Chinese
阿阇黎以百字明补足盈亏，彩绘神和墨线如前供设阏伽等及赞颂。凡有不全或未至之盈亏，皆以百字明及阿礼嘎礼、缘起心要等，抛散种种鲜花。 融入彼等之诸神，逝入法界。班匝 穆！（藏文：བཛྲ་མུཿ）纵然彼处亦因处所、时节、因缘之故未能齐备，然亦应于面前明观誓言尊众，作供养赞颂等。最终提至上方虚空，融入彩绘与堆砌之坛城。如是行之。 其后陈设所依物：坛城之座上，首先将主尊——尊胜佛母宝瓶，于陶或木制之瓶内，观想五种智慧丸及五身 任运成就之自性，盛至三分之二，以丝绸覆盖，系以封印，置于中央。其东面置上师食子，南面置本尊，西面置空行母，北面置护法之食子。或于前方置尊胜佛母宝瓶，右方置身语意所依，后方置金刚铃，左方置事业宝瓶。其上张挂丝绸帐幔。于彼等前方，陈设以珍宝严饰之成就食子、宝光及种种供品。下层：前方置上师食子，右方置本尊，后方置空行母，左方置护法之食子，使诸尊数量圆满。其外围绕以坛城之护法四大天王，各置十二食子。彼等修法之秘密所依，应安置于他人不可见之处。以上诸物，切勿遮蔽坛城之墨线与彩绘。又，堆砌物乃是诸佛之坛城，故不可置于任何他物之上。 其后陈设庄严：坛城之外围，缠绕三层衣饰，中间缠绕网状物，下方如虎皮裙般缠绕。彼等应由内向外遮蔽，由外向内覆盖，务必使其美观悦意，赏心悦目，毫无不协调之处。上方饰以精美之橛，中间饰以精美之网状物。
English
The master should complete any deficiencies with the hundred-syllable mantra. For the painted deities and the drawn lines, offer argham and praises as before. For anything incomplete or lacking, all deficiencies should be remedied by scattering various flowers with the hundred-syllable mantra, the Ali Kali, and the essence of dependent origination. The deities absorbed into these offerings depart into the expanse. Vajra Muh! Even if, due to place, time, or circumstances, things are not complete, visualize the initiation deities clearly in front, make offerings and praises, and finally raise them into the sky above, absorbing them into the painted and constructed mandala. This is how it should be done. Then, when arranging the supports: On the mandala seat, first and foremost, place the precious vase of the Victorious One, and inside a vase made of clay or wood, visualize the five wisdom pills and the five bodies as the spontaneously accomplished nature, filling it two-thirds full, cover it with a silk cloth, seal it with a knot, and place it in the center. To the east of it, place the guru's torma; to the south, the yidam; to the west, the dakini; and to the north, the torma of the Dharma protector. Alternatively, in front, place the vase of the Victorious One; to the right, the supports of body, speech, and mind; behind, the vajra and bell; and to the left, the vase of action. Cover it with a silk canopy. In front of these, arrange the accomplishment torma, the precious blazing light, adorned with various offering substances. Below: in front, place the guru's torma; to the right, the yidam; behind, the dakini; and to the left, the torma of the Dharma protector, completing the number of deities. Around the edge of the mandala, place twelve tormas each for the four great kings who protect the boundaries. These secret supports for accomplishment should be placed where others cannot see them. It is important that these do not obscure the lines and colors of the mandala's palace. Furthermore, the constructed forms are the mandalas of the deities, so they should not be placed on top of anything else. Then, when arranging the ornaments: Around the outside of the mandala, wrap three layers of clothing, in the middle, a net and half-net, and below, wrap it like a tiger skin skirt. These should be arranged so that the outer covers the inner, and the outer conceals the inner, making it beautiful and pleasing, delightful to look at, and without any disharmony. Above, adorn with a beautiful phurba; in the middle, a beautiful net.
