English
Striving diligently. To the south is Holy Born, with a blue body, holding a sword in his right hand and making a snapping gesture with the fingers of his left hand. To the west is Ugly Eyes, with very protruding eyes, a red body, holding a stupa with a snake lasso in his left hand, and a silk spear in his right. To the north is the son of Vaishravana, with a yellow body, holding a mongoose bag from which various jewels drip from its mouth in his left hand, and holding a jewel victory banner in his right. All of them are adorned with various divine garments fluttering, wearing armor of five jewels over silk cloaks, upper garments of makaras, lower skirts of dragons, belts of wild yaks sewn and fastened with various silk threads, and headdresses with various divine jewel silk pendants. Second is the invocation of the wisdom beings, from the four directions of Mount Meru and the four continents, and so on. By reciting "བཛྲ་ས་མཱ་ཛཿ" (Tibetan, वज्रसमाजः, vajrasamājaḥ, Vajra Assembly). From the east and so forth of the four levels of Mount Meru, the place of their nature, in sequence from the palace of Dhritarashtra, Holy Born, Manifold Forms, and Virudhaka, the four great kings are invited, each with billions of retinues, and made inseparable from the samaya beings. Third is prostration, which is done by reciting "From the mandala of Vajrapani, Lord of Secrets," and so forth. If Vajrapani, a wisdom being, prostrates to the great worldly kings, is that appropriate? There is no fault, because in other tantras it says, "Dhritarashtra arose from the mind of Akshobhya." The mind of the Blessed One Akshobhya, the manifestation of non-dual wisdom, appears as Dhritarashtra and so forth in order to be understood by worldly beings who are to be tamed. Furthermore, it is like a master in the world telling a servant to do something, saying, "Then you do this and that task." Fourth is offering, reciting "Pure and very pure mixed," and so forth, and "ཨི་དཾ་པུཥྤེ་" (Tibetan, इदं पुष्पे, idaṃ puṣpe, This flower) and so forth, first purifying the faults of the offering with a vase of scented water, and then offering with the five offerings in sequence.
English
Do so. Fifth, casting the torma: Through the six mantras and six mudras. First, purify, increase, transform into faith, these are the three functions of the torma. Second, give, enable each to obtain, these are the two functions of offering to guests. Finally, control for one's own benefit. Sixth, entrusting activities: Recite the words "Glorious Great King, Protector of the Land," etc., along with the petition. Visualize that the various directions of the retreat room exist without interruption, thereby protecting from various obstacles. If offering is done internally, then the torma should be sent to each direction. Next is confession and setting boundaries, divided into two parts. The first part is: Recite the King of Confession, shaking and emptying the depths of Naraka. The boundaries are divided into two parts: suppressing the oath-breaking demon and hanging the door plaque. The first part has four aspects: With what to suppress? With oneself as the yidam deity's retreat. What to suppress? Even if entering the door of the generation stage, completion stage, and ultimate stage, one would violate the commands, especially harming those who have entered into vows, becoming a fierce demon. This is because the vows have previously been mixed, and other boundary methods are ineffective, so it must be suppressed separately here. How to suppress? Measure seven foot-lengths from outside the door of the retreat room, dig a triangular pit, paint it black with corpse ashes, and make a circular fire heap. On cloth or bark, write the lingam of the oath-breaking demon, with "oath-breaking demon gaṃ pa ri mā ra ya nan (Tibetan), गंप रि मार य नन् (Sanskrit Devanagari), gaṃ pa ri mā ra ya nan (Sanskrit Romanization), oath-breaking demon, command, destroy, bind (Chinese literal meaning)" written in the center, and place it in front. From above, recite "Summoning enemies and obstacles from above," etc., dispatching messengers. Visualize messengers emanating from one's own heart like constellations, summoning the body from the oath-breaking demon's own hidden, decayed place, placing it on the wheel of wind; summoning speech, binding it with a rope at the throat; summoning mind, piercing the heart with an iron hook, and dissolving it into the lingam. Then, abide fearlessly with the pride of oneself as an wrathful deity. Recite "Great charnel ground sacred place," etc. Insert a four-finger-length phurba, shaped as a wrathful nectar vortex, with the upper part as a wrathful deity and the lower part as a single-pointed phurba, into the heart of the oath-breaking demon, bind it with colored thread, and place it in a skull cup that has not been separated from ill omens and filth.
