English
By offering oblations and flowers, Make the daughters of the Asuras happy, Having been liberated, they will transform into their own forms. With audible incense, grains, and butter, Make the Rakshasas happy, Likewise, also the Bhutas. Thereby, one also accomplishes the great meaning of purification. By drinking the five nectars or blood, And alcohol, etc., Make Gauri and others happy, And slay all hatred without exception. Likewise, the nature of Indra and others, Abiding in their vows, For the sake of taming such beings, Their forms abide to that extent. Arising from the very nature of all, They act in all realms. Desiring to benefit all beings, They practice all vows without exception. Whatever and whatever thought, That form which is to be tamed, Subduing them with compassion, Is shown by those who are the embodiment of compassion. Now, the five kinds of clairvoyance, The ritual of accomplishment will be explained. The yogi who has obtained the signs, From the ritual of recitation as before, Having drawn the mandala of the diagram, Entering into the empowerment of the deities, Starting from the elimination of obstacles and enemies, Blessing into the realm of Dharma. The two kinds of accomplishment will be explained separately, Know that there are two fruits in one. The two eyes and the two ears, The forehead, heart, and navel, As before, from Hrim（藏文，梵文天城体：हीं，梵文罗马拟音：hīṃ，汉语字面意思：啥）etc., the two ends, Marked with wheels, etc. From that, generate four, one or two, Those, with the rays of light from their hearts, Having invited and entered the Buddhas, Transformed into Vajra, marked with the increase of essence. om āḥ vajra dhṛk pañca bhi bhid artha siddhi hūṃ svāhā（藏文，梵文天城体：ॐ आः वज्र धृक् पञ्च भि भिद् अर्थ सिद्धि हूँ स्वाहा，梵文罗马拟音：oṃ āḥ vajra dhṛk pañca bhi bhid artha siddhi hūṃ svāhā，汉语字面意思：嗡 啊 瓦吉拉 持 五 劈 劈 义 成就 吽 梭哈） Reciting that, with the rays of light emitted, Having done the Buddhas, Earth Heart, etc., Having invited, placed, and stabilized them, One can also see the interruptions, etc. For the sake of pacifying the obstacles to accomplishment, Having given the Torma to the Bhutas, etc., If one binds with the above method, It will be accomplished in half a month. Likewise, the constant arising of jewels, Amitabha and Amoghasiddhi, The wheel, jewel, lotus, And transformed into a sword, marked with the increase of essence. om āḥ jinjika pañca abhi bhid artha siddhi hūṃ svāhā（藏文，梵文天城体：ॐ आः जिन्जिक पञ्च अभि भिद् अर्थ सिद्धि हूँ स्वाहा，梵文罗马拟音：oṃ āḥ jinjika pañca abhi bhid artha siddhi hūṃ svāhā，汉语字面意思：嗡 啊 紧吉嘎 五 劈 劈 义 成就 吽 梭哈） om ratna dhṛk pañca abhi bhid artha siddhi hūṃ svāhā（藏文，梵文天城体：ॐ रत्न धृक् पञ्च अभि भिद् अर्थ सिद्धि हूँ स्वाहा，梵文罗马拟音：oṃ ratna dhṛk pañca abhi bhid artha siddhi hūṃ svāhā，汉语字面意思：嗡 珍宝 持 五 劈 劈 义 成就 吽 梭哈） om ā rolīka pañca abhi bhid artha siddhi hūṃ svāhā（藏文，梵文天城体：ॐ आ रोलीक पञ्च अभि भिद् अर्थ सिद्धि हूँ स्वाहा，梵文罗马拟音：oṃ ā rolīka pañca abhi bhid artha siddhi hūṃ svāhā，汉语字面意思：嗡 啊 罗利嘎 五 劈 劈 义 成就 吽 梭哈） om prajñā dhṛk pañca abhi bhid artha siddhi hūṃ svāhā
Chinese