Chinese
矣。 多藏。（藏文：རྡོ་ཛྃ；梵文天城体：；梵文罗马拟音：do dzam；汉语字面意思：多藏）下面是美丽的虎皮，四方守护的金刚橛，四角守护的宝剑。要知道这些都是三身的象征，所以要知道。供品的陈设是：外供七种受用，内供与此相符，血的水，黄水的洗脚水，感官的花，肉脂的熏香，脂油的灯，胆汁的香水，肉骨的食物，腿骨号和颅骨鼓的声音。内供有：色镜，声琵琶，香气熏香，味食物，触感衣服等五种。秘密供养的陈设是：将显现存在的精华凝聚的食子， 将容器精华凝聚的乐空智慧甘露，将轮回浸泡在血中的红血海，特别是父母双运的白红菩提心供品，将我执的罗刹消灭于法界的肉身血海，以及其他适合作为供品的各种丰盛的物品，陈设得美观。这样就完成了外内外坛城的陈设次第。然后进入正行：金刚上师坐在法座上，用帷幕遮挡；国王等修行者们到住所的外门，火堆，水堆，石堆都准备好，首先依靠猛烈的火供， 从火堆和武器中发出光芒，驱逐、折磨、杀害所有障碍修行的邪魔鬼怪，如此观想并猛烈击打。此外，念诵四吽（藏文：ཧཱུྃ；梵文天城体：；梵文罗马拟音：hūṃ；汉语字面意思：吽）的咒语和猛咒是关键。然后观想五层保护帐篷，再次返回，将修行室观想为真实的宫殿，金刚上师观想为坛城的主尊，向门卫们请求允许进入的复诵：奇！所有男女门卫们，请听我说并考虑，为了我们进入解脱的城市，请开门放我们进去，请指示大 解脱的城市！念诵三遍。然后上师给予允许：吼！有缘者。
English
矣. Do Dzam. (Tibetan: རྡོ་ཛྃ; Sanskrit Devanagari: ; Sanskrit Romanization: do dzam; Literal Chinese meaning: Do Dzam) Below is the beautiful tiger skin, the vajra kila guarding the four directions, and the sword guarding the four corners. Know that these are all symbols of the three kayas, so you must know. The arrangement of offerings is: the outer offering of the seven objects of enjoyment, and the inner offering corresponding to this, the water of blood, the foot washing water of yellow water, the flowers of the senses, the incense of meat fat, the lamp of fat oil, the perfume of bile, the food of meat and bones, and the sounds of the leg bone flute and the skull drum. The inner offerings include: the mirror of form, the lute of sound, the fragrance of incense, the food of taste, and the clothing of touch, these five. The arrangement of the secret offering is: the torma that condenses the essence of appearance and existence, The nectar of bliss-emptiness wisdom that condenses the essence of the container, the red ocean of blood that soaks samsara in blood, especially the white and red bodhicitta offering of the union of father and mother, the ocean of flesh and blood that annihilates the ego-clinging Rakshasa in the realm of reality, and other various abundant items suitable as offerings, arranged beautifully. In this way, the sequence of practice for the arrangement of the outer, inner, and secret mandalas is completed. Then, entering the main practice: the Vajra Master sits on the throne, obscured by a curtain; the practitioners such as the king go out to the outer door of the residence, and the fire pile, water pile, and stone pile are all prepared. First, relying on the fierce fire puja, light emanates from the fire pile and weapons, expelling, tormenting, and killing all the demons and obstacles that hinder practice, contemplate in this way and strike fiercely. In addition, reciting the mantra of the four Hums (Tibetan: ཧཱུྃ; Sanskrit Devanagari: ; Sanskrit Romanization: hūṃ; Literal Chinese meaning: Hum) and the fierce mantra is key. Then, contemplate the five levels of the protective tent, return again, visualize the practice room as a real palace, visualize the Vajra Master as the main deity of the mandala, and repeat the request for permission to enter to the gatekeepers: O! All male and female gatekeepers, please listen to me and consider, for us to enter the city of liberation, please open the door and let us in, please indicate the great city of liberation! Recite three times. Then the master grants permission: Ho! Fortunate ones.
