English
Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and at the center of various vajras is Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Oṃ (藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Vajra Dṛḍhī Ma Ṭa. Looking to the left in a circle with the vajra gaze and uttering Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽), think of destroying the obstacles. Turning to the right, the rays of light from the eyes become a vajra fence. Second is the protection of the gait: Transform yourself into the root Vajradhara. Oṃ (藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Vajrasattva Adhiṣṭha Svāmaṃ (藏文，梵文天城体：अधिष्ठ स्व मम，梵文罗马拟音：adhiṣṭha svāmaṃ，汉语字面意思：Bless me). Recite this four times and touch the four places with the five-pronged vajra mudra. At the soles of the feet, from A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) come various vajras. Oṃ (藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Vajrasattva Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Sing this song, raise the vajra, ring the bell, and with a dance, perform a five-pronged vajra step. It becomes a vajra fence and ground. Transform yourself into the wrathful Yama, the Lord of Death. At the end of Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) Ṣṭhīḥ (藏文，梵文天城体：ष्ठीः，梵文罗马拟音：ṣṭhīḥ，汉语字面意思：斯德). Vajra Adhiṣṭha Svāmaṃ (藏文，梵文天城体：अधिष्ठ स्व मम，梵文罗马拟音：adhiṣṭha svāmaṃ，汉语字面意思：Bless me). Bless the four places. At the soles of the feet, from A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) come various vajras. Sing the Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) song. In the four directions, with four Hūṃs (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽), establish the foundation and perform the steps. Circling with a fierce gait, it becomes a vajra fence with a fiercely blazing fire. Third is the protection by command: Purify the sword. The essence of Mañjuśrī, arising from Muṃ (藏文，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：姆), becomes a sword. Use it as if planting something. Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽). All the hosts of obstacles residing in body, speech, and mind, listen to me. I am the holder of the glorious sword, skillfully combining the wheel of protection. With this form of the blazing sword, I will cut off what arises from the three gates. If anyone transgresses my words, they will undoubtedly be destroyed. Utter this three times with fierce music. Fourth is the protection by stances: A stance similar to the left leg extended, the Sāga sitting posture with the right leg extended, a round posture, and a one-legged posture, the turtle stance is said to be the seventh. If possible, do these stances. Fifth is the protection by driving in the phurba: For the five phurbas, at the end of Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) Ṣṭhīḥ (藏文，梵文天城体：ष्ठीः，梵文罗马拟音：ṣṭhīḥ，汉语字面意思：斯德), Kīlaya Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Phaṭ (藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特). Recite this three times each. Summon all the obstacles of the north and northeast, pile them up, and fix them in place. At the end of Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) Ṣṭhīḥ (藏文，梵文天城体：ष्ठीः，梵文罗马拟音：ṣṭhīḥ，汉语字面意思：斯德). All the obstacles, with Aṃkuśa Jaḥ (藏文，梵文天城体：अंकुश ज，梵文罗马拟音：aṃkuśa jaḥ，汉语字面意思：Hook born) Ākarṣaya Hrīḥ (藏文，梵文天城体：कर्षय ह्रीः，梵文罗马拟音：ākarṣaya hrīḥ，汉语字面意思：Attract Hrīḥ). Visualize piercing the hearts of the obstacles. At the end of Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) Ṣṭhīḥ (藏文，梵文天城体：ष्ठीः，梵文罗马拟音：ṣṭhīḥ，汉语字面意思：斯德). Oṃ (藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Gha Gha Gha. Ghātaya. Ghātaya. Sarva Duṣṭānāṃ Phaṭ (藏文，梵文天城体：सर्व दुष्टानां फट，梵文罗马拟音：sarva duṣṭānāṃ phaṭ，汉语字面意思：Destroy all the wicked). Kīlaya. Kīlaya. Sarva Pāpaṃ Phaṭ (藏文，梵文天城体：सर्व पापं फट，梵文罗马拟音：sarva pāpaṃ phaṭ，汉语字面意思：Destroy all sins). Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Vajra Kīla.
