Chinese
通过…迎请，再次降临后，以“也”安住之。词义是：为了使三界众生与金刚橛之本尊会众，显现或现量成就，我以具誓者，使智慧本尊清净且具足福分之灌顶，以及身语意之成就，如同上部事业般获得本尊之事业，如同下部事业般获得降伏怨敌之事业。彼智慧者，亦不离于法性寂灭之义，为了调伏凶猛之应调伏者，示现忿怒相，迎请降临于誓言之位。如是智慧之忿怒尊降临于誓言之位后，作何事？赐予殊胜成就，即智慧成就之征相，以及共同誓言者成就之表相，或上等真实，或中等体验，或下等梦境之境。卡拉亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是橛，即金刚橛，为了赐予金刚橛之殊胜共同成就，祈请安住。供养之次第有三：语义、略义、词义。初者有五，何者为供养之主？即我事业之金刚童子，如一灯传一灯般，于坛城之东门，作为门母铁钩女之庄严者。供养于何者？供养于誓言与智慧无别之本尊会众。供养何物？有十种：悦意之供养，外五供天女之供养，手印舞之供养，巴林朵玛之供养，甘露药之供养，三次血供之供养，甚深双运解脱之供养，赞颂歌之供养，宴餐会供之供养，最后残食之供养。为何供养？为了圆满福德与智慧二资粮，从而获得法身与色身二果。如何供养？首先是悦意之供养，即我事业之金刚童子从坛城之东门，以嗔怒之姿，念诵“以嗔怒调伏嗔怒者”等语句，五体投地，以恭敬之姿顶礼，念诵阿底布伙（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），意为对供养极喜悦吗？本尊会众念诵巴札底扎伙（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），意为对此极喜悦，并如此回应，心想于座上…
English
Invited by... and again, after descending, requested to stay with 'also'. The meaning of the words is: For the sake of making all sentient beings of the three realms the deity assembly of Vajrakila, manifest or directly accomplish, I, the samaya being, make the wisdom deity pure and endowed with the empowerment that possesses fortune, and for the sake of obtaining the accomplishments of body, speech, and mind, that is, like the upper activity, obtaining the activity of the deity, and like the lower activity, obtaining the activity of subduing enemies. That wisdom being, also without moving from the state of the peaceful nature of reality, in order to tame the violent beings to be tamed, manifests as a wrathful form and is requested to descend to the place of samaya. After such a wisdom wrathful one descends to the place of samaya, what does he do? He bestows the supreme accomplishment, the sign of wisdom accomplishment, and the signs of common samaya beings accomplishment, either superior reality, or intermediate experience, or inferior dream realm. Kīlaya (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is the stake, that is, the vajra stake, for the sake of bestowing the supreme common accomplishment of the vajra stake, please stay. There are three stages of offering: verbal meaning, condensed meaning, and literal meaning. The first has five parts. Who is the master of offering? It is I, the Vajra Youth of activity, like one lamp spreading from one lamp, at the east gate of the mandala, as the adornment of the hook-wielding gate mother. To whom is the offering made? To the deity assembly inseparable from samaya and wisdom. What is offered? There are ten: pleasing homage, outer offering of the five goddesses, offering of hand gestures, offering of balim torma, offering of nectar medicine, offering of three rakta, offering of profound union and liberation, offering of praise songs, offering of feast meals, and finally, offering of leftovers. Why is it offered? In order to perfect the two accumulations of merit and wisdom, and thereby obtain the two fruits of dharmakaya and rupakaya. How is it offered? First, the offering of pleasing homage is: I, the Vajra Youth of activity, from the east gate of the mandala, with an angry demeanor, reciting the words "Subduing anger with anger," etc., prostrating with the five limbs touching the ground in a respectful manner, reciting Ati Puja Ho (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), which means, are you very pleased with the offering? The deity assembly recites Pratīccha Ho (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), which means, we are very pleased with it, and thinking that they are giving such a response, on the seat...
