Chinese
国王众色金刚于右， 金刚萨埵金刚于右， 五蕴乃是味平等。 黑嘿汝嘎右金刚。 愚痴金刚右法轮。 嗔恚金刚金刚于右。 悭吝金刚右宝珠。 舌端红色从阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）生， 贪欲金刚右莲花。 嫉妒众色金刚于右。 第一自在金刚持。 蕴界诸天彼等众， 皆以左手持铃铎， 头饰发髻持顶饰。 堕罪法轮右第一。 祈请金刚右第一。 勾招莲花右第一。 自在宝剑右第一。 彼等四臂右下首， 持钺刀且于左二， 持颅器及喀章嘎。 三面六臂具网者， 右三白色红色者， 持铁钩梵天首钺刀， 左手三者持颅器， 喀章嘎与罥索执持。 五者皆为发髻散， 蕴界诸天十七尊， 三目右展立姿而住。 此处蕴、界之十二尊神中，毗卢等四尊，与愚痴金刚等五尊，共九尊之右，手持法器；毗卢于左腰际依靠；其余诸尊左手置于心间；剩余三尊于左腰际依靠；嘿汝嘎右手镇压大地；经疏中多言另二尊右手置于心间。然嘿汝嘎作镇压大地之姿，显为错谬之图。故彼亦应置于心间。然手势难以确定，应依各自口诀而行。第三，初以帐幕守护，死罪印与铙钹等先行，四方右旋。
English
King Variegated Vajra on the right. Vajrasattva Vajra on the right. The five aggregates are equal in taste. Black Heruka, Vajra on the right. Ignorance Vajra, wheel on the right. Anger Vajra, Vajra on the right. Greed Vajra, jewel on the right. At the tip of the tongue, red from Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ). Desire Vajra, lotus on the right. Jealousy Variegated Vajra on the right. The first powerful Vajra Holder. All those deities of aggregates and sources, All hold a bell in their left hands. The headdress holds a crown of matted hair. The first right wheel of falling. The first right vajra of offering. The first right lotus of summoning. The first right sword of power. Those with four hands, the lower right, Hold a curved knife, and in the two left, Hold a skull cup and a khaṭvāṅga. With three faces and six arms, having a net, The three white and red ones on the right, Hold a hook, Brahma's head, and a curved knife. The three on the left hold a skull cup, A khaṭvāṅga, and a noose. All five have loose hair, The seventeen deities of aggregates and sources, With three eyes, stand with the right leg extended. Oṃ Prakṛti Pariśuddha Sarva Dharmāḥ Prakṛti Pariśuddho 'haṃ. Here, among the twelve deities of aggregates and sources, the four, Vairochana, etc., and the five, Ignorance Vajra, etc., these nine raise the emblems in their right hands, and Vairochana leans on the left hip, and the others turn their left hands to their hearts, and the remaining three lean on the left hip, and Heruka presses the earth with his right hand, and the commentaries mostly say that the other two turn their right hands to their hearts. But it seems that the example of Heruka pressing the earth is not correct. Therefore, that too should be turned to the heart. However, the posture of the hands is difficult to determine as one, and it should be done according to the individual instructions. Thirdly, the first protection with a tent is preceded by the threatening mudra and cymbals, so the four directions are circled to the right.
