Chinese
仪轨祈请。 吽 阿啦啦 吼。吽 吽 吽 匝 吽 邦 吼。萨玛雅 吼。萨玛雅 斯德旺。吽。 圣妙大悲之时已至， 特别教法之时已至， 威力奋发之时已至， 加持护佑之时已至， 大权灌顶之时已至， 赐予成就之时已至， 大力助成薄伽梵， 大加持加持薄伽梵， 最胜成就赐予薄伽梵， 祈愿我之业果成熟。 第九，加持供品： 清净诸物， 以让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火种子字）之火焚烧， 以扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风种子字）之风吹拂， 以康（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空种子字）之水洗涤， 以 स्वाभाव（svabhāva）清净。 从भ्रूं（bhrūṃ）中生出燃烧的广大器皿， 从嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中生出不可思议的如意妙欲， 充满整个虚空。 在朵玛和供食之处， 从扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风种子字）中生出风， 从让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火种子字）中生出火， 在康（藏文：ཀཾ，梵文天城体：कं，梵文罗马拟音：kaṃ，汉语字面意思：水种子字）中生出三个人头骨的支架上， 从भ्रूं（bhrūṃ）中生出宽广浩大的颅器， 作为甘露之器，具有日月金刚的封口。 内部充满五甘露， 以吽 嗡 स्वा 阿 诃 标志。 在朵玛的器皿中，五肉以मुं लं मां पं तं标志。 风摇动， 火燃烧， 诸物融化。 嗡 班杂 德热克。 嗡 哲那 哲克。 स्वा 惹那 德热克。 阿 阿若勒克。 诃 扎那 德热克。 मुं 班杂 达度。 लं 摩诃 惹帝。 मां 德卫沙 惹帝。 पं 惹嘎 惹帝。 तं 班杂 惹帝。 药为五部佛， 朵玛为五佛母安住。 萨玛雅 吼。 嗡 阿 吽 萨瓦 班杂 等三次。 轮回涅槃的一切甘露全部迎请。 这一切与誓言物、药物和朵玛混合，化为智慧甘露的大海。 嗡 阿 吽 萨瓦 班杂 阿弥利达 吽 舍。 念诵二十一遍或一百零八遍。 嗡 阿 吽 玛哈 巴林达 德林达 德卓 巴林达 巴林 巴德 咕雅 悉地 萨玛雅 吽 舍。 从ra字生出血器和日轮，在以ra字标志的座垫上， 从让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火种子字）中生出消灭怨敌魔障的无量血肉骨骸之堆。 嗡 阿 吽 玛哈 惹达 匝拉 曼达拉 吽 舍。 广大增长，三界之血全部迎请融入其中。 朵玛和血供加持的咒语也念诵七遍或二十一遍。
English
Ritual invocation. Hūṃ Alala Ho. Hūṃ Hūṃ Hūṃ Jaḥ Hūṃ Vaṃ Hoḥ. Samaya Ho. Samaya Svaṃ. Hūṃ. The time of noble compassion has arrived, The time of special teachings has arrived, The time to unleash power and strength has arrived, The time to bestow blessings has arrived, The time to confer great empowerment has arrived, The time to grant accomplishments has arrived, Great power, harmonious bestowal, Blessed One, Great blessing, bestowal, Blessed One, Supreme accomplishment, bestowal, Blessed One, May the fruits of my actions be present. Ninth, blessing the implements: Purify the substances, Burn with the fire of raṃ, Scatter with the wind of yaṃ, Wash with the water of khaṃ, Purify with svabhāva. From bhrūṃ, in the great vessels of blazing bandha, From oṃ, inconceivable desirable qualities, Filling all of space. In the place of offerings and tormas, From yaṃ, wind, From raṃ, fire, On top of the three supports of human skulls from kaṃ, From bhrūṃ, a wide and vast skull cup, A vessel of nectar with a seal of sun, moon, and vajra. Inside, filled with the five nectars, Marked with Hūṃ Oṃ Svā Āḥ Hā. In the torma vessel, the five meats are marked with Muṃ Laṃ Māṃ Paṃ Tāṃ. The wind stirs, The fire blazes, The substances melt. Oṃ Vajra Ḍhṛk. Oṃ Jina Jik. Svā Ratna Ḍhṛk. Āḥ Aro Lik. Hā Prajñā Dhṛk. Muṃ Vajra Dhātu. Laṃ Moha Rāti. Māṃ Dveṣa Rāti. Paṃ Rāga Rāti. Tāṃ Vajra Rāti. The medicine is the five victorious families, The five mothers reside in the torma. Samaya Hoḥ. Oṃ Āḥ Hūṃ Sarva Pañca, etc., three times. All the nectars of saṃsāra and nirvāṇa are summoned. All of that mixes with the samaya substances, medicine, and torma, and becomes a great ocean of wisdom nectar. Oṃ Āḥ Hūṃ Sarva Pañca Amṛta Hūṃ Hrī Thā. Recite this twenty-one or one hundred and eight times. Oṃ Āḥ Hūṃ Mahā Baliṃta Teliṃta Tejo Baliṃta Baliṃ Bate Guhya Siddha Samaya Hūṃ Hri Thā. From the letter ra, a vessel of rakta and a mandala of the sun, on a seat marked with the letter ra, From raṃ, an immeasurable heap of flesh, blood, and bones, destroying enemies and obstructors. Oṃ Āḥ Hūṃ Mahā Rakta Jvāla Maṇḍala Hūṃ Hrī Thā. Greatly increasing, all the rakta of the three realms is summoned and dissolves into it. The mantra for blessing the torma and rakta is also recited seven or twenty-one times.
Chinese