Chinese
将场地如法布置好。清净是：念诵“嗡 班匝 阿弥利达 滚扎利 钦达 钦达 吽 啪”，并以甘露洒于会供品上，观想罪业清净。结界是：念诵“于明观之本尊，由吽字四聚所生”，等等，驱逐魔障。生起本尊是：念诵“嗡 班匝 枳里 枳拉亚 萨瓦 维格南 邦 吽 啪”，明观根本本尊众。请圣是：念诵“霍 祈请垂念”，等等，是请问是否享用会供，以“阿拉拉霍”是允许享用。迎请是：双手将所有会供品举过头顶，如向国王敬献食物般，念诵“吽！于三角燃烧之坛城中”，等等，进行迎请。以两种方式供养本尊，即：观想会供品为欲妙而供养，以及观想为诛杀怨敌魔障而供养。初者有四，首先是焚烧净化：从自生本尊心间放出让、扬、康三字，触及会供品，让字以火焚烧，扬字以风吹散，康字以水洗涤，净化会供品的垢染，以金刚般的智慧，等等，进行明观。加持是：念诵“玛 索日亚 曼扎拉，阿 赞扎 曼扎拉”，观想容器为日月交融。以嗡字，从心间的吽字放出第二个嗡字，触及会供品，观想会供品化为嗡字，安住于此，从中生出六妙欲天女。迎请是：念诵“此处有种种妙色”，等等，从自性处迎请。供养是：念诵“大种大虚空”，等等词句，以及“嗡 玛哈 巴林达 德匝 巴林达 巴拉 巴德 咕雅 舍利 夏萨 萨玛耶 梭哈”六遍，观想六妙欲天女充满虚空界，向安乐逝者献上悦意供养。会供品观想为怨敌魔障而诛杀有三：勾招、诛杀、供养。勾招是：此时呼唤护法，祈请持明，诅咒使者，从其处勾招怨敌魔障，我
English
The place should be arranged in accordance with the rules. Cleansing is: Reciting "Om Vajra Amrita Kundali Chinda Chinda Hum Phet," and sprinkling nectar on the objects of the gathering, thinking that faults and defects are purified. The boundary is: Reciting "From the clearly visualized deity, generated from the assembly of four Hum," etc., and dispelling obstacles. Generating the deity is: Reciting "Om Vajra Kili Kilaya Sarva Vighnan Bam Hum Phet," and clearly establishing the assembly of root deities. Entrusting the message is: "Ho, please consider," etc., which is to inquire whether to accept the offering of the gathering, and "Alala Ho" is to grant permission to accept. Offering is: Lifting all the implements of the gathering with both hands upwards, in the manner of offering food to the king, reciting "Hum! In the center of the triangular burning mandala," etc., and offering. There are two ways to offer to the deity: offering the gathering as desirable objects, and offering to subdue enemies and obstacles. The former has four parts, the first of which is burning and purifying: From the heart of the self-arisen deity, three syllables Ram, Yam, and Kham emanate and touch the gathering, Ram burns with fire, Yam scatters with wind, and Kham washes with water, purifying the impurities of the gathering, with vajra-like wisdom, etc., clearly visualizing. Blessing is: Reciting "Ma Surya Mandala, A Chandra Mandala," and contemplating the vessel as the union of the sun and moon. With the syllable Om, from the Hum syllable in the heart, a second Om syllable emanates and touches the gathering, contemplating the objects of the gathering as the single syllable Om, abiding therein, from which the goddesses of the six desirable objects arise. Inviting is: Reciting "Here are various beautiful forms," etc., inviting from the place of self-nature. Offering is: Reciting the words "Great element, great space," etc., and "Om Maha Balimta Teja Balimta Bala Bate Guhya Hri Shvasa Samaye Svaha" six times, contemplating the goddesses of the six desirable objects filling the realm of space, offering pleasing offerings to the blissful departed ones. Subduing the gathering as enemies and obstacles has three parts: summoning, subduing, and offering. Summoning is: At this time, calling upon the protectors, urging the vidyadharas, cursing the messengers, and summoning the enemies and obstacles from their places, I
Chinese
