Chinese
普巴荣律的坛城仪轨，珍宝极胜。 普巴荣律的坛城仪轨，珍宝极胜。 普巴荣律的坛城仪轨正文。 顶礼上师和吉祥金刚童子！ 普巴事业法，成就大海所需的补遗是：土地仪轨和准备二者。 首先有四： 升起是：摆设地主的朵玛供品等，自己的瑜伽先行。 供朵等，以 རཾ་ཡཾ་ཁཾ་ 焚烧清洗。 从空性中，观想珍宝器皿宽广浩大，从ༀ་中，供朵等成为满足希求功德不可思议的喜乐之宝藏。 以ༀ་ཨཱཿཧཱུཾ 加持。 以བྷུ་མི་པ་ཏི་ས་པ་རི་ཝཱ་ར་བཛྲ་ས་མཱ་ཛཿ迎请。 从ཨརྒྷཾ་到ཤཔྡའི་之间进行供养。 བྷཱུ་མི་པ་ཏི་ས་པ་རི་ཝཱ་ར་ན་མཿ སརྦ་ཏ་ཐཱ་ག་ཏེ་བྷྱོ་བི་ཤྭ་等念诵三遍后献朵玛。 凡诸于此处居住之天龙， 损害鬼魅或其余者， 为坛城之故此地处， 吾祈汝等皆能赐予。 如此祈请后，心怀喜悦，观想土地已被赐予。 以ཡ་ཧི་གཙྪ 请其离去，然后将朵玛丢弃于外。 净化是：观察有无腐烂，清除挖掘出的土渣，即使是砖砌的台子，也保持中立，仅以咒印进行净化。 用掺有香和牛尿的水，从坛城的基础开始，由有权者开始涂抹。 以 རཾ་ཡཾ་ཁཾ 清洗焚烧对地基的实执，观想其自性清净为空性。 念诵སྭ་བྷཱ་ཝའི་咒语，并以三股金刚杵手印触碰。 抓取是：阿阇黎坐在坛城的地基上，观想自己是金刚童子，忿怒暴恶，难以忍受的光辉燃烧。 吽！ 听着，障碍等，从“ཉོན་ཅིག་བགེགས་དང་”到“བརྒྱ་རུ་ཁོས་ཀྱི་”之间，念诵སུམྦྷའི་的猛咒，伴随着打击、焚香和乐器的威慑，向右旋转散布燃烧的忿怒云，以此驱逐邪魔。 守护分二，橛的安插是：清洗净化橛。 从空性中，从吽字完全变化为十位忿怒尊，下方是燃烧的橛形。
English
The Mandala Ritual of the Rong Style Phurba, the Jewel All-Victorious. The Mandala Ritual of the Rong Style Phurba, the Jewel All-Victorious. The text of the Mandala Ritual of the Rong Style Phurba. Homage to the Guru and Glorious Vajrakumara! An appendix needed for the Phurba action practice, the Ocean of Accomplishments, is: of the two, the earth ritual and the preparation, the first has four parts. Raising is: arranging the offering of the ground lord's torma, etc., with one's own yoga preceding it. The offering tormas, etc., are burned and cleansed with RAM YAM KHAM. From within emptiness, visualize a precious vessel, vast and extensive, from OM, the offering tormas, etc., become a treasure of joy that fulfills all desires and is inconceivable. Bless it with OM AH HUM. Invite with BHUMI PATI SAPARIWARA VAJRA SAMAJA. Offer from ARGHAM to SHAPTA. Offer the torma by reciting BHUMI PATI SAPARIWARA NAMA SARVA TATHAGATEBHYO BISHWA etc. three times. Whoever dwells here, gods and nagas, harmful spirits or others, for the sake of the mandala, this place, I request you to grant it. Having thus requested, with joy, contemplate that the land has been granted. Having requested them to depart with YA HI GACCHA, discard the torma outside. Purifying is: examining for decay, removing the excavated soil, even if it is a brick platform, remain neutral, and purify only with mantra mudra. Anoint the base of the mandala with water mixed with fragrance and cow urine, starting with the empowered one. By RAM YAM KHAM, burn and cleanse the substantial clinging to the base, and meditate on its self-nature being pure emptiness. Recite the SWA BHAVA mantra and touch it with the three-pointed vajra mudra. Grasping is: the master sits on the base of the mandala, visualizing himself as Vajrakumara, wrathful, fierce, and blazing with unbearable splendor. HUM! Listen, obstacles, etc., from "NYON CHIG GEG DANG" to "GYA RU KHOS KYI," recite the fierce mantra of SUMBHA, accompanied by the intimidation of striking, incense, and musical instruments, dispel the obstacles by spreading the burning wrathful clouds clockwise. Protection has two parts. The placement of the stake is: cleanse and purify the phurbas. From within emptiness, from the letter HUM completely transformed into the ten wrathful ones, the lower part is in the form of a burning phurba.
