Chinese
如果以不净或未约束的状态进行念诵，则念诵不计入数量。未入定的念诵，以及进行火供，迎请仪轨念诵未完成，则不计入数量。念诵时，如果太阳被遮蔽，念诵空咒，则对遣除的修持没有怀疑。在佛陀足迹所建的寺庙或佛塔，或神变月进行念诵，则会成就修持。从上师处获得咒语的许可，也会迅速成就。将装满香水的宝瓶，在卓瓦地的五尊或十三尊坛城中，以念诵咒语的宝瓶进行灌顶，也能遣除。如果找不到宝瓶，则用鲜花和水装满供养的器皿，消除障碍，为了遣除而进行灌顶。在初八或十五，或天空空虚之时，进行盛大的供养，极大的灯供，极大的火供，以及特别清扫地面，也能遣除。如果远离障碍的魔障，则从佛像和佛塔中会发出光芒。会减少饥饿，从疾病中解脱，智慧增长，光彩照人，梦境真实，喜欢念诵，减少疲劳，气味芬芳，慷慨大方，热衷于功德。遣除修持的仪轨圆满了。在准备和大型坛城之时，没有供养，不净，念诵的文字有增减，以及懒惰、贪欲和散乱之时，用芝麻和芥子进行火供，则能遣除。在大型坛城之时，准备灌顶的弟子犯下五无间罪，以及接近五无间罪，造作十不善业，最初念诵百万次，最后进行火供，也能遣除。讲述了重叠遣除之后，讲述了以秘密咒语完全圆满，如果文字有增减，或者在梦中出现，或者神灵指示，那么圆满的仪轨是，用纸或青稞杆笔，将咒语的文字宽大地书写，对本尊进行盛大的供养，进行火供之后，明咒 智 萨
English
If recitation is done in an impure or unrestrained state, the recitation is not counted. Recitation without samadhi, as well as performing fire offerings, and incomplete recitation of the invocation ritual, are not counted. When reciting, if the sun is obscured, reciting empty mantras, there is no doubt about the practice of dispelling. Reciting in a temple or stupa built with the footprints of the Buddha, or during the month of miracles, will accomplish the practice. Receiving permission for a mantra from a lama will also quickly accomplish it. Filling a vase with scented water, in the five-deity or thirteen-deity mandala of Trawati, performing empowerment with a vase reciting mantras can also dispel. If a vase cannot be found, then fill offering vessels with flowers and water, eliminate obstacles, and perform empowerment for the sake of dispelling. On the eighth or fifteenth day, or when the sky is empty, making grand offerings, extremely large lamp offerings, extremely large fire offerings, and especially cleaning the ground, can also dispel. If free from obstructing demons, light will emanate from statues and stupas. Hunger will be reduced, liberation from illness, wisdom will increase, radiance will be great, dreams will be true, one will enjoy recitation, fatigue will be reduced, fragrance will be present, generosity will be great, and one will be enthusiastic about virtues. The ritual of dispelling the practice is complete. During preparation and large mandalas, when there are no offerings, impurity, additions or omissions in the recitation text, and laziness, desire, and distraction, performing fire offerings with sesame seeds and mustard seeds can dispel. During large mandalas, disciples to be empowered who have committed the five inexpiable sins, as well as those close to the five inexpiable sins, and those who have committed the ten non-virtuous actions, initially reciting a million times, and finally performing fire offerings, can also dispel. After explaining the overlapping dispelling, explaining the complete fulfillment with secret mantras, if there are additions or omissions in the text, or if it appears in a dream, or if a deity indicates it, then the ritual of fulfillment is to write the letters of the mantra widely on paper or with a barley stalk pen, make grand offerings to the deity, perform fire offerings, and then the vidya mantra Jñi Sa
Chinese
放在上面，显供养后祈祷，自己睡在吉祥草垫上，头朝东，在枕头上写上明咒自在母（Vidyādharīśvarī）和所有逝去的佛陀及其眷属的咒语，或者在梦中完整地显示出来。本尊和大的坛城的寿命物质的剩余和供品，坛城本尊的剩余，未完成的进行弥补。第六，弥补仪轨完成后，使本尊喜悦的仪轨是，在做供养的开始，沐浴和穿着会使本尊喜悦，供养黑沉香等特殊的供养品会使本尊喜悦，混合芝麻、酸奶、酥油和蜂蜜的十万次火供会使本尊喜悦，三天、五天、七天或二十一天内，用牛奶、上等食物和酥油进行一百次火供也会使本尊喜悦。在供养本尊的过程中，切断或使本尊分离，对制造本尊障碍者，用事业金刚橛击打，用芥子折磨，绘制轮盘后放入心间，重复两倍或三倍，本尊会喜悦。展示了如何使修持的本尊喜悦，通过坛城的寿命念诵和火供以及灌顶，也会使本尊们喜悦。这样展示了第七种喜悦。第八，断除是绘制坛城，在准备时，为了平息山或湖或灌木丛中或空房子里或一棵树旁或河流边或花园里或洞穴等地方的障碍，首先要进行净化土地的仪式。在涂有红旃檀的四根卡特草金刚橛上缠绕丝绸，念诵一百遍金刚橛的咒语并钉牢，念诵甘露旋咒语，用芥子驱赶，在一块白布上念诵明咒之王，系在长竹竿的顶端，竖立在东方，用金刚祈愿赞颂的铁粉做栅栏，用金刚网咒语对铁粉念诵一百遍，画出图案，就会变成金刚网。在第一个坛城的门上，甘露旋...
