English
Thus it is said. During the Three-Stacked Deity practice, the recitation of the line, "Inviting the peaceful Vajra Father and Mother," and the recitation of "Wisdom-being Peaceful Vajra Father and Mother, yellow, blue, white," etc., must be translated. Furthermore, when light radiates from the (Tibetan: མཾ་, Sanskrit Devanagari: मं, Sanskrit Romanization: mam, Literal Chinese meaning: Mang) syllable at one's heart, all mandalas of the preliminary preparation, including the main deity and retinue, in the space in front, from (Tibetan: བཛྲ་ས་མཱ་ཛཿ, Sanskrit Devanagari: वज्रसमाजा, Sanskrit Romanization: vajrasamājaḥ, Literal Chinese meaning: Vajra Samaja) to (Tibetan: ཏ་ཀྲྀཏ་ཧོཿ, Sanskrit Devanagari: तकृत हो, Sanskrit Romanization: takṛta hoḥ, Literal Chinese meaning: Ta-kri-ta Ho), should be done as in the great recitation practice. Thirdly, the offering: Bless the offerings as in the sadhana, and as explained extensively in the offering garland, all offerings should be completed. The praise, whether extensive or concise, should be adapted to the occasion. After these, perform the recitation as appropriate, and recite the Hundred Syllable Mantra seven times. As explained in the sadhana, the transcendent torma must be offered at this time. Moreover, it is excellent to offer the torma to the deity generated in front immediately after the torma is blessed, so there is no need to invite the deity of the torma. If you want to offer a torma to a special Dharma protector, do it here. Then, offer the inner torma to the directional protectors with the ritual as explained in the sadhana. Although there is also a practice of offering only outer tormas to the directional protectors, if only the outer ritual is offered externally, there is a fault of not completing the inner torma ritual. Also, according to some, if the outer torma of the inner ritual is thrown outside, the ritual will be mistaken. Therefore, it is important to distinguish between the outer and inner rituals for the directional protectors' torma and perform both. In many practices, although all outer tormas are performed only with the inner ritual, it is said that this will result in the fault of throwing those with vows outside, so those who understand this should be warned. Then, cast the outer torma. The shape of the torma heap should be large and round, defiled with foods such as meat and alcohol, and dough with colors, and various colored banners should be erected. Place it on a platform outside the mandala house. Prepare the offerings that precede the three or two waters, the inner offering, the vajra bell and drum, etc. Bless the torma as in the sadhana. From one's heart, a light like an iron hook radiates, surrounded by immeasurable beings. Offer with offering water and the five sense objects. Offer each with (Tibetan: ཨོཾ་ཨཱཿབཛྲ་ཡུཏྡྷ་, Sanskrit Devanagari: ओम् आः वज्रयुद्धा, Sanskrit Romanization: oṃ āḥ vajrayuddha, Literal Chinese meaning: Om Ah Vajra Yudha) etc. Om Ah Du.
Chinese
