Chinese
我与之间的，远离真实的处所，从匝（藏文：ཛ）化现的红色琼鸟，手持莲花。嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），萨玛雅（藏文：ས་མ་ཡ，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言），阿嘎如纳（藏文：ཨ་ཀ་རུ་ཎ，梵文天城体：अकरुण，梵文罗马拟音：akaruṇa，汉语字面意思：无慈悲）。从心间到脐间的，气脉交汇的处所，从阿（藏文：ཨ）化现的三种化身的蓝色琼鸟，手持金刚杵。嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），萨玛雅（藏文：ས་མ་ཡ，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言），亚嘎如纳（藏文：ཡ་ཀ་རུ་ཎ，梵文天城体：यकरुण，梵文罗马拟音：yakaruṇa，汉语字面意思：行慈悲）。从脐间到脚心的，具力者的处所，从亚（藏文：ཡ）化现的不可思议的杂色琼鸟，手持各种金刚杵。这些化身的琼鸟遍布身体的所有毛孔。所有的鸟类琼鸟，右手高举各自的标识法器，左手抓住与自身颜色相同的蛇并吞食。具有以自身标识法器为标志的喙和翅膀，三只眼睛，安住在火焰燃烧的中央。本母的脐间有嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）班（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：班）化现的红色金刚亥母，心间有杭（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）扬（藏文：ཡོཾ，梵文天城体：यों，梵文罗马拟音：yoṃ，汉语字面意思：扬）化现的蓝色阎魔女，口中有舍（藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：舍）芒（藏文：མོཾ，梵文天城体：मों，梵文罗马拟音：moṃ，汉语字面意思：芒）化现的白色愚昧母，前额有嘿（藏文：ཧྲེཾ，梵文天城体：ह्रें，梵文罗马拟音：hreṃ，汉语字面意思：嘿）舍（藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：舍）化现的黄色作动母，头顶有吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化现的绿色怖畏母，所有的肢体上有啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）化现的烟色旃扎利嘎。所有都手持弯刀和颅碗。外坛城的所有本尊的前额有白色嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙有红色啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），心间有蓝色吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），自己的头顶有金刚交杵。嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）班杂 惹恰 惹恰 吽（藏文：ཨོཾ་བཛྲ་རཀྵ་རཀྵ་ཧཱུཾ，梵文天城体：ॐ वज्र रक्ष रक्ष हूँ，梵文罗马拟音：oṃ vajra rakṣa rakṣa hūṃ，汉语字面意思：嗡，金刚，保护，保护，吽）。念诵三遍。所有身体都变成金刚铠甲。从自己的心间吽（藏文：ཧཱུཾ，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，迎请所有的佛和菩萨，以大威力金刚手（恰那多杰）坛城本尊众的形象，班杂 萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्र समाजः，梵文罗马拟音：vajra samājaḥ，汉语字面意思：金刚，会集）。善逝主尊大威力者，以及诸佛安住于十方，我亦为调伏众生故，祈请刹那降临于此。如会供轮的仪轨般进行供养和赞颂。匝（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝）吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）班（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：班）霍（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍）融入无二。再次从心间的吽（藏文：ཧཱུཾ，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，迎请五部怙主及其眷属，班杂 萨玛扎（藏文：ཨོཾ་བཛྲ་ས་མཱ་ཛཿ，梵文天城体：ॐ वज्र समाजः，梵文罗马拟音：oṃ vajra samājaḥ，汉语字面意思：嗡，金刚，会集）。以饮水至乐音之间的供品进行供养。法身犹如虚空般无别，色身犹如彩虹般各自分明，于方便与智慧之顶峰已证得，向五部善逝顶礼膜拜。祈请所有如来赐予我殊胜灌顶。如此祈请后，诸灌顶本尊说道：犹如诞生之时一般，
English
Between me and, in the realm of the absence of truth, the red Garuda, a manifestation from Dza (藏文：ཛ), holding a lotus. Om (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hum (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), Samaya (藏文：ས་མ་ཡ，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：Vow), Akaruna (藏文：ཨ་ཀ་རུ་ཎ，梵文天城体：अकरुण，梵文罗马拟音：akaruṇa，汉语字面意思：Without compassion). From the heart to the navel, in the realm of the wind junction, the blue Garuda, a manifestation of three forms from A (藏文：ཨ), holding a vajra. Om (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hum (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), Samaya (藏文：ས་མ་ཡ，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：Vow), Yakaruna (藏文：ཡ་ཀ་རུ་ཎ，梵文天城体：यकरुण，梵文罗马拟音：yakaruṇa，汉语字面意思：Performing compassion). From the navel to the soles of the feet, in the realm of the powerful, the variegated Garuda, a manifestation of the inconceivable from Ya (藏文：ཡ), holding various vajras. These manifested Garudas pervade all the pores of the body. All the Garuda birds raise their own symbolic hand implements in their right hands, and in their left hands, they hold and devour snakes that match their own color. They have beaks and wings marked with their own symbolic hand implements, and they reside in the center of blazing flames with three eyes. In the mother's navel is the red Vajravarahi, manifested from Om (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Bam (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Bam). In the heart is the blue Yamari, manifested from Ham (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Ham) Yom (藏文：ཡོཾ，梵文天城体：यों，梵文罗马拟音：yoṃ，汉语字面意思：Yom). In the mouth is the white Mohini, manifested from Hrim (藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：Hrim) Mom (藏文：མོཾ，梵文天城体：मों，梵文罗马拟音：moṃ，汉语字面意思：Mom). On the forehead is the yellow Kampini, manifested from Hrem (藏文：ཧྲེཾ，梵文天城体：ह्रें，梵文罗马拟音：hreṃ，汉语字面意思：Hrem) Hrim (藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：Hrim). On the crown of the head is the green Trasani, manifested from Hum (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum) Hum (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum). On all the limbs is the smoky Candika, manifested from Phat (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phat) Phat (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phat). All of them hold curved knives and skull cups. On the foreheads of all the deities of the outer mandala is white Om (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), in the throat is red Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), in the heart is blue Hum (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), and on one's own crown is a crossed vajra. Om Vajra Raksha Raksha Hum (藏文：ཨོཾ་བཛྲ་རཀྵ་རཀྵ་ཧཱུཾ，梵文天城体：ॐ वज्र रक्ष रक्ष हूँ，梵文罗马拟音：oṃ vajra rakṣa rakṣa hūṃ，汉语字面意思：Om, Vajra, Protect, Protect, Hum). Repeat three times. The entire body transforms into vajra armor. Light radiates from the Hum (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) in one's own heart, and all the Buddhas and Bodhisattvas are invited in the form of the assembly of deities of the mandala of glorious Vajrapani, the Wrathful One. Vajra Samaja (藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्र समाजः，梵文罗马拟音：vajra samājaḥ，汉语字面意思：Vajra, Assembly). The Sugata, the principal Wrathful One, and all the deities abiding in the ten directions, I also, in order to tame sentient beings, request you to come here in an instant. Offerings and praises are made as in the context of the assembly field. Dza (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：Dza) Hum (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum) Bam (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Bam) Hoh (藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：Hoh) dissolve into non-duality. Again, light radiates from the Hum (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the heart, and the five families of empowerment deities, along with their retinues, are invited. Om Vajra Samaja (藏文：ཨོཾ་བཛྲ་ས་མཱ་ཛཿ，梵文天城体：ॐ वज्र समाजः，梵文罗马拟音：oṃ vajra samājaḥ，汉语字面意思：Om, Vajra, Assembly). Offerings are made from Argham to Shapta. The Dharmakaya is indivisible like the sky, but the Rupakaya is distinctly clear like a rainbow. I prostrate to the five Sugatas who have mastered the supreme method and wisdom. I request all the Tathagatas to bestow upon me manifest empowerment. Having made this request, the empowerment deities say: Just as at the moment of birth,
Chinese
如同天神沐浴般， 天神以清净之水， 如是，我为您沐浴。 如是说，并以宝瓶之水从顶轮灌顶。身圆满，垢染净，得四灌顶。剩余之水向上溢出，主尊父母为不动佛，东方和东南方者为毗卢遮那佛，南方和西南方者为宝生佛，西方和西北方者为无量光佛，北方和东北方者为不空成就佛以为顶严。此处若欲修习圆满次第，即大手印、拙火和明点的瑜伽等，如秘密续及其支分般修习，然如今其传承已不显现，故当修习自己主要修持之圆满次第。其后，忆念清净，广而言之如坛城仪轨之时，以意忆念，或简而言之如是说：北方三十七尊宫殿，五蕴清净为五部，四大清净为四母，四门母为四无量，调伏四者摧毁四魔，化身等四者为何，乃胜者之四无畏。法界主尊即父母。
English
Just as the gods bathe, With pure water from the gods, Likewise, I bathe your body. Thus spoken, and with water from the vase, consecrate from the crown of the head. Body is filled, impurities are cleansed, the four empowerments are obtained. From the remaining water that overflows upwards, the chief father and mother are Akṣobhya, those of the east and southeast are Vairocana, those of the south and southwest are Ratnasambhava, those of the west and northwest are Amitābha, those of the north and northeast are Amoghasiddhi as head ornaments. Here, if one wishes to meditate on the completion stage, such as the great seal, inner heat, and the yoga of subtle points, as in the secret tantras and their branches, one should meditate. However, since the lineage of that is not apparent now, one should meditate on the completion stage that one mainly practices. Then, the recollection of purification, extensively as in the mandala ritual, should be recalled in the mind, or briefly, one should say this: The palace of the thirty-seven aspects of enlightenment in the northern direction, the five aggregates purified are the five families, the four elements purified are the four mothers, the four gatekeepers are the immeasurable ones, the four means of taming destroy the four māras, whatever the four emanations and so forth are, are the four fearlessnesses of the victors. The chief father and mother are the dharmadhātu.