English
Place it on top, make manifest offerings and pray. Lie down on a cushion of kusha grass with your head facing east, and write the mantras of the Vidyādharīśvarī and all the departed Buddhas and their retinues on a piece of paper, or have them fully revealed in a dream. The remnants of the life-substances and offerings of the deity and the great mandala, the remnants of the mandala deities, and whatever is incomplete should be completed. Sixth, after the completion of the fulfillment ritual, the ritual for pleasing the deities is explained: at the beginning of making offerings, bathing and dressing will please the deities; offering special offering substances such as black agarwood will please the deities; performing a hundred thousand fire offerings of sesame, yogurt, ghee, and honey will please the deities; and performing a hundred fire offerings with milk, excellent food, and ghee for three, five, seven, or twenty-one days will also please the deities. In the process of offering to the deities, cutting off or separating the deities, striking those who create obstacles to the deities with the action vajra kila, tormenting them with mustard seeds, drawing a wheel and placing it in the heart, repeating it two or three times, will please the deities. Having shown how to please the deities of practice, the deities will also be pleased by the life-recitation and fire offerings of the mandala, as well as by empowerment. Thus, the seventh pleasure is shown. Eighth, cutting off is drawing the mandala, and during the preparation, in order to pacify the obstacles in places such as mountains or lakes or bushes or empty houses or by a single tree or by a riverbank or in a garden or in a cave, first the ritual of purifying the ground should be performed. Wrap silk around four khadira wood vajra kilas smeared with red sandalwood, recite the mantra of the kila a hundred times and nail them down, recite the nectar-swirling mantra, drive away with mustard seeds, recite the king of vidya-mantras on a white cloth, tie it to the top of a long bamboo pole, erect it in the east, and make a fence with iron powder praised with vajra aspirations, and recite the vajra-net mantra a hundred times over the iron powder, draw a pattern, and it will become a vajra net. At the gate of the first mandala, the nectar-swirling...
Tibetan
