Chinese
金刚摧破黑忿怒尊十五尊之修法，含陀罗尼仪轨，净治金刚宝瓶。慧无边。
English
Vajra Vidarana, the practice of the fifteen wrathful black deities, together with the ritual of the dharani, the purifying vajra vase. Infinite Wisdom.
Chinese
系缚后，念诵“吽 嘉纳 班杂 阿比钦扎 阿 吽”。在近心处，念诵“萨玛雅 迪叉 蓝”。如是念诵后，置于坛城中央的座垫上。事业宝瓶置于东北方。后方珍宝器皿中，放置上部三尖的食子，周围环绕十二个小食子，并加以装饰。同时，也陈设四份白供食。从东北方开始，以外供顺时针方向进行。此外，还有朵玛，沐浴的物品，吉祥草和孔雀毛。驱逐的物品，芥子等，以及其他所需的物品都应备齐。第二部分分为五个方面：通过接近、触摸、撒布和饮用的方式进行沐浴；积累、净化和增长七支供；施放朵玛；加持供品；皈依和发菩提心。第一部分是：将混合了净水和香水的液体置于前方。左手拇指和食指间结金刚印，观想自己的拇指和食指变为日月轮，其间有白色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。从阿字发出光芒，使香水变为阿的自性。然后，双手手掌呈圆形，左右手掌中各有一个月轮。合掌，两掌之间充满芥子大小的阿字。以涂抹的方式涂于头、舌、心间，加持身、语、意，使其成为无生法身。向十方撒布，使三千世界也同样得到加持。简而言之，这样就足够了，用剩下的水清洗和饮用自己的身体等。如果想要详细，可以按照上面的步骤进行。将香水倒入左手掌中，左手掌中有月轮，以阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）为标志；右手掌中有日轮，以吽字（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）为标志。用右手的食指撒布，从中发出光芒，激发一切如来之意，净化一切众生的罪障。这被称为撒布。在三个部位点上明点，使其变为三个部位的嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），从而获得身语意的成就。这被称为触摸。将剩余的一半喝入腹中，观想一切业障清净，身体变为金刚自性，这被称为饮用。用另一半从外部清洗，净化业和烦恼的障碍，从而获得解脱。
English
Having bound, recite "Hūṃ jñāna vajra abhiṣiñca āḥ hūṃ." At the end of the near heart, recite "Samaya tiṣṭha lhan." While reciting thus, place it on the cushion in the center of the mandala. Place the action vase in the northeast. On the back side, in a precious vessel, place a torma with three points on the upper part, surrounded by twelve small tormas, adorned with ornaments. Also, arrange four portions of white torma. Starting from the northeast, perform the outer offerings clockwise. Furthermore, there are preliminary tormas, bathing substances such as kusha grass and peacock feathers. Substances for expulsion, such as scattering mustard seeds, and other necessary items should be assembled. The second part has five aspects: bathing through approaching, touching, scattering, and drinking; accumulating, purifying, and increasing the seven-branch offering; offering the preliminary torma; blessing the offerings; taking refuge and generating bodhicitta. The first part is: Place a mixture of pure water and fragrant water in front. Hold a vajra between the thumb and forefinger of the left hand, and visualize your thumb and forefinger as a sun and moon disc, with a white A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) in between. Light radiates from the A, transforming the fragrant water into the nature of A. Then, make the palms of your hands round, with a moon disc in each palm. Join the palms together, and fill the space between them with A letters the size of mustard seeds. Anoint the head, tongue, and heart, blessing the body, speech, and mind to become the unborn dharmakaya. Scatter in the ten directions, so that the three thousand worlds are also blessed in the same way. In short, that is enough; wash and drink your own body with the remaining water, etc. If you want details, you can follow the steps above. Pour the fragrant water into the left palm, with a moon disc marked with A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) in the left palm; a sun disc marked with Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) in the right palm. Scatter with the forefinger of the right hand, and light radiates from it, stimulating the minds of all the Tathagatas and purifying the sins and obscurations of all sentient beings. This is called scattering. Make dots on the three places, transforming them into Oṃ (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Oṃ), Āḥ (Tibetan: ཨཱཿ, Devanagari: आ, Romanized Sanskrit: āḥ, Literal meaning: Āḥ), and Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) in the three places, thereby attaining the accomplishments of body, speech, and mind. This is called touching. Drink half of the remainder into the stomach, and imagine that all obscurations are purified and the body becomes the nature of vajra, which is called drinking. Wash from the outside with the other half, purifying the obscurations of karma and afflictions, thereby attaining liberation.
