Chinese
由于安忍和不杀生， 无论如何不要害怕，要欢喜。 因为存在非常清净的缘故， 你已超越存在的痛苦。 因为存在非常清净的缘故， 你已成为导师中的至尊。 存在和永恒的成就者啊！ 这个誓言的戒律成就后， 你应当时常守护。 一切佛皆一致宣说， 这是神圣永恒的教诲。 菩提心不可舍弃， 手印金刚是何者啊！ 仅仅生起的那一刻， 成为佛陀毫无疑问。 神圣的佛法不可抛弃， 何时也不应舍弃。 对于无知或愚昧者， 不可展示伟大的行为。 完全舍弃自我之后， 不要以苦行来折磨自己， 随其所安而安住。 这是未来圆满的佛陀。 金刚铃杵的手印等， 何时也不应完全舍弃， 不可诽谤上师。 这与一切佛相同， 与一切佛同等的上师， 对上师加以任何诽谤， 那人因诽谤一切佛， 将恒常获得痛苦。 瘟疫和敌人以及毒药和疾病， 空行母们的恼害等， 以及鬼怪和邪恶的凶猛引诱， 杀死后众生将堕入地狱。 因此以一切精勤， 金刚上师智慧广大， 善妙无比不放逸者， 何时也不应诽谤。 对上师以恭敬供养， 随顺心意布施。 之后瘟疫等损害， 将会平息不会发生。 恒常守护自己的誓言， 恒常供养如来， 恒常也供养上师， 这与一切佛相同。 供养他们就等于对一切佛， 恒常作了供养。 此供养是福德的积聚， 从积聚中将获得殊胜的成就。 因为此乃善妙安住之故， 如今你之生已具成果。 与天神和誓言同等， 如今你已成无疑。 与佛陀金刚持一同， 一切如今为你灌顶故， 三界之大王， 被指示为胜者的主人。 他从魔中获得胜利， 进入殊胜的城市。 你们也同样能获得佛陀之位。
English
Through patience and non-killing, In no way be afraid, rejoice! Because existence is utterly pure, You have transcended the suffering of existence. Because existence is utterly pure, You have become the supreme of teachers. O Accomplisher of existence and eternity! This precept of vows, once accomplished, You should always protect. All Buddhas speak in unison, This is the sacred, eternal teaching. Do not abandon the mind of enlightenment, Whatever the vajra mudra may be! Merely by generating it, There is no doubt of becoming a Buddha. Do not abandon the sacred Dharma, Never should it be forsaken. To the ignorant or deluded, Do not reveal the great conduct. Having completely abandoned self, Do not torment yourself with asceticism, Abide in comfort, as is comfortable. This is the future perfect Buddha. The mudras of vajra and bell, Never should they be completely abandoned, Do not disparage the teacher. This is the same as all Buddhas, The guru who is equal to all Buddhas, Whoever reviles the guru, That one, by reviling all Buddhas, Will constantly obtain suffering. Pestilence and enemies, poison and disease, Harassment by dakinis, and so on, And fierce seduction by demons and heretics, Having been killed, sentient beings will fall into hell. Therefore, with all diligence, The vajra guru, greatly wise, The supremely virtuous, unremitting one, Never should be disparaged. To the guru, offer with reverence, Give in accordance with his wishes. Then harm such as pestilence, Will be pacified and will not occur. Always protect your own vows, Always worship the Thus-Gone One, Always also offer to the guru, This is the same as all Buddhas. Giving to them is the same as to all Buddhas, It will always be an offering. This offering is a collection of merit, From the collection, supreme accomplishment will arise. Because this is well-established, Today your birth is endowed with fruit. Equal to gods and vows, Today you have become without doubt. Together with the Buddha Vajradhara, Because all have now empowered you, The great king of the three realms, Has been shown to be the lord of victors. He has gained victory over the maras, Entering the supreme city. You also will attain that very Buddhahood.