Tibetan
་པའི་སློབ་མ་རྣམས༔ ཐར་པའི་གྲོང་དུ་འཇུག་འདོད་ན༔ མི་དགེ་བཅུ་སྤོང་དགེ་བཅུ་སྒྲུབས༔ སྐྱབས་གནས་དམ་པ་དཀོན་མཆོག་གསུམ༔ རྟག་ཏུ་ཡིད་ལ་བྱེད་པ་ཡི༔ ཁས་ལེན་མེད་ན་ཕྱིར་དེངས་ཤིག༔ ཡང་སློབ་མ་རྣམས་ཀྱིས༔ ཀྱེེ༔ བདག་ཅག་སློབ་མའི་ཚོགས་རྣམས་ཀུན༔ ཁྱེད་ཀྱིས་ཇི་ལྟར་བསྒོ་བ་བཞིན༔ སྡིག་སྤངས་དགེ་བསྒྲུབ་སྐྱབས་འགྲོ་བགྱི༔ ནང་དུ་བཏང་ཞིང་གནང་བ་སྩོལ༔ ལན་གསུམ་བརྗོད༔ ༈ དེ་ནས་སྒྲུབ་པའི་སྒོར་འཇུག་ཆོག་གི་ཕྱིར་ ཛྃ རྒྱལ་ཐེབས་ཀྱིས་བུམ་པ་ཐོགས་ཏེ་སྒྲུབ་ལ་འཇུག་ཏུ་མི་རུང་བའི་ཉེས་སྐྱོན་སྦྱངས་ཕྱིར་ཁྲུས་བྱ༔ ཧཱུྃ༔ བདེ་གཤེགས་རྒྱལ་བས་བྱིན་རླབས་དག་བྱེད་ཆུས༔ སྐལ་ལྡན་རྣམས་ཀྱི་ལུས ངག་ཡིད་གསུམ་ལ༔ གནས་པའི་སྒྲིབ་གཉིས་བག་ཆགས་དྲི་མ་ཀུན༔ བྱང་ཞིང་དག་ནས་ཉེས་པ་ཀུན་བྲལ་གྱུར༔ ཅེས་ཡིག་བརྒྱ་སོགས་ཀྱིས་ཁྲུས་བྱའོ༔ ༈ དེ་ནས་སྐྱབས་སུ་འགྲོ་བ་ལ༔ ཧཱུྃ༔ དུས་འདི་ནས་བཟུང་བྱང་ཆུབ་མ་ཐོབ་བར༔ དཀོན་མཆོག་རིན་ཆེན་གསུམ་ལ་སྐྱབས་སུ་མཆི༔ སེམས་བསྐྱེད་པ་ནི༔ ཧོཿ འགྲོ་ཀུན་བྱང་ཆུབ་ལམ་ལ་གཟུད་པའི་ཕྱིར༔ རྣམ་གྲོལ་བྱང་ཆུབ་མཆོག་ཏུ་སེམས་བསྐྱེད་དོ༔ དེ་ནས་ནང་དུ་བགེགས་ཀྱི་གཏོར་མ་བཤམས་པ་བྲན་ཏེ༔ ཧཱུྃ་ཧྲཱིཿ སྟེང་འོག་ཕྱོགས་མཚམས་ཀུན་ཏུ་གནས་རྒྱུ་བའི༔ ས་འོག་ས་སྟེང་ས་བླར་དབང་བྱེད་པའི༔ བགེགས་དང་ལན་ཆགས་འབྱུང་པོ་ཐམས་ཅད་ཀུན༔ དབང་དྲག་ཁྲོ་རྒྱལ་འབར་བའི་བཀའ་བྱུང་གིས༔ སྐད་ཅིག་ཡུད་ཙམ་གཅིག་ལ་འདིར་འདུས་ཤིག༔ བདག་གིས་བསྒོ་བའི་བཀའ་བཞིན་ཉན་པར་གྱིས༔ ཨོཾ་བཛྲ་ཌཱ་ཀི་རཱ་ཛ་ཧཱུྃ་ཛཿ དེ་ནས་བགེགས་གཏོར་བྱིན་གྱིས་བརླབས་ཏེ༔ བཀའ་བསྒོ་བ་ནི༔ ཧཱུྃ༔ ནམ་མཁའ་བར་སྣང་ས་འོག་ས་སྟེང་དུ༔ སྐྱབས་གནས་དཀོན་མཆོག་རྩ་ གསུམ་ཆོས་སྐྱོང་བཅས༔ སྐར་ལྟར་འཁྲིགས་ཤིང་_UNK་སེར་བཞིན་འཁྲིགས་ཏེ༔ བགེགས་དང་བར་ཆད་འདའ་བའི་གནས་མེད་ཀྱི༔ གནས་འདིར་མ་འདུག་རང་རང་གནས་སུ་དེངས༔ ཧཱུྃ་ཧཱུྃ་ཨུ་ཙ་ཏ་ཡ་ཕཊ༔ ཅེས་ཧཱུྃ་བཞིའི་སྔགས་དང་དྲག་སྔགས་ཀྱིས་བསྐྲད་དེ་གཏོར་མ་ཕྱི་རོལ་དུ་བསྐྱལ༔ བདེན་པའི་སྟོབས་ཀྱང་བརྗོད༔ དེ་ནས་དམར་གཏོར་བྲན་ཏེ་ནག་ཕྱོགས་དམར་ལ་དགའ་བ་རྣམས་རོལ་མོའི་སྒྲ་དང་བཅས་སྤྱན་འདྲེན་པ་ལ༔ ཛཿ གནས་ཡུལ་དུར་ཁྲོད་ཀུན་རྒྱུ་བའི༔ སྣང་སྲིད་ལྷ་སྲིན་དྲེགས་པ་ཅན༔ ཀུན་ལ་ཤ་ཁྲག་དམར་གཏོར་འབུལ༔ བཞེས་ནས་འདོད་དོན་ཡོངས་གྲུབ་མཛོད༔ སརྦ་ལོ་ཀ་པཱ་ལ་ཨེ་དཾ་བ་ལི་ཏ་ཁཱ་ཧི༔ གཏོར་མ་ཤ་ཡི་རི་བོ་ཁྲག་གི་རྒྱ་མ
Chinese
