Chinese
玛尔巴双手持铁钩。北方门廊内右侧为金刚铃，左侧为铃母，二者身色均为绿色，双手持铃，作忿怒印。所有这些都以虎皮和蛇为装饰，父尊们左屈右伸，母尊们右屈左伸而安住。这些守门神并非是双运身相，父尊和母尊各自相对而住。对于这些，也可以按照从明点中化为各自手印而生起的方式来做，也没有矛盾。如是十八眷属一切皆具三目，龇牙咧嘴，眉头紧锁，黄发竖立。具有九种舞姿，调伏一切难调之众，圆满了忿怒尊和忿怒母的装束，行持一切佛的事业。这些是誓言的坛城。然后，从自己心间的吽（藏文：ཧཱུྃ，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，从自性处迎来秘密主之智慧坛城，十方三世的一切如来与诸佛子全部融为一体，化为大吉祥轮坛城。“班杂萨玛扎”（藏文：བཛྲ་ས་མ་ཛཿ，梵文天城体：वज्रसमज，梵文罗马拟音：vajrasamajaḥ，汉语字面意思：金刚平等）“无余有情……”至“祈请世尊及眷属降临此处”。从“十方诸佛一切及……”至“以无上供养而供养”。如前会供时一样作顶礼供养，并以各自手印。“扎 吽 榜 霍”（藏文：ཛཿཧཱུྃ་བཾ་ཧོཿ，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：扎 吽 榜 霍）融为无二。一切本尊头顶为月亮上的白色嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉间为莲花上的红色阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），心间为太阳上的蓝黑色吽。从这些放出光芒，一切佛的语、意之加持和能力全部以光芒的形式收摄回来，融入三处的三个字中。又从心间的吽字放出光芒，从自性处，一切佛之灌顶本尊五部如来及眷属以“嗡 班杂 萨玛扎”（藏文：ཨོཾ་བཛྲ་ས་མ་ཛཿ，梵文天城体：ॐ वज्रसमज，梵文罗马拟音：oṃ vajrasamajaḥ，汉语字面意思：嗡 金刚 平等）“嗡 班杂 布贝 阿 吽”（藏文：ཨོཾ་བཛྲ་པུཥྤེ་ཨཱཿཧཱུྃ，梵文天城体：ॐ वज्रपुष्पे आः हुं，梵文罗马拟音：oṃ vajrapuṣpe āḥ hūṃ，汉语字面意思：嗡 金刚 花 阿 吽）等五种妙欲供养。诸佛和菩萨为了使我了知种姓而作灌顶。
English
Marpa holds iron hooks in both hands. Inside the northern doorway, on the right is the vajra bell, and on the left is the bell mother, both with green bodies, holding bells in their hands, and making threatening gestures. All of them are adorned with tiger skins and snakes, the fathers with their left legs bent and right legs extended, and the mothers with their right legs bent and left legs extended. These gatekeepers are not in union postures; the fathers and mothers reside facing each other separately. For these, it is also acceptable to visualize them arising from bindus, transforming into their respective hand symbols. Thus, all eighteen entourages have three eyes, bared fangs, furrowed brows, and yellow hair standing on end. They possess the nine moods of dance, taming all who are difficult to tame, fully adorned with the attire of wrathful deities and wrathful mothers, and performing the activities of all Buddhas. These are the mandala of samaya. Then, from the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) at one's heart, light radiates forth, and from the natural abode, the wisdom mandala of the Lord of Secrets arrives, and all the Thus-Gone Ones of the ten directions and three times, together with their sons, merge into one taste, transforming into the mandala of the Great Glorious Wheel. "Vajra Samajaḥ" (藏文：བཛྲ་ས་མ་ཛཿ，梵文天城体：वज्रसमज，梵文罗马拟音：vajrasamajaḥ，汉语字面意思：Vajra Samajaḥ) "All sentient beings without exception..." to "Please come to this place, Blessed One with your retinue." From "All the Buddhas of the ten directions and..." to "Offering with unsurpassed offerings." Perform prostrations and offerings as in the previous tsok offering. With their respective mudras, "Jaḥ Hūṃ Baṃ Hoḥ" (藏文：ཛཿཧཱུྃ་བཾ་ཧོཿ，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：Jaḥ Hūṃ Baṃ Hoḥ) dissolve into non-duality. On the crown of the head of all the deities is a white Oṃ (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) on the moon, at the throat is a red Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) on a lotus, and at the heart is a dark blue Hūṃ on the sun. From these, light radiates forth, and all the blessings and powers of the body, speech, and mind of all the Buddhas are gathered back in the form of light, dissolving into the three syllables at the three places. Again, from the syllable Hūṃ at the heart, light radiates forth, and from the natural abode, all the Buddhas, the empowerment deities, the Five Tathagata Families and their retinues, completely offer with the five sensual pleasures, such as "Oṃ Vajra Samajaḥ" (藏文：ཨོཾ་བཛྲ་ས་མ་ཛཿ，梵文天城体：ॐ वज्रसमज，梵文罗马拟音：oṃ vajrasamajaḥ，汉语字面意思：Oṃ Vajra Samajaḥ) "Oṃ Vajra Puṣpe Āḥ Hūṃ" (藏文：ཨོཾ་བཛྲ་པུཥྤེ་ཨཱཿཧཱུྃ，梵文天城体：ॐ वज्रपुष्पे आः हुं，梵文罗马拟音：oṃ vajrapuṣpe āḥ hūṃ，汉语字面意思：Oṃ Vajra Puṣpe Āḥ Hūṃ) etc. The Buddhas and Bodhisattvas bestow empowerment so that I may know the lineage.
