Chinese
第五是：见到进入至极秘密的坛城，必定从一切罪业中解脱。今天你们安住得很好。对于这大乐乘，此后你们没有死亡。为了存在彻底成就，你已脱离存在的痛苦。任何金刚手印，仅仅是生起，成为佛陀毫无疑问。菩提心不应舍弃，神圣的法不应诽谤，永远不应抛弃。由于无知或愚昧，不应明确地展示它。金刚铃杵手印等，永远不应抛弃。不应诽谤上师，因为这与一切佛陀相同。完全舍弃自己的自性后，不应以苦行来折磨，应随心所欲地享受安乐。这是未到来的圆满佛陀。今天你们是坛城的上师，是持咒和续部者，诸佛菩萨和众神都一致认可。以对众生的慈悲，你们应按照坛城的仪轨，努力书写。修行者啊
English
Seating firmly. Oṃ sarva tathāgata siddhi vajra samaya tiṣṭha eṣa stvaṃ dhāraya mi vajra sattva hi hi hi hi hūṃ hūṃ. The third is: The left hand holds the edge of the Dharma robe at the heart, and the right hand makes the supreme generosity mudra. The master says, "Visualize the form of the Tathagata Shakyamuni Buddha arising from the syllable Oṃ." Then recite: Oṃ vajra sattva tathāgata. Here I prophesy you, for the sake of existence being completely accomplished, liberate from all the evil destinies of existence. Kye, so-and-so vajra named Tathagata Siddhi Samaya Tvam. Bhur bhuvaḥ svah. The mudras arising from these prophesy, and the Tathagatas together with the retinue mandala all prophesy in unison to unsurpassed perfect enlightenment. Believe in the power of the mudras arising from this and the power of this mantra. The fourth is: Like a sin devoid of attachment, there is no other in the three realms. Therefore, one should be detached from desire, you should never do that. Mahā samaya hana hūṃ phaṭ. The fifth is: By seeing and entering the supremely secret mandala, one is definitely liberated from all sins. Today you all dwell well. For this great bliss vehicle, henceforth you have no death. For the sake of existence being completely accomplished, you have transcended the suffering of existence. Whatever the vajra mudra is, just by generating it, there is no doubt of becoming a Buddha. Bodhicitta should not be abandoned, the sacred Dharma should not be slandered, and should never be discarded. Due to ignorance or delusion, it should not be explicitly shown. The vajra bell, vajra and mudras, etc., should never be discarded. The master should not be slandered, for this is the same as all Buddhas. Having completely abandoned one's own nature, one should not be tormented by asceticism, and one should enjoy happiness as one pleases. This is the complete Buddha who has not yet come. Today you are the master of the mandala, the holder of mantras and tantras, and all the Buddhas, Bodhisattvas, and gods agree. With compassion for sentient beings, you should diligently write according to the ritual of the mandala. Practitioner
Chinese
。诸佛皆一致宣说，是为最极恒常之教言。不应诽谤阿阇梨，不应违越善逝之教言。同样，嗔怒而对同修，不应说其过失。对于众生，慈爱之心，任何时候都不要舍弃。菩提心不应舍弃，不应诽谤自他之法。对于尚未成熟之有情，秘密不应宣说。不应诽谤自身之蕴，不应诋毁诸法之自性。应恒常远离对恶人的慈爱，不应衡量法性。不应欺骗具信之有情，应恒常依止誓言。对于智慧自性之女性，不应说其过失之罪。瑜伽士不应以乞讨为生，不应舍弃瑜伽，应恒常不断念诵密咒，应恒常依止誓言等。若诽谤上师，如是，誓言放逸之时，彼时应绘制坛城，向善逝们忏悔罪业。今日汝等具足生与果，因此于此善住。与其余誓言一同，安住无疑。与诸佛金刚持一同，皆赐予长寿者彼灌顶。三界之大国政，是为示现胜者之主。今日从魔获胜，进入最胜之城市。今日汝等即是佛，获得此无疑。如是令心成为最胜与金刚，自己依止誓言不悦乐赐予安乐。今日令诸位依止与利益众生迅速安乐之金刚萨埵，相同之恒常性。如是说。主尊如何开示，彼等一切我皆行持。如是复诵。为酬谢之义，献曼扎。从今起等，善根回向菩提。之后说谛实力：诸法如影像，清净明亮无垢染，不可执持不可说，从因与业中真实生，彼即是彼性定生。以此谛实力，坛城之影像，清晰显现，愿诸弟子，皆能无碍见。念诵三遍。弟子
English
. All Buddhas unanimously proclaim it. It is the supreme and eternal teaching. One should not slander the Acharya. One should not transgress the teachings of the Sugatas. Likewise, one should not, in anger, speak of the faults of one's brothers and sisters. Towards sentient beings, the mind of loving-kindness should never be abandoned. The Bodhicitta should not be abandoned. One should not slander the Dharma of oneself or others. Secrets should not be revealed to sentient beings who are not yet mature. One should not slander one's own aggregates. One should not denigrate the nature of all Dharmas. One should always abandon loving-kindness towards the wicked. One should not measure the nature of