Chinese
摧毁邪魔且能净化，吉祥且能消除一切黑暗，我（供养）。各别（供养）。阿洛卡（藏文，梵文天城体：आलोक，梵文罗马拟音：āloka，汉语字面意思：光明）。清净且清净具有吉祥的香，这些具有清净出生之处，我（供养）。各别（供养）。甘德（藏文，梵文天城体：गन्धे，梵文罗马拟音：gandhe，汉语字面意思：香）。药等精华清净令人满意吉祥，咒语的口粮食物这些，我（供养）。各别（供养）。奈维迪亚（藏文，梵文天城体：नैविद्य，梵文罗马拟音：naivedya，汉语字面意思：食物）。除此之外还有等等。夏帕（藏文，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：声音）。献给所有根本传承上师的口中，嗡啊吽（藏文，梵文天城体：ओम् आः हुं，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）。这样真实地供养给本尊。在各个本尊的心咒后面加上三个字，以此供养内供。以虚空秘密加持，用心忆念后，嗡 萨瓦 达塔嘎达 阿努拉嘎那 班杂 梭巴瓦 阿玛郭杭（藏文，梵文天城体：ओम् सर्व तथागत अनुरगन वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ sarva tathāgata anurāgana vajra svabhāva ātmako'ham，汉语字面意思：嗡，一切如来，爱染，金刚，自性，我）。这是秘密的供养。您被所有瑜伽母众围绕。您能成就您自己的心之所想。您能成就所有因和非因的轮回。以慈悲之心令众生证得菩提。以世俗幻化成就菩提之心。赞颂喜金刚黑汝嘎的吉祥！这样赞颂的同时演奏音乐。如果高兴，在那之后可以按照适合的方式赞颂莲花生大师所作的二十赞等。然后是供养朵玛：从自己的心间的吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放出光芒。从“金刚萨玛扎（藏文，梵文天城体：वज्रसमाजा，梵文罗马拟音：vajrasamāja，汉语字面意思：金刚萨玛扎）”到“扎 吽 邦 霍（藏文，梵文天城体：जः हुं वं होः，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：扎 吽 邦 霍）”，与面前生起的坛城无二无别地融入。从自己的心间放出光芒。从“护方神 龙族”到后面都和之前一样。迎请时，只是迎请世间的朵玛宾客。然后将大肉香料混合在颅器中，或者那样观想。从无二智慧中生起，遍主真实一切之主，导师之主饮血尊，与无我一同真实结合。等等念诵祈请文。嗡 班杂 乌提扎（藏文，梵文天城体：ओम् वज्र उत्तिष्ठ，梵文罗马拟音：oṃ vajra uttiṣṭha，汉语字面意思：嗡 金刚 起立），这样将金刚顶髻手印在头顶倒转。将坛城的本尊众迎请到面前的虚空中。以二水为首的，具有近行供品和音乐，仅仅以咒语供养。在没有迎请之前，请安住于此并作广大的守护，早上加持广大的坛城，祈请加持我，或者加持我和弟子们。等等尽力而为。
English
Destroying demons and purifying, auspicious and eliminating all darkness, I (offer). Separately (offer). Aloka (Tibetan, Devanagari: आलोक, Romanized Sanskrit: āloka, Literal Chinese meaning: Light). Pure and pure with auspicious fragrance, these possessing pure birthplaces, I (offer). Separately (offer). Gandhe (Tibetan, Devanagari: गन्धे, Romanized Sanskrit: gandhe, Literal Chinese meaning: Fragrance). Medicines and other essences, pure, pleasing, and auspicious, the food offerings of mantras, these, I (offer). Separately (offer). Naivedya (Tibetan, Devanagari: नैविद्य, Romanized Sanskrit: naivedya, Literal Chinese meaning: Food). Besides these, and so on. Shabda (Tibetan, Devanagari: शब्द, Romanized Sanskrit: śabda, Literal Chinese meaning: Sound). To the mouths of all root lineage gurus, Om Ah Hum (Tibetan, Devanagari: ओम् आः हुं, Romanized Sanskrit: oṃ āḥ hūṃ, Literal Chinese meaning: Om Ah Hum). Thus, actually offer to the lineage lord. By adding three syllables to the end of each deity's heart mantra, offer the inner offering. Having blessed the secret space, remember it in your mind, Om Sarva Tathagata Anuragana Vajra Svabhava Atmako'ham (Tibetan, Devanagari: ओम् सर्व तथागत अनुरगन वज्र स्वभाव आत्माकोऽहम्, Romanized Sanskrit: oṃ sarva tathāgata anurāgana vajra svabhāva ātmako'ham, Literal Chinese meaning: Om, all Tathagatas, loving attachment, vajra, nature, I). This is the secret offering. You are surrounded by all the yogini assemblies. You accomplish the intention of your own mind. You accomplish all cycles of cause and non-cause. With a compassionate heart, sentient beings attain enlightenment. With mundane illusion, accomplish the mind of enlightenment. Praise the glorious Hevajra Heruka! While praising in this way, play music. If you are happy, after that, you can praise