་གྲིས་བསྲུང་བ་དང༌། གཞན་གྱིས་མི་ཐུབ་པའི་རྩེ་གསུམ་པས་བསྲུང་བ་དང༌། འཕྲོག་མ་ལ་སོགས་པ་གནོད་སྦྱིན་གྱི་སྡེ་དཔོན་ཉི་ཤུ་རྩ་བརྒྱད་བྲིས་པས་བསྲུང་བར་བྱའོ། །ན་མཿ་སརྦ་ཏ་ཐཱ་ག་ཏེ་བྷྱཿ་སརྦཱ་མུ་ཁེ་བྷྱཿ་སརྦ་ཏ་ཐཱ་ག་ཏེ་བྷྱཱཿ་ཀམྦྷ། བཛྲ་ཀཱི་ལི་ཀཱི་ལཱ་ཡ་སྭཱ་ཧཱ། ཨ་གརྦྷ་སྭཱ་ཧཱ། རྡོ་རྗེ་ཕུར་བུའི་སྔགས་སོ། །ན་མཿ་སརྦྦ་ ཏ་ཐཱ་ག་ཏ་བྷྱཿ་སརྦྦ་མུ་ཁེ་བྷྱཿ་སརྦྦ་བཛྲ་པྲ་ཀར། ཏ་ཐཱ་ག་ཏ་གྷ་ཏ་ཛ་ན་ཀ་ཀུ་རུ་ཀུ་རུ་ཙ་ཀྲ་ན་སྭཱ་ཧཱ། རྡོ་རྗེ་ར་བའི་སྔགས་སོ། །ན་མ་སརྦྦ་ཏ་ཐཱ་ག་ཏེ་བྷྱཿ་སརྦྦ་མུ་ཁེ་བྷྱཿ་སརྦྦ་ཐཱ་བཛྲ་པཉྫ་ར་ནི་ཀྵི་པ་ཀ་ག་ན་ཀཾ་སྭཱ་ཧཱ། རྡོ་རྗེ་དྲ་བའི་སྔགས་སོ། །བརྒྱད་པ་ཚར་གཅད་པ་རྫོགས་སོ། །དགུ་པ་བསྐུལ་བ་ནི་དཀྱིལ་འཁོར་ཆེན་པོའི་ཚེ་ལུགས་སུ་བླུགས་པའམ་བྲིས་པའམ། བརྐོས་པའམ་བརྡུངས་པ་ལ་སོགས་པ་མདུན་དུ་བཞག་ལ་བདག་ཉིད་ཆོ་ག་དྲུག་གིས་ལྷར་བསྐྱེད་ལ། སྙིང་པོ་དང་བསྐུལ་བའི་སྔགས་བྱར་ལ་ལྷ་ལ་བསྐུལ་བར་བྱའོ། །དེ་ལ་ལྷ་དྲུག་ནི་འདིར་རྡོ་རྗེ་རིགས་ཀྱི་དབང་དུ་བྱས་ནས་དང་པོ་སྟོང་པ་ཉིད་དུ་བསྒོམས་ནས། ནམཿ་སརྦྦ་ཏ་ཐཱ་ག་ཏ་ནཾ་ཨོཾ་སརྦྦ་བི་ཤུདྡྷ་བཛྲ་ཧཱུཾ་ཞེས་བྱ་བས་སྣོད་བཅུད་ཐམས་ཅད་སྟོང་པ་ཉིད་དུ་བསམ་པར་བྱའོ། །དོན་དམ་པའི་ལྷ་སྟེ་དང་པོའོ། །སྟོང་པ་ཉིད་ཀྱི་ཡེ་ཤེས་ལས་ཀུན་རྡ་ཟོབ་ཀྱི་སྣང་བ། ན་མཿ་ས་མནྟ་བུདྡྷཱ་ནཱཾ། ཙཎྜ་མ་ཧཱ་རོ་ཥ་ཎ་ཧཱུཾ་ཙནྡྲ་ཨ་ས་ན་ཞེས་བྱ་བས་རིག་བྱེད་ཀྱི་སྒྲའི་ཚུལ་དུ་རྟོག་བྲལ་གྱི་ཤེས་པས་སྒྲ་བརྙན་གྱི་ཚུལ་དུ་སྣང་བ་གདན་བསྐྱེད་པ་སྟེ་གཉིས་པའོ། །དེ་ནས་རྟོགས་པ་དང་བཅས་པའི་ཤེས་པས་ཡི་གེ་ཧཱུཾ་ཀྵྨི་བསམས་པ་ནི་ཡིག་འབྲུའི་ལྷ་སྟེ་གསུམ་པའོ། །ཧཱུཾ་ལས་འོད་ཟེར་ཕྲེང་བ་དང་བཅས་པས་སྤྲོ་བསྡུ་བྱས་པ་ལས་རྡོ་རྗེ་ཙེ་ལྔ་པའི་ཕྱག་རྒྱ་བསམ་པ་སྟེ་ཕྱག་རྒྱའི་ལྷ་སྟ་བཞི་པའོ། །ཕྱག་མཚན་ནས་འོད་ཟེར་འཕྲོ་འདུ་བྱས་པ་ལས་སྐུ་ཕྱག་རྒྱ་ཆེ་ན་པོའི་ལྷ་ན་མཿ་ས་མནྟ་བུདྡྷཱ་ནཱཾ་ཙཎྜ་མ་ཧཱ་རོ་ཥ་ཎ་ཧཱུཾ། ཏཻ་ལོ་ཀྱ་བི་ཛ་ཡ་ཧཱུཾ་ཞེས་བྱ་བ་ཁྲོ་བོ་ཁམས་གསུམ་རྣམ་པར་རྒྱལ་བ་ཞལ་གཅིག་པ་ཕྱག་གཉིས་པ་གནོད་མཛེས་ཀྱི་ཕྱག་རྒྱས་རྡོ་རྗེ་དྲིལ་བུ་བསྣམས་པ། གཡས་པ་བརྐྱང་བའི་གནས་པས་དབང་ཕྱུག་ཆེན་པོ་དང་ཨུམ་མནན་པ། རིག་སྔགས་ཀྱི་རྒྱལ་པོ་ཆེན་པོ་སྟོབས་པོ་ཆེ་ཞེས་གྲགས་པ་འོད་ཟེར་གྱི་ཕྲེང་བ་ཅན་བསམས་ལ་མཱ་མ་ཀཱིའི་ཕྱག་རྒྱ་བཅིངས་ཏེ། སྙིང་གར་ན་མཿ་ས་མནྟ་བཛྲ་ཎཱཾ་ཀྲི་ཏ་ཀྲི་ཏ་ཀྲི་ཏ་ཛ་
Chinese
用刀保护，用他人无法摧毁的三尖物保护，书写抢夺者等二十八个夜叉的首领来保护。那莫 萨瓦 达塔嘎喋 贝 萨瓦 穆凯 贝 萨瓦 达塔嘎喋 贝 康 班，班匝 几里 几拉亚 梭哈，阿嘎尔贝 梭哈。这是金刚橛的咒语。那莫 萨瓦 达塔嘎达 贝 萨瓦 穆凯 贝 萨瓦 班匝 扎 扎嘎尔，达塔嘎达 嘎达 匝那嘎 咕噜 咕噜 匝格拉那 梭哈。这是金刚墙的咒语。那莫 萨瓦 达塔嘎喋 贝 萨瓦 穆凯 贝 萨瓦 塔 班匝 班匝拉 尼西 巴嘎 嘎嘎那 康 梭哈。这是金刚网的咒语。第八，制伏完毕。第九，劝请，是将大坛城的像，或倒入，或书写，或雕刻，或敲打等，放置于前方，以自身六法生起为本尊，念诵心咒和劝请咒，来劝请本尊。其中六尊本尊，在此以金刚部为主，首先观想为空性。那莫 萨瓦 达塔嘎达 南 嗡 萨瓦 维须达 班匝 吽，以此观想一切器情为空性。这是胜义谛本尊，是第一尊。从空性的智慧中，生起昆达匝布的显现。那莫 萨曼达 布达南，匝达 玛哈 洛卡那 吽 匝札 阿萨那，以此，以能知之识，如理作意，以无分别的智慧，如声影般显现，生起坐垫，是第二尊。之后，以具有觉悟的智慧，观想种子字吽 施米，是种子字本尊，是第三尊。从吽字发出光芒，伴随光鬘，进行摄放，观想五股金刚杵手印，是手印本尊，是第四尊。从手印发出光芒，进行摄放，是身大手印本尊。那莫 萨曼达 布达南 匝达 玛哈 洛卡那 吽，泰洛迦 维匝亚 吽，名为忿怒尊三界胜者，一面二臂，以怖畏印持金刚铃。右伸展之姿，压制大自在天和乌玛。观想名为明咒大王大力者，具有光鬘，结嘛嘛格手印。于心间，那莫 萨曼达 班匝南 哲达 哲达 哲达 匝