Dharma. One should not deceive sentient beings who have faith. One should always rely on vows. Towards women who are the nature of wisdom, one should not speak of their faults and transgressions. Yogis should not live by begging, and should not abandon Yoga. One should always continuously recite secret mantras. One should always rely on vows and so forth. If one slanders the Guru, and thus, when vows are broken, at that time one should definitely draw a Mandala, and confess one's sins to the Sugatas. Today, you possess birth and fruit, therefore, abide well in this. Together with the remaining vows, there is no doubt that you will abide. Together with all the Buddhas, Vajradhara, all bestow that initiation upon the long-lived one. The great kingdom of the three realms is shown to be the lord of the victorious ones. Today, having conquered the Maras, enter into the supreme city. Today, you yourselves are Buddhas, there is no doubt about obtaining this. Thus, make your mind supreme and Vajra, rely on the vows that give unbearable bliss and bestow happiness. Today, may you all rely on the unchanging nature that is the same as Vajrasattva, who quickly brings happiness to beings. Thus he speaks. Whatever the chief has commanded, all of that I will do. Thus he repeats. As a token of gratitude, he offers a Mandala. Starting from today, etc., he dedicates the merit to Bodhi. Then, he speaks the power of truth: All Dharmas are like reflections, pure, clear, and without defilement, ungraspable and unspeakable, truly arising from causes and actions. That is definitely born of that nature. By this power of truth, may the reflection of the Mandala appear clearly, may all the disciples see without obstruction. He speaks it three times. Disciple
Chinese
略有不妥之处我也未曾见到，故此编纂无有缺失且具功德之作。若有错谬，皆为我智慧之过，然正直之心亦无丝毫损毁。对此法理以极度恭敬之心，此善说亦令具慧者欢喜。以摧毁四魔之勇士文殊之坛城仪轨所著之善，愿一切众生俱生之实性，触及双运精要之境地。 。 。如是亦应诸多求法者之劝请，由嘉瓦喀钦巴达热纳塔于年届三十有四之时，在吉祥觉囊之静处编纂而成。 善哉增长！ 藏族语法家持咒者洛哲南嘉为十种行持而书写。 顶礼！ ཕྱག་རྡོར་གཏུམ་ཆེན་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之广大修法仪轨。 顶礼金刚持。 顶礼薄伽梵吉祥秘密主金刚手忿怒尊之坛城修法。 名为摧毁四魔力。 顶礼上师与本尊。 何者勇士身如末劫之云，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）之音声击碎魔众之头颅，大悲之云普覆一切，敬礼殊胜上师金刚持。 于此处，以皈依、发心、金刚萨埵之修法念诵为前行。 于自身心间，于日轮之上，蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。 彼之光芒净化自身罪障。 自鼻孔向外放射。 上师以不动佛之形象，作为主尊之顶饰，金刚忿怒尊之坛城诸尊，嗡 班匝 萨玛匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 何者轮回之过患，仅以忆念即可摧毁，并能获得无上菩提，我于上师之足前敬礼。 于具发之胜地，秘密主金刚手，一切功德圆满于身，我于无瑕之身敬礼。 虽未动摇于法性空性之状态，然以善巧方便示现种种身相，调伏一切刚强之众，我顶礼赞叹胜者琼之眷属。 以涂香等直至音声供养。 自无始之时间以来，所造一切罪业，于薄伽梵金刚手前，一一忏悔。 具足智慧与慈悲之菩提
English
Not seeing any imperfections, I have compiled this work, which is free from flaws and full of qualities. If there are mistakes, they are due to my lack of wisdom, but my honest intention remains intact. With utmost respect for this Dharma, this well-spoken word also brings joy to the wise. By the virtue of writing the mandala ritual of Manjushri, the hero who destroys the four maras, may the co-emergent essence of all beings touch the state of the essential union. Thus, at the urging of many seekers, Gyal Khams pa Tara Natha, at the age of thirty-four, compiled this at the retreat of glorious Jomo Nang. May virtue and goodness increase! Written by the Tibetan grammarian and mantra holder Lodro Namgyal for the sake of the ten practices. Homage! Extensive Sadhana of Great Wrathful Vajrapani. Homage to Vajradhara. Homage to the Bhagavan, glorious Lord of Secrets, Vajrapani Wrathful One's mandala sadhana. Called "Seizing the Power of the Four Maras." Homage to the Lama and Yidam deity. The hero whose form is like the clouds of the end of time, whose sound of Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) crushes