Chinese
将其置于下方，在卡若雅玛之下，于金刚交杵之上，八辐轮的中央，以朗（藏文，梵文天城体：lam，梵文罗马拟音：laṃ，汉语字面意思：朗）字封印，以土覆盖，其上以身语意之九重山压制，其上诸忿怒尊跳跃四种事业之舞蹈，应观想直至劫末亦无法逃脱。压制之必要在于，红色邪魔不得阻断。第二，悬挂门牌：于绵羊肩胛骨内侧，书写业之阎罗，身色墨黑，一面二臂，右手持杖，左手持蛇索。骑乘水牛，以蹄践踏邪魔之心，于其心上书写邪魔之名及其所依。背面书写供养牌，真实生起为业之阎罗。进行勾招，念诵：吽！忿怒之王阎罗死主，你所作之事等等。悬挂于修行室门槛之上，观想直至修行成就之前，外之敌魔不得入内，内之成就不得外泄，行持此事业。应作内忏，封闭内界，有二。第一：消除与神之嫌隙，不可言说之忏悔。使普贤行不受罪业沾染，观之界忏。忏悔自身罪业，使其清净，茹扎之哀忏。使不生起持誓者之惩罚罪过，智慧空行之忏悔。应作四大茹忏。于内界，为十方护法钉橛，有四。第一，由何者钉？由自身具足金刚童子之三摩地者钉。于何处钉？于十方护法处钉。如何钉？由自身心间放出之忿怒尊，上半身忿怒尊，下半身橛，生起为独橛之相，置于颅器等容器中。加持为身语意，以大灰、古古香、红花增盛光彩。由彼等心间生起之忿怒尊，与害施主之相貌相同之十尊，如前勾招十方护法，于外院之十方，生起为二二男女，如桩橛般安住。念诵根本心咒至成就
English
Place it below, under Karo Yama, on top of the crossed vajra, in the center of the eight-spoked wheel, seal it with the letter Lam (藏文，梵文天城体：lam，梵文罗马拟音：laṃ，汉语字面意思：朗), cover it with earth, and on top of that, suppress it with the nine-tiered Mount Meru of body, speech, and mind. On top of that, the wrathful ones dance the dance of the four activities. One should contemplate that it will not be able to escape until the end of the kalpa. The necessity of suppression is that the red demon should not interrupt. Second, affixing the door plaque: On the inside of the sheep's shoulder blade, write Yama, the lord of karma, with a dark black body, one face, and two arms, holding a staff in the right hand and a snake lasso in the left. Riding a water buffalo, trampling the heart of the demon with its hooves, write on its heart the name of the demon along with its support. Write the offering plaque on the back, and actually generate it as Yama, the lord of karma. Perform the summoning and absorption, and recite: "Ho! Wrathful king, Yama, the slayer of death, you who do such and such," and so on. Hang it on the upper lintel of the practice room, and contemplate that until the accomplishment of the practice, external enemies and obstacles will not enter, and internal accomplishments will not be released outwards, and perform this activity. One should perform internal confession and seal the inner boundary, which are two. First: Eliminating the discord with the deities, the inexpressible confession. Making the conduct of Samantabhadra unblemished by faults, the space of view confession. Repenting of one's own faults and purifying them, the lamenting confession of Rudra. Preventing the faults of the oath-bound ones' punishment from arising, the confession of the wisdom dakinis. One should perform the four great Ru confessions. Within the inner boundary, there are four aspects to planting the phurba for the ten directional protectors. First, by whom is it planted? By oneself, who possesses the samadhi of Vajrakumara. Where is it planted? In the ten directional protectors. How is it planted? From one's own heart, emanate the wrathful one, the upper part wrathful one, the lower part phurba, generate it in the form of a single phurba, and place it in a container such as a skull cup. Bless it as body, speech, and mind, and increase its splendor with great ashes, gugul, and rakta. From the hearts of those, emanate ten wrathful ones, identical in appearance to the lord of harm, and summon the ten directional protectors as before. In the ten directions of the outer courtyard, generate two males and two females as if they are bound by pegs. Recite the root mantra until accomplishment.
