English
May it be protected by the blazing fire. Let us offer a short prayer and auspicious words. Do not move the phurba until the mandala has been invited. The summary of the above is: Five sets of torma offerings, mustard oil, fragrant incense, gugul incense and phurba, as well as handbells, cymbals, inner offerings, etc., are arranged. Preliminary torma offerings, blessings descend, co-emergent yoga, purification of the ground, mandala meditation, offerings and praises, prayers. Throwing into the sky, blessing the eyes and feet, circumambulation, snapping fingers, commanding the obstacles. Generating, planting, and protecting the phurba. On the first night of these, the ground ritual is completed. Secondly, the self-generation yoga and the actual remaining place. The first is: Prepare all the necessary items below, and arrange a complete general offering. Although it is not absolutely necessary as in the preliminary torma and blessing of the place ground ritual, offering is made in practice at this time. Prostrate three times and arrange the mandala. Prostrate three times and generate flowers. Prostrate three times and make offerings. Prostrate three times and collect flowers. Prostrate three times and offer the mandala. Prostrate three times and urge the mandala. Prostrate three times and take a seat. As it is like this, others can be understood by seeing the practice itself. The prayer is: For the benefit of sentient beings, with a virtuous mind, all the brave yoginis, for the yoga that is properly endowed with rituals, please abide here. Say this three times. If there is a gathering, do these things, otherwise it is not necessary. Then do the refuge, bodhicitta, and hundred-syllable mantra meditation and recitation, and bless it like the inner offering torma. Instantly transform yourself into Yamantaka. From "Instantly transform yourself into Yamantaka" to "the meaning of the complete purification of the four true abandonments," meditate on the complete sadhana. The second has four, the first is the preparation of the earth goddess: At the place of the mandala's ground, decorate with fragrant water and arrange flowers. Arrange the earth goddess's offerings and torma. Transform into a vajra ground, with a protective wheel of walls, tents, and fire mountains. Oṃ rakṣa rakṣa hūṃ hūṃ phaṭ svāhā. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Touch the ground with your right hand. Rays of light emanate from your heart. The earth goddess and her retinue appear from under the ground.
English
Jah Stah Vajra Samaja. On the mandala, place the transformed syllable Bam. From the syllable Bam arises the earth goddess, golden in color, adorned with all ornaments, the right hand in the mudra of vowing to bear witness, the left hand holding a golden vase filled with nectar at her heart, from the navel upwards emerging from the earth mandala, facing me and abiding. Om Prithvi Devi Saparivara Argham Pratichchha Namah. After offering the argham in this way, holding the vajra bell, to "Om Prithvi Devi," add flowers etc., and offer with the five sensual pleasures. Purify the torma with Amrita. Purify with Svabhava. From within emptiness, from the A arising as a vast and expansive skull-cup, the torma arising from Hum becomes an ocean of nectar. Om Ah Hum Ha Ho Hrih. Om Prithvi Devi Saparivarabhya. To this, add Akaro and offer three times. Saviors, all the Buddhas, in the manner of conduct and distinction, to the earth and the paramitas, goddess, you are the witness. Shakya Singhe, the protector, just as he subdued the hosts of demons, so may I subdue the hosts of demons, and then draw the mandala. Recite this three times. May the work of the mandala be done as you please, recite this and contemplate attaining appearance. To the name mantra Prithvi, offer by adding Argham up to Shapta. Offer the inner offering with the three syllables. Recite and contemplate that the earth goddess dissolves back into the earth itself. The earth goddess especially abides. Second, preparing the deities: Immediately after that, remove the earth goddess's mandala and the offerings. At this time, in order to not confuse the remaining places, there are also those who draw the complete action line, and those who draw about eight large lines. But since there are few deities here, it is easy to not confuse the remaining places, and since there is no other need to draw lines here, it is best to act in accordance with the explained measure. Therefore, it should be done like this: With Om Ah Hum three times each. In the place of the main deity, draw a square fragrant dot, and in the places of the other four retinues and the vase, draw one round dot each. To each of the deities, recite their own mantra three times each, and to the four vases, arrange the mandala by reciting the three syllables three times each, and around the perimeter, place offerings not less than the number of deities.