Chinese
安立。 嗡 嘎嘎 嘎达亚 嘎达亚 萨瓦 杜斯当 吽 吽 啪！ 嘎拉亚 嘎拉亚 萨瓦 巴巴 吽 吽 啪！ 吽 吽 吽 班杂 嘎拉 班杂 达若 阿嘉巴亚 德 威格南 班杂 嘎拉亚 吽 啪！ 十遍或八遍，若摄略则三遍。 橛们被金刚杵锤击打。 嗡 班杂 穆德嘎拉 班杂 嘎拉 阿果达亚 吽 吽 啪！ 如前计数念诵。 橛从众魔的头顶直至脚底刺穿，大乐与如是性成为一体，剩余的也全部消灭。 八门母众眷属融入金刚墙。 从光芒向外放射，金刚、莲花、轮围，圆形的三层合为一体，上下四方全部结界。 若喜 विस्तृत，嗡 班杂 扎嘎拉 吽！ 等三句，以及火咒，念诵这四个咒语也可以。 第四有二，首先是积聚资粮： 在守护轮的中央，观想自己为明亮的黑汝嘎，在心间，从（藏文：པཾ，梵文天城体：पཾ，梵文罗马拟音：paṃ，汉语字面意思：邦）字生出各种莲花，从（藏文：ཨཾ，梵文天城体：अཾ，梵文罗马拟音：aṃ，汉语字面意思：昂）字生出月亮，其上安住着持有金刚杵的自性，青蓝色（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），是五种智慧的自性。 五种光芒放射，从那放射的光芒充满整个身体内部。 清净身语意的垢染，从毛孔向外流出，从自性处迎请上师和胜乐金刚坛城的本尊众，诸佛菩萨父母本尊寂静忿怒一切，光芒融入自己的心间。 依靠谁的恩德而获得大乐，刹那间显现，如同珍宝般的上师之身，我顶礼金刚持的莲足。 黑汝嘎 具光荣的大勇士，清净金刚的自在者，以及贪恋、大贪恋者们，我顶礼金刚亥母。 处所和近处所和净土，聚集处和尸林居住的，勇士勇母的自在母，对一切我恭敬顶礼。 舍利 黑汝嘎 阿尔刚…直至 扎德叉 梭哈。 同样，巴当。 之后若 विस्तृत，如释论所说，以十六天女供养。 若摄略，嗡 班杂 布巴 阿 吽。 同样，度贝，阿洛嘎，根德，内威德，夏达 加上。 如下面所说
English
Established. Om ghagha ghataya ghataya sarva dustan hum hum phat! Kilaya kilaya sarva papam hum hum phat! Hum hum hum vajra kila vajra dharo ajnyapayati bighnan vajra kilaya hum phat! Ten or eight times, or if abbreviated, three times. The pegs are struck with a vajra hammer. Om vajra mudgara vajra kila akotaya hum hum phat! Recite the same number as before. The pegs pierce from the crown of the head to the soles of the feet of all obstacles, great bliss becomes one taste with suchness, and all the remaining ones are also destroyed. The eight gate mothers and their retinues dissolve into the vajra fence. From the radiating light, the vajra, lotus, and wheel fences, three round layers become one piece, so that all directions above, below, and in between are bound. If you like elaboration, Om Vajra Prakara Hum! And the fire mantra, it is also fine to recite these four mantras. The fourth has two parts, first, the accumulation of merit: In the center of the protection circle, visualize yourself as a clear Heruka, in your heart, from (Tibetan: པཾ, Devanagari: पཾ, Romanized Sanskrit: paṃ, Literal meaning: Pam) a variety of lotuses arise, and from (Tibetan: ཨཾ, Devanagari: अཾ, Romanized Sanskrit: aṃ, Literal meaning: Am) a moon arises, upon which dwells the nature of holding the vajra, bluish-green (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), the nature of the five wisdoms. Five rays of light radiate, and from that radiating light, the entire body is filled. Purifying the impurities of body, speech, and mind, they flow out from the pores of the skin, and from the place of their nature, invite the gurus and the deities of the Chakrasamvara mandala, all the Buddhas, Bodhisattvas, male and female deities, peaceful and wrathful, and the rays of light dissolve into your heart. By whose kindness great bliss is obtained, in an instant appears, like a precious guru's body, I prostrate to the lotus feet of the Vajra Holder. Heruka, glorious great hero, pure vajra lord, and those with attachment, great attachment, I prostrate to Vajravarahi. Places and nearby places and pure lands, gathering places and charnel grounds, lords of heroes and heroines, to all I respectfully prostrate. Shri Heruka Argham... to Pratīccha Svāhā. Similarly, Padyam. Then, if you elaborate, as explained in the commentary, offer with the sixteen goddesses. If you abbreviate, Om Vajra Puspe Ah Hum. Similarly, Dhupe, Aloke, Gandhe, Naivedye, Shabda add. As it appears below
English