English
In short, the essence of the outer practice itself is the most important. The number is 300,000. The time is twenty-one days. The signs are the eight signs of wrathfulness, which are described as the intermediate, the lowest, and the highest stages of approach, respectively. The guru's instructions say that for the near-heart, after reciting one hundred thousand seed syllables, one should perform the approach of the outer, inner, and secret practices separately, or the outer practice should be a numerical approach, the inner practice should be a time-based approach, and the secret practice should be a sign-based approach, which should be done in sequence. Then, at the end of the three heart essences, reciting this collective mantra for seven days, etc., is said to complete the approach of the Great Wrathful One. So, this collective mantra is: Hūṃ Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Hūṃ Hūṃ (Hūṃ Hūṃ, Hūṃ Hūṃ, Hūṃ Hūṃ, Hūṃ Hūṃ). Hril Hril (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Hril Hril (Hril Hril, Hril Hril, Hril Hril, Hril Hril). Dim Dim (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Dim Dim (Dim Dim, Dim Dim, Dim Dim, Dim Dim). Phob Phob. Shar Shar. Diri Diri. Rbad Rbad. Kha Thum Kha Thum. Dzare Dzare Bhyo. Hasa Hasa. Tesa Tesa. Kritaha Kritaha. Krikhug Krikhug. Tsalpa Tsalpa. Srog Tshig Nan Rbad. Lus Dul. Maraya Rbad. Ram Ram Jwala. Shi Shi. Rdul Bun Rbad Sod. All the eight classes of harmful spirits, Māra Ma Phat. Hūṃ, all the eight classes of harmful spirits, Sarva Karuṇa Khāhi. Later, when the approach is completed and applied to activities, the phrase "eight classes of harmful spirits" should be replaced with their respective mantras. At the end of the concluding session, or when offering the torma at this time, purify with Amrita, cleanse with Svābhāva. From emptiness, from Yaṃ arises wind, from Raṃ arises fire, from Oṃ Āḥ Hūṃ arises a human head bowl, from A arises a skull, in which there is a moon, from Go Ku Da Hana arise the five meats, from Bira Shuma Mumu arise the five nectars, from Bhrūṃ Aṃ Jziṃ Khaṃ Hūṃ arise the five wisdoms. On top of that, there is a white Oṃ with its head facing down, from A arises the moon, from Hūṃ arises a vajra marked with Hūṃ, these are stacked from top to top, the wind stirs, the fire blazes, the substances melt, the light of Oṃ and Hūṃ summons the nectar of wisdom. The syllable Oṃ, together with the moon and vajra, also dissolves, and the torma becomes a great ocean of the nectar of wisdom. Bless by reciting Oṃ Āḥ Hūṃ Ha Ho Hrīḥ three times. Invite the guests of the torma as the wisdom beings above, and at the end of the essence of the outer practice, recite Oṃ Āḥ Hūṃ Pañca Amṛta Pūjā Kharaṃ Khāhi, or Oṃ Sarva Tathāgata Vajra Caṇḍa Mahā Roṣaṇa Maṇḍala.