Chinese
无有疑惑！如是令心成为最胜金刚之体性。 依止自己无与伦比之誓言，生起安乐。 今当速证有情与金刚萨埵， 极度平等且恒常不变之体性。 如是即是于金刚萨埵之位，得以喘息。 此后，则赐予先前所示之随许。 此后， 顶礼上师之莲足。 如您所言，我将奉行。 如是祈请三次。 此后， 珍宝房屋与象马， 国土卧具等， 奴仆婢女及美貌妻， 极其悦意之女， 凡以何者能令我贫乏者， 余者更何须言说。 如是则能令师欢喜。 此乃具足供养之第四灌顶之仪轨。 第十九、护摩之仪轨 此后，当行护摩之仪轨。 其中有各自事业之护摩，以及一切事业之护摩。 其中，各自事业之护摩，于寂静法，则作圆形，广一肘，深为其一半。 增益法，则作四方形，广一肘半，深一肘。 怀爱法，则作半月形，广度与深度同于寂静法。 诛法，则作三角形，广二十指，深为其一半。 彼等亦皆具足四方形四门，四角以半月及金刚半印标帜，四门以铁钩等四手印标帜，炉灶中央之口沿，又于寂静法，则作轮及轮之鬘，增益法，则作珍宝及珍宝之鬘，怀爱法，则作莲花及莲花之鬘。 诛法，则作忿怒金刚撅及彼之鬘。 寂静法，其色为白色。 增益法，其色为黄色。 怀爱法，其色为红色。 诛法，其色为黑色。 护摩木，又于寂静法，则以优昙跋罗等具乳之木所制，高一拃，顶端齐平截断，二顶端具叶。 如是，于增益法，亦以彼护摩木，又于粗细上，则作一掌或一肘。 怀爱法，则以无忧树及布里扬古等之木，又护摩木等同于寂静法之量。 诛法，则以刺槐及波松柴之木，作八指之量。 寂静法，则以芝麻等。 增益法，则以酸奶及米
English
Without doubt! Thus, make the mind the very nature of the supreme Vajra. Rely on your own incomparable vows, generate bliss. Now, quickly realize that sentient beings and Vajrasattva are completely equal and eternally unchanging in nature. Thus, one can breathe easily in the state of Vajrasattva. After that, grant the permission that was previously shown. After that, I prostrate to the lotus feet of the Guru. As you have commanded, I will follow. Thus, request three times. After that, precious houses and elephants and horses, lands and bedding, servants and maids and beautiful wives, extremely pleasing daughters, whatever can impoverish me, what need is there to mention the rest? Thus, one can please the Guru. This is the ritual of the fourth empowerment with offerings. Nineteenth, The Homa Ritual After that, the homa ritual should be performed. Among them are the homa for individual activities and the homa for all activities. Among them, the homa for individual activities, for pacifying, make it round, one cubit wide and half of that in depth. For increasing, make it square, one and a half cubits wide. One cubit in depth. For subjugating, make it crescent-shaped, the width and depth are the same as for pacifying. For wrathful activities, make it triangular, twenty fingers wide and half of that in depth. These should also have four square shapes with four doors. The four corners are marked with half moons and half vajras. The four doors are marked with four hand gestures such as iron hooks. On the mouth of the stove in the center, for pacifying, make a wheel and a garland of wheels. For increasing, make jewels and a garland of jewels. For subjugating, make lotuses and a garland of lotuses. For wrathful activities, make wrathful vajra stakes and a garland of them. For pacifying, the color is white. For increasing, the color is yellow. For subjugating, the color is red. For wrathful activities, the color is black. The homa wood, for pacifying, is made of milky wood such as Udumbara, one span high, cut evenly at the top, with leaves on the two tops. Likewise, for increasing, the same homa wood, make it one palm or one cubit thick. For subjugating, use wood such as Ashoka and Priyangu, and the homa wood should be the same size as for pacifying. For wrathful activities, use acacia and Poson chai wood, measuring eight fingers. For pacifying, use sesame seeds and so on. For increasing, use yogurt and rice
Chinese
以及其他。对于怀业，用花朵。对于勾招，用牛的肉。对于猛咒，用大块的肉。对于延寿，用杜尔瓦草。对于守护，用古夏草混合酥油。护摩勺也要以与事业相符的法器来装饰。护摩勺和灌顶勺，以及焚烧物和供品等等，还有咒师的装饰等等，所有这些都要与事业相符地改变颜色。咒师的站立姿势，对于寂静法，面向北方。对于增益法，面向东方。对于猛咒法，向下看。对于怀业法，面向西方。对于诛杀法，面向东南。对于干燥或嗔怒法，面向西南。对于驱逐和分离法，面向西北。对于迷惑和僵硬法，面向东北。对于寂静法，是柔软蓬松的内有填充物的垫子。对于增益法，是古夏草垫，宽和高都是一肘四指。对于怀业法，是莲花垫。对于猛咒法，没有垫子或者坟场的布。各种事业的火神，对于寂静法，是名为帕瓦嘎，身色白色的，光芒也放射白色的光辉。对于增益法，是名为火神大自在，光芒和颜色是黄色的。对于怀业法，是名为火神红色，光芒和颜色是红色的。对于猛咒法，是名为火神风，光芒和颜色是黑色的。这些也都是三眼四臂，为了供养而拿着，并且具有发髻，寂静和增益的火神，右边两只手拿着短棒和施无畏印，左边两只手拿着军持（梵文：kuṇḍī，梵文罗马拟音：kuṇḍī，汉语字面意思：军持）和念珠。怀业的火神，右手拿着短棒和铁钩，左手拿着念珠和绳索。猛咒的火神，右手第一只手拿着宝剑，第二只手拿着短棒，左手第一只手拿着绳索，第二只手拿着念珠。各种事业的坛城之神，对于寂静法，以毗卢遮那佛为主尊，所有都身色白色。对于增益法，以宝生佛为主尊，所有都身色黄色。对于怀业法，以阿弥陀佛为主尊，所有都身色红色。对于猛咒法，以不动佛为主尊，所有都身色黑色。此外，阎魔敌所生的勾招等等十忿怒尊的各种事业，都是各自的事业为主。