Praised with eight two-line verses: Difficult to cross the ocean of existence, For the sake of liberating beings, In an instant of my own nature, I offer to all the Buddhas. Recite once. In the Three Jewels, I take refuge, All sins I confess individually, In the merit of beings, I rejoice, Buddha's enlightenment I hold in mind. In the Buddha, Dharma, and Supreme Assembly, Until enlightenment, I take refuge. For the sake of accomplishing self and others' benefit, I generate the mind of enlightenment. Having generated the supreme mind of enlightenment, All sentient beings I invite as guests, I practice the supreme and pleasing Bodhisattva conduct, For the benefit of beings, may I quickly attain Buddhahood. Recite three times. In between, if you have the energy, for the purpose of stimulating your mindstream, you can recite the Hundred Syllable Mantra. If you don't want to recite, it's not necessary. The assembly field dissolves into oneself. Second, accumulating the wisdom accumulation: At the heart, black He (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), at the throat, red Ru (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), at the forehead, white Ka (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). While contemplating the meaning of the three letters, recite: All dharmas are unborn, but sentient beings, clinging to self and what belongs to self, wander in samsara. Therefore, I transform into glorious Heruka, and as it is, I comprehend all dharmas, free from grasping and being grasped. Om Svabhava Shuddha Sarva Dharma Svabhava Shuddho 'Ham (藏文，梵文天城体，svabhāva śuddha sarva dharmāḥ svabhāva śuddho 'haṃ，自性清净一切法，自性清净我). Contemplate on the Dharma. The mind itself is just the form of Nada, white Om (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), red Ah (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), blue Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), stacked one on top of the other. From them, emanate the deity assembly of the three wheels. All sentient beings in the three places are placed in the state of the three vajras. Gathering back, melting from gross to subtle into the three syllables. Om dissolves into Ah, Ah dissolves into Hum, the hook of Hum dissolves into the belly, the belly dissolves into the head, the head dissolves into the moon, the moon dissolves into the bindu, the bindu dissolves into the Nada, the Nada is as fine as one hundred thousandth of a hair tip. All sentient beings wander in samsara because they have not realized the nature of reality. By realizing the nature of reality, I will become the cause of enlightenment. Nada also becomes imperceptible. Om Shunyata Jnana Vajra Svabhava Atmako 'Ham (藏文，梵文天城体，śūnyatājñānavajrasvabhāva ātmako 'haṃ，空性智慧金刚自性我), without object of focus. Second, the yoga of rising: From the state of emptiness, in the sky, visualize a white Nada tinged with red light. From that appearance arises, below is Yam.
Chinese
业风之坛城蓝色弓形，以幡幢为标志。其上，从让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火）生出火焰坛城，红色三角形燃烧。其上，从旺（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：水）生出水之坛城，白色圆形，以宝瓶为标志。其上，从朗（藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：地）生出地之坛城，黄色四方形，以金刚杵为标志。其上，从桑（藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：）生出山王须弥山，具足四宝之自性，具有八山峰。其上，从邦（藏文：པཾ，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：）生出各种莲花之中心。吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：）生出各种金刚杵。东方白色，北方绿色，西方红色，南方黄色，中央蓝色。其上，从邦（藏文：པཾ，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：）生出各种莲花八瓣。第三进入之瑜伽是：莲花之中心，左旋的：阿啊伊伊乌乌日日勒勒诶哎哦奥昂阿。两遍。三十二相之体性完全转变，从中生出第一个月亮坛城，如镜子般的智慧。其上，右旋的：嘎喀嘎嘎啊，擦擦匝匝娘，扎叉扎扎纳，达塔达达纳，巴帕巴巴玛，亚ra拉瓦夏卡萨哈恰。两遍。八十随好之体性。它完全转变，从中生出第二个月亮坛城，平等性之智慧。此时，日月或者红白月亮交合，并且也以各自的字母为标志和白色月亮交合，以及从元音辅音等中生出唯一的月亮。颜色红色或者红白色或者白色观修等无论如何一般是不矛盾的。如果不交合，那么前三个智慧的清净结合方式需要不同。从观修空性到那之间是第一个瑜伽。安住于虚空的音（nada）进入日月交合的中央。从中生出明点，从中生出月牙，从中生出头，从中生出哈，从中生出足，即吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：）字白色具有红色的光彩，极其欢喜，原因是金刚持之体性，是各别一切分别的智慧。从中发出五种颜色的光芒。幻化出五部佛的无量眷属。一切有情都变成五部佛的自性。迎请他们和原始的勇士和瑜伽母们。全部再次聚集后，以贪欲融化于吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：）字的音（nada），是成所作智。那两个