English
Auspicious and prosperous! I am Vajrapani, always firm. I am the great lord of Vajra. I will not abandon the blessings. (Thus it is said.) Secondly, then, the Acharya arranges one set each of inner offerings and offerings in the four directions. The four disciples who are well-serving the deities, abiding in the pride of Vairochana and others, offer and bless the inner offerings from the four directions according to the sadhana. The Acharya thinks of offering to the main deity of the mandala, and makes offerings from Argham to Shabda. Offer the inner offering with the three syllables, and praise with the five such as Immovable Vajra Great Wisdom, with or without music. The one abiding in the east: The Tathagata is all peaceful, the abode of all Tathagatas, the supreme of all dharmas without self, please explain the sacred mandala. South: All names are perfectly complete, all non-names are perfectly abandoned, Samantabhadra is the supreme of body, mandala... West: The peaceful dharma arises from the supreme, purifying all the practices of wisdom, Samantabhadra is the supreme of speech, mandala... North: The mind of all sentient beings is vast, its nature is pure and without defilement, Samantabhadra is the supreme of mind, turning the wheel of dharma, mandala... Thus, each prays three times. If you like to expand, there is also a practice of offering and blessing each one, making praises, mandalas, etc. Then, the Acharya says: May I eliminate the demonic obstacles and afflictions of sentient beings who are covered by the darkness of ignorance and controlled by demons. After saying this, holding the vajra and bell with fierce conduct, the vajra crest mudra is inverted on the crown of the head. Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） Vajra Uttiṣṭha! The mandala visualized by oneself merges into the sky. Thirdly, the vajra Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） syllable, black in color, that is completely emitted from the heart of the main deity of the mandala, from holding the lotus, thick and short, abides in the posture of... The right eye transforms from the syllable 'ma' into the sun, the left eye transforms from the syllable 'ṭa' into the moon, and the pupils transform 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：吽） into a burning five-pronged vajra. Looking to the left with the vajra eye, all obstacles are destroyed, and looking to the right, a fence and boundary are formed. Krodha tiṣṭhi hrīḥ. Twice on the soles of one's feet.
Chinese
或者从阿字生出各种燃烧的金刚杵，各自安住。然后唱着吽字歌，完全变成喜悦之姿态的自在者。再次以右绕的各种金刚杵，或独尖，或三尖的姿态，绕一圈。从自在者面向中央，吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）安住于身语意，一切魔障众，听我说！我是具德金刚持，以善妙结合守护轮，以金刚燃烧之身形，行持三身之事，如果违背我的教令，必定会遭遇恐怖。这样以猛厉的语调说着，伴随着乐器的声音，用古古香熏，用扬嘎击打。之后在远离魔障的土地上，以寂静姿态、忿怒姿态、金刚姿态等各种姿态绕行。东方右伸，南方左伸，西方地印，北方圆形舞步。如果了解且高兴，就如药师所说，或者如十忿怒尊有六种仪轨，或者如念珠中所说那样做。第五，一个橛用红色檀香涂抹，缠绕红色丝线，系上花环，进行净化。从空性中，从吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中或者刹那间，生出黑色断魔者，手持莲花，从肚脐以下是橛的形状，完全具备所有忿怒相。额头是嗡（藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙是啊（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：啊），心间是吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从自己的心间放出光芒，断魔者，班杂萨玛扎（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），扎 吽 邦 霍（藏文，梵文天城体：，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：扎 吽 邦 霍），眼睛里是克星（藏文，梵文天城体：，梵文罗马拟音：kṣiṃ，汉语字面意思：克星），耳朵里是增（藏文，梵文天城体：，梵文罗马拟音：jiṃ，汉语字面意思：增），鼻子里是康（藏文，梵文天城体：，梵文罗马拟音：khaṃ，汉语字面意思：康），舌头上是冈（藏文，梵文天城体：，梵文罗马拟音：gaṃ，汉语字面意思：冈），额头上是康（藏文，梵文天城体：，梵文罗马拟音：skaṃ，汉语字面意思：康），肚脐上是桑（藏文，梵文天城体：，梵文罗马拟音：saṃ，汉语字面意思：桑）。灌顶如同地神一般，不动佛为顶饰，从燃烧中生出的金刚橛，火焰猛烈燃烧。从自己的心间的吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放出光芒，帝释天等十方的一切魔障全部勾召，放入从吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中生出的燃烧的坑洞中，用金刚橛击打，用金刚锤捶打。这样在实际的坛城中央用橛击打，嗡 嘎嘎嘎达亚 嘎达亚，萨瓦 杜斯当 帕特（藏文，梵文天城体：，梵文罗马拟音：oṃ ghā ghā ghātaya ghātaya sarva duṣṭaṃ phaṭ，汉语字面意思：嗡 嘎嘎 嘎达亚 嘎达亚，一切 恶 帕特），吉拉亚 吉拉亚，萨瓦 帕邦 帕特（藏文，梵文天城体：，梵文罗马拟音：kīlaya kīlaya sarva pāpaṃ phaṭ，汉语字面意思：吉拉亚 吉拉亚，一切 罪 帕特），吽 吽 吽 班杂 吉拉，班杂 达若 阿嘉巴亚地 萨瓦 维格南（藏文，梵文天城体：，梵文罗马拟音：hūṃ hūṃ hūṃ vajra kīla vajra dharo ajñā payati sarva vighnān，汉语字面意思：吽 吽 吽 金刚 吉拉，金刚 持令 一切 障碍）
