English
Is the blue horse-faced one. In the right hand, he holds a sword marked with various vajras, and in the left hand, he holds a bell marked with various vajras. The remaining right hands hold a burning vajra arrow and a wooden peg, and the remaining left hands hold a skull bowl, a bow, and a battle-ax, adorned with tiger skin, silk, jewels, bones, and snakes. (《ཛཾ》（Tibetan, Devanagari: ཛཾ, Romanized Sanskrit: jam, Literal Chinese meaning: seed syllable）+With both feet in a playful pose with the left leg extended, residing on a lotus and sun disc, in a manner that subdues all gods and asuras), playing in the midst of burning flames. He becomes the form of the mother of all Tathagatas, Vajra Tara, truly embracing. Offer with Om Vajra Argham to Shapta. Praise with the five verses such as Immovable Vajra Great Wisdom. All Tathagatas are peaceful, the abode of all Tathagatas, the supreme of all dharmas being without self, please explain the sacred mandala. All signs are truly complete, all non-signs are truly abandoned, Samantabhadra, the supreme of body, please explain the sacred mandala. The peaceful dharma arises from the supreme place, practicing all wisdom conduct, Samantabhadra, the supreme of speech, please explain the sacred mandala. The great mind of all sentient beings, naturally pure and without defilement, Samantabhadra, the supreme mind, well subdued, please explain the sacred mandala. Thus pray. In order to completely liberate all beings from the torment of suffering, I shall emanate the great vajra mandala. Om Vajra Utistha Krodha Drishti Ah Krodha Drishti Hum. The soles of both feet are marked with various vajra Hum syllables, holding lotus garlands and vajra bells, touching the three places with the five-pronged vajra mudra. Om Vajra Sattva Adhitistha Svamam Hum, thus circumambulating to the right. All the hosts of demons residing in body, speech, and mind, listen to me, I am the power of the glorious compassion, the wheel of speech well subdued, with this blazing vajra, purify those born from the three gates, if some transgress me, here is destruction, not elsewhere. Namaḥ Samanta Buddhanam. Etc. Recite the mantra of swirling nectar. Scatter mustard seeds on the ground. Om Bhu Kham, may it become the nature of space. Om Sumba
English
Hūṃ ni sumbha hūṃ. Ghṛhṇa ghṛhṇa hūṃ. Ghṛhṇa pāya ghṛhṇa pāya hūṃ. Āna ho bhagavān vidyā rāja hūṃ phaṭ. Having gathered the phurbu into one, and manifested infinite wrathful deities, from "...to the binding of all wicked beings without any escape," perform the method of accomplishment. Manifest a second wrathful nectar-coiled one, and let it remain for the purpose of protecting the phurbu. Oṃ vajrapuṣpe āḥ hūṃ. Offer the five desirable objects, etc. Until the great maṇḍala's activity is completed, protect the phurbu and perform the activity of averting all obstacles. One's own feet, transformed into nectar-coiled ones, become a single-pointed vajra arising from hūṃ. Recite hūṃ and circumambulate three times. Until reaching the golden ground, reduce all obstacles to ashes. Again, the vajra ground, fence, net, canopy, and the protective wheel of blazing fire of wisdom arise from hūṃ. Oṃ vajra rakṣa rakṣa hūṃ hūṃ hūṃ phaṭ svāhā. Perform the protection thus. Focusing on the assembly of deities of the maṇḍala residing in the sky, offer argham, etc. Praise with specific names. Protect with the mantra of the nectar-coiled one and set it aside. Thus, the first day is the earth ritual. In the morning, according to Tibetan custom, performing the preliminary torma, the common torma for ḍākinīs, and blessing the place will