嗡 德ེ་ ཧཱུྃ་ 梭哈。（藏文：ིདྡྷི་ཧཱུཾ་སྭཱ་ཧཱ།） 如同上面所说一样讲述和展开。将地藏等放入后，使名称显现，障碍平息，半个月必定成就。 恒河沙数的佛陀们，安住在自己的金刚座上，如同手中拿着树上的果实一样，用金刚之眼能够见到。 在恒河沙数的刹土中，如同安住在耳旁一样，所有发出的声音，都能用神通之耳听到。 在恒河沙数的刹土中，所有众生的心，都以身语意来表示，会变成舞者等。 在恒河沙数的劫中，安住在轮回中的，观察以前住所的理由，如同过去三天一样忆起。 在恒河沙数的刹土中，佛陀以云朵庄严的身体，在恒河沙数的劫中，充满金刚神通之最。 为了佛陀神通的缘故，说是最为殊胜的，对于数量和尺度完全具备的，要证悟神通。 被恒河沙数无量的眷属完全围绕着，以金刚身语意，能够游遍所有世间。 现在要说一些勾招的仪轨事业。 得到征兆的瑜伽士，如同所说的那样安住，绘制图案的坛城后，得到本尊的灌顶后进入。 通过教令轮等结合，作为金刚萨埵的前行，观想为欲天，加持眼睛等。 为了成就铁钩处所，用金刚三加持。 在三个字上各自念诵自己的咒语，以及明咒。 从金刚三处发出的，用铁钩表示的诸天神结合。 男人女人等，或者不是众生也可以。 安住在风轮之上，用铁钩结合于心间。 依次到来，通过道路出现，降伏在前方月亮的位置上。 通过下部生起仪轨，嘛嘛格（藏文：མཱ་མ་ཀཱི།，梵文天城体：मामाकी，梵文罗马拟音：māmakī，汉语字面意思：我的），眼母寂静和守护。 这样做了之后，在多长时间里，能够做想做的事业，这个仪轨是最殊胜的，对于所有勾招普遍应用。 同样甘露旋转。
English
oṃ dī hūṃ svāhā. As described and elaborated above. After placing Earth Essence and others, make the name manifest, pacify obstacles, and it will surely be accomplished in half a month. All the Buddhas as numerous as the sands of the Ganges, residing on their own vajra seats, just like holding a fruit in their hands, can be seen with the vajra eye. In the lands as numerous as the sands of the Ganges, just like residing near the ear, all the sounds that are emitted can be heard with the clairaudient ear. In the lands as numerous as the sands of the Ganges, the minds of all sentient beings are marked by body, speech, and mind, and will become dancers, etc. In the kalpas as numerous as the sands of the Ganges, residing in samsara, examine the reasons for previous abodes, and remember as if it were three days ago. In the lands as numerous as the sands of the Ganges, the body of the Buddha adorned with clouds, in the kalpas as numerous as the sands of the Ganges, is filled with the supreme vajra miraculous powers. For the sake of the Buddha's clairvoyance, it is said to be the most excellent, and one should realize the clairvoyance that is fully endowed with number and measure. Being completely surrounded by countless retinues as numerous as the sands of the Ganges, with the vajra body, speech, and mind, one will be able to travel through all the realms of the world. Now, I will explain some of the activities of the ritual of summoning. The yogi who has obtained the signs, abides as it is said, after drawing the mandala of patterns, enters after receiving the empowerment of the deity. Through the combination of the command wheel, etc., as the preliminary of Vajrasattva, visualize as the desire deity, and bless the eyes, etc. In order to accomplish the place of the iron hook, bless with the three vajras. On the three syllables, recite one's own mantra, along with the vidyā. The deities marked with iron hooks emanating from the three vajras are combined. Men, women, etc., or even if they are not sentient beings, it is also fine. Residing on top of the wind wheel, combine with the iron hook at the heart. Coming in order, appearing through the path, subdue in front of the lunar position. Through the lower arising ritual, Māmakī (藏文：མཱ་མ་ཀཱི།，梵文天城体：मामाकी，梵文罗马拟音：māmakī，汉语字面意思：我的), the eye mother, pacify and protect. Having done so, for as long as, one is able to do the desired activity, this ritual is the most excellent, and it is universally applied to all summoning. Likewise, nectar rotation.