English
Or, various blazing vajras arise from the letter A, each abiding in its place. Then, singing the Hum song, one becomes the master of the gait of complete joy. Again, with the gait of various vajras circling to the right, either single-pointed or triple-pointed, make one circle. From the position of mastery, facing the center: Hum (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese: Hum) abides in body, speech, and mind. All you hosts of obstacles, listen to me! I am the glorious Vajradhara. By perfectly combining the protective wheel, with the form of the blazing vajra, one should accomplish the deeds arising from the three bodies. If you transgress my command, you will undoubtedly experience terror. Thus, speaking with a fierce voice, accompanied by the sound of musical instruments, incense with gugul, and strike with yungkar. Then, on the ground free from obstacles, circle with peaceful gait, wrathful gait, vajra gait, as appropriate. Extend the right hand to the east, the left hand to the south, the earth mudra to the west, and perform a circular dance step to the north. If you know and are joyful, do as the physician says, or as the ten wrathful deities have six rituals each, or as it appears in the rosary. Fifth: Anoint one kila with red sandalwood, wrap it with red thread, adorn it with a garland of flowers, and purify it. From emptiness, from the letter Hum (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese: Hum), or in an instant, arises the black obstacle-destroyer, holding a lotus, with the shape of a kila from the navel down, fully possessing all the characteristics of a wrathful deity. On the forehead is Om (Tibetan, Devanagari: , Romanized Sanskrit: oṃ, Literal Chinese: Om), in the throat is Ah (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese: Ah), in the heart is Hum (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese: Hum). From one's own heart, radiate light. Obstacle-destroyer, Vajrasamaja (Tibetan, Devanagari: वज्रसमाजा, Romanized Sanskrit: vajrasamāja, Literal Chinese: Vajrasamaja), Jah Hum Bam Hoh (Tibetan, Devanagari: , Romanized Sanskrit: jaḥ hūṃ baṃ hoḥ, Literal Chinese: Jah Hum Bam Hoh), in the eyes is Kshim (Tibetan, Devanagari: , Romanized Sanskrit: kṣiṃ, Literal Chinese: Kshim), in the ears is Jim (Tibetan, Devanagari: , Romanized Sanskrit: jiṃ, Literal Chinese: Jim), in the nose is Kham (Tibetan, Devanagari: , Romanized Sanskrit: khaṃ, Literal Chinese: Kham), on the tongue is Gam (Tibetan, Devanagari: , Romanized Sanskrit: gaṃ, Literal Chinese: Gam), on the forehead is Skam (Tibetan, Devanagari: , Romanized Sanskrit: skaṃ, Literal Chinese: Skam), on the navel is Sam (Tibetan, Devanagari: , Romanized Sanskrit: saṃ, Literal Chinese: Sam). The empowerment is like the earth deity, with Akshobhya as the crown ornament. The vajra kila arising from the burning becomes a blazing fire. From the Hum (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese: Hum) in one's own heart, radiate light. All the obstacles of the ten directions, including Indra, are completely summoned and placed in the burning pit arising from the letter Hum (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese: Hum). Strike with the vajra kila and hammer with the vajra hammer. Thus, actually strike the kila in the center of the mandala ground, Om Ghagha Ghataya Ghataya Sarva Dushtam Phat (Tibetan, Devanagari: , Romanized Sanskrit: oṃ ghā ghā ghātaya ghātaya sarva duṣṭaṃ phaṭ, Literal Chinese: Om Ghagha Ghataya Ghataya All Evil Phat), Kilaya Kilaya Sarva Papam Phat (Tibetan, Devanagari: , Romanized Sanskrit: kīlaya kīlaya sarva pāpaṃ phaṭ, Literal Chinese: Kilaya Kilaya All Sins Phat), Hum Hum Hum Vajra Kila Vajra Dharo Ajñā Payati Sarva Vighnan (Tibetan, Devanagari: , Romanized Sanskrit: hūṃ hūṃ hūṃ vajra kīla vajra dharo ajñā payati sarva vighnān, Literal Chinese: Hum Hum Hum Vajra Kila Vajra Holder Commands All Obstacles).
