祥富，人与天及非天供养处，殊胜之会具惭愧与光荣之基，由此今日汝获灌顶吉祥。今日我的这些弟子从一切不顺之方获得胜利，变得非常吉祥。念诵着雅曼达嘎，以事业瓶之水和灌顶物，对弟子们进行洒净。为了水灌顶之义，以自性空净化。从空性中，我和灌顶物，以及胜乐宝瓶之水，都从吽字化为金刚，以吽字为印记，完全变化，从中生起不动佛，身色蓝色，右手持金刚杵，左手持铃，拥抱明妃，双足金刚跏趺坐。明妃嘛嘛嘎佛母，蓝色，手持钺刀和颅碗，与之交合。二者都以绸缎和珍宝装饰。额头有嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉间有啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），心间有吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。在自己的心间，从地（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字生起妙音童子，身色如纯金
English
Offerings from water (Argham) to sound. Please, Tathagatas, bestow empowerment upon these disciples. Having prayed thus, the deities of the mandala and the Tathagatas conceived the intention to empower. Bodhisattvas and Bodhisattva consorts recited auspicious verses and made offerings. Wrathful deities expelled obstacles. The four consorts, such as Tarchika, held precious vases filled with the mind of enlightenment, and taking streams of nectar with branches, performed the empowerment. All the Buddhas and Bodhisattvas filling all of space proclaimed the sound of music, accompanied by auspicious songs, and recited auspicious verses as if showering flowers. Om, possessing perfect abundance, like a golden mountain, protector of the three realms, abandoning the three stains, Buddha with lotus blooming, possessing eyes like petals, may this auspiciousness pacify beings. The supreme unwavering, closely shown by him, renowned in the three realms, worshiped by gods and humans, the holy Dharma pacifying beings, may you be auspicious for the supreme empowerment today. The holy Sangha, possessing Dharma, rich in auspiciousness of learning, the place of offering for humans, gods, and asuras, the supreme assembly, the basis of shame and glory, may you be auspicious for the supreme empowerment today. Today, may these disciples of mine, having completely triumphed over all unfavorable directions, become exceedingly auspicious. While reciting Yamantaka, purify the disciples with the water of the activity vase and the substances of empowerment. For the meaning of the water empowerment, purify with Svabhava. From emptiness, both I and the water of the victorious vase of empowerment, transformed from the syllable Hum into a vajra marked with Hum, from which arises Akshobhya, body color blue, holding a vajra in his right hand and a bell in his left, embracing his consort, seated in vajra posture. The consort Mamaki, blue, holding a curved knife and a skull cup, in union with him. Both adorned with silks and precious jewels. On the forehead, Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese Meaning: 嗡), on the throat, Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese Meaning: 啊), on the heart, Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: 吽). In my own heart, from Dhih (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning) arises Manjushri Kumarabhuta, body color like molten gold.