Chinese
我引导你们进入近事（的阶段）。第三是发心：念诵“为了所有众生的利益”等等。为了将我们从轮回痛苦的海洋中解脱出来，并获得无上的菩提，为了进入无上密咒的坛城，请你们好好地领受灌顶和誓言，并想着要利益众生。就这样说。第四是请求进入坛城：由羯磨师念诵“金刚身之坛城”等等，然后让新来的道友们合掌，手持鲜花，跟着复诵。第五是给予回答：上师说：“这最极秘密的法”等等，以及“孩子，你喜欢进入能以安乐之道迅速获得安乐之果，即佛陀菩提的密咒大坛城吗？”。弟子也应说：“喜欢”。第六是供养：上师再次说：“如果你们喜欢进入坛城，进入坛城就必须供养，为了去除悭吝的束缚，你们供养什么呢？”。弟子也说：“是的，上师，众生的怙主，大坛城的主宰，即使献上骏马和大象，充满阎浮提的各种珍宝，也算不上盛大和长久。即使微小如针和线，如果供养不起，也请上师慈悲接受。在此，某某将供养如此这般的东西”。各自念诵自己的名字，然后引导他们供养。第七是献花：弟子好好地拿着花环，心想：从无数劫之前就与我有着业缘，并且慈爱的本尊，我的花落在哪里呢？念诵“尸林秘密胜妙坛城”等等，以及念诵“帕ra德伊扎，班扎 吽(藏文：པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ，梵文天城体：प्रतीच्छ वज्र हो，梵文罗马拟音：pratīccha vajra hoḥ，汉语字面意思：接受金刚吽)”，从帷幕外面，用绸缎眼罩蒙着眼睛，将花环投入坛城中。羯磨师摇着铃铛，引导他们投掷，然后根据花落的方向
English
I will guide you into the stage of becoming a close attendant. Third is generating the mind of enlightenment: Recite "For the benefit of all sentient beings," etc. In order to liberate us from the ocean of suffering in samsara and to attain the unsurpassed Bodhi, in order to enter the mandala of the unsurpassed secret mantra, please receive the empowerment and vows well, and think that you will benefit sentient beings. Say it like that. Fourth is offering the request to enter the mandala: The karma master recites "In the mandala of the Vajra Body," etc., and then the new brothers and sisters are made to join their palms with flowers and repeat after him. Fifth is giving the answer: The master says, "This most secret Dharma," etc., and "Child, do you wish to enter the great mandala of secret mantra, which is the means to quickly attain the blissful fruit of Buddhahood through the path of ease?" The disciple should also say, "I wish to." Sixth is making offerings: The master says again, "If you wish to enter the mandala, you must make offerings to enter the mandala. In order to remove the bonds of stinginess, what do you offer?" The disciple also says, "Yes, master, protector of beings, lord of the great mandala, even if you offer horses and elephants, filling Jambudvipa with various jewels, it would not be grand or long-lasting. Even if it is as small as a needle and thread, if you cannot afford to offer it, please master, accept it with compassion. Here, so-and-so will offer such-and-such." Each recites their own name, and then they are guided to make offerings. Seventh is offering flowers: The disciple holds the garland of flowers well, thinking: To which deity, with whom I have had karmic connections from countless eons ago and who is loving, will my flower fall? Recite "In the supreme secret charnel ground mandala," etc., and recite "Pratīccha Vajra Hoḥ (藏文：པྲ་ཏཱིཙྪ་བཛྲ་ཧོཿ，梵文天城体：प्रतीच्छ वज्र हो，梵文罗马拟音：pratīccha vajra hoḥ，汉语字面意思：接受金刚吽)," from outside the curtain, with a silk blindfold, throw the garland of flowers into the mandala. The karma master rings the bell and guides them to throw, and then according to the direction in which the flower falls