Chinese
如此思維，以蘇木等召請，於各個忿怒十尊的咒語末尾，加上「損害者、生者、瑪拉呀、吽、呸」念誦後釘入。觀想將所有魔障從頭頂刺穿至隱處，與金色的地基結合，使其不動搖，並轉化為大樂的一味。守護方面：上方也是金剛橛的幡頂等。金剛橛的圍繞，觀想智慧之火燃燒，遍佈所有方位。釘橛方面：與具足五甘露的血酒混合，吽！三世諸佛的殊勝住處，從證悟自生無二之義後，天龍八部眾等，不要恐懼！於此秘密壇城釘橛。以此血與甘露之口器釘入，從三世善逝的誓願界中策勵，願方便與智慧無二！瑪哈智慧壇城吽！如此在壇城基上無有空隙地塗抹。畫線方面：上師從西向東，觀想自身轉化為金剛童子畫線種姓之母。匝匝！指向線端，觀想自己右手五指為五部之父，左手五指為五部之母，父與母以貪慾平等交合的空中，生起線繩，由菩提心白雲串聯而成。吽！以此五智之線，於此壇城畫線，由法界與智慧光芒照耀，空中顯現善逝宮殿。嗡啊吽，蘇札薩瑪雅吽！如此畫線。之後，以沾有線灰的線繩，從梵線開始，與共同的一致。外圍的蓮苑至屍陀林間，以二又二分之一份環繞，為護法之處。四馬首朝外，為一大份。一份小份，將其分為四份。之後，左右伸展收縮。首先，卡夾的邊緣超出小份的一半。長，第二個比它短一份。第三個長一份，第四個短一份。中心本尊處於根本線內。等量環繞兩個圓圈，兩個圓圈內。環繞兩小份，在中心小份的。外面也同樣以一份小份環繞。匝ོན་ཐོབ་是：法源蓝色，月牙形血海。 第一圈是干骷髅围墙， 第二圈是红色莲花花环环绕。 十根黄色轮辐，轮辐支撑是骷髅花环。 墙壁内部分别是蓝绿红黄白。 欲幡等共同的马匹降落四处。 第一个是黄色，两个是红色，三个是黄色， 第四个是白色，莲花瓣图案。 各种金刚莲花花环共同之处在于， 外圈是血海、坟场、石围墙， 以及五种颜色具备的火焰环绕。 这些是颜色的工作。 放置物品时，加持金刚橛是： 将装满黑豆的铁器中，如诸神金刚橛安住的方式一样插入，放置于前方。 以 स्वाभाव (svabhāva) 净化。 从空性中，由吽 (ཧཱུྃ，hūṃ， हूं，种子字) 变成蓝色金刚，每个都带有吽 (ཧཱུྃ，hūṃ， हूं，种子字) 字标记。 念诵主尊和眷属的咒语各一遍， 观想主金刚橛金刚童子父母，以及眷属十忿怒尊父母、食者、杀者、门神等一切，上半身各自呈现忿怒尊的形象，具备装饰、服饰、法器，下半身呈现燃烧的金刚橛形象。 为了增长威严，用古古鲁香的烟熏。 然后是放置：吽！金刚童子的持明者们。 等等，用一个偈颂祈祷，观想从法身不变的境界中，化现为色身智慧的忿怒众，以金刚橛的形象降临，安住在各自的位置。 吽！中央自生圆成的神， 薄伽梵金刚童子和， 大母法轮增长者一起， 在神圣交错的莲座上， 欢喜稳固地安住。 吽！十方自生圆成的神， 忿怒之王父母、食者、杀者一起， 在方位守护男女的莲座上， 欢喜稳固地安住。
English
Thinking thus, invite with Sum etc. At the end of the mantras of each of the ten wrathful deities, add "Harmful one, being, Mara ya, Hum, Phat," and recite while hammering. Visualize piercing all obstacles from the crown of the head to the secret place, combining with the golden ground, making it immovable, and transforming it into the one taste of great bliss. For protection: Above is also the pennant of the Vajrakila, etc. The enclosure of the Vajrakila, visualize the fire of wisdom blazing, pervading all directions. For hammering pegs: Mix with rakta wine containing the five ambrosias, Hum! The special dwelling place of the Buddhas of the three times, From realizing the meaning of self-arisen non-duality, Do not be afraid, assembly of gods, demons, and the eight classes! Hammer pegs into this secret mandala. By hammering this blood and nectar mouth-instrument, Urge from the realm of the vows of the Sugatas of the three times, May skillful means and wisdom be non-dual! Maha Jnana Mandala Hum! Thus, smear the base of the mandala without gaps. For drawing lines: The master faces from west to east, Thinking of oneself as transformed into the Vajrakumara, the mother of the line-drawing lineage. Dza Dza! Pointing the end of the line, visualize one's own five fingers of the right hand as the five fathers of the lineages, the five fingers of the left hand as the five mothers of the lineages, from the space where the fathers and mothers equally engage in desire, a line-rope arises, connected by a string of white clouds of bodhicitta. Hum! With this rope of the five wisdoms, Draw lines on this mandala, By the light radiating from the dharmadhatu and wisdom, In the sky, the palace of the Sugatas appears clearly. Om Ah Hum, Sutra Samaya Hum! Thus, draw the lines. Then, with the line-rope stained with line ash, Starting from the Brahma line, in accordance with the common one. The outer surrounding lotus garden to the charnel ground, Encircle with two and a half parts, the place of the oath-bound ones. The four horse-heads face outward, as one large part. One small part, divide those into four parts. Then, the stretching and contracting of the right and left. First, the edge of the Ka ornament exceeds half of a small part. Long, the second one is shorter than that by one part. The third one is longer by one part, the fourth one is shorter by one part. The central deity is within the root line. Equally encircle two circles, inside both circles. Encircle two small parts, of the central small part. Outside, likewise, encircle with one small part. Tsa
