Chinese
第二，供养能所显现的会供： 吽！于智慧忿怒尊嬉戏的大口中，将所有器情世间转为广大的供养。于法界与智慧嬉戏的供养中，分别分开放置，献上器情世间之供养。第三，无有分别的供养： 吽！所有胜者皆为智慧忿怒尊之身，不分清净与垢染，于无二平等的状态中，此无有三毒过患的法界供养，无有聚散，受用三有世间的供养。第四，一切平等性之供养： 吽！无有边际与中心的平等供养，无我与我所，如虚空般清净的，此智慧任运成就之供养，受用无二大乐平等的供养。第五，欲妙之供养： 吽！精华菩提嬉戏之能量，受用圆满报身与化身，此欲妙天女之供养，将所有能所显现转为所欲之物，于如虚空般清净的法界中嬉戏智慧。如是为共同之供养。第二，特别之供养，有供养、忏悔、诛杀、勾招三种，会供之精华分为三个次第来阐述，首先是供养： 吽！自生无为，远离法界与颜色，无论显现何种分别念与烦恼，然自始清净，故轮回于法界中圆满。为了圆满智慧忿怒尊之誓言，此聚集三界所有之供养，请曼陀罗坛城之诸神享用。嗡 咕噜 德瓦 达吉尼 玛哈 嘎那 扎扎 卡嘿 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡 咕噜 德瓦 达吉尼 玛哈 嘎那 扎扎 卡嘿)。 玛哈 扎嘎 达 卡嘿 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 扎嘎 达 卡嘿)。 玛哈 班杂 阿弥利达 卡嘿 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 五 甘露 卡嘿)。 玛哈 惹达 卡嘿 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 血 卡嘿)。 玛哈 芒萨 卡嘿 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 肉 卡嘿)。 玛哈 泽达 卡嘿 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 心 卡嘿)。 玛哈 巴苏达 卡嘿 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 粪便 卡嘿)。 玛哈 肯尼日地 卡嘿 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 骨灰 卡嘿)。 玛哈 郭若匝那 卡嘿 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 牛黄 卡嘿)。 玛哈 萨瓦 布杂 吼 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 所有 供养 吼)！中间是忏悔： 从无始以来直到现在，由于无明的力量违背誓言，身体造作罪恶，行持恶劣之行为，口中说无意义之语，说出恶劣之言语，心中错误思考，产生邪见等，由于贪嗔痴的力量所犯下的过错，祈请庄严之诸神宽恕。虽然智慧本尊没有分别念，但是属于其眷属之鬼神们，只要见到人们的过错就会制造障碍，所有违背、错误与过失，全部坦白忏悔，祈请宽恕纳受。
English
Second, the dedication of the offering of phenomenal existence: Hūṃ! In the great mouth of the play of the wisdom wrathful one, transform all vessels and contents into a great offering. In the offering of the play of space and wisdom, separately divide and offer the vessels and contents as offerings. Third, the offering of complete non-duality: Hūṃ! All victors are the body of the wisdom wrathful one, without distinguishing between purity and impurity, in a state of non-dual equality. This offering of space, free from the three poisons and faults, without gathering or scattering, enjoy the offering of the three realms of existence. Fourth, the offering of the equality of all things: Hūṃ! The equal offering without beginning or end, without self or selflessness, pure as the sky, this spontaneously accomplished offering of wisdom, enjoy the equal offering of non-dual great bliss. Fifth, the offering of desirable qualities: Hūṃ! The essence of enlightenment, the playful energy, the enjoyment of the complete enjoyment body and emanation body, this offering of the goddess of desirable qualities, transform all phenomenal existence into desired objects, and play wisdom in the space pure as the sky. Thus, the general offering. Second, the special offerings include offering, confession, subjugation, and summoning. The essence of the tsok is elaborated in three stages, first the offering: Hūṃ! Self-born, unconditioned, devoid of space and color, no matter what appearances of conceptual thought and afflictions arise, from the beginning it is pure, therefore samsara is perfected in space. In order to fulfill the samaya of the wisdom wrathful king, this offering that gathers all three realms, may the deities of the mandala assembly turn their faces and accept it. Oṃ guru dheva ḍākinī mahā gāṇa cakra khāhi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡 咕噜 德瓦 达吉尼 玛哈 嘎那 扎扎 卡嘿). Mahā jagad khāhi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 扎嘎 达 卡嘿). Mahā pañca amṛta khāhi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 五 甘露 卡嘿). Mahā rakta khāhi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 血 卡嘿). Mahā māṃsa khāhi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 肉 卡嘿). Mahā citta khāhi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 心 卡嘿). Mahā vasuta khāhi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 粪便 卡嘿). Mahā keṃni riti khāhi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 骨灰 卡嘿). Mahā gorocana khāhi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 牛黄 卡嘿). Mahā sarva pūja hoḥ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：玛哈 所有 供养 吼)! In between is confession: From beginningless time until now, due to the power of ignorance, I have violated the samaya, committed sins with my body, engaged in evil deeds, spoken meaningless words with my mouth, uttered evil speech, thought wrongly in my mind, generated wrong views, etc. I have committed faults due to the power of desire, anger, and ignorance. I beseech the glorious deities to forgive me. Although the wisdom deities have no conceptual thought, the spirits and demons belonging to their retinue will create obstacles as soon as they see the faults of humans. I confess and acknowledge all violations, errors, and faults. Please accept and forgive.