Chinese
以及……，观想以金刚三所标示，如前一样，迎请安住于风轮之中的， श्रेष्ठ 人的女儿们。嗡 阿 比干达 哲达 女儿 确格莫 阿嘎夏 雅 扎 吽 扎。（藏文：ཨོཾ་ཨཱཿ་བིགྷཱནྟ་ཀྲྀཏ་བུ་མོ་ཆེ་གེ་མོ་ཨཱ་ཀཪྵ་ཡ་ཛ་ཧཱུཾ་ཛ།，梵文天城体：ओṃ आः विघान्त कृत् बुमो चेगे मो आकर्षय ज हुं ज，梵文罗马拟音：oṃ āḥ vighānta kṛt bumo cege mo ākarṣaya ja huṃ ja，汉语字面意思：嗡 阿 障碍 摧毁 女儿 某 阿嘎夏 雅 扎 吽 扎。）念诵一百五遍。如前一样，欲望之王也，以金刚三加持，迎请安住于风之轮上的，虚空之女儿。嗡 阿 扎吉 惹匝 虚空之女儿 阿嘎夏 雅 扎 吽 扎。（藏文：ཨོཾ་ཨཱཿཊཀྐི་རཱ་ཛ་ནམ་མཁའི་བུ་མོ་ཨཱ་ཀཪྵ་ཡ་ཛ་ཧཱུཾ་ཛ།，梵文天城体：ओṃ आः टक्कि राज नम्खै बुमो आकर्षय ज हुं ज，梵文罗马拟音：oṃ āḥ ṭakki rāja namkhai bumo ākarṣaya ja huṃ ja，汉语字面意思：嗡 阿 扎吉 惹匝 虚空 女儿 阿嘎夏 雅 扎 吽 扎。）如此行事，即使是损害之美，也观想以金刚三所标示，迎请非天之女儿，风轮三叉戟铁钩迎请。嗡 阿 松巴 惹匝 非天之女儿 阿嘎夏 雅 扎 吽 扎。（藏文：ཨོཾ་ཨཱཿསུམྦྷ་རཱ་ཛ་ལྷ་མ་ཡིན་གྱི་བུ་མོ་ཨཱ་ཀཪྵ་ཡ་ཛ་ཧཱུཾ་ཛ།，梵文天城体：ओṃ आः सुम्भर राज ल्ह मयिन् ग्यि बुमो आकर्षय ज हुं ज，梵文罗马拟音：oṃ āḥ sumbhara rāja lha mayin gyi bumo ākarṣaya ja huṃ ja，汉语字面意思：嗡 阿 松巴 惹匝 非天 的 女儿 阿嘎夏 雅 扎 吽 扎。）如前一样，生起文殊金刚，以金刚三加持，迎请安住于风之轮上的，夜叉女儿的头饰上，为了镇压，忿怒阎罗敌，观想如劫末之火，以铁钩索套系于心间，为了役使而迎请。各自咒语的差别，以及手印的差别，以一切迎请，说是各自的方法。否则做的话不会成就。金刚萨埵大王，一次又一次地劝请，彼即一切诸天，国王极坚固。宣说以金刚海足踏镇压的仪轨。得到征兆的瑜伽士，如先前所示的图画仪轨，在水边等处绘画之后，进入天之灌顶。如教敕之轮等，生起金刚萨埵之后，以乐音进入等，融化为菩提心。由此，四方中央五处之水，化为 嗡 阿 扎 哲 康 吽。（藏文：བྷྲཱུཾ་འཾ་ཛྲཱྀ་ཁཾ་ཧཱུཾ་，梵文天城体：भ्रूं ओं ज्रीं खं हूं，梵文罗马拟音：bhrūṃ oṃ jrīṃ khaṃ hūṃ，汉语字面意思：嗡 阿 哲 康 吽。）于此，以彼征兆标示，舒卷事业化为五部。加持眼等，金刚三安置于三处。以彼等之智慧，劝请等前行灌顶。于彼之顶上，自身即，金刚持与明妃相伴，不动佛顶上，观想四足之，四佛于顶上。嗡 阿 萨瓦 布达 玛 固 阿 德玛 航 吽。（藏文：ཨོཾ་ཨཱཿ་སརྦྦ་བུདྡྷ་མ་ཀུ་ཨཱཏྨ་ཧཾ་ཧཱུཾ།，梵文天城体：ओṃ आः सर्व बुद्ध म कु आत्म हं हूं，梵文罗马拟音：oṃ āḥ sarva buddha ma ku ātma haṃ hūṃ，汉语字面意思：嗡 阿 一切 佛 玛 固 自我 航 吽。）以彼慢心而坚固安住，水等可触碰，使诸部多欢喜之后，贪着
English
And..., contemplate being marked by the three vajras. As before, invite the daughters of the best of humans who reside in the center of the wind. oṃ āḥ vighānta kṛt daughter cege mo ākarṣaya ja huṃ ja. (Tibetan: ཨོཾ་ཨཱཿ་བིགྷཱནྟ་ཀྲྀཏ་བུ་མོ་ཆེ་གེ་མོ་ཨཱ་ཀཪྵ་ཡ་ཛ་ཧཱུཾ་ཛ།, Sanskrit Devanagari: ओṃ आः विघान्त कृत् बुमो चेगे मो आकर्षय ज हुं ज, Sanskrit Romanization: oṃ āḥ vighānta kṛt bumo cege mo ākarṣaya ja huṃ ja, Literal Chinese meaning: Om Ah Obstacle Destroyer Daughter So-and-so Akarshaya Ja Hum Dza.) Recite one hundred and fifty times. As before, the king of desire also, bless with the three vajras, invite the daughters of space who reside on the wheel of wind. oṃ āḥ ṭakki rāja daughter of space ākarṣaya ja huṃ ja. (Tibetan: ཨོཾ་ཨཱཿཊཀྐི་རཱ་ཛ་ནམ་མཁའི་བུ་མོ་ཨཱ་ཀཪྵ་ཡ་ཛ་ཧཱུཾ་ཛ།, Sanskrit Devanagari: ओṃ आः टक्कि राज नम्खै बुमो आकर्षय ज हुं ज, Sanskrit Romanization: oṃ āḥ ṭakki rāja namkhai bumo ākarṣaya ja huṃ ja, Literal Chinese meaning: Om Ah Takki Raja Space Daughter Akarshaya Ja Hum Dza.) Doing