的弟子们，如果想要进入解脱之城，就要断除十不善，行持十善。时时忆念殊胜的皈依处三宝，如果没有这样的承诺，就请离开。弟子们又说：‘唉！我们所有的弟子们，将如您所教导的那样，断恶行善，皈依三宝，请允许我们进入。’念诵三遍。 然后，为了允许进入修法之门，（藏文：ཛྃ，梵文天城体：जं，梵文罗马拟音：jam，汉语字面意思：让） 上师手持宝瓶，为了净化不适合进入修法的过失和障碍而进行沐浴。 吽！善逝如来以加持的清净之水，对于具缘者的身语意三门，所存在的二障、习气和污垢，全部净化清净，远离一切罪过。’如此念诵百字明等进行沐浴。然后是皈依： 吽！从现在起直至证得菩提之间，我皈依珍贵的三宝。发菩提心是： 愿一切众生都进入菩提道，我发愿证得殊胜的解脱菩提。’然后，在内部摆设驱逐障碍的朵玛，念诵： 吽 舍！ 存在于上下四面八方的， 掌管地下、地上和地神的， 所有障碍和冤孽鬼神， 凭借威猛忿怒尊的命令， 顷刻之间聚集于此！ 听从我所吩咐的命令！ 嗡 班杂 达给 Ra扎 吽 扎！ （藏文：ཨོཾ་བཛྲ་ཌཱ་ཀི་རཱ་ཛ་ཧཱུྃ་ཛཿ，梵文天城体：ॐ वज्र डाकि राज हुं जः，梵文罗马拟音：om vajra daki raja hum jah，汉语字面意思：嗡，金刚，空行，国王，吽，扎）然后加持驱魔朵玛，下达命令： 吽！ 在天空、虚空、地下和地上， 皈依处三宝、本尊、护法等， 如繁星般密集，如芝麻般拥挤， 对于障碍和阻碍没有逃脱之处， 不要留在此地，回到各自的地方！ 吽 吽 乌 扎 达 亚 帕！ （藏文：ཧཱུྃ་ཧཱུྃ་ཨུ་ཙ་ཏ་ཡ་ཕཊ，梵文天城体：हुं हुं उचटय फट，梵文罗马拟音：hum hum ucaṭaya phaṭ，汉语字面意思：吽 吽 摧毁 啪）如此用四个吽字咒和猛咒驱逐，然后将朵玛送到外面。也念诵真实语的力量。然后摆设血食朵玛，为了迎请喜欢血食的黑暗势力，伴随着乐器的声音： 扎！ 游荡于坟墓等处所的， 存在于显有世间的傲慢鬼神， 供养你们血肉朵玛！ 请享用并圆满一切愿望！ 萨瓦 洛嘎 巴拉 诶 达姆 巴利 达 卡嘿！ 朵玛是肉山血海
English
the disciples, if you wish to enter the city of liberation, abandon the ten non-virtues and practice the ten virtues. Always keep in mind the sacred refuge, the Three Jewels. If you do not have this commitment, please leave. Then the disciples say: 'Alas! All of us disciples, as you have instructed, will abandon evil, practice virtue, and take refuge. Please allow us to enter.' Recite three times. Then, in order to allow entry into the door of practice, (Tibetan: ཛྃ, Devanagari: जं, Romanized Sanskrit: jam, Literal meaning: let) The master holds the vase and performs the bathing to purify the faults and obstacles that make one unsuitable for entering the practice. Hum! The Sugata Buddha, with the blessing of pure water, for the fortunate ones' body, speech, and mind, the two obscurations, habitual tendencies, and all defilements that exist, may they be completely purified and cleansed, and may all faults be removed.' Thus, recite the Hundred Syllable Mantra and other mantras for bathing. Then, taking