Chinese
并且像供朵玛一样陈设，用阿弥利达（藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露）净化，用斯瓦巴瓦（藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）清净。从空性中，从各种莲花和太阳上安住的吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中生出各种金刚。从“月亮的座垫，嗡 赫利 什提（藏文：ཨོཾ་ཧྲཱི་ཥྟིཿ）”等，嗡 德夏拉谛（藏文：ཨོཾ་དཱེ་ཥ་རཱ་ཏི་）等，嗡 摩诃塔 康塔（藏文：ཨོཾ་མོ་ཧནྟ་ཀྲཾ་ཏ་）直到伊尔夏拉谛 吽 扎（藏文：ཨིར་ཥྱ་རཱ་ཏི་ཧཱུཾ་ཛཿ）。从自己的心间发出光芒。虚空中安住的坛城之轮，金刚萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ）。用阿刚（藏文：ཨརྒྷཾ）到夏布达（藏文：ཤཔྟ）供养。众神安住在堆积之上，中央的座垫之上，薄伽梵忿怒阎魔敌。从“以充满装饰”到结束。从自己的心间的身像发出光芒，从“扎 吽 邦 霍（藏文：ཛཿཧཱུྃ་བཾ་ཧོཿ）”之间按照修法。从“金刚地基”到“斯瓦哈（藏文：སྭཱཧཱ）”之间，像地神时一样结界。如前一样供养，净化，加持。供养是，广则如实际坛城修法时一样，略则，外供，七政宝，内供，赞颂等按照修法中所说的那样做。朵玛的净化、清净、加持也按照修法。从自己的心间，“忿怒尊”到“祈请诸方护法离开”之间也按照修法。然后手持香炉和金刚铃，阎魔敌金刚薄伽梵，明咒之王您我敬礼，为了对弟子们的慈爱，也为了对您们的供养，怙主大悲之自性，我将描绘坛城。因此薄伽梵请您慈悲地，赐予恩德，祈请赐予佛陀眷属之事，菩萨果位，以及其他所有密咒天神，天神和世间护法，以及常住的成就之本尊，对众生之教法极喜悦者，所有具有金刚之眼者，请您们也真实地忆念我。金刚持大（名字）我，阎魔敌红色坛城，尽我所能地准备，为了净化有情而描绘。因此请您以慈爱摄持我和我的弟子们，祈请使所有会众都安住在坛城中。这样祈请三次，也清楚地说明了获得允许。金刚力。
English
And arrange like the practice of Torma. Purify with Amrita (藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：Nectar), cleanse with Svabhava (藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：Self-nature). From emptiness, from the HUM (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：HUM) syllable abiding on various lotuses and suns, arise various vajras. From "the moon's seat, OM HRIH SHTIH (藏文：ཨོཾ་ཧྲཱི་ཥྟིཿ)" etc., OM DESHA RATI (藏文：ཨོཾ་དཱེ་ཥ་རཱ་ཏི་) etc., OM MOHANTA KRAMTA (藏文：ཨོཾ་མོ་ཧནྟ་ཀྲཾ་ཏ་) up to IRSHYA RATI HUM DZA (藏文：ཨིར་ཥྱ་རཱ་ཏི་ཧཱུཾ་ཛཿ). Rays of light emanate from one's own heart. The wheel of the mandala abiding in the sky, Vajra Samaja (藏文：བཛྲ་ས་མཱ་ཛཿ). Offer with Argham (藏文：ཨརྒྷཾ) up to Shapta (藏文：ཤཔྟ). The deities abide on the heap, on the central seat, Bhagavan Yamantaka, Destroyer of Death. From "adorned with fullness" to the end. Rays of light emanate from the form of one's own heart, from "DZA HUM BAM HOH (藏文：ཛཿཧཱུྃ་བཾ་ཧོཿ)" in between, according to the sadhana. From "Vajra ground" to "Svaha (藏文：སྭཱཧཱ)", bind the boundaries as in the case of the earth deity. As before, offer, purify, bless. The offering is, if extensive, then as in the actual mandala sadhana, if brief, then the outer offering, the seven royal emblems, the inner offering, the praises, etc., do as it is said in the sadhana. The purification, cleansing, and blessing of the Torma are also according to the sadhana. From one's own heart, from "Wrathful One" to "requesting the protectors of the directions to depart" is also according to the sadhana. Then, holding the vajra bell with the incense burner, Yamantaka Vajra Bhagavan, King of Vidyas, I prostrate to you. Out of love for the disciples, and also for the sake of offering to you, Protector, essence of great compassion, I shall draw the mandala. Therefore, Bhagavan, please be kind to me with respect, grant your grace, I request you to grant the activities of the Buddha's retinue, the Bodhisattva's fruit, and also all other secret mantra deities, gods and protectors of the world, and the ever-abiding origin of accomplishment, those who are exceedingly delighted in the teachings of sentient beings, all those who possess the vajra eye, please also truly remember me. Vajradhara great (name) I, Yamantaka red mandala, preparing as much as I am able, I draw for the purification of beings. Therefore, please hold me and my disciples with love, I request you to make all the assembly abide near in the mandala. It is also clear that permission is obtained by requesting three times in this way. Vajra force.