三生者一切，至，祈请守护之间，总的安立。之后将供品全部收集到朵玛器皿中，从阿伽至夏帕进行供养。请享用此供养朵玛，愿一切成就！念诵三遍百字明。从这世间至，祈请宽恕。嗡 阿嘎若 穆 卡 萨瓦 达玛 南 匝 雅 达 嘎 达 贝 萨瓦 达 他 嘎 达 贝 吽 呸 梭 哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），伴随着朵玛的乐器声响，丢弃到干净的地方。以威猛之姿，猛烈念诵甘露旋绕的咒语，驱逐邪魔。踩着上师的脚印前来，在内部进行亲近。以金刚之力的进入而进入，观想在神幡之上进行绕行，念诵四遍吽字，绕行三圈。从东门献上蓝色花朵，嗡 至上喜乐之心充满嬉戏，以妩媚之手顶礼薄伽梵。匝 吽 班 霍 嘿 嘿 嘿 怙主，请享用手中的花朵。再次前往西门方向，以莲花轮作吽字手印，嗡 班匝 额德嘎达 雅 萨玛雅 扎 贝 萨雅 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），以此观想打开东门。同样打开全部四扇门之后，萨玛雅 扎 贝 萨雅 弥，拿起花环，戴在头上。嗡 扎 纳 玛 弥 萨瓦 达 他 嘎 达 达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），以此顶礼。祈请赐予一切有情众生成就的恩德。在此期间，通过火供的仪式使诸神欢喜，如果喜欢繁琐，并且感到高兴，可以再次进行简略的供养赞颂。可以伴随绕行的舞蹈，也可以不伴随，吽 吽，解脱轮回执持身，以双双拥抱的结合供养。不动金刚唯有您，德 纳 吽，德 纳 吽，德 纳 德 德 吽。您以足踏莲花之上，天人顶礼之至尊，化现之花种种之主，不动金刚，德 纳 吽。事物解脱种种亲，持守秘密之秘密的您，享用无尽甘露的您，您的意念并非莲花盛开，德 纳 等。创作亦为利益有情者，向无因之身顶礼，德 纳 等。如月般美丽身清净，如秋月般美丽之面容，德 纳 等。具有互相拥抱之结合者，金刚。
English
All three born ones, until, the general establishment is made by requesting protection. Then collect all the offerings into the torma vessel, and offer from Argham to Shapta. Please accept this offering torma, may all be accomplished! Recite the hundred-syllable mantra three times. From this world until, please forgive. Om Akaromukham Sarva Dharma Nam Adya Nutpannatvat（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, discard the torma with the sound of musical instruments in a clean place. With a fierce posture, fiercely recite the mantra of swirling nectar to dispel obstacles. Come stepping on the master's heels, and make close contact inside. Enter with the force of Vajra, and contemplate circumambulating on the divine banner, reciting the four Hums, and circumambulating three times. From the east gate, offer a blue flower, Om the supreme blissful mind is full of play, with a graceful hand I bow to the Bhagavan. JAH HUM BAM HOH HI HI HI Protector, please accept the flowers in your palms. Again, go to the west gate, and as you release the Hum Mudra from the lotus circle, Om Vajra Utghata Ya Samaya Prabeshaya Hum（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, think that the east gate is opened. Likewise, after opening all four gates, Samaya Prabeshaya Mi, take the garland of flowers and tie it on your head. Om Prana Mami Sarva Tathagatam（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, bow in this way. Please bestow the grace of accomplishment on all sentient beings. In the meantime, please the deities with the ritual of fire sacrifice, and if you like elaboration and are happy, do a brief offering and praise again. It can be accompanied by a circumambulating dance, or it can be without, Hum Hum, holding the body that liberates from samsara, offering with the union of embracing each other. Immovable Vajra, only you, Te Na Hum, Te Na Hum, Te Na Te Te Hum. You step on the lotus with your feet, the supreme one worshiped by gods and humans, the lord of various emanated flowers, Immovable Vajra, Te Na Hum. Things are liberated, all kinds of relatives, you hold the secret of secrets, you enjoy endless nectar, your intention is not the blooming of the lotus, Te Na etc. Even composing is for the benefit of sentient beings, I prostrate to the causeless form, Te Na etc. A body as beautiful as the moon is pure, a face as beautiful as the autumn moon, Te Na etc. Those who have the union of embracing each other, Vajra.