English
Please grant the empowerment. Oṃ sarva tathāgata abhiṣiñcatu maṃ. Having prayed thus, the empowerment deities, holding vases filled with the nectar of wisdom together with symbols such as the vajra and the wheel, said: Oṃ, just as at the time of birth, the gods bathed me, with the pure water of the gods, so too, I empower you. Oṃ sarva tathāgata abhiṣeka te samaya śrīye hūṃ. Having said this, with the empowerment, the stream of bodhicitta filled the entire body, all the defilements of the three doors were purified, and all the main deities and their retinues were adorned with Akṣobhya Buddhas as symbols of empowerment. All phenomena are like reflections, clear and pure, without turbidity. They cannot be grasped, cannot be spoken of, and arise entirely from causes and actions. Having said this, it was heard that the deities of the mandala are inseparable from emptiness. Again, as in the case of the assembly field, offerings from arghaṃ to śabda were made. Hūṃ, from this secret mandala, the vajra fire blazes with light, which arises from space and the elements, a place endowed with the eight charnel grounds. Hūṃ, from the union of skillful means and wisdom, in the mingling of the light of the sun and moon, destroying thousands of classes of obstacles, I prostrate and praise the lord of the wheel. Skillful means and (wisdom), etc., the upper two lines are the same, subduing the evil nāgas, I prostrate and praise the victor over the maras. Subduing the evil Yama, I prostrate and praise the vajra splendor. Subduing the evil water gods, I prostrate and praise the fierce sound. Subduing the evil yakṣas, I prostrate and praise the vajra action. Hūṃ, the great sovereign of the five elements, the beautiful and radiant consort, the radiant sound emitting wind, I praise the one who accomplishes all the actions of creation. The obedient messengers perform actions, hooks, lassos, and chains tightly bound, attracting, gathering, binding, and holding, I praise the one who subdues the borders and accomplishes all actions. Focusing on the inner offering, purify with Oṃ vajra amṛta kuṇḍali hana hana hūṃ phaṭ. Purify with Oṃ svabhāva śuddhāḥ sarva dharmāḥ svabhāva śuddho 'ham. From within emptiness, below, yaṃ transforms into wind, above that, raṃ transforms into fire, above that, kaṃ transforms into three skull-cups.