in whatever way is appropriate, such as the Twenty Praises composed by Padmasambhava. Then, the offering of the torma: From the Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) syllable in your own heart, rays of light emanate. From "Vajrasamaja (Tibetan, Devanagari: वज्रसमाजा, Romanized Sanskrit: vajrasamāja, Literal Chinese meaning: Vajrasamaja)" to "Jah Hum Bam Hoh (Tibetan, Devanagari: जः हुं वं होः, Romanized Sanskrit: jaḥ hūṃ vaṃ hoḥ, Literal Chinese meaning: Jah Hum Bam Hoh)", merge with the mandala generated in front, without duality. From your own heart, rays of light emanate. From "Guardian deities, nagas" to the end, it is the same as before. When inviting, only invite the worldly torma guests. Then, mix the great meat spices in the skull cup, or visualize it that way. Arising from non-dual wisdom, the all-pervading lord, the master of all, the chief of teachers, the blood-drinking glorious one, truly united with selflessness. Recite the prayer of supplication, etc. Om Vajra Uttistha (Tibetan, Devanagari: ओम् वज्र उत्तिष्ठ, Romanized Sanskrit: oṃ vajra uttiṣṭha, Literal Chinese meaning: Om Vajra Arise), thus reversing the Vajra Crown mudra on the crown of the head. Invite the deities of the mandala into the sky in front. Offer the approaching offerings and music, with the two waters first, with just the mantra. Until the invitation, please remain here and perform great protection, and in the morning, bless the great mandala, and pray that you bless me, or bless me and my students. And so on, as much as possible.
Chinese
赐予一切所求之神，我礼敬赞叹降伏魔障之敌。在坛城之事未完成之前，请行息灾与遣除一切魔障之事业。将供养之残余完全倒入，念诵：嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。此乃瞬间生起，因未迎请智慧尊，故无需送走或安住。弟子的准备：简而言之，令其明晰发起菩提心，祈请：大乐汝乃吾之导师。等。生起欢喜：子，来此大乘之。等。恒常忏悔：皈依三宝我。等。以心咒为弟子作守护。于三处安置三字，并以甘露作点。于其上供养鲜花、焚香、灯、香水等。之后，折断树枝，给予净水，给予守护线，给予吉祥草等。并念诵：于世间中一切智者。等，令其对甚深之法生起欢喜，并观察梦境，若不祥则作守护，务必行之。若作金刚阿阇黎之灌顶，于祈请之前作内灌顶，于观察梦境之后，讲述受持五部戒律之意义，以请求开许为先导。如三世诸佛。等，受持五部戒律三次。所有这些皆与共同仪轨相同。是为增益处之准备，即第十一（品）。第三，坛城之日的行事：清晨早起，于线与颜料之前陈设供品。以自身为二臂之慢，加持供品。清净线与颜料。于空性中，从吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起的线绳与蓝色颜料，是不动佛之体性。从嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字生起的等，如前般结合。白色是毗卢遮那佛之。从ཨཾ་字生起的。黄色是宝生佛之体性。从ཛྲིཾ་字生起的。红色是无量光佛之体性。从ཁཾ་字生起的线绳与绿色颜料，是不空成就佛之体性。从自身心间放出光芒。从一切如来之心中，放出智慧之丝线与颜料，金刚萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजः，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：金刚萨玛扎），扎（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：扎），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），榜（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：榜），霍（藏文：ཧོ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍）。
English
O deity who grants all wishes, I prostrate and praise the enemy of obstacles. Until the activities of the mandala are completed, please perform the activity of protecting and averting all obstacles. Pour the remainder of the offering completely and say: Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). This is generated in an instant, and since the wisdom being is not invited, there is no need to dismiss or seat them. Preparing the disciple: In short, have them clarify the generation of