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使诸方醒觉。第二迎请。第三，观想自身处所及一切资具融入，加持为智慧之体性。吽。于三角红黑燃烧之坛城中，文殊阎魔赤红发髻者，于世间界具自在之眷属，祈请降临此修法之坛城。祈请降临威力与权能及成就。萨玛雅 霍！萨玛雅 斯当！萨玛雅 佩！如是伴随香与乐器降临加持。第七，加持供品：嗡 阿弥利达 吽 帕特。念诵后以香水清净。观想从自身心间放射朗、扬、康，焚烧、摧毁、净化一切供品之实执过患，使其空性。特别是从心间放射白色阿、黄色达、蓝色布、红色ra、绿色嘎，融入各自供品。完全变化为执持供水的供养天女、执持焚香的供养天女、执持鲜花的供养天女、执持灯的供养天女、执持香水的供养天女，数量不可思议，充满虚空。嗡 班杂 阿尔刚 阿 吽。嗡 班杂 杜贝 阿 吽。嗡 班杂 布贝 阿 吽。嗡 班杂 阿洛给 阿 吽。嗡 班杂 根德 阿 吽。如是念诵加持。甘露之器，从阿字化为颅器，从勃让字化为具有四辐轮和莲花的坛城，于中央和四方，五甘露以吽 嗡 梭 阿 昂 哈标示，萨帕ra纳 帕特。桑哈ra纳 吽。光芒放射汇聚，化为五种手印。萨帕ra纳 帕特。桑哈ra纳 吽。光芒放射汇聚，化为五部如来。萨帕ra纳 帕特。桑哈ra纳 吽。五部融入智慧甘露。嗡 阿 吽 萨瓦 班杂 阿弥利达 吽 舍 斯达。如是加持。嗡 班杂 阿弥利达 吽 舍 斯达。以拇指和食指搅动，使显有世间化为甘露。嗡 班杂 维希瓦 达 阿弥利得 吽 帕特。以此清净并触及。嗡 雅克叉 卓达 阿弥利得 吽 帕特。 以甘露之滴化为小忿怒尊，驱逐邪魔。朵玛加持分三，即修法朵玛。勃让 莲花 巴林达 维希瓦 扎扎 勃让。朵玛盘从勃让字化为弯月，为自在之宫殿，朵玛从吽字化为文殊红色本尊众。食子朵玛。勃让 嘎巴拉 巴利达。朵玛器
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Awakened all directions. Secondly, invited. Thirdly, contemplate that by dissolving into all the possessions of oneself and one's place, it is blessed as the essence of wisdom. Hūm. In this mandala of triangular red and black flames, Mañjuśrī Yamāntaka, the red-haired one, with his retinue who possesses dominion over the realms of the world, please bestow blessings upon this mandala of practice. Bestow blessings of power, authority, and accomplishment. Samaya Hoḥ! Samaya Staṃ! Samaya Phe! Thus, bestow blessings with incense and music. Seventh, blessing the offering substances: Oṃ Amrita Hūṃ Phaṭ. Cleanse with cleansing water. Contemplate that from the heart of oneself, Raṃ Yaṃ Khaṃ radiates, burning, destroying, and purifying all the faults of grasping at the reality of the offering substances, making them empty. Especially, from the heart, white A, yellow Dhā, blue Pu, red Ra, green Ga radiate, dissolving into each of the offering substances. Completely transformed, the offering goddesses holding water for washing, incense, flowers, lamps, and scented water become inconceivable, filling the sky. Oṃ Vajra Arghaṃ Āḥ Hūṃ. Oṃ Vajra Dhūpe Āḥ Hūṃ. Oṃ Vajra Puṣpe Āḥ Hūṃ. Oṃ Vajra Āloke Āḥ Hūṃ. Oṃ Vajra Gandhe Āḥ Hūṃ. By reciting these, bless them. The vessel of nectar, from A becomes a skull cup, from Bhraṃ becomes a four-spoked wheel with a lotus in the center, and in the center and four directions, the five nectars are marked with Hūṃ Oṃ Sva Āṃ Hā, Spharaṇa Phaṭ. Saṃharaṇa Hūṃ. Rays of light radiate and gather, transforming into the five emblems. Spharaṇa Phaṭ. Saṃharaṇa Hvāṃ. Rays of light radiate and gather, transforming into the five Tathāgata families. Spharaṇa Phaṭ. Saṃharaṇa Hūṃ. The five families dissolve into the nectar of wisdom. Oṃ Āḥ Hūṃ Sarva Pañca Amrita Hūṃ Hrīḥ Ṣṭā. Thus bless it. Oṃ Vajra Amrita Hūṃ Hriḥ Ṣṭā. By stirring with the thumb and forefinger, transform phenomenal existence into nectar. Oṃ Vajra Viśva Dha