English
and so on. For subjugation, with flowers. For summoning, with beef. For wrathful activities, with large pieces of meat. For prolonging life, with durva grass. For protection, with kusha grass mixed with butter. The homa ladle should also be adorned with emblems that correspond to the activity. The homa ladle, the pouring ladle, the substances to be burned, and the offering water, etc., and all the ornaments of the mantra practitioner, etc., should all have their colors changed in accordance with the activity. The posture of the mantra practitioner should also be such that for pacifying activities, one faces north. For increasing activities, one faces east. For wrathful activities, one looks down. For subjugating activities, one faces west. For killing activities, one faces southeast. For drying or wrathful activities, one faces southwest. For expelling and separating activities, one faces northwest. For bewildering and stiffening activities, one faces northeast. For pacifying activities, the seat is a soft and fluffy cushion with filling. For increasing activities, the seat is a kusha grass mat, one cubit and four fingers in width and height. For subjugating activities, the seat is a lotus seat. For wrathful activities, there is no seat, or it is a cloth from a charnel ground. The fire deity for each activity is also, for pacifying activities, named Pavaka, with a white body color, and whose radiance also emits white light. For increasing activities, the fire deity is named Fire Deity Great自在, whose light and color are yellow. For subjugating activities, the fire deity is named Fire Deity Red, whose light and color are red. For wrathful activities, the fire deity is named Fire Deity Wind, whose light and color are black. These are also three-eyed and four-armed, holding offerings, and having matted hair. The fire deities of pacifying and increasing activities hold a short staff and the gesture of fearlessness in their two right hands, and a kuṇḍī (藏文：གུནྡྷེ་，梵文天城体：कुण्डी，梵文罗马拟音：kuṇḍī，汉语字面意思：军持) and a rosary in their two left hands. The fire deity of subjugating activities holds a short staff and an iron hook in his right hand, and a rosary and a rope in his left hand. The fire deity of wrathful activities holds a sword in his first right hand, and a short staff in his second hand, a rope in his first left hand, and a rosary in his second hand. The deities of the mandala for each activity are also, for pacifying activities, with Vairochana as the main deity, all with white body color. For increasing activities, with Ratnasambhava as the main deity, all with yellow body color. For subjugating activities, with Amitabha as the main deity, all with red body color. For wrathful activities, with Akshobhya as the main deity, all with black body color. Furthermore, the various activities of the ten wrathful deities, such as summoning, etc., born from Yamantaka, are each with their own activity as the main focus.
Chinese
應當衡量所作之業及其後果。以息災之法，召請舒哩尼龍女，以及以懷愛之法，召請惱美阿修羅女等，大多對每個手印作火供。其中，召請歸攝於增益之中而宣說。驅逐、分離、殺害、僵直和昏迷，則歸攝於誅法之中而宣說。嗡 札吉尼 巴巴嘎 阿嘎內 札吉 吽 札！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）這是息災火神迎請咒。嗡 札吉尼 瑪嘿那札 阿嘎內 札吉 吽 札！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）這是增益火神迎請咒。嗡 札吉尼 札嘎瑪 阿嘎內 札吉尼 吽 札！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）這是懷愛火神迎請咒。嗡 札吉尼 札 吽 榜 霍 吽 卓達 爹札 阿嘎內 吽 札！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）這是誅法火神迎請咒。這些是各自事業之火供。現在宣說一切事業之火供，應當建造蓮花形狀之火爐，長一肘四指，深為其一半。火爐外圍留出四指寬度，作為爐沿，高亦為四指。火爐內有八瓣蓮花，中央蓮心以藍色五股金剛杵或九股金剛杵為標誌。東方等蓮花上繪製法輪、如意寶、蓮花和寶劍。角落之蓮花上繪製白色、藍色、紅色和綠色之青蓮花。爐沿內側留出四指寬度，以與事業相應之顏色，環繞繪製如蓮花鬘。此即稱為蓮花形狀。內部邊緣亦以金剛杵鬘環繞。外部爐沿亦以金剛杵鬘環繞。四角以四個金剛杵裝飾，應當觀想火爐本身安住於各種金剛杵之上。先前所示之各自事業之火爐，應當觀想為八格方格，其中手印之安立，可依據壇城變化之權宜而調整。此處一切事業之火神，名為第五彌陀，應當依據事業而念誦。一切事業之本尊，乃是一切本尊之自性，即是薄伽梵大金剛持。此乃火爐之周圍