Chinese
扎达罗阿嘉巴亚地萨瓦维嘎南南。嘎雅瓦嘎吉达班匝吉拉雅吽吽啪特。这样在东北方向打橛。同样，东方和东南方等，在东南方打橛。南方和西南方等，在西南方打橛。西方和西北方等说，在西北方打橛。上方下方的魔障等最后在中央打橛。吽，这样向左旋转，魔障小鬼以箭矢的形态到来。从橛的上半部分和下半部分散发出的忿怒尊众和兵器的军队摧毁了它们。又，吽，这样向右旋转，变成了金刚地基和帐篷。第六是真实守护，从自己的心间发出阿字，变成日轮。从吽字发出各种金刚的中心，是吽。从中发出光芒，再次从金刚帐篷的外面旋转，使一切魔障都无法进入。这些是地的仪轨及其支分。第二是准备或特别安住，以自生为先。也就是像念诵以上的现观修法一样广修，或者简略地说，不观想宫殿，圆满完成因果金刚持的生起次第，从生起增盛加持到念诵之间进行。从自己的心间，到刹那之间，如果观想广大的坛城就收摄，收摄的时候，坛城的轮自身等等就不需要说了。在特别安住的实际中，地神特别安住，坛城的本尊特别安住，灌顶的宝瓶特别安住，恭敬的弟子特别安住。第一，与起地时的仪轨相同。然而两者都需要做，因为前者是起地的意义，而这里是为了绘制坛城并摧毁魔军的意义。第二，在诸本尊和颅器之处涂抹香的滴，各自念诵自己的咒语，在五部种姓之处做成四方形，在其他地方做成圆形。在这些上面，用各自的咒语放置花朵的堆积。按照现在的实践，圆满完成事业线的作业后放置堆积。
English
Dza dha ro ajnyapaya ti sarva vighanann. Kaya vak chitta vajra kilaya hum hum phat. Thus, drive the stake in the northeast direction. Likewise, east and southeast, etc., drive the stake in the southeast. South and southwest, etc., drive the stake in the southwest. West and northwest, etc., say, drive the stake in the northwest. Above and below obstacles, etc., finally drive the stake in the center. Hum, thus rotating to the left, the minor obstacles and demons come in the form of arrows. The wrathful deities and armies of weapons emanating from the upper and lower parts of the stake destroy them. Again, Hum, thus rotating to the right, it becomes a vajra ground and tent. The sixth is truly guarding, from one's own heart, the letter A emanates, becoming a sun disc. From the letter Hum emanates the center of various vajras, which is Hum. From that, rays of light emanate, again rotating from outside the vajra tent, making it impossible for all obstacles to enter. These are the rituals of the ground and its parts. The second is preparation or special abiding, with self-generation preceding. That is, like the visualization practice up to recitation, practice extensively, or briefly, without visualizing the palace, completely accomplish the generation stage of cause and effect Vajradhara, from the generation increasing blessing to the recitation. From one's own heart, to the moment, if visualizing the extensive mandala, then condense, when condensing, the wheel of the mandala itself, etc., need not be said. In the actual special abiding, the earth goddess specially abides, the deities of the mandala specially abide, the empowerment vase specially abides, the respectful disciple specially abides. The first is similar to the ritual at the time of raising the ground. However, both need to be done, because the former is the meaning of raising the ground, while here it is for the meaning of drawing the mandala and destroying the demon army. Second, apply fragrant drops to the deities and the places of the skull cups, reciting their respective mantras, making squares in the places of the five families, and making circles in other places. On top of these, place piles of flowers with their respective mantras. According to the current practice, after completing the work of the activity line, place the piles.
Chinese
在那里陈设供品，用古古尔的烟熏香，进行清扫净化。从（藏文：པཾ，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：邦）字生出莲花，从（藏文：རཾ，梵文天城体：र，梵文罗马拟音：raṃ，汉语字面意思：让）字生出日月，刹那间观想成为薄伽梵忿怒阎魔敌，安住在火焰燃烧的中央。从“父之密处”到“品尝甘露圆满”之间，按照现观次第进行。当迎请遣返智慧尊时，以心间的（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的光芒如铁钩般，将地基坛城的（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजा，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：金刚萨玛扎）迎请过来，仅献上供水和五种妙欲的咒语供养。念诵（藏文：ཨོཾ་བཛྲ་མུདྒ་ར་ཛཿ，梵文天城体：ॐ वज्रमुद्गरज，梵文罗马拟音：oṃ vajramudgarajaḥ，汉语字面意思：嗡，金刚，杵）等进行迎请遣返等。之后，供养赞颂是特别的。赞颂的最后，对每一位本尊进行观想，并稍微念诵。祈请圣众降临，进入坛城，加持。这样反复祈请。第三是，在胜乐金刚瓶上绘制五部佛的法器，在事业瓶上绘制各种金刚。如果坛城中有与本尊数量相等的宝瓶，则不需要单独的事业瓶。用古古尔的烟熏香这些宝瓶，装满五种珍宝、五种药物、五种香、五种谷物、五种精华、五种肉、五种甘露和净水。用充满精华的树枝装饰瓶口，用白色绸带缠绕瓶颈。放置海螺和持线，并用金刚固定。进行清扫净化。从（藏文：པཾ，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：邦）字生出莲花，从（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字生出月亮，在月亮之上是（藏文：བྷྲུཾ，梵文天城体：भृं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆）。从（藏文：བྷྲུཾ，梵文天城体：भृं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆）字生出宽广宏伟的珍宝瓶，腹部膨胀，颈部纤细，瓶口张开，瓶嘴下垂，用天衣装饰瓶颈，用如意树装饰瓶口，内部充满水和所有精华，与天神的坐垫在一起。从“父之密处不可思议的自性”到“安置于法界智”之间，收摄回来，安住在宝瓶中央的坐垫上。从“嗡 孜那孜嘎”等，到“安置于六度波罗蜜多”。安住在外部四角的坐垫之上。如是等等，按照修法仪轨进行。在嫉妒金刚的仪轨中，安放在北方的中央犄角和事业瓶内的莲花日轮之上。以及，将“东门”等改为念诵“东方”等。对于本尊的准备，也有这样观想的方法。进行生支加持、灌顶、迎请智慧尊等，按照修法仪轨进行。或者，眼睛