Chinese
心入大乐之体性。瓶之水与味成一。虽有事业瓶之天人融化之理，然如常行之。瓶安住于上。三、弟子之准备：若仅于当日之次夕作真实灌顶，则此处应令弟子久住。若于其他日作灌顶，则于修圆坛之后，令弟子久住是应理。其亦如此：于圆坛房之外，或隐藏秘密之物，于圆坛房中亦可，令弟子沐浴。献供养及曼扎者，如下：发心内灌祈请生欢喜，常忏加持供养木牙与，漱口水护线说法吉祥草施，梦相观察律仪受持也。初者：自己具戒之四众，于大乘心者等，如来所说之，仪轨如实随许之。何人寻求咒之成就，将入于此坛城。欲求福德者除此，其他寻求他世者。贤善大多信解后，入于寻求他世。若寻求此果，则他世不成就。若缘于他世，则不费力此果成。是故于他世之，义利心当坚固。如是说其义。其后，由师之胸间光芒迎请诸弟子，置于口中。由身之道，经金刚道降于虚空，身语意三之垢染皆清净。主尊化为嗔恨阎罗死主之身。又由师之胸间光芒迎请之诸佛与菩萨众，置于父之口中。于心中化为菩提心。由金刚道所出之菩提心灌顶加持。以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字由秘密处向外放射。安住于自座。其后作祈请：与嘛嘛格（藏文：མཱ་མ་ཀཱི་，梵文天城体：मामक，梵文罗马拟音：māmakī，汉语字面意思：嘛嘛格）一同结合。我之导师大喜悦您。开示大菩提之理。大怙主啊我
English
The mind enters the nature of great bliss. The water of the vase and the taste become one. Although there is a way to dissolve the deities and humans of the action vase, it should be done as usual. The vase remains especially in place. Third, the preparation of the disciples: If the actual empowerment is performed only on the evening of that very day, then the disciples should remain here for a long time. If the empowerment is performed on other days, then it is appropriate for the disciples to remain in place after the mandala is completed. It is also like this: outside the mandala room, or hiding secret objects, even in the mandala room itself, the disciples should bathe. Offering prostrations and mandalas, like this: Generate the mind of enlightenment, request the inner empowerment, generate joy, constantly confess, bless, offer, and give toothpicks, rinsing water, protection cords, Dharma talks, and kusha grass. Examine dreams and take vows. The first is: the fourfold assembly of one's own disciplined ones, those with great vehicle minds, the rituals spoken by the Thus Gone One are truly followed. Whoever seeks the accomplishment of mantras will enter this mandala. Others who desire merit, others seek the next world. Most of the virtuous ones, having faith, enter into seeking the next world. If you seek this result, then the next world will not be accomplished. If you focus on the next world, then this result will be accomplished without effort. Therefore, make your mind firm for the sake of the next world. Thus, the meaning is explained. Then, the light from the teacher's heart invites the disciples and places them in the mouth. Through the path of the body, descending from the sky through the vajra path, all the defilements of body, speech, and mind are purified. The main deity transforms into the form of the wrathful Yama, the lord of death. Again, the assembly of Buddhas and Bodhisattvas invited by the light from the teacher's heart is placed in the father's mouth. Transforming into the mind of enlightenment in the heart. The empowerment of the mind of enlightenment, which comes from the vajra path, is blessed. 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） radiates outward from the secret place. Abide on your own seat. Then make the request: Unite with Māmakī（藏文：མཱ་མ་ཀཱི་，梵文天城体：मामक，梵文罗马拟音：māmakī，汉语字面意思：嘛嘛格）. My teacher, great joy, you. Showing the way of great enlightenment. Great protector, I