not cause any harm, and will only become an element of beautifying the ritual. Similarly, refuge and bodhicitta, and the hundred-syllable mantra as well. Then, beginning with the ritual of the common maṇḍala, it dissolves into emptiness. Āḥ, from the state of emptiness, one's own self transforms into the form of the Bhagavatī Tārā, the yoginī. On the ground in front, make a torma and offering torma in the place of the deities. On the side of the powerful one, also arrange a torma and offering torma for the earth goddess. From "Earth goddess from beneath the earth..." to "...offering the torma seven times," as before. She said, "O knowledge-holder, today your ritual of mantra is perfectly accomplished. By drawing the maṇḍala, perform the benefit of beings without equal." The earth goddess dissolves back into the earth itself. Purify and cleanse the ground of the maṇḍala. Oṃ tāre tuttāre ture
Chinese
吽 啪！嗡 阿 吽！嗡 达咧 夏恩当 咕如 梭哈！嗡 阿 吽！同样地，在所有（咒语）的结尾加上三个字。嗡 达咧 布辛 咕如 嗡！嗡 达咧 瓦夏玛纳 吼！嗡 达咧 尼瓦ra纳 啪！嗡 达塔嘎达 达咧 扬 吽！嗡 惹那 达咧 芒 吽！嗡 贝玛 达咧 榜 吽！嗡 班杂 达咧 吽 吽！嗡 昂 咕夏 达咧 扎 吽！嗡 巴夏 达咧 吽 吽！嗡 希日喀拉 达咧 榜 吽！嗡 刚达 达咧 吼 吽！嗡 摩哈尼 达咧 芒 吽！嗡 札夏玛 达咧 梭哈 吽！嗡 斯当巴尼 达咧 啦 吽！嗡 赞巴尼 达咧 康 吽！嗡 阿嘎夏尼 达咧 舍 吽！嗡 嘎拉嘎 达咧 扎 吽！嗡 吾扎扎嘎 达咧 啪 吽！嗡 德夏 达咧 啪 吽！嗡 亚玛达嘎 吽 啪！嗡 嘎尼 杜尼 吽 啪！嗡 哈哈 哲瓦 航 吽 啪！嗡 阿弥利达 滚扎利 吽 啪！念诵以上这些被称为名咒的三遍。从空性之中，在防护轮之内，成就生起，直到“四门为日”为止念诵。从自己的心间放出光芒。智慧勇识薄伽梵母度母瑜伽母大坛城轮之眷属，由诸佛与菩萨、勇士与瑜伽母众围绕。呸！以甘露旋绕之咒语进行清扫和抛洒。一切融为一体，化为坛城。在十字的结尾：阿甘 札帝扎 纳玛 嗡 达咧 嘟达咧 嘟咧 吽 啪！嗡 谛扎 阿萨纳 吽！然后，在每个名咒的结尾，加上嗡 谛扎 等。嗡 阿弥利达 滚扎利 吽 啪！嗡 谛扎 阿萨纳 吽！各自安住在各自的座垫上。安住在虚空中的坛城轮也 呸！ 扎 吽 榜 吼！融入无二。从中央座垫之上薄伽梵母誓言度母瑜伽母，到火焰之鬘摇动。东方是寂静度母白度母，具有寂静之相。北方是增益，具有喜悦之相。西方是怀爱，具有贪恋之相。南方是忿怒，具有忿怒之相。东北方是如是。西南方是珍宝。西北方是法。
English
Hum Phat! Om Ah Hum! Om Tare Shintam Kuru Svaha! Om Ah Hum! Likewise, add the three syllables to the end of all (mantras). Om Tare Pushtim Kuru Om! Om Tare Vashamana Ho! Om Tare Nivarana Phat! Om Tathagata Tare Yam Hum! Om Ratna Tare Mam Hum! Om Padma Tare Pam Hum! Om Vajra Tare Hum Hum! Om Ang Kusha Tare Jah Hum! Om Pasha Tare Hum Hum! Om Shringkhala Tare Bam Hum! Om Ghanta Tare Hoh Hum! Om Mohani Tare Mam Hum! Om Prashama Tare Svaha Hum! Om Stambhani Tare La Hum! Om Jambhani Tare Kham Hum! Om Akarshani Tare Hrih Hum! Om Kila Ka Tare Jah Hum! Om Uchatta Ka Tare Phat Hum! Om Dvesha Tare Phat Hum! Om Yamantaka Hum Phat! Om Kani Dhuni Hum Phat! Om Haya Griva Ham Hum Phat! Om Amrita Kundali Hum Phat! Recite these known as name mantras three times each. From within emptiness, within the circle of protection, from the arising of accomplishment, recite up to "the four doors are the sun." From your own heart, radiate light. The wisdom being, the Bhagavati Tara, the great yogini, together with the assembly of the mandala circle, surrounded by the Buddhas and Bodhisattvas, heroes and yogini hosts. Phei! Purify and scatter with the nectar swirling mantra. All merged into one, transformed into a mandala. At the end of the ten syllables: Argham Pratichchha Namah Om Tare Tuttare Ture Hum Phat! Om Tishtha Asana Hum! Then, at the end of each name mantra, add Om Tishtha etc. Om Amrita Kundali Hum Phat! Om Tishtha Asana Hum! May they be seated on their respective seats. The wheel of the mandala abiding in the sky also Phei! Jah Hum Bam Hoh! Dissolve into non-duality. From the Bhagavati Samaya Tara Yogini on the central seat, to the shaking garland of flames. In the east is the peaceful Tara, White Tara, having a peaceful demeanor. In the north is increasing, having a joyful demeanor. In the west is magnetizing, having an attached demeanor. In the south is wrathful, having a wrathful demeanor. In the southeast is likewise. In the southwest is jewel. In the northwest is dharma.
