Chinese
མཿ萨尔瓦 达塔嘎达 杜贝 普拉底查 普加 美嘎 萨姆札 斯帕拉纳 萨玛耶 吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 遍于坛城悦诸佛，珍妙形美天物花，虚空充满意幻化，愿如云翳覆殿堂。咒语首尾如前，于“杜贝”之位，加“普什贝”。 焚毁烦恼毒，消除无明暗，智慧光耀具光彩，犹如无云晴空日，光明照耀十方界。阿洛给…… 三千世界香气溢，殊胜妙香供怙主，如金炼净复拭治，光辉炽燃涂彼身。根德…… 胜者之身虽无饥，为利有情献天馐，调和洁净作供养，祈以智慧悲悯纳。涅维达…… 洪亮铙钹解脱梵音，以净意语赞而供，次第行越十地已，二资圆满成法王。夏贝……如是等，亦诵供云生起之陀罗尼咒。 第七赞叹：吽！ 执持三世佛密藏，忿怒之王智慧金刚者，身之化现金刚摧破者，金刚部之主忿怒王前敬礼赞。 守护明咒之王之四忿怒尊，为调伏暴恶示现怖畏身，威严而住以怖畏之饰严，四部之四忿怒尊前敬礼赞。 吽！ 于如劫火炽燃之中央，守护明咒之王之十忿怒尊，摧灭十方世界魔障众，大忿怒尊十尊前敬礼赞。 圆满福慧二资粮，具善意义吉祥八天女，悦意天女以天物之饰极庄严，吉祥天女八尊前敬礼赞。 听命于薄伽梵金刚持，为护持教法之护世众，大梵天等诸听命眷属，金刚部之
English
Om Ah Hum. Oṃ sarva tathāgata dhūpe pratīccha pūjā megha samudra spharaṇa samaye hūṃ. (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, Literal Meaning) Making all the Victorious Ones happy in all mandalas, These precious, well-shaped, divine flowers, Manifested by the mind to fill the sky, May they gather like clouds in the celestial palace. The beginning and end of the mantra are the same as before. In place of 'dhūpe,' add 'puṣpe'. Burning the poison of afflictions, dispelling the darkness of ignorance, This lamp of wisdom, radiant with glory, Like the rising sun in a cloudless sky, May its light shine clearly in all ten directions. Āloke... Filling the three thousand worlds with fragrance and scent, With the best incense, I anoint the body of the King of Sages, Like refined gold that has been purified and polished, Radiant and blazing with light. Gandhe... Although the Victorious Ones have no hunger, For the sake of beings, I offer divine nectar food, Prepared purely and cleanly, I beseech you to accept it with your wisdom and compassion. Nevedya... The great bell, the sweet cymbals, the liberating Brahma's sound, I praise and offer with pure intention, Having gradually traversed the ten bhūmis, to the state of Buddhahood, Having perfected the two accumulations, may I become a king of Dharma. Shabda... Just that much. And also recite the dharani mantra for the arising of offering clouds. Seventh, the praise: Hūṃ! Holding the secret treasury of the Buddhas of the three times, King of Wrathful Ones, Vajra of Wisdom, The emanation of the body, Vajra Destroyer, To the chief Wrathful King of the Vajra family, I prostrate and praise. The four Wrathful Ones who protect the King of Vidyā Mantras, Showing a terrifying form to subdue the wicked, Standing with a majestic posture, adorned with terrifying ornaments, To the four Wrathful Ones of the four families, I prostrate and praise. Hūṃ! In the center of the blazing fire of the eon, The ten Wrathful Ones who protect the King of Vidyā Mantras, Destroying the hosts of obstacles in the ten directions, To the ten Great Wrathful Ones, I prostrate and praise. Perfectly completing the two accumulations of merit and wisdom, The eight auspicious goddesses who possess good meaning, Delightful goddesses, adorned with divine ornaments, To the eight auspicious goddesses, I prostrate and praise. Obeying the command of the Bhagavan Vajradhara, The hosts of world protectors who protect the teachings, The retinue of Brahma and others who obey the command, Of the Vajra family
Chinese
顶礼赞叹诸护法！第八，将誓言与智慧二者融入无别： ཛཿཧཱུྃ་བྂ་ཧོཿ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。观想安住于虚空的智慧尊者们融入誓言的坛城，成为无二无别。如是念诵。第九，念诵之法：于自心间，杂色金刚交杵的中央，日轮之上，观想吽字深蓝色，极其炽燃，其周围是根本咒。其外是四忿怒尊之明咒。其后是十忿怒尊之明咒。其后观想以长咒围绕，然后念诵根本咒一百零八遍等，以及主尊眷属的心咒，尽力念诵。此时，从心间咒语发出白色光芒，消除罪障、疾病、邪魔等障碍；黄色光芒增长六种财富和功德智慧；红色光芒摄伏三界显现；蓝色光芒诛灭怨敌、邪魔、恶咒，如是观想。其中，以所欲成就之事业为主。于一座之末，仅以咒语供养。赞颂如前所说，或念诵“如来一切…”等一颂。若与灌顶和明咒仪轨等相连，则于自生仪轨之后不省略中间部分。若依此而修近修，则于每一座之初，先进行一次简略沐浴，从供养加持开始，直至念诵之间重复进行。初次供施食子则不必每日都做。念诵时，亦可加入总释中的光芒放射、收摄、加持等。若仅念诵长咒不能成就，则念诵一百、一千、一万等力所能及之数。心咒等则按主尊眷属的顺序念诵，近修的数量是主尊念诵一百万或四百万遍，眷属则念诵主尊的四分之一。一座之末，供养赞颂之后，观想心间的光芒使器情成为清净刹土。一切都化为光融入自身。自身也融入心间的吽字。观想其融入法界光明空性之中。复次，观想自身成为金刚忿怒尊之自性，于三处以三字标示。此处按照下部续部的规矩，于一座之末，将智慧尊者从身体中请出，安住于虚空，进行供养、赞颂、忏悔、祈请后，遣送返回。自己以誓言尊者的我慢守护处所，从...