Chinese
认为靠近地基，应理解为靠近之义。第二，前方的虚空中，诸佛和菩萨如实显现。如《普贤行愿品》中所说的“所有尽其所有”等支分全部具备。第三，先在供品上洒水，以嗡 班匝 阿弥利特 吽（藏文，梵文天城体：ॐ वज्र अमृते हुं，梵文罗马拟音：oṃ vajra amṛte hūṃ，汉语字面意思：嗡，金刚，甘露，吽）净化。自性清净。从空性中，从嗡中生出珍宝器皿，宽广而巨大，其中，嗡化为光，从中生出由天物制成的食子，清澈无碍，无漏，产生殊胜的安乐，变得与虚空相等。嗡 阿嘎热 穆康 萨瓦 达尔玛 南 阿迪 努特帕那 特瓦 嗡 阿 吽 帕特 梭哈（藏文，梵文天城体：ओम् आकारो मुखं सर्वधर्माणां आद्यनुत्पन्नत्वात् ओम् आः हुं फट् स्वाहा，梵文罗马拟音：oṃ ākāro mukhaṃ sarvadharmāṇāṃ ādyanutpannatvāt oṃ āḥ hūṃ phaṭ svāhā，汉语字面意思：嗡，诸法之口是自性清净，原始不生，嗡，啊，吽，呸，梭哈）。加持三次。诸位护世神，请来！莲花，莲花座，为了你！以及“诸位护世神及其眷属，纳摩 萨瓦”等，直到“格里赫纳 当 巴 利亚 迪 梭哈（藏文，梵文天城体：गृह्ण दं बल्य दि स्वाहा，梵文罗马拟音：gṛhṇa daṃ balya di svāhā，汉语字面意思：接受，力量，给予，梭哈）”，以虚空藏的咒语手印供养三次。吽！于地上行走的诸神和龙族，以及所有依赖于大地的众生，为了所有众生的利益，请以慈悲之心安住！诸位天龙八部，大力神，尤其喜悦于白色一方者，请成办圆满大坛城事业的利他事业！所有属于黑色一方，无权观看大坛城的障碍，所有这些障碍，请以这具有五种妙欲的供施食子令其满足，在我之事未成办之前，不要住在此处，移往他处！念诵嗡 桑巴尼等四个吽的忿怒咒语，驱逐之。第四，净化供品。从空性中，从扎姆中生出珍宝器皿，宽广而巨大，其中，嗡 阿 吽三个字化为光，从中生出由天物制成的供品：供水，洗足水，花，香，灯，香水，食物，以及乐器的声音，所有这些充满虚空和空间，不可思议的供云，变得清澈无碍。嗡 班匝 阿尔冈 阿 吽（藏文，梵文天城体：ओम् वज्र अर्घं आः हुं，梵文罗马拟音：oṃ vajra arghaṃ āḥ hūṃ，汉语字面意思：嗡，金刚，供品，啊，吽）。从巴当到夏达，同样地加持。嗡 班匝 达玛 冉尼达，扎冉尼达，桑扎冉尼达，萨瓦 布达 舍扎，扎匝里尼，扎嘉 巴冉米达 纳达 桑巴威，班匝 达玛 赫日达亚 桑多 萨尼 吽（藏文，梵文天城体：ओम् वज्र धर्म रणित प्ररणित संप्ररणित सर्व बुद्ध क्षेत्र प्रचालिनि प्रज्ञापारमिता नाद संभवे वज्र धर्म हृदय सन्तोषनि हुं，梵文罗马拟音：oṃ vajra dharma raṇita praraṇita saṃpraraṇita sarva buddha kṣetra pracālini prajñāpāramitā nāda saṃbhave vajra dharma hṛdaya santoṣani huṃ，汉语字面意思：嗡，金刚法，鸣响，极鸣响，遍鸣响，一切佛刹，摇动，般若波罗蜜多，音声生，金刚法，心，喜悦，吽）
English
Considering proximity to the ground is to be understood as the meaning of closeness. Second, in the sky in front, may the Buddhas and Bodhisattvas appear as if actually present. Completely perform the branches that arise from the Excellent Conduct, such as "As many as there are," etc. Third, first sprinkle water on the offering cake, purify with Oṃ Vajra Amṛte Hūṃ (Tibetan, Sanskrit Devanagari: ॐ वज्र अमृते हुं, Sanskrit Romanization: oṃ vajra amṛte hūṃ, Literal Chinese meaning: Om, Vajra, Ambrosia, Hum). Purify the nature. From emptiness, from Oṃ, within a precious vessel, vast and extensive, from Oṃ dissolving into light, may the torma made of divine substances, clear and unobstructed, without leakage, generating special bliss, become equal to the sky. Oṃ Ākāro Mukhaṃ Sarva Dharmāṇāṃ Ādyanutpannatvād Oṃ Āḥ Hūṃ Phaṭ Svāhā (Tibetan, Sanskrit Devanagari: ओम् आकारो मुखं सर्वधर्माणां आद्यनुत्पन्नत्वात् ओम् आः हुं फट् स्वाहा, Sanskrit Romanization: oṃ ākāro mukhaṃ sarvadharmāṇāṃ ādyanutpannatvāt oṃ āḥ hūṃ phaṭ svāhā, Literal Chinese meaning: Om, the mouth of all dharmas is primordially unborn, Om, Ah, Hum, Phat, Svaha). Bless three times. Sarva Loka Pāla Ehy Ehi Padma Kamala Ya Svaḥ. And, Sarva Loka Pāla Sa Parivāra Namaḥ Sarva, etc., until Gṛhṇa Daṃ Balya Di Svāhā (Tibetan, Sanskrit Devanagari: गृह्ण दं बल्य दि स्वाहा, Sanskrit Romanization: gṛhṇa daṃ balya di svāhā, Literal Chinese meaning: Accept, strength, give, svaha), dedicate with the mantra and mudra of the Treasury of Space three times. Hūṃ! May the gods and nāgas who move on the earth, and all who rely on the earth, abide with a mind of loving-kindness for the benefit of all sentient beings! You gods, nāgas, and powerful beings, especially those who delight in the white side, accomplish the activity of completely perfecting the great mandala! All obstacles that belong to the black side, who are not empowered to look at the great mandala, may all of them be satisfied by this offering cake endowed with the five desirable qualities, and until my activity is accomplished, do not remain here, but depart elsewhere! Recite the wrathful mantra of the four Hūṃs, such as Oṃ Sumba Ni, etc., and expel them. Fourth, purify the offering substances. From emptiness, from Trāṃ, within a precious vessel, vast and extensive, from the three syllables Oṃ Āḥ Hūṃ dissolving into light, may the offerings made of divine substances: offering water, foot-washing water, flowers, incense, lamps, perfume, food, and the sound of musical instruments, all of these filling all of space and the sky, inconceivable clouds of offerings, become clear and unobstructed. Oṃ Vajra Arghaṃ Āḥ Hūṃ (Tibetan, Sanskrit Devanagari: ओम् वज्र अर्घं आः हुं, Sanskrit Romanization: oṃ vajra arghaṃ āḥ hūṃ, Literal Chinese meaning: Om, Vajra, Offering, Ah, Hum). From Padyaṃ to Śapda, bless in the same way. Oṃ Vajra Dharma Raṇita, Praraṇita, Saṃpraraṇita, Sarva Buddha Kṣetra, Pracālini, Prajñāpāramitā Nāda Saṃbhave, Vajra Dharma Hṛdaya Santoṣani Hūṃ (Tibetan, Sanskrit Devanagari: ओम् वज्र धर्म रणित प्ररणित संप्ररणित सर्व बुद्ध क्षेत्र प्रचालिनि प्रज्ञापारमिता नाद संभवे वज्र धर्म हृदय सन्तोषनि हुं, Sanskrit Romanization: oṃ vajra dharma raṇita praraṇita saṃpraraṇita sarva buddha kṣetra pracālini prajñāpāramitā nāda saṃbhave vajra dharma hṛdaya santoṣani huṃ, Literal Chinese meaning: Om, Vajra Dharma, Sounding, Resounding, Completely Resounding, All Buddha Fields, Moving, Prajnaparamita, Sound Arising, Vajra Dharma, Heart, Satisfaction, Hum)
Chinese
吽吽。 霍霍霍霍。 啊康 梭哈。 这样念诵，并演奏音乐，降下加持。 第五，我及其他如虚空般无边无际的众生，都皈依上师。 皈依佛。 皈依法。 皈依僧。 皈依金刚摧破如来本尊坛城众。 皈依护持正法之护法神众。 这样念诵皈依文。 顶礼三宝。 我皈依三宝。 忏悔一切罪恶。 随喜众生之善。 我以意念持佛菩提。 皈依佛法僧三宝，直至菩提。 为成办自他之利益，我发菩提心。 发起殊胜菩提心之后，我将一切众生视为上宾。 我将行持殊胜菩萨行，为利有情愿速成佛。 如是念诵三遍发菩提心。 观想一切众生具乐等四无量心。 第二，正行分四：为自利，依于自生本尊之修持；为他利，依于宝瓶之持明法；二者之支分，食子供养；为他利，事业之次第。 第一，生起、迎请、沐浴、献座。 顶礼、供养、赞颂、融入、念诵。 如是九法中，第一为生起誓言尊： 嗡 梭巴瓦 等等。 观想一切皆不可得，为空性，乃是智慧之聚。 于空性中，埃字化为虚空，扬字化为风，让字化为火，芒字化为水，朗字化为地轮，松字化为须弥山，其上为宽广浩大的金刚帐篷，中央为四辐轮，颜色各异。 其外为十辐轮，深蓝色。 轮的中央，邦字化为莲花，阿字化为月亮，让字化为太阳，其上自心吽字，深蓝色，炽燃。 那嘛 咱扎 卓达亚。 呼噜呼噜。 谛叉谛叉。 班达班达。 哈纳哈纳。 阿弥利得 吽 啪。 念诵此咒，自身即成薄伽梵 摧破金刚，身色蓝黑色，一面二臂二足，以抛掷之姿