bodhicitta, and pray: Great joy, you are my teacher. etc. Generate joy: Son, come to this great vehicle. etc. Constantly confess: I take refuge in the Three Jewels. etc. Protect the disciple with the essence mantra. Place the three syllables in the three places and mark them with nectar. Offer flowers, incense, lamps, and scented water to it. Then, break the branch, give water, give the protection cord, and give the kusha grass. And recite: In the world, all the omniscient ones. etc., generate joy in the profound Dharma, and examine dreams, and if they are bad, protect them, be sure to do them. If giving the Vajra Master's empowerment, give the inner empowerment before the prayer, and after examining the dreams, explain the meaning of holding the vows of the five families, with seeking permission as a preliminary. Like the protectors of the three times. etc., hold the vows of the five families three times. All of these are the same as the general ritual. This is the preparation for the additional place, the eleventh (chapter). Third, the activities of the mandala day: Get up early in the morning and arrange offerings in front of the lines and colors. Bless the offerings with the pride of yourself as two-armed. Purify the lines and colors. In emptiness, the line and blue color that arise from the syllable Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) are the nature of Akshobhya. The white is of Vairochana. Arising from the syllable Am. The yellow is the nature of Ratnasambhava. Arising from the syllable Dzrim. The red is the nature of Amitabha. The line and green color arising from the syllable Kham are the nature of Amoghasiddhi. Rays of light emanate from one's own heart. From the hearts of all the Tathagatas, emanate the threads of wisdom and colors, Vajrasamaja (藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजः，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：Vajrasamaja), Jah (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：Jah), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), Bam (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Bam), Hoh (藏文：ཧོ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：Hoh).
Chinese
十次。融入无二。念诵三字多次加持。念诵“吽(藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)，部隆(藏文，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆)，阿(藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿)，增(藏文，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：增)，康(藏文，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康)”，缠绕线绳。念诵“匝匝匝(藏文，无，无，无，汉语字面意思：匝匝匝)”，将线头交给弟子。首先，绘制智慧线，画八条大线。念诵“嗡 班杂 索扎 萨玛雅 玛智 扎 玛 吽(藏文，梵文天城体：，梵文罗马拟音：oṃ vajra sūtra samaya matri kra hūṃ，汉语字面意思：嗡 班杂 索扎 萨玛雅 玛智 扎 玛 吽)”。如是。然后，划分事业线的比例。其中，父续本尊的坛城是单数，因此，内部的圆线与外部四门的直径线相连。绘制接触主线的线条。金刚无我母的坛城是双数，因此，如果做成两层莲花，外部的圆线与父续本尊的相同，而内部的圆线则从左右两侧十分之一处开始绘制。没有外部莲花瓣层的情况下，仅绘制十分之一的圆线，或者从十二分之一处开始绘制，怎么方便都可以。有些人认为莲花的中心是八分之一，花瓣的线条，内部的圆是十分之一，外部的圆从十六分之一处开始绘制，所有这些都没有矛盾。线条的工作完成后，念诵“嗡 班杂 泽扎 萨玛雅 吽(藏文，梵文天城体：，梵文罗马拟音：oṃ vajra citra samaya hūṃ，汉语字面意思：嗡 班杂 泽扎 萨玛雅 吽)”多次。念诵“嗡 班杂 贝嘎 扎玛 吽(藏文，梵文天城体：，梵文罗马拟音：oṃ vajra vegā krama hūṃ，汉语字面意思：嗡 班杂 贝嘎 扎玛 吽)”，观想用金刚顶髻手印抬起所有线条。上师进入中央，念诵“嘿 嘿(藏文，无，无，汉语字面意思：嘿 嘿)”，打开门上的主线。用颜料填充中央的桩孔，首先由上师按照适当的方式绘制。其中，对于心髓黑鲁嘎的坛城，中央的标志是各种金刚标志的颅器，因为经典中没有说明，所以不需要绘制弯刀，各种金刚代表方便，颅器血代表智慧，也包含了本尊的象征意义。绘制完成后，伴随着音乐声，上师摇动金刚杵，多次念诵百字明。按照旧派的传统，如果进行驱除障碍、净化罪恶和沐浴等仪式，会变得更好。陈设供品和装饰品，伴随着音乐声，将宝瓶绕坛城三圈，然后将主宝瓶放在东门右侧，事业宝瓶放在左侧。其他本尊