English
Homage and praise to the Dharma protectors! Eighth, merging the samaya and wisdom into non-duality: JAH HUM BAM HOH (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Visualize the wisdom beings abiding in the sky merging into the mandala of samaya, becoming non-dual. Recite thus. Ninth, the method of recitation: In your own heart center, on top of a sun disc at the center of a multicolored vajra cross, visualize a dark blue HUM syllable blazing intensely, surrounded by the root mantra. Outside of that are the mantras of the four wrathful ones. Behind that are the mantras of the ten wrathful ones. Behind that, visualize being surrounded by the long mantra, and then recite the root mantra itself one hundred and eight times, etc., and the heart mantras of the main deity and retinue, as much as possible. At that time, white light radiates from the mantra in the heart, purifying sins, obscurations, diseases, and obstacles; yellow light increases the six fortunes and qualities of wisdom; red light subdues the appearances of the three realms; blue light destroys enemies, obstructors, and curses, visualize thus. Among these, prioritize whichever activity you wish to accomplish. At the end of the session, offer with just the mantra. Praise as mentioned above, or recite one verse such as "All the Tathagatas..." If connecting with empowerment and mantra rituals, etc., do not omit the intermediate part after the self-generation ritual. If relying on this to perform the approach practice, then at the beginning of each session, first perform a brief ablution, starting from the offering of blessings and repeating up to the recitation. The initial offering of the torma is not necessary every day. During recitation, also incorporate the radiating and gathering of light, blessings, etc., from the general commentary. If you cannot accomplish just the long mantra, then recite one hundred, one thousand, one hundred thousand, etc., as much as you can. Recite the heart mantras, etc., in the order of the main deity and retinue. The amount of the approach practice is one hundred thousand or four hundred thousand recitations for the main deity, and one-quarter of the main deity's amount for the retinue. At the end of the session, after offering praise, visualize the light from the heart transforming the environment and beings into a pure land. Everything dissolves into light and merges into oneself. Oneself also merges into the HUM syllable in the heart. Visualize it merging into the clear light emptiness of the Dharmadhatu. Again, visualize oneself becoming the nature of Vajra Wrathful One, marked with three syllables in the three places. Here, according to the tradition of the lower tantras, at the end of the session, invite the wisdom beings out of the body, have them abide in the sky, make offerings, praises, confessions, and requests, and then send them back. Guard the place with the pride of the samaya being, from...