so, even if it is the beauty of harm, contemplate being marked by the three vajras, invite the daughter of the non-gods, invite with the trident hook of the wind wheel. oṃ āḥ sumbhara rāja daughter of the non-gods ākarṣaya ja huṃ ja. (Tibetan: ཨོཾ་ཨཱཿསུམྦྷ་རཱ་ཛ་ལྷ་མ་ཡིན་གྱི་བུ་མོ་ཨཱ་ཀཪྵ་ཡ་ཛ་ཧཱུཾ་ཛ།, Sanskrit Devanagari: ओṃ आः सुम्भर राज ल्ह मयिन् ग्यि बुमो आकर्षय ज हुं ज, Sanskrit Romanization: oṃ āḥ sumbhara rāja lha mayin gyi bumo ākarṣaya ja huṃ ja, Literal Chinese meaning: Om Ah Sumhara Raja Non-gods' Daughter Akarshaya Ja Hum Dza.) As before, generate Manjushri Vajra, bless with the three vajras, on the headdress of the yaksha daughter who resides on the wheel of wind, in order to suppress, wrathful Yama's enemy, contemplate like the fire of the end of the kalpa, tie the hook lasso to the heart, invite for the purpose of subjugation. The difference of each mantra, and the difference of the mudras, invite with all, it is said to be each's own method. Otherwise, it will not be accomplished. Vajrasattva, the great king, urge again and again, that is all the gods, the king is extremely stable. The ritual of suppressing with the foot of the vajra ocean will be explained. The yogi who has obtained the signs, as the previously shown drawing ritual, after drawing at the water's edge etc., enter the empowerment of the gods. Like the wheel of command etc., after generating Vajrasattva, with the entry of music etc., it will melt into bodhicitta. From that, the water of the four directions and the five centers, transforms into oṃ āḥ zra zri khaṃ hūṃ. (Tibetan: བྷྲཱུཾ་འཾ་ཛྲཱྀ་ཁཾ་ཧཱུཾ་, Sanskrit Devanagari: भ्रूं ओं ज्रीं खं हूं, Sanskrit Romanization: bhrūṃ oṃ jrīṃ khaṃ hūṃ, Literal Chinese meaning: Om Ah Zra Zri Kham Hum.) Here, mark with that sign, the activity of expanding and contracting transforms into the five families. Bless the eyes etc., the three vajras are placed in the three places. With the wisdom of those, empowerment is done with urging etc. as preliminaries. On the top of that, oneself is, Vajradhara accompanied by the vidyā, on the top of the immovable head, contemplate the four buddhas of the four feet. oṃ āḥ sarva buddha ma ku ātma haṃ hūṃ. (Tibetan: ཨོཾ་ཨཱཿ་སརྦྦ་བུདྡྷ་མ་ཀུ་ཨཱཏྨ་ཧཾ་ཧཱུཾ།, Sanskrit Devanagari: ओṃ आः सर्व बुद्ध म कु आत्म हं हूं, Sanskrit Romanization: oṃ āḥ sarva buddha ma ku ātma haṃ hūṃ, Literal Chinese meaning: Om Ah All Buddha Ma Ku Self Ham Hum.) Abide firmly with that pride, water etc. can be touched, after pleasing the bhutas, attachment