English
Hūṃ hūṃ. Ho ho ho ho. Āḥ khaṃ svāhā. Recite this and play music, bestowing blessings. Fifth: I and all sentient beings equal to the expanse of the sky take refuge in the Lama. I take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Sangha. I take refuge in the assembly of deities of Vajra Vidāraṇa with their retinue. I take refuge in the protectors who uphold the sacred Dharma. Recite this number of times and take refuge. I prostrate to the Three Jewels. I take refuge in the Three Jewels. I confess all sins and non-virtues individually. I rejoice in the virtues of beings. I hold the enlightenment of the Buddha in mind. I take refuge in the Buddha, Dharma, and the supreme assembly until enlightenment. In order to accomplish the benefit of myself and others, I generate the mind of enlightenment. Having generated the supreme mind of enlightenment, I invite all sentient beings as guests. I will practice the supreme and desirable conduct of enlightenment. May I attain Buddhahood for the benefit of beings. Thus, generate the mind of enlightenment three times. Meditate on the four immeasurables, beginning with "May all sentient beings have happiness," etc. Second, the main part has four sections: For one's own benefit, the approach based on the self-generation; for the benefit of others, the dhāraṇī ritual based on the vase; the offering of torma as a branch of both of these; and for the benefit of others, the sequence of activities. First, there are nine aspects: generation, invitation, bathing, offering a seat, prostration, offering, praise, absorption, and recitation. Among these nine dharmas, the first is the generation of the samaya being: Oṃ svabhāva, etc. Thinking that nothing is perceived, as emptiness, is the gathering of wisdom. From within emptiness, the letter E becomes space, Yaṃ becomes wind, Raṃ becomes fire, Vaṃ becomes water, Laṃ becomes the earth mandala, Suṃ becomes Mount Meru, and on top of that, in the center of a vast and spacious vajra tent, is a four-spoked wheel of various colors. Outside of that is a ten-spoked wheel, dark blue. In the center of the wheel, Paṃ becomes a lotus, A becomes a moon, Raṃ becomes a sun, and on top of that, one's own mind, Hūṃ, dark blue, blazes. Namaḥ caṇḍa vajra krodhāya. Hulu hulu. Tiṣṭha tiṣṭha. Bhandha bhandha. Hana hana. Amṛte hūṃ phaṭ. By reciting this, oneself becomes the Bhagavan Vajra Vidāraṇa, body color blue-black, one face, two arms, two legs, in a throwing posture.