应说如何供养一百种食物等。如果供养加持普遍的供品未在前进行，则此时进行，在前进行才是主要的实修。第十，生起本尊橛：进行清扫。从埃（藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）中生起三角形的深蓝色燃烧的坛城之上。莲花日垫和降伏怨敌魔障的座垫上，洒下吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）斯帕ra纳 帕特。桑哈ra纳 吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。班杂 噶里 噶拉亚。金刚橛童子与佛母。嗡 班杂 噶里 噶拉亚 吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）帕特。念诵七遍。从那融化中生起的橛。其顶端是吉祥金刚童子父母。上方的绳结有十位忿怒尊。酒杯里有二十位食者和杀者。下方的绳结有四位门卫等眷属。念诵噶拉亚十六字七遍。加持本尊橛。此处以本尊橛和殊胜子分开来做。在实际生起坛城时，观想本尊橛和自性无二无别。这样的话，本尊橛是成就的物品，不用于降伏事业。降伏事业由殊胜子来做。这是金刚橛，殊胜子应作须弥山橛。但总的来说，并非完全确定。第二，正行中，有观修本尊供养和念诵咒语两种。第一种有三种，即因三摩地，果三坛城，事业供养三者。第一是：吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）金刚忿怒断除嗔恨。巨大蓝色兵器猛烈燃烧。在虚空中央出现水滴。在命门出现时。应在心间观修。嗡 玛哈 舜亚达 嘉纳 班杂 梭巴瓦 阿玛 郭杭。这是如实性的三摩地。将未证悟自性的众生安置于菩提。这是普光明的三摩地。空性与慈悲双运的自心吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字深蓝色安住于虚空界。嗡 达玛 达度 梭巴瓦 阿玛 郭杭。这是因的三摩地。第二，生起果三坛城，有生起所依的宫殿及眷属，和所依的三种坛城实体生起。
English
State how to offer a hundred types of food, etc., as appropriate. If the offering of blessings and common items has not been done beforehand, it should be done at this time. However, doing it beforehand is the main practice. Tenth, generating the Heruka Kilaya: Perform cleansing. Above the center of a triangular, dark blue, blazing mandala arising from E (Tibetan: ཨེ་, Sanskrit Devanagari: ए, Sanskrit Romanization: e, Literal meaning: E). On the lotus sun and the seat for subduing enemies and obstacles, sprinkle Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hūṃ). Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hūṃ) Spharaṇa Phaṭ. Saṃharaṇa Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hūṃ). Vajra Kīlī Kīlāya. Vajrakumara Kilaya with consort. Oṃ Vajra Kīlī Kīlāya Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hūṃ) Phaṭ. Seven times. From that melting, it becomes a Kilaya. At its tip are the glorious Vajrakumara Kilaya father and mother. The upper knot has ten wrathful deities. The cup contains twenty eaters and slayers. The lower knot has four gatekeepers and other attendants. Recite the sixteen-syllable Kīlāya seven times. Bless the Kilaya of Approach. Here, based on the distinction between the Kilaya of Approach and the Supreme Son, during the actual generation of the mandala, one visualizes the Kilaya of Approach and oneself as inseparable. In that case, the Kilaya of Approach is the substance of accomplishment and is not involved in the activity of subjugation. The activity of subjugation is performed by the Supreme Son. This is the Vajra Kilaya, and the Supreme Son should be the Mount Meru Kilaya. However, in general, it is not entirely definitive. Second, in the main part, there are two aspects: deity meditation and offering, and mantra recitation. The first has three parts: the three causal Samadhis, the three resultant Mandalas, and the three activity offerings. The first is: Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hūṃ), the wrathful Vajra cuts through hatred. The great blue weapon blazes intensely. A drop appears in the center of the sky. When it appears at the gate of life. One should meditate in the space of the heart. Oṃ Mahā Śūnyatā Jñāna Vajra Svabhāva Ātmako'haṃ. This is the Samadhi of Suchness. May all sentient beings who have not realized their own nature be established in enlightenment. This is the Samadhi of Universal Illumination. The union of emptiness and compassion, one's own mind, the dark blue syllable Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hūṃ), abides in the realm of space. Oṃ Dharma Dhātu Svabhāva Ātmako'haṃ. This is the causal Samadhi. Second, generating the three resultant Mandalas involves generating the supporting palace and retinue, and actually generating the supported three Mandalas.