English
Protect with a knife, protect with a three-pronged object that cannot be destroyed by others, and protect by writing the twenty-eight leaders of the yaksha hosts, including robbers. namaḥ sarva tathāgatebhyaḥ sarvā mukhebhyaḥ sarva tathāgatebhyāḥ kam bha, vajra kīli kīlāya svāhā, a-garbha svāhā. This is the mantra of the vajra kīla. namaḥ sarva tathāgata bhyaḥ sarva mukhebhyaḥ sarva vajra pra-kara. tathāgata ghata janaka kuru kuru cakraṇa svāhā. This is the mantra of the vajra fence. namaḥ sarva tathāgatebhyaḥ sarva mukhebhyaḥ sarva thā vajra pañjara niṣi pa-ka gagana kam svāhā. This is the mantra of the vajra net. Eighth, subjugation is complete. Ninth, the invocation is to place in front of you an image of the great mandala, either poured, written, carved, or hammered, etc., and generate yourself as the deity through the six self-generation rituals, and then recite the heart mantra and the invocation mantra to invoke the deity. Among these, the six deities are here based on the vajra family, and first meditate on emptiness. namaḥ sarva tathāgata nam oṃ sarva viśuddha vajra hūṃ, by this, contemplate all containers and contents as emptiness. This is the ultimate deity, the first. From the wisdom of emptiness, the appearance of Kuntazob arises. namaḥ samanta buddhānāṃ, caṇḍa mahāroṣaṇa hūṃ candra āsana, by this, with knowing consciousness, properly attend, with non-conceptual wisdom, appearing like a sound image, generate the seat, the second. Then, with consciousness accompanied by realization, contemplate the seed syllable hūṃ śmi, this is the seed syllable deity, the third. From the hūṃ syllable, light radiates, accompanied by a garland of light, performing gathering and dispersing, contemplate the five-pronged vajra mudra, this is the mudra deity, the fourth. From the mudra, light radiates and gathers, this is the great body mudra deity. namaḥ samanta buddhānāṃ caṇḍa mahāroṣaṇa hūṃ, trailokya vijaya hūṃ, named the wrathful one, the conqueror of the three realms, with one face and two arms, holding a vajra bell with a threatening mudra. In a right extended posture, suppressing the great lord and umā. Contemplate the one named the great king of vidyā mantras, the mighty one, with a garland of light, and bind the māmakī mudra. At the heart, namaḥ samanta vajrāṇāṃ kṛta kṛta kṛta ja