English
From my heart, the syllables, like a string of pearls, relying on the mantra cord, strike the heart of the vase-born deity. The sins and obscurations of body, speech, and mind are purified, transforming into the body of Vajra Vidarana. Visualize filling the vase with the nectar of wisdom, and utter the syllables in the manner of recitation. After each recitation of the long mantra, pour mustard seeds into the vase once. At that time, think that the essence is nectar, and the form is tiny particles of wrathful deities, filling the vase with the intended purpose. If you want to add the activities of increasing, subduing, pacifying, and destroying, corresponding to the four activities, then measure it according to the above reasoning. Finally, offer and praise with just the mantra. If it is connected to the actual empowerment or just the vase empowerment, then keep the vase deity there, and in the subsequent rituals, perform the sending away and gathering, which is the custom of this tradition. If you don't do these and it's just a bath, then at this time, the wisdom deity of the vase deity departs. The samaya deity dissolves into light, visualizing it as purifying Vajra nectar water, and only the vase itself is used for bathing. Secondly, purify the action vase. From emptiness, on a lotus and moon seat, from भ्रूं (藏文，梵文天城體：भ्रूं，梵文羅馬擬音：bhrūṃ，literal meaning: भ्रूं) arises the action vase, complete with all qualities. On a lotus and sun seat, from हुं (藏文，梵文天城體：हुं，梵文羅馬擬音：hūṃ，literal meaning: हुं) green-blue light dissolves, arising Wrathful Nectar Swirl, body color green-blue, one face, two arms, right hand holding a vajra stake, left hand wrathful mudra crossed at the heart, adorned with wrathful ornaments, three syllables at the three places, from the हुं (藏文，梵文天城體：हुं，梵文羅馬擬音：hūṃ，literal meaning: हुं) at the heart, light radiates, inviting the wisdom deity identical to oneself. वज्रसमाजाः जः हुं बं होः (藏文，梵文天城體：वज्रसमाजाः जः हुं बं होः，梵文羅馬擬音：vajra samājaḥ jaḥ hūṃ baṃ hoḥ，literal meaning: Vajra Samajaḥ Jaḥ Hūṃ Baṃ Hoḥ). Again, with the light of the seed syllable, invite the empowerment deities, the deities empower, the body is filled, impurities are cleansed. The excess water overflows upwards, with Amoghasiddhi as the crown ornament. ओम् वज्र अर्घम् से शब्द प्रतीच्छ स्वाहा (藏文，梵文天城體：ओम् वज्र अर्घम् से शब्द प्रतीच्छ स्वाहा，梵文羅馬擬音：oṃ vajra argham se śabda pratīccha svāhā，literal meaning: Om Vajra Argham to Shabda Pratichchha Svaha). Hūṃ! Great Wrathful One, majestic body, Self-nature of pure jealousy, Subduing yakshas, holding a vajra stake, Nectar Swirl, I prostrate and praise you. On the sun disc at the heart, the syllable हुं (藏文，梵文天城體：हुं，梵文羅馬擬音：hūṃ，literal meaning: हुं) is surrounded by the mantra. Visualize reciting to stimulate the mind stream. ओम् वज्रमृत हुं फट् (藏文，梵文天城體：ओम् वज्रमृत हुं फट्，梵文羅馬擬音：oṃ vajra mṛta hūṃ phaṭ，literal meaning: Om Vajramrita Hum Phat). Recite one hundred and eight times. May the Great Wrathful One accomplish the activity of averting obstacles! Visualize the deity dissolving into light, transforming into the nature of purifying Vajra nectar. Say this, circumambulate the mandala, and scatter (mustard seeds). Three, two
Chinese
慈悲的六道众生，生生世世被业力折磨的，宿债众生的种类等，已逝和未逝的世间，所有成为众生种类的，迎请到此供养处，请立刻降临。萨帕里瓦拉 班杂 萨玛雅 匝 匝 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ས་པ་རི་ཝཱ་ར་བཛྲ་ས་མ་ཡ་ཛཿཛཿ，सपरिवारवज्रसमयजःजः，saparivāravajrasamayajaḥjaḥ，与眷属金刚誓言 降临 降临) 匝 吽 棒 霍 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：ཛཿཧཱུྃ་བཾ་ཧོཿ，जःहुं वं होः，jaḥhūṃ vaṃ hoḥ，降 吽 棒 霍) 贝玛 嘎玛拉雅 斯瓦 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：པདྨ་ཀ་མ་ལ་ཡ་སྟྭཾ，पद्मकमलायस्त्वं，padmakamalāyastvaṃ，莲花 莲花 汝) 观想所有宾客从各自的处所聚集，如乌云般密集地安住在前方的虚空和空间中，享受并感到喜悦和满足。 吽！为了增长我和众生的福德，将这如意的受用朵玛供品，献给三宝的侍奉功德之聚，回向给六道邪魔和宿债。在广大的朵玛器皿中，朵玛显现为智慧手印甘露，五种欲妙的受用极为庄严，这奇妙清净的甘露朵玛，献给智慧本尊，请享用供品，祈请赐予加持和成就。献给具誓护法守护众，遣除怨敌、邪魔、损害、障碍等，愿六道众生因朵玛而满足，愿各自远离一切痛苦。享用此朵玛的损害者和鬼神，偿还生生世世的宿债。向你们祈请，愿瑜伽士我等师徒眷属，获得无病长寿、权势、财富、名声和好运，以及广大的受用，祈请赐予息增等事业的成就。请具誓者守护我，作为一切成就的助伴，请消除非时死亡和疾病，以及邪魔和障碍。请消除恶梦和恶兆，以及恶行。愿世界和平，五谷丰登，愿谷物增长繁荣，愿一切善事成就，愿一切恶事消除。如此嘱托事业，将朵玛移至净地。 那摩！ 念诵我的意念力清净等真实语，以及诸法皆由因生等布施，萨瓦 亚 嘿 嘎恰 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：སརྦ་ཡ་ཧི་གཙྪ，सर्वयहिगच्छ，sarvayahigaccha，一切 往 彼 去) 宾客返回各自的处所。第四，利他事业的次第有三，朵玛的修