English
From the Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) of the sky, the Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让), Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬), Khaṃ (藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康) purify all vessels and contents. From the manifestation of E (藏文：ཨེ，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：埃), Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬), Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让), Vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦), Laṃ (藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗), Taṃ (藏文：ཏཾ，梵文天城体：तं，梵文罗马拟音：taṃ，汉语字面意思：当), Keṃ (藏文：ཀེཾ，梵文天城体：के，梵文罗马拟音：keṃ，汉语字面意思：坚), Bhrūṃ (藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：仲), the support mandala is formed. The letter E in the center of the sky element, from Yaṃ comes wind, from Raṃ comes fire, from Vaṃ comes water, from Laṃ comes the earth mandala. Above these stacked mandalas, from Raṃ comes the ocean of blood. In its center, from Keṃ comes Mount Meru piled with skeletons. Bhrūṃ (藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：仲) Vishva Vishuddhe Bandha Jnana Chakra Mandala Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Bhrūṃ (藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：仲). Above Mount Meru, from Bhrūṃ comes a square palace with four doors and four stairways, adorned with terrifying and eerie ornaments, resting on a vajra ground. It is built with dry and wet skulls, with blood flowing down. It has rafters of limbs and arrow-shafts of vertebrae, a half-net of bones, garlands of raw intestines, yak-tail fans of hair, moons of skull-cups, banners of corpses, and parasols and streamers of flayed skin. Outside the stairways and doors are pillars of corpses and skeletons. Inside the palace, the pillars and beams are made from subdued turtles, makaras, great gods, great nagas, planets, stars, and elemental spirits. All the spaces in between radiate light like jewels, the moon, and the sun. The raised center is adorned with a human head and a vajra jewel ornament. This is the method of the wrathful mandala. According to the peaceful mandala, it is similar in general, but not as important. In the center of the palace is a ten-spoked wheel of vajra. Above it, Paṃ (藏文：པཾ，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：邦) Padma Mandala Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) forms a seat of various lotuses. A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) Chandra Mandala Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) forms a seat of the moon. Ma (藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛) Surya Mandala Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) forms a seat of the sun. Shaṃ (藏文：ཤཾ，梵文天城体：शं，梵文罗马拟音：śaṃ，汉语字面意思：香) Rudra Rudri Tira Vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦) causes the male and female Rudras to fall headfirst to the left and right, becoming seats. Secondly, there are three: meditating on one's own root mandala, manifesting the wrathful mandalas of the ten directions, and generating the substance mandala of the phurba. The first is: the Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) letter of one's own mind, abiding in the sky, descends upon the seat in the center of the palace, and from it, rays of light radiate in the ten directions, offering to all Buddhas and their sons, accomplishing the benefit of all sentient beings, especially taming the wicked.