Chinese
祈请赐予清净处！念诵百字明。最后进行诛法时，安立橛，观想为本尊。幻化，诛法，共有三者。第一者，在坑中安立林伽，前面摆放一根或十一根或十五根等橛。念诵嗡 班杂 卓达 吽 嘎ra 吽等所有忿怒尊的咒语。橛的绳结上下收拢。十忿怒尊父母各自具有降伏之方便。四角观想门母、吉祥天女和护法等。在明观的三个位置以三个字来标识。从那里放射光芒，迎请智慧尊，以供养令其欢喜，融入无二无别之中。嗡 阿 吽。班杂 萨玛扎 玛哈 布扎 霍。扎 吽 班 霍。第二者，幻化：吽 吽 吽 比夏 班杂 卓达 匝拉 曼达拉 啪 啪 啪 哈拉 哈拉 吽。从我心中幻化的忿怒尊，出现无数的忿怒尊。以存在遍布，天地虚空一切，如以棉絮和风吹散般遍布。如此幻化。以真实语加持在前。嗡 班杂 额里 额拉亚， 敌人、魔障、作害者 扎 吽 班 霍。如此勾招，融入林伽中。第三诛法，以隐藏的六字咒勾引和遣返，诛法有真实和非真实两种。第一种，将神灵从形像上分离，放入诅咒和疯狂中，粉碎成灰尘，或吞入口中。其中第一种，将神灵分离：用古古香熏香。吽！圣子手持古古香，将敌人魔障的首领神灵分离，使其与救护的友伴分离。大誓言的时刻已到，大幻化的时刻已到，大手印的时刻已到，尸陀林主的时刻已到，大自在的时刻已到，大地母神的时刻已到，您的事业的时刻已到，发挥威力和力量的时刻已到。金刚秘密的教言中说：任何罪人胆敢违抗，强大的忿怒尊将他的头颅击成一百块。听着，魔障和邪恶的引导者们，不要违抗我的命令，使其与眷属和朋友分离。嗡 班杂 额里 额拉亚，敌人魔障 哈萨 亚ra 哈萨 亚ra 吽 丹达 吽 啪。圣子从他的心中，出现无数与他一样的化身，以混合古古香的烟云，敌人魔障
English
Grant the pure place! Recite the Hundred Syllable Mantra. Finally, when performing the subjugation ritual, set up the phurba and visualize it as the deity. Emanation, expansion, and subjugation are the three. The first is to place one, eleven, or fifteen phurbas, etc., in front of the lingam in the pit. Recite all the wrathful deity mantras, such as Om Vajra Krodha Hum Kara Hum. The knots of the phurba are tightened above and below. The ten wrathful deities, male and female, each with their own methods of subduing. Visualize the gatekeepers, glorious ones, and oath-bound ones at the four corners. Mark the three clear places with three syllables. From there, radiate light, invite the wisdom deity, and delight them with offerings, merging them into non-duality. Om Ah Hum. Vajra Samaja Maha Puja Ho. Jah Hum Bam Hoh. The second is the expansion of emanation: Hum Hum Hum Vishva Vajra Krodha Jwala Mandala Phat Phat Phat Hala Hala Hum. The wrathful deity emanated from my heart, countless wrathful deities appeared. Pervading existence, heaven, earth, and all space, spreading like cotton and wool scattered by the wind. Thus, expand. Precede with the statement of truth and power. Om Vajra Kili Kilaya, enemies, obstacles, harm-doers Jah Hum Bam Hoh. Thus, summon and merge into the lingam. The third is subjugation. Attract and repel with the six hidden mantras. Subjugation has two aspects: real and unreal. The first is to separate the deity from the form, place it in a curse and madness, crush it into dust, or swallow it into the mouth. The first of these is to separate the deity: fumigate with guggul incense. Hum! The supreme son holds guggul in his hand, separate the leader deity of enemies and obstacles, separate them from the protecting companions. The time of the great oath has come, the time of the great emanation has come, the time of the great hand gesture has come, the time of Shwana Mukha has come, the time of the great self has come, the time of the great earth goddess has come, the time of your activity has come, the time to unleash power and strength has come. In the secret vajra teachings it says: Any sinner who dares to transgress, the powerful wrathful deity will smash his head into a hundred pieces. Listen, obstacles and evil guides, do not disobey my command, separate them from their retinue and friends. Om Vajra Kili Kilaya, enemies obstacles Hasa Yara Hasa Yara Hi Danda Hum Phat. From the heart of that supreme son, countless emanations like him appear, with the smoke clouds mixed with guggul incense, enemies obstacles.