English
The ོན་ཐོབ་ is: the Dharma source is blue, with a crescent-shaped sea of blood. The first circle is a fence of dry skulls, The second is surrounded by a garland of red lotuses. Ten yellow spokes, the support of the spokes is a garland of skulls. The inner parts of the walls are blue, green, red, yellow, and white respectively. Desire banners and other common horse landing places in four directions. The first is yellow, two are red, three are yellow, The fourth is white, with lotus petal patterns. The various vajra lotus garlands have in common: The outer circle is a sea of blood, a cemetery, a stone fence, And surrounded by flames with five colors. These are the works of color. When placing the substances, the blessing of the kīla is: Fill an iron container with black beans, insert the divine kīlas as they reside, and place it in front. Purify with स्वाभाव (svabhāva). From emptiness, from Hūṃ (ཧཱུྃ，hūṃ， हूं，seed syllable) arises a blue vajra, each marked with the syllable Hūṃ (ཧཱུྃ，hūṃ， हूं，seed syllable). Recite the mantras of the main deity and retinue once each, Visualize the main kīla, Vajrakumāra in union with his consort, and the retinue of the ten wrathful deities in union with their consorts, the eaters, the slayers, the doorkeepers, etc., all with their upper bodies in the form of wrathful deities, adorned with ornaments, attire, and implements, and their lower bodies in the form of burning kīlas. To increase splendor, fumigate with gugul incense. Strike with mustard seeds, Smear with blood, Then, the placement: Hūṃ! The vidyādharas of Vajrakumāra. Etc., pray with one verse, and visualize that from the unchanging state of the Dharmakāya, the assembly of wrathful deities of the wisdom body manifests in the form of kīlas and abides in their respective places. Hūṃ! In the center, the self-arisen, accomplished deity, The Bhagavan Vajrakumāra and, Together with the great mother who increases the wheel, On the lotus seat of divine interweaving, May you joyfully and firmly abide. Hūṃ! The self-arisen, accomplished deities of the ten directions, The wrathful king and queen, together with the eaters and slayers, On the lotus seats of the male and female direction guardians, May you joyfully and firmly abide.
Chinese
手持用酒、甘露（藏文，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：不死）和三种甜食混合，并经谷物加持之物。 吽！ 大吉祥金刚童子， 与大母法轮增盛者， 以及十怒尊父母食者杀者， 还有圣子四门守护者， 以您们立誓之威力，祈请降临于此， 降临于此，安住于险峻宫殿中。 萨玛雅 扎 吽 班 霍！ 吼！大吉祥父母及眷属， 首先是法界智慧之神， 其次是我的本尊神， 现在与神无二无别。 在无二戏耍的虚空中， 以药酒甘露混合物供养。 祈求赐予供养物等成就。 这样用拇指和食指弹洒，并在各自的名号咒语后加上： 玛哈班杂 阿姆日达 卡让 卡嘿！ 玛哈RA嘎达 卡让 卡嘿！ 这样加上后供养。 然后拿起成就之物， 吽！ 为了修持世间橛， 为了获得权力和成就， 祈请智慧怒尊降临。 智慧怒尊降临后， 也请赐予橛之成就。 金刚橛之坛城众神请垂念。 首先开始修持， 从今晚开始，到结束为止的日数次数， 念诵修持的次数也已圆满。 为了救度所有众生， 祈请赐予橛之成就。 嗡！ 祈请世尊大吉祥父母双运， 赐予秘密菩提心之成就。 十方怒王父母， 以及食者杀者化身等， 赐予调伏十方之权力和守护者， 赐予圆满十种权力的成就。 大吉祥身语意所生， 十万怒王威力超胜， 汇集一切怒王之橛， 赐予解脱三界之成就。 金银铜铁四种天铁橛， 乃是修持和成就之神， 祈请赐予息增怀诛之成就。 大吉祥之听命者，修持殊胜守护者， 施瓦那自性四大地主， 祈请赐予寿命、权势、受用、成就之征兆， 以及威力、加持、傲慢之成就。 贝铁海螺三种金刚橛， 金刚童子， 七母四姐妹自在天众， 祈请赐予猛烈力量成就如海之宝藏， 以及随心所欲之事业成就。 嗡 班杂 噶里 噶拉亚 嘎亚 瓦嘎 资达 阿玉谢 嘉纳 萨瓦 悉地 固纳 帕拉 吼！ 悉地 悉地 吽 吽 阿 阿 阿！