refuge: Hung! From this time until enlightenment is attained, I take refuge in the precious Three Jewels. Generating the mind of enlightenment: Ho! In order to lead all beings onto the path of enlightenment, I generate the mind to attain the supreme liberation and enlightenment.' Then, arrange the obstructing torma inside, and recite: Hum Hrih! Existing in all directions, above and below, Ruling over the underground, the surface, and the deities of the earth, All obstacles, karmic debts, and elemental spirits, By the command of the powerful and wrathful king, In an instant, gather here! Listen to the command I give! Om Vajra Dakini Raja Hum Jah! (Tibetan: ཨོཾ་བཛྲ་ཌཱ་ཀི་རཱ་ཛ་ཧཱུྃ་ཛཿ, Devanagari: ॐ वज्र डाकि राज हुं जः, Romanized Sanskrit: om vajra daki raja hum jah, Literal meaning: Om, Vajra, Dakini, King, Hum, Jah) Then bless the obstructing torma, and give the command: Hum! In the sky, space, underground, and surface, The refuge, the Three Jewels, root gurus, protectors, and others, As dense as stars, as crowded as sesame seeds, For obstacles and hindrances, there is no place to escape, Do not stay here, return to your own places! Hung Hung Utsataya Phat! (Tibetan: ཧཱུྃ་ཧཱུྃ་ཨུ་ཙ་ཏ་ཡ་ཕཊ, Devanagari: हुं हुं उचटय फट, Romanized Sanskrit: hum hum ucaṭaya phaṭ, Literal meaning: Hum Hum Destroy Phat) Thus, dispel with the four Hum mantras and fierce mantras, and then send the torma outside. Also recite the power of truth. Then arrange the red torma, in order to invite the dark forces who enjoy blood offerings, accompanied by the sound of musical instruments: Jah! Wandering in cemeteries and other places, Arrogant gods and demons existing in phenomenal existence, Offer you the red torma of flesh and blood! Please enjoy and fulfill all wishes! Sarva Loka Pala E Dam Bali Ta Kha Hi! The torma is a mountain of meat and an ocean of blood.