Amrite Hūṃ Phaṭ. By this, cleanse and touch. Oṃ Yakṣa Krodha Amrite Hūṃ Phaṭ. By emanating a drop of nectar as a small wrathful one, dispel obstacles. Blessing the Torma has three parts, namely the practice Torma. Bhraṃ Padma Baliṃta Viśva Cakra Bhraṃ. The Torma plate, from the letter Bhraṃ, transforms into a crescent moon, a palace of power, and the Torma, from the letter Hūṃ, transforms into a assembly of red Mañjuśrī deities. Offering Torma. Bhrā Kapāla Bhalita. Torma vessel
Chinese
从嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）班匝（藏文：བྷྲཱཾ，梵文天城体：भ्रं，梵文罗马拟音：bhrāṃ，汉语字面意思：班匝）中，使班匝（藏文：བྷཉྫ，梵文天城体：भञ्ज，梵文罗马拟音：bhañja，汉语字面意思：班匝）燃烧，在转变为五肉五甘露的朵玛之上，有日、莲花、月亮，其上有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）的标志。 玛，太阳坛城，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 班，莲花坛城，阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。 阿，月亮坛城，嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）。 斯帕ra纳 啪（藏文：སྥ་ར་ཎ་ཕཊ，梵文天城体：स्फरण फट्，梵文罗马拟音：spharaṇa phaṭ，汉语字面意思：开展 啪）。 桑哈ra纳 吽（藏文：སཾ་ཧ་ར་ཎ་ཧཱུྃ，梵文天城体：संहारण हुं，梵文罗马拟音：saṃhāraṇa hūṃ，汉语字面意思：收摄 吽）。 光芒四射，聚集，将轮回涅槃的甘露汇集，与三个字融合。 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）融化，净化不净。 阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）融化，甘露如珍珠。 嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）融化，化为五欲妙欲的天女。 观想业朵玛化为三毒、血肉骨骸的堆积。 念诵：嗡 巴林达 德匝 巴林达 巴拉 巴德 固雅 德热 舍 梭哈（藏文：ཨོཾ་བ་ལིཾ་ཏ་ཏེ་ཛྭ་བ་ལིཾ་ཏ་བ་ལ་བཱ་ཏི་གུ་ཧྱ་ཏྲི་ཧྲཱིཤྭ་ཟེར་བའང་ཡོད）。 夏 萨玛雅 斯当（藏文：ཤ་ས་མ་ཡ་སྟཾ）。 如此加持，应知各自的境况。 乐达拉。 班匝 嘎巴拉 班（藏文：བྷཉྫ་ཀ་པཱ་ལ་བྷྲཾ）。 在乐达的容器班匝中，有莲花坛城。 八瓣红色莲花，以红色ra字为标志。 斯帕ra纳 啪（藏文：སྥ་ར་ཎ་ཕཊ，梵文天城体：स्फरण फट्，梵文罗马拟音：spharaṇa phaṭ，汉语字面意思：开展 啪）。 桑哈ra纳 吽（藏文：སཾ་ཧ་ར་ཎ་ཧཱུྃ，梵文天城体：संहारण हुं，梵文罗马拟音：saṃhāraṇa hūṃ，汉语字面意思：收摄 吽）。 光芒四射，聚集，融化，化为血海。 用金刚勺搅拌，浪花飞溅，化为妙欲天女。 念诵：嗡 乐达 萨姆札 曼札拉 吽（藏文：ཨོཾ་རཀྟ་ས་མུ་དྲ་མཎྜལ་ཧཱུྃ）。 如此加持。 灯芯在明妃的虚空中，灯柱是明王的金刚，灯油是大乐菩提心，光明化为五种智慧的自性。 念诵：嗡 嘉纳 阿洛给 萨玛雅 吽（藏文：ཨོཾ་ཛྙཱ་ན་ཨཱ་ལོ་ཀེ་ས་མ་ཡ་ཧཱུྃ）。 嗡（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 外内秘密的供养如海， 以及甘露、杂葛、朵玛、乐达等。 以实物供养和意幻变现， 供养本尊诸神及其眷属。 如是清晰观想。 第二是正行，积累福德资粮和智慧资粮。 第一是九支行，以班匝 萨玛雅 吽 匝（藏文：བཛྲ་ས་མ་ཡ་ཧཱུྃ་ཛཿ）迎请前方虚空中的会供坛城，如前。 迎请文殊金刚等。 皈依： 诸佛菩萨及其眷属， 身语意三恭敬礼， 从心底里顶礼膜拜。 供养： 诸佛刹土所赞叹， 世间殊胜妙供品， 珍宝鲜花与熏香， 幻化无尽作供养。 忏悔： 我昔所造诸恶业， 乃至一切所积罪， 明知无自性如幻， 今于诸佛前忏悔。 随喜： 诸佛菩萨之福德， 以及一切微小善， 我以清净欢喜心， 由衷诚挚作随喜。 请转
English
From Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) Bhrāṃ (藏文：བྷྲཱཾ，梵文天城体：भ्रं，梵文罗马拟音：bhrāṃ，汉语字面意思：班匝), make Bhañja (藏文：བྷཉྫ，梵文天城体：भञ्ज，梵文罗马拟音：bhañja，汉语字面意思：班匝) blaze, on top of the torma transformed into the five meats and five amṛtas, there are the sun, lotus, and moon, marked with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡). Mā, Sūrya Mandala Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Paṃ, Padma Mandala Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). A, Candra Mandala Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡). Spharaṇa