Chinese
大地之神皆逃散，他独自游荡流离。第二是降伏于形体：伴随铁钩手印，吽！圣子手持铁钩，将敌魔之识降于所依。八降之后，金刚秘密等六句之后，降伏吧，令其受苦！嗡 班杂 枳里 枳拉亚 敌魔 阿威夏亚 阿威夏亚 吽 啪！圣子心间，化出无量与自身相同者，发出吽和啪之声，以铁钩钩住，以兵器威吓，刹那之间勾回融入。第三是施加诅咒：以彩线和寡妇发丝缠绕肢体，这样做，吽！圣子手持绢索，紧紧束缚敌魔身语。八降之后，金刚秘密等六句之后，束缚吧，捆绑吧，彻底束缚！嗡 班杂 枳里 枳拉亚 敌魔 扎 吽 榜 霍！希热 希热 阿纳亚 吽 啪！圣子心间，化出无量与自身相同者，衰损之敌魔身体部分，被捆成一团。第四是令其疯狂：以各种毒药和曼陀罗花汁涂抹，吽！圣子手持毒药，令敌魔疯狂胡言。八降和六句之后，迅速抓来，令其说话！嗡 班杂 枳里 枳拉亚 敌魔 匝拉巴亚 匝拉巴亚 吽 啪！敌魔疯狂胡言，胡言乱语，语无伦次。第五是粉碎成尘：手持木槌，吽！圣子手持木槌，将敌魔身语粉碎成尘。八降和六句之后，身语粉碎如微尘！嗡 班杂 枳里 枳拉亚 敌魔 达塔亚 达塔亚 吽 啪！圣子手持木槌，将敌魔捣成粉末。第六是供养于口，在进行橛钉之后，关联于下文。第二，诛法之实修有六，第一是斩断根基而诛杀：即我大吉祥尊，橛子圣子。林伽显现为聚集一切损害者，因此转动橛子，吽！为了成就世间橛，为了获取权力和成就，
English
May all the gods of the earth scatter! May he wander alone! The second is to subdue into form: Accompanied by the iron hook mudra, Hūṃ! The noble son holds an iron hook in his hand. Subdue the consciousness of the enemy and obstacle onto the support. After the eight descents, and after the six lines of Vajra Secret, etc., Subdue! Torment them completely! Oṃ Vajra Kīlī Kīlāya, enemy and obstacle, āveśaya āveśaya hūṃ phaṭ! From the heart of that noble son, countless beings identical to himself emerge. Proclaiming the sound of Hūṃ and Phaṭ, they seize with iron hooks and threaten with weapons. In an instant, they hook and dissolve them. The third is to inflict harm: Bind the limbs with colored threads and widow's hair, doing so, Hūṃ! The noble son holds a noose in his hand. Tightly bind the body and speech of the enemy and obstacle. After the eight descents, and after the six lines of Vajra Secret, etc., Bind! Tie up! Completely bind! Oṃ Vajra Kīlī Kīlāya, enemy and obstacle, Jaḥ Hūṃ Vaṃ Hoḥ! Śrīghraṃ ānaya Hūṃ Phaṭ! From the heart of that noble son, countless beings identical to himself emerge. The damaged parts of the enemy and obstacle's body are bound into a ball. The fourth is to drive them mad: Smear them with various poisons and the juice of Datura, Hūṃ! The noble son holds poison in his hand. Make the enemy and obstacle go mad and become delirious. After the eight descents and the six lines, Quickly seize them and make them speak! Oṃ Vajra Kīlī Kīlāya, enemy and obstacle, jvalapaya jvalapaya hūṃ phaṭ! The enemy and obstacle go mad and become delirious, Speaking whatever comes to mind, rambling incoherently. The fifth is to reduce them to dust: Holding a mallet, Hūṃ! The noble son holds a mallet in his hand. Reduce the body and speech of the enemy and obstacle to dust. After the eight descents and the six lines, Reduce the body and speech to dust like particles! Oṃ Vajra Kīlī Kīlāya, enemy and obstacle, tāthāya tāthāya hūṃ phaṭ! The noble son, holding a mallet, Pounds the enemy and obstacle into a crushed mixture. The sixth is to offer them to the mouth, which is connected to the subsequent section after the placement of the phurba. Secondly, the actual practice of liberation has six parts, the first of which is to liberate by cutting off the root of the foundation: That is, I, the great glorious one, the phurba, the noble son. Since the lingam appears as the gathering of all harm-doers, the phurba is turned, Hūṃ! In order to accomplish the phurba of existence, in order to obtain power and accomplishment,