瑜伽持明修行者，念诵“嘎热仁增竹巴波”等语句，并作铁钩手印。念诵“嗡 班匝 枳里 枳拉亚 扎 吽 榜 霍 敌魔鬼怪 尼扬 扎 智扬 扎”，从诸佛众中，化现出无数的化身和近化身，将要对付的敌魔鬼怪从各自的处所勾召而来。结缚索手印，以“班匝 巴夏 吽”融入会众中。结铁链手印，以“班匝 斯坡达 榜”毫无解脱地束缚住。加上铃的手印，观想以“班匝 冈德 霍”牢固封印。诛杀有四种，首先是以金刚橛旋转来折磨：观想左右手为方便与智慧的自性，旋转金刚橛，念诵“吽，殊胜之子班匝 枳拉亚”等语，从金刚橛中放射出智慧金刚橛，如铁匠炉中火星般，击中敌魔鬼怪，使其身体衰弱、昏迷，意识腐烂燃烧。以金刚橛击打而诛杀：将四心合一的咒语：“嗡 班匝 枳里 枳拉亚 扎 吽 榜 霍 卡当 卡耶 扎耶 贝扎耶 阿吉德 阿巴拉吉德 玛拉色纳亚 札玛达纳耶 敌魔鬼怪的 哲达 玛拉亚 吽 啪”，念诵此咒，加持为殊胜之子的本尊橛，击打，观想其心识已到黑白分界处，从而诛杀。以锤击打而诛杀：持金刚锤击打，念诵“击打吧，金刚燃烧的锤”等语句，以及“卡汤 卡汤”，观想以铁锤在方便与智慧之间击打敌魔鬼怪，使其身体如微尘般消散。以刀切割而诛杀：手持锋利之刃，念诵“从金刚秘密之教令中”等语句，以及“玛玛 巴香 咕如”的咒语，用刀切割而诛杀。供养：将会供品分为三份，一份供养圣众，一份瑜伽士享用，一份供养空行母。将供养圣众的那一份分为三份，一份以“大誓言之时已到”等方式，供养右侧白色微笑的本尊。一份以“我等无明身语意”等方式，供养左侧
English
The yogi vidyadhara recites words such as "Ga Rigdzin Drubpa Po," and makes the iron hook mudra. By reciting "Om Vajra Kili Kilaya Dza Hum Bam Hoh, enemies, demons, and spirits, Nriyam Dza Triyam Dza," countless emanations and near-emanations radiate from the assembly of deities, and the enemy demons to be dealt with are summoned from their respective places. Binding the lasso mudra, they are absorbed into the assembly with "Vajra Pasha Hum." Binding the iron chain mudra, they are bound without liberation with "Vajra Sphota Bam." With the bell mudra, it is contemplated that they are sealed immovably with "Vajra Gante Hoh." There are four ways to eliminate. First, tormenting with a whirling phurba: contemplate the right and left hands as the nature of skillful means and wisdom, whirl the phurba, and recite "Hum, supreme son Vajra Kilaya," etc. From that phurba, wisdom phurbas radiate like sparks from a blacksmith's coal fire. When they strike the enemy demons, their bodies weaken and become intoxicated, and their consciousness is contemplated to rot and burn. Eliminating by striking with the phurba: The mantra that combines the four hearts into one: "Om Vajra Kili Kilaya Dza Hum Bam Hoh Katam Kuye Jaye Bizaye Ajite Aparajite Mara Senaya Pramardanaye, enemy demons and spirits Chitta Maraya Hum Phet." Having blessed the approaching phurba as the supreme son, strike with it, contemplating that their heart has gone to the boundary between black and white, and thereby eliminate them. Eliminating by striking with a hammer: Strike with a vajra hammer, reciting words such as "Strike, hammer of blazing vajra," and "Kha Tham Kha Tham," contemplating that by striking the enemy demons between skillful means and wisdom, their bodies are reduced to dust. Eliminating by cutting with a knife: Holding a sharp weapon, reciting words such as "From the command of the secret vajra," and reciting the mantra "Mama Pasha Kuru," eliminate by cutting with a knife. Offering: Divide the tsok into three parts: one part is offered to the noble ones, one part is enjoyed by the yogis, and one part is given to the dakinis. Divide the part offered to the noble ones into three parts: one, with "The time of the great samaya has come," etc., offer to the white, smiling face on the right. One part, with "We, with our ignorant body, speech, and mind," etc., offer to the left.
Chinese
又，念修有三种，即语义、总义、词义。初者有三，念修之自性，对于欲天，以显现欲求之义而趋近，是令垂听之殊胜名义。尤能策动心续，故名心要。彼亦以殷重之相，重述复诵，故名念诵。仅此即能令与殊胜本尊心近情洽，故名明咒。勾招之方便有二，即念修未圆满间之仪轨总相安立，与念修实修之方便。初者，从初夜开始念修，直至未终之间，于四时行事业，如理而行，集资粮。于白日之时，劝请明咒，降加持。傍晚出荟供，作标志。新旧食子混合，焚香作余供。勾寿命，作灌顶。彼等无论于念修或修持之时，皆无有改变，当如是修持。念修真实有二，即就上业而言，念修仅为自修，及就下业相关而言，念修悉皆圆满。初者有二，即与圆满次第合修，及与生起次第合修。于圆满次第中，念诵有四，即开启明咒宫殿，念诵明咒，劝请明咒，赞颂明咒。开启明咒宫殿者，即“以悲心度脱之誓言是”之四句。中间念诵明咒者，名为无生大乐忿怒尊之念诵，以身天之轮，三坛城之我慢，语咒之轮，仅念诵金刚橛十四字，心法性之轮，安住于不分别之状态。彼亦无有舒缩与禅定。于不分别之状态中，念诵之音声如雷鸣般，显空无别而念诵。劝请者，即“嗡。三世诸佛之自性身语意”等。赞颂者，即“金刚童子之持明者们”等。若与生起次第合修而修持，则开启明咒宫殿。念诵明咒者，观想自身为三重金刚童子之体性，于前方，观想胜子面朝内而观，从自身三重忿怒尊之毛孔