Phaṭ (藏文：སྥ་ར་ཎ་ཕཊ，梵文天城体：स्फरण फट्，梵文罗马拟音：spharaṇa phaṭ，汉语字面意思：开展 啪). Saṃhāraṇa Hūṃ (藏文：སཾ་ཧ་ར་ཎ་ཧཱུྃ，梵文天城体：संहारण हुं，梵文罗马拟音：saṃhāraṇa hūṃ，汉语字面意思：收摄 吽). Radiating and gathering, the amṛta of saṃsāra and nirvāṇa is collected and mixed with the three syllables. Hāṃ melts, purifying impurities. Āḥ melts, the amṛta becomes like pearls. Oṃ melts, transforming into the five goddesses of desirable qualities. Visualize the karma torma transforming into the accumulation of the three poisons, flesh, blood, and bones. Recite: Oṃ Baliṃta Te Jvala Baliṃta Bala Bāti Guhya Tri Hrīḥ Śva (藏文：ཨོཾ་བ་ལིཾ་ཏ་ཏེ་ཛྭ་བ་ལིཾ་ཏ་བ་ལ་བཱ་ཏི་གུ་ཧྱ་ཏྲི་ཧྲཱིཤྭ་ཟེར་བའང་ཡོད). Śa Samaya Staṃ (藏文：ཤ་ས་མ་ཡ་སྟཾ). Thus bless, and know each respective situation. Raktal. Bhañja Kapāla Bhraṃ (藏文：བྷཉྫ་ཀ་པཱ་ལ་བྷྲཾ). Inside the vessel Bhañja of Rakta, there is a lotus mandala. An eight-petaled red lotus, marked with the red syllable Ra. Spharaṇa Phaṭ (藏文：སྥ་ར་ཎ་ཕཊ，梵文天城体：स्फरण फट्，梵文罗马拟音：spharaṇa phaṭ，汉语字面意思：开展 啪). Saṃhāraṇa Hūṃ (藏文：སཾ་ཧ་ར་ཎ་ཧཱུྃ，梵文天城体：संहारण हुं，梵文罗马拟音：saṃhāraṇa hūṃ，汉语字面意思：收摄 吽). Radiating and gathering, melting, it swirls into an ocean of blood. Stirring with a vajra spoon, the spray of the waves transforms into goddesses of desirable qualities. Recite: Oṃ Rakta Samudra Mandala Hūṃ (藏文：ཨོཾ་རཀྟ་ས་མུ་དྲ་མཎྜལ་ཧཱུྃ). Thus bless. The wick of the lamp in the space of the consort, the lampstand is the vajra of the lord, the lamp oil is the great bliss bodhicitta, the light transforms into the essence of the five wisdoms. Recite: Oṃ Jñāna Āloke Samaya Hūṃ (藏文：ཨོཾ་ཛྙཱ་ན་ཨཱ་ལོ་ཀེ་ས་མ་ཡ་ཧཱུྃ). Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The outer, inner, and secret offerings are like an ocean, along with amṛta, jagat, torma, and rakta. Offering with actual substances and mind-emanated transformations, to the yidam deities and their retinue. Thus, clearly visualize. Second is the main practice, accumulating merit and wisdom. The first is the nine-limbed practice, inviting the field of accumulation in the space in front as before with Vajra Samaya Hūṃ Jaḥ (藏文：བཛྲ་ས་མ་ཡ་ཧཱུྃ་ཛཿ). Inviting Mañjuvajra and others. Refuge: To the Buddhas and their sons, with body, speech, and mind, I respectfully prostrate from the depths of my heart. Offering: Whatever is praised in the Buddha-fields, the supreme offerings in the worlds, precious flowers and incense, I emanate limitlessly and offer. Confession: Whatever negative actions I have accumulated from the past, all the sins I have accumulated, knowing they are without inherent existence, I confess before all the protectors. Rejoicing: In the merit of all the protectors, and all the minor virtues, with a mind of similar accord, I sincerely rejoice. Please turn
English