English
There, arrange the offerings, fumigate with gugul incense, and perform cleansing and purification. From (Tibetan: པཾ, Sanskrit Devanagari: प, Sanskrit Romanization: paṃ, Chinese literal meaning: Bang) arises a lotus, and from (Tibetan: རཾ, Sanskrit Devanagari: र, Sanskrit Romanization: raṃ, Chinese literal meaning: Rang) arise the sun and moon. In an instant, visualize oneself as the Bhagavan Wrathful Yamantaka, residing in the center of blazing flames. From "the father's secret place" to "the completion of tasting nectar," proceed according to the Abhisamaya. When inviting and dismissing the wisdom beings, with the hook-like rays of light from the (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) at the heart, invite the mandala of the ground ritual (Tibetan: བཛྲ་ས་མཱ་ཛཿ, Sanskrit Devanagari: वज्रसमाजा, Sanskrit Romanization: vajrasamājaḥ, Chinese literal meaning: Vajra Samaja). Offer only the mantra offerings of water and the five desirable objects. Recite (Tibetan: ཨོཾ་བཛྲ་མུདྒ་ར་ཛཿ, Sanskrit Devanagari: ॐ वज्रमुद्गरज, Sanskrit Romanization: oṃ vajramudgarajaḥ, Chinese literal meaning: Om, Vajra, Mudgara) and perform the invitation and dismissal. After that, offering praise is special. At the end of the praise, focus on each deity and recite a little. Pray repeatedly for the holy beings to come, enter the mandala, and bless. The third is, on the victory vase, depict the emblems of the five families. On the action vase, depict various vajras. If there are vases equal to the number of deities in the mandala, then a separate action vase is not necessary. Fumigate these with gugul incense, fill them with the five precious substances, five medicines, five fragrances, five grains, five essences, five meats, five nectars, and pure water. Adorn the mouth with branches of essence-filled trees, and wrap the neck with white silk. Place a conch shell and a thread, and fix them with a vajra. Perform cleansing and purification. From (Tibetan: པཾ, Sanskrit Devanagari: प, Sanskrit Romanization: paṃ, Chinese literal meaning: Bang) arises a lotus, and from (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) arises a moon, and on top of the moon is (Tibetan: བྷྲུཾ, Sanskrit Devanagari: भृं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: Bhrum). From (Tibetan: བྷྲུཾ, Sanskrit Devanagari: भृं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: Bhrum) arises a wide and vast precious vase, with a bulging belly, a slender neck, an open mouth, and drooping lips, adorned with a silk scarf of divine cloth and a wish-fulfilling tree, filled completely with water and all essences, together with the deity's seat. From "the inconceivable nature of the father's secret place" to "placed in the wisdom of the Dharmadhatu," gather them back and place them on the seat in the center of the vase. From "Om Jina Jika" etc., to "placed in the six paramitas." Place them on the seats at the four outer corners. Thus, etc., proceed according to the sadhana. In the Jealous Vajra practice, place them on the lotus and sun disc in the central horn of the north and inside the action vase. And, instead of saying "eastern gate" etc., say "eastern" etc. There is also a method of visualizing in this way for the preparation of the deity. Perform the generation stage blessing, empowerment, invitation of the wisdom beings, etc., according to the sadhana. Or, the eyes