Chinese
铃印殊胜。德讷等。事业周遍具善身。以美饰物成有形。德讷等。幻化业之有情身。非由因缘所成身。德讷等。充满吉祥之音声。一切众生皆歌唱。德讷等。如是吉祥而歌唱。此后若欲入坛城，无论是否为弟子灌顶之时，皆如所愿取灌顶之物。入坛城可简可繁，然主要赞叹繁者。亦如后文所说，如为弟子灌顶一般。为成办修供之支分，并非必须获得入坛灌顶。因此，此与坛城斋戒之仪轨相关，亦与弟子灌顶相关。对于未被师长细微罪垢所染污者，虽说不需作为弟子灌顶之支分，然因未获圣位者如是甚少，故必于彼前行合之。第四，灌顶之事业，有准备和正行二者。初者有共同和不共同二者。初者有，调心为子，祈请生信，共同持戒加持，供养弃木，施予漱口水、吉祥草、守护线，生欢喜心，观察梦境。如是十三者。初者为，自身具戒之四众眷属，具大乘喜乐之自性，对彼等一切如实开许坛城之仪轨。某些人寻求密咒成就之义，故入此坛城。其余人因欲求福德，或为来世利益。复有具信者，为求来世利益，具慧者应入坛城，不应贪求今生之果报。若贪求今生，则来世不得生。若生起寻求来世利益之心，则今生之果报亦增盛。如是说，并将意义置于心中。第二，弟子等安住于燃烧之火坛城中，于心间亦
English
Supreme bell seal. Te ṇṇa etc. Action pervades the well-formed body. With beautiful ornaments, it becomes tangible. Te ṇṇa etc. The form of beings of illusory action. It is a form not made by conditions. Te ṇṇa etc. Having filled with auspicious sounds. All beings sing. Te ṇḍa etc. Thus singing auspiciously. Then, if you want to enter, whether it is the time of empowerment for the disciple or not, take the objects of empowerment as you wish. Entering can be either elaborate or concise, but the elaborate is mainly praised. It is also as explained below, just like empowering the disciple. It is not necessary to receive the self-entry empowerment as a part of accomplishing the offering. Therefore, this is related to the mandala fasting ritual, and also related to the disciple's empowerment. For those who are not stained by even the slightest defilement of the teacher's faults, it is said that it is not needed as a part of the disciple's empowerment, but because such people who have not attained the noble stage are few, it must be combined with its preliminary. Fourth, the activity of empowerment has two parts: preparation and the main part. The first has two parts: common and uncommon. The first has thirteen parts: taming the mind as a child, praying to generate faith, common vows, blessings, offerings, discarding toothpicks, giving rinsing water, kusha grass, and protective thread, generating joy, and observing dreams. The first is: one's own fourfold retinue with vows, possessing the nature of delight in the Great Vehicle, truly grant the mandala ritual to all of them. Some seek the meaning of secret mantra accomplishment, therefore they enter this mandala. Others desire merit, or seek the benefit of the next life. Again, those with faith, seeking the benefit of the next life, the wise should enter the mandala, and should not desire the fruits of this life. If one desires this life, the next life will not arise. If the mind of seeking the benefit of the next life arises, the fruits of this life will also increase. Thus it is said, and put the meaning in the heart. Second, the disciples etc. abide in the burning fire mandala, and also in the heart
Chinese
从让（藏文：རཾ，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：让）字中生起的火之坛城，在那二者中燃烧，罪障和庸常的蕴聚一同焚烧，识蕴安住于嗡（藏文：ཨོཾ，梵文天城体：om，梵文罗马拟音：om，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：ah，梵文罗马拟音：ah，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：hūṃ，梵文罗马拟音：hum，汉语字面意思：吽）三字中。那（识蕴）被上师心间的吽（藏文：ཧཱུཾ，梵文天城体：hūṃ，梵文罗马拟音：hum，汉语字面意思：吽）字之光芒迎请，进入口中，经过身之形状，从金刚道降至明妃之宫，化为光而完全消失，成为蓝色三面六臂的不动佛。再次迎请十方一切诸佛，进入口中，融化为菩提心，从金刚道而出，灌顶并最终融入无二。以吽（藏文：ཧཱུཾ，梵文天城体：hūṃ，梵文罗马拟音：hum，汉语字面意思：吽）字从虚空中向外散发，观想按次第安坐于队列之中。如此传达。第三是，献曼扎后，大乐您是我的导师，上师您请垂听，请您开示大菩提之法，大怙主我祈求您，请赐予我那誓言，也请赐予我菩提心，佛法僧三宝，也请赐予我三皈依，于大解脱之胜城中，祈请怙主引导我进入。如此祈请三次。第四是，您是伟大之法的法器，孩子过来，为了大乘，殊胜密咒行持之仪轨，我将如实地为您开示。具有身语意金刚者，三时出现的诸佛，以金刚咒语的力量，如实证得无与伦比的智慧。无与伦比的密咒结合，凭借此，释迦狮子等，殊胜者们摧毁了魔众，无尽巨大且力量强大。通晓世间追随者后，转法轮后而入涅槃。因此为了获得一切智，孩子您应如此行持智慧。如此讲述并解释其含义。第五是，于三宝前我皈依，所有罪业皆一一忏悔，对众生的善行我随喜，于佛菩提心中忆念。如此三次。第六是，通过念诵一切业障，来守护弟子，并以持金刚杵的右手，在弟子的心间等三处，用妙香之水点吉祥痣，念诵三字，在心间是蓝色金刚杵。