Chinese
如果能善加利用，请您不要制造障碍，务必成为良善的道友。为了在此处迎请一切如来的身、语、意秘密，以及秘密集合的大坛城，为了自己进入并接受灌顶，为了引导弟子并授予灌顶，请守护方等喜好白色一方的众生享用这广大的供施食子，并安住于坛城房屋的四面八方，行持守护一切障碍之事业。也请使原本居住于此者心怀寂静。所有喜好黑色一方，无权观看秘密行持者，都请离开，不要住留于此地！如此以威吓和乐器的声音施放食子。之后是加持处所和物品：进行清扫净化。从空性中，于（藏文：ཧཱུྃ，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生出的防护轮之中，处所房屋从（藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：仲）字生出，乃是由各种珍宝所成的，具有四方四门和四阶梯的大解脱宫殿，一切庄严和特征皆圆满。在中央，从（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字生出麦子。至于乐器降临加持等，则如仪轨和上述供品的加持方式。之后如食子一般加持内供。从皈依直至坛城收摄，修持完整的仪轨。之后如取土时所说一般供养土地女神，最后如净化土地时所说一般融入土地本身。第二种方式是，按照后来的实践，此时为了不混淆余处，而绘制事业线。然而，无论是绘制事业线后用智慧线加持，还是绘制智慧线后用事业线划分，都可以。如果以下坛城的涂油日进行，则显得更好。无论如何，都要用香水涂抹坛城的地面。在主尊的位置画上方形的香点，在其他本尊的位置画上圆形，并在这些上面放置鲜花或谷物堆。为每一位本尊陈设不少于十种的特殊供品。这些可以通过观察实践来了解。在东方的左侧是出世间者
English
If it can be used well, please do not create obstacles, and be sure to become a good friend on the path. In order to invite the secret of body, speech, and mind of all Tathagatas, as well as the great mandala of secret gatherings, to this place, in order to enter and receive empowerment oneself, and to guide disciples and bestow empowerment, please let the protectors and other beings who favor the white side enjoy this vast offering of food, and abide in the ten directions of the mandala house, and perform the task of protecting all obstacles. Please also make those who originally live here have peaceful minds. All those who favor the black side and do not have the right to watch the secret practices, please leave and do not stay in this place! In this way, the food is released with threats and musical sounds. Then comes the blessing of the place and objects: cleaning and purification are performed. From emptiness, within the protective wheel arising from the syllable (藏文：ཧཱུྃ，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum), the place of residence arises from the syllable (藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：Bhrum), which is a great liberation palace made of various jewels, with four sides, four doors, and four steps, complete with all decorations and characteristics. In the center, barley arises from the syllable (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A). As for the blessing of the arrival of musical instruments, etc., it is like the ritual and the blessing method of the above offerings. Then, bless the inner offering as if it were food. From taking refuge to the absorption of the mandala, practice the complete ritual. Then, offer to the earth goddess as described when taking the earth, and finally dissolve into the earth itself as described when purifying the earth. The second way is that, according to later practice, at this time, in order not to confuse the remaining places, work lines are drawn. However, it is possible to bless the work lines with wisdom lines after drawing them, or to divide them with work lines after drawing the wisdom lines. It seems better to do it on the day of oiling the lower mandala. In any case, the ground of the mandala should be smeared with perfume. Draw square fragrance dots at the position of the main deity, and round dots at the position of other deities, and place flowers or grain piles on top of them. Set up no less than ten special offerings for each deity. These can be understood by observing the practice. To the left of the east is the transcendent one