Chinese
在其之上，从ཨཱཿ（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）生出一个头盖骨碎片，外面白色里面红色，宽广而巨大的里面：东方是གོ་（藏文）字变的牛的肉，南方是ཀུ་（藏文）字变的狗的肉，西方是ད་（藏文）字变的大象的肉，北方是ཧ་（藏文）字变的马的肉。这些的上面：东方是བེ་（藏文）字变的大便，南方是ར་（藏文）字变的血，西方是ཤུ་（藏文）字变的菩提心，北方是མ་（藏文）字变的脑髓，这些是五种智慧的体性。这些的上面是嗡（藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字头朝下。其之上是从阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字生出的位于月亮上的，以金刚吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志。吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放出光芒向下照射，风吹动，火燃烧，物质融化沸腾，变成红色。又从吽（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，从所有佛的 сердечн（梵文）中迎请智慧甘露，融入金刚吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中，它融入月亮中，它融入嗡（藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字中，嗡（藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字融入誓言物中，颜色、气味、味道、能力、威力圆满，变成智慧甘露的大海。嗡（藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）阿（藏文，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）念诵多次。供养于伟大的佛金刚持的口中：伊当阿弥利达玛哈萨达吽（藏文，梵文天城体：idam amrita mahasada hum，梵文罗马拟音：idam amṛta mahāsada hūṃ，汉语字面意思：此甘露大乐吽）。 持金刚手空行母狮面，成就者萨瓦里和扎瓦里，提婆布尔纳，噶洛·曲吉桑，仁钦云珠，斯玛顿·曲杰，岗顿·西尔拉，觉赛·西尔崩，秀布念咒师<据说叫楚顿·西绕珠>，竹顿·多杰僧，巴尊日拉，香贡西<仁嘉>波，桑杰<蒋扬>巴和昆钦·格顿桑，持教者桑杰扎嘎色姆巴，索南坚赞，杰尊多仁沃，根本上师坛城轮之主，引导、传承、讲说上师们，供养。伊当等连用。又在曲吉桑之后：贤种敦巴仁钦云珠，曲吉坚赞西绕多杰，图巴·西绕尊哲僧格，曲杰·西绕珠，即斯玛顿六位。仁钦僧格，智者仁钦珠，嘉瓦·曲珠，噶西·仁嘉瓦，衮秋贝桑，顿珠坚赞和扎西坚赞，贝丹·曲桑等，供养灌顶传承上师们。又在尊哲僧格之后：曲吉嘉波，即斯玛顿五位。
English
On top of that, from Āḥ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah) arises a single piece of skull, white on the outside and red on the inside, wide and vast, inside of which: in the east, the flesh of a cow transformed from the letter Go (Tibetan); in the south, the flesh of a dog transformed from the letter Ku (Tibetan); in the west, the flesh of an elephant transformed from the letter Da (Tibetan); in the north, the flesh of a horse transformed from the letter Ha (Tibetan). On top of these: in the east, excrement transformed from the letter Be (Tibetan); in the south, blood transformed from the letter Ra (Tibetan); in the west, bodhicitta transformed from the letter Shu (Tibetan); in the north, brain transformed from the letter Ma (Tibetan), these are the essence of the five wisdoms. On top of these is the letter Oṃ (Tibetan, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) with its head pointing downwards. On top of that, the vajra marked with the letter Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), arising from the letter A (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) and residing on the moon. From that Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) letter, light radiates downwards. The wind stirs, the fire blazes, the substances melt and boil, turning red in color. Again, light radiates from the Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) letter. From the hearts of all the Buddhas, wisdom nectar is invited, dissolving into the vajra marked with Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum). That dissolves into the moon. That dissolves into the Oṃ (Tibetan, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) letter. The Oṃ (Tibetan, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) letter dissolves into the samaya substances, becoming a great ocean of wisdom nectar, complete with color, smell, taste, power, and potency. Oṃ (Tibetan, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) Āḥ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah) Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) is recited many times. Offering to the mouth of the great Buddha Vajradhara: Idam Amrita Mahasada Hum (Tibetan, Devanagari: idam amrita mahasada hum, Romanized Sanskrit: idam amṛta mahāsada hūṃ, Literal Chinese meaning: This nectar great bliss Hum). Vajrapani, the lion-faced dakini, the accomplished masters Savari and Javari, Deva Purna, Garlo Chokyi Sang, Rinchen Drup, Smarton Chokgyal, Gangton Sherla, José Sherbum, Shukbuk Ngagchang <said to be Khruton Sherab Drup>, Druton Dorje Seng, Bajomden Rigrel, Zhang Gomshik <Rin Gyal> po, Sangye <Jamyang> Pal and Kunkhyen Gedun Sang, the lineage holder Sangye Drakkar Sempawa, Sonam Gyaltsen, Jetsun Doring Wön, the root guru, the lord of the mandala wheel, the guiding, transmitting, and explaining lamas, I offer to them. Combine with Idam etc. Also, after Chokyi Sang: Shenrik Dunpa Rinchen Drup, Chokyi Gyaltsen Sherab Dorje, Thubpa Sherab Tsöndru Sengé, Chogyal Sherab Drup, the six Smartons. Rinchen Sengé, the wise and supreme Rinchen Drup, Gyalwa Chodrup, Kashi Rin Gyalwa, Könchok Pelzang, Döndrup Gyaltsen and Tashi Gyaltsen, Pelden Chosang, etc., I offer to the empowerment lineage lamas. Also, after Tsöndru Sengé: Chokyi Gyalpo, the five Smartons.