English
Ten times. Dissolving into non-duality. Bless by reciting the three syllables many times. Recite "Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Bhrūṃ (藏文，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆), Aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿), Jriṃ (藏文，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：增), Khaṃ (藏文，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康)" and wrap the thread. Recite "Dza Dza Dza (藏文，无，无，无，汉语字面意思：Dza Dza Dza)" and hand the end of the thread to the disciple. First, draw the wisdom line, draw eight large lines. Recite "Oṃ Vajra Sūtra Samaya Matri Kra Hūṃ (藏文，梵文天城体：，梵文罗马拟音：oṃ vajra sūtra samaya matri kra hūṃ，汉语字面意思：嗡 班杂 索扎 萨玛雅 玛智 扎 玛 吽)". Thus. Then, divide the proportions of the action line. Among them, the mandala of the father tantra deity is an odd number, therefore, the inner circle is connected to the diameter lines of the outer four doors. Draw the lines that touch the main line. The mandala of Vajravarahi is an even number, therefore, if it is made into two layers of lotus petals, the outer circle is the same as that of the father tantra deity, while the inner circle is drawn from one-tenth of the way from the left and right sides. If there is no outer layer of lotus petals, only draw the circle of one-tenth, or draw from one-twelfth, whichever is convenient. Some people think that the center of the lotus is one-eighth, the lines of the petals, the inner circle is one-tenth, and the outer circle is drawn from one-sixteenth, all of which are not contradictory. When the work of the lines is completed, recite "Oṃ Vajra Citra Samaya Hūṃ (藏文，梵文天城体：，梵文罗马拟音：oṃ vajra citra samaya hūṃ，汉语字面意思：嗡 班杂 泽扎 萨玛雅 吽)" many times. Recite "Oṃ Vajra Vegā Krama Hūṃ (藏文，梵文天城体：，梵文罗马拟音：oṃ vajra vegā krama hūṃ，汉语字面意思：嗡 班杂 贝嘎 扎玛 吽)" and visualize raising all the lines with the Vajra Ushnisha mudra. The master enters the center, recites "Hīḥ Hīḥ (藏文，无，无，汉语字面意思：嘿 嘿)", and opens the main line above the door. Fill the central stake hole with colored powder, first drawn by the master in an appropriate manner. Among them, for the mandala of the Heart Essence Heruka, the central symbol is a skull cup marked with various vajras, because it is not mentioned in the tantras, there is no need to draw a curved knife, the various vajras represent skillful means, and the skull cup blood represents wisdom, which also contains the symbolism of the deity. After it is drawn well, accompanied by the sound of music, the master shakes the vajra and recites the Hundred Syllable Mantra many times. According to the practice of the old tradition, it would be better to perform rituals such as dispelling obstacles, purifying sins, and bathing. Arrange offerings and decorations, and accompanied by the sound of music, circle the mandala three times with the vases, and then place the main vase on the right side of the east door and the action vase on the left side. Other deities