Chinese
又东方为业等，一切皆同。东门铁钩等，南门羂索等，西门铁锁等，北门铃等，一切皆从忿怒母等，伸展而住也。东方之右为迷乱母，乃至，二者皆极忿怒。东南方阎罗死神黑等，又化现使者之众亦散布。彼诸天等乃至，怛[字]绿蓝光芒照耀之间。如下正行之时将述说，如是作供赞、朵玛供养等，请予垂听，手持焚香，誓句度母薄伽梵，种咒之王我敬礼，以慈悲心绘坛城，是故请赐予加持。祈请诸佛部众，无论何者于教法极喜者，加持此有情，赐予殊胜成就。三遍。此时本应升于虚空，然若喜略为 विस्तृत，则于此间，如藏人所称之随行仪轨般，陈设新供品或补充，如常作加持。嗡 班嘎万 阿雅 达热 萨巴热哇热，阿儿伽姆 扎地扎 梭哈，乃至夏布达 阿 吽供养。于十字等各别本尊之名咒后，加三字而献内供。以名句赞颂。百字明三遍。未备办者等，主尊之能力等，无论我之智慧等。嗡 班匝 贝嘎 扎玛 吽。坛城之天升于虚空，以阿儿伽姆乃至夏布达供养。以天与非天之顶髻等赞颂。于甘露旋转之咒后，嗡 班匝 惹恰 惹恰 吽 吽 啪特。如是作三次守护。其后瓶之准备：此时仅是聚集瓶之用具，即是瓶之准备。弟子准备之事业为：涅槃之发心，内灌顶，祈请，生欢喜，祈请赐予律仪，宣说律仪广大，受持律仪简略，漱口木，掬水，护索，吉祥草赐予，守护，宣告将得见等，已于坛城仪轨中述说矣。彼等。
English
Also, the east is for karma, etc., everything is the same. East gate iron hook, etc., south gate snare, etc., west gate iron lock, etc., north gate bell, etc., all from the wrathful mother, etc., extended and dwell. The right of the east is the deluding mother, and so on, both are extremely wrathful. In the southeast, Yama, the god of death, is black, etc., and the assembly of emanated messengers is also scattered. Those gods, etc., until the light of Tam [seed syllable, ཏཱཾ་, tāṃ, meaning Tārā] green and blue shines. As will be explained in the actual practice below, make offerings, praises, torma offerings, etc., and listen, holding incense, the Samaya Tara Bhagavan, the king of mantra lineages, I prostrate, draw the mandala with a compassionate mind, therefore, please grant blessings. Pray to the Buddhas and assemblies, whoever is extremely happy with the teachings, bless this sentient being, and grant supreme accomplishments. Three times. At this time, it should be raised into the sky, but if you like to elaborate a little, then in this space, as Tibetans call it a follow-up ritual, set up new offerings or supplements, and make blessings as usual. Om Bhagavan Arya Tara Saparivara, Argham Pratitsa Svaha, until Shapta Ah Hum offer. After the name mantra of each deity such as the ten letters, add three syllables to offer the inner offering. Praise with name sentences. One hundred syllable mantra three times. Those who are not prepared, etc., the power of the main deity, etc., whatever my wisdom, etc. Om Vajra Vega Trama Ho. The deities of the mandala rise into the sky, offering with Argham to Shapta. Praise with the crests of gods and non-gods, etc. After the mantra of nectar swirling, Om Vajra Raksha Raksha Hum Hum Phet. Thus, protect three times. Then the preparation of the vase: At this time, only gathering the utensils of the vase is the preparation of the vase. The activities of preparing the disciple are: the mind of Nirvana, inner initiation, prayer, generating joy, praying for giving vows, proclaiming the vows widely, holding the vows briefly, toothpicks, handfuls of water, protective cords, offering kusha grass, protection, proclaiming that they will be seen, etc., have been described in the mandala ritual. Those.