Then, having attained the supreme enlightenment, in order to subdue beings with compassion, to turn the wheel of Dharma, I pray like Brahma. For those who wish to pass into Nirvana, for the sake of the eternal happiness of all beings, until the cycle of existence is empty, I pray that they do not pass into Nirvana and remain. Until the cycle of existence is not empty, may my virtue also be such that it does not become completely exhausted, may it ripen all sentient beings. I also, from this time onwards, until the seat of enlightenment, offer myself as a servant of the protectors, please accept me with compassion. From this time onwards, according to the teachings of you, the protectors, I will accomplish the meaning of all sentient beings, please bless me. After praying in this way, light radiates from the object of accumulation, empowering and purifying obscurations, dissolving into light and merging into oneself, contemplating without any object of focus. Secondly, accumulating the accumulation of wisdom, generating the mandala of meditation, inviting and merging the mandala of wisdom, making offerings and recitations, and interrupting the session. Among these five, the first is, the palace of the arising order of the three meditations, the first of these four is, dwelling the mind on the reality of all phenomena, that is, the emptiness free from elaboration. Non-conceptual, free from elaboration, the realm of Dharma, unconditioned, equal to space, Bodhicitta, although not clinging to the characteristics of things, yet in the nature of Dharma, undifferentiated and equal. (Oṃ mahā śūnyatā samati, 嗡 玛哈 舜雅 达 萨玛地，oṃ mahā śūnyatā samati, Om, Great, Emptiness, Equality). Thinking that with compassion pervading sentient beings who have not realized their own nature, I will place them in enlightenment. Like the mandala of the moon in water, the illusory mind is also the same, the rainbow appearing in the sky is also equally one taste in the sky. (Dharma dhātu samati hūṃ, 达玛 达都 萨玛地 吽, dharma dhātu samati hūṃ, Realm of Dharma, Equality, Hūṃ). Appearance and emptiness are inseparable, self-awareness, the red Hūṃ syllable blazes. Sparaṇa phaṭ. From that, light radiates. Saṃhāraṇa hūṃ. Reassembling, it becomes radiant. It exists, yet it is not existence, it transcends the realm of form and color. It is not non-existence, from emptiness arises miraculous transformation. Vajra citta hūṃ. (Vajra citta hūṃ, 瓦吉ra 资达 吽, vajra citta hūṃ, Diamond, Mind, Hūṃ). The second is, from the root syllable Hūṃ, the nature of the five mothers arises, the syllables E yaṃ ra vaṃ ke raṃ etc. From the syllable E arises the mandala of space, three kinds of dark blue and black. From the syllable Yaṃ arises the mandala of wind, a green cross. From the syllable Ra arises the sea of blood, a red circle. From the syllable Vaṃ arises the field of