the heads of the hordes of demons, whose great compassion pervades all like a rain cloud, to that holy Lama Vajradhara I bow. Here, with refuge, bodhicitta, and Vajrasattva meditation and recitation as preliminaries, in the heart of oneself, upon a sun disc, is a blue Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). Its light purifies one's sins and obscurations. It radiates outward from the nostrils. The Lama, in the form of Akshobhya, adorns the head of the main deity, the assembly of deities of the Vajrapani Wrathful One's mandala, Om Vajra Samaja (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Whose faults of samsara, are destroyed by merely remembering, and who grants the attainment of unsurpassed enlightenment, to the feet of the Lama I pay homage. In the supreme place of Janglochan, the Lord of Secrets, Vajrapani, all qualities are perfected in his form, to that flawless form I pay homage. Although not moving from the state of emptiness of dharmata, yet skillfully manifesting various forms, subduing all the stubborn hosts, I bow and praise the victorious Garuda's retinue. Offering with argham and so forth up to shapta. From beginningless time, all the sins that have been committed, before the Bhagavan Vajrapani, I confess them individually. Bodhi endowed with wisdom and compassion
English
Bodhicitta. Just as the Buddhas of the three times have generated it, I will generate it following them. I will never abandon the mind of enlightenment. To the Lama Vajradhara and, the master of all secrets, Vajradhara, the yogis who hold knowledge, I rejoice in their virtuous deeds. Bhagavan Vajrapani, I offer my body together with your retinue, please accept and grant me the siddhis that are in accordance with my wishes. First, having generated the mind of enlightenment, whatever virtue I have accumulated now, for the sake of myself and all sentient beings, I dedicate it to great enlightenment. Thus, and so on. Or abbreviate it. Confess continuously as if arising after transformation. Meditate in accordance with the general meaning of the four immeasurables. Oṃ śūnyatājñānavajrasvabhāva ātmako'ham. From emptiness, from the syllable E, arises the Dharma, white on the outside and red on the inside. Yaṃ raṃ baṃ laṃ suṃ, all transformed, from the four elements arise Mount Meru and so on. Above that, from Hūṃ arises a variegated vajra, marked in the center with Hūṃ, radiating light. A vajra ground, fence, net, canopy, and a wheel of protection with blazing flames. In the center of the variegated vajra, from Bhrūṃ arises. A four-sided, four-doored immeasurable palace, adorned with four horse heads. Walls of five layers, jeweled eaves, half-nets, battlements, owls, and offering goddesses dwelling on the outer ledges, and inside, supported by eight pillars, a square upper floor, and in the center, a pure chamber adorned in the form of a stupa, and inside, surrounded by eight great charnel grounds. The deity cloth is white in the east, yellow in the south, red in the west, green in the north, and with two auxiliary deities, on a dark blue base in the center. From Bhrūṃ arises a blue eight-spoked wheel in the center. From Paṃ arises a lotus and from Raṃ arises a sun disc. Yamantaka and Kālacakra. Four spokes in the four directions, and four corners in the second layer, and sun discs in the eight doorways. Four moon discs on the four spokes in the corners. As for generating the main deity, although there is a system of generating the five abisambodhis, the main thing is to generate the three rites. On the central seat, one's own mind, the syllable Hūṃ, blazing dark blue. From that, light radiates. Offerings to the noble ones.