Chinese
阿嘎甘德甘，这样四交。 嗡 萨瓦 达塔嘎达 玛哈 班匝 阿弥利达 卡让 卡嘿。 嗡 萨瓦 达塔嘎达 玛哈 惹达 卡让 卡嘿。 这样供养药和血。 食子是，观想诸神的舌头从吽字化为金刚管的光芒，迎请食子的精华享用。 嗡 咕噜 曼达拉 德瓦 嘎纳 萨巴热瓦ra 伊当 巴林达 卡卡 卡嘿 卡嘿。 这样供养上师、本尊总集，以及嗡 菩提吉达 玛哈 苏卡 嘉纳 达度 阿 阿伊当等，以及嗡 汝汝汝汝吽 炯 吽。 伊当等，特别供养寂怒尊。 之后，依靠谁的恩德获得大乐，刹那间显现，顶礼如同珍宝的上师之身，金刚持的莲足。 不可言说的智慧，不动摇的法身，大乐圆满报身，五部之主，以慈悲方便广大游舞之神，顶礼寂怒化身。 这样赞颂。 请享用此供养布施食子，愿瑜伽士我等眷属，无病长寿，具足权势，具足光辉、名声和善缘，获得广大受用，息增等事业，赐予我成就，具誓者护佑我，一切成就助我成办，消除非时死亡和疾病，消除魔和障碍，消除恶梦和恶兆，消除恶行和邪术，世间安乐，五谷丰登，牲畜繁衍，成为一切吉祥的来源，愿心中所愿皆能成就。 这样祈愿所求。 之后，护法和地主的食子等，按照各自的仪轨进行。 ༈ 之后是念诵续部的口诀，在自己舌头量度的根部中央，从嗡(藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字)化生四辐轮，四方形有门的宫殿，中心辐条上有莲花，日月在四门为日垫，中央吽(藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字)字完全变化，与无边光白衣母相合。四辐条从东开始依次，从吽(藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字)字双融化，金刚法和琵琶女，金刚锐利物和火炬，金刚轮和铁钩，金刚语和明亮光芒。一切都结合，呈红莲色。
English
"A ga gandhe gana," thus crossing four times. "Om sarva tathagata maha pancha amrita kharam khahi. Om sarva tathagata maha rakta kharam khahi." Thus offering medicine and blood. The torma is, visualize the tongues of the deities transforming from the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字) syllable into rays of light with vajra tubes, inviting the essence of the torma to be enjoyed. "Om guru mandala deva gana sapariwara idam balimta kha kha khahi khahi." Thus offering to the gurus, yidams, and the general assembly, as well as "Om bodhichitta maha sukha jnana dhatu ah idam," etc., and "Om rulu rulu hum jyo hum. Idam," etc., especially offering to the peaceful and wrathful deities. Then, by whose kindness great bliss is attained, and arises in an instant, I prostrate to the lotus feet of the vajra-holder, the precious guru's form. The inexpressible wisdom, the unmoving dharmakaya, the great bliss sambhogakaya, the lord of the five families, the deity who widely dances with compassionate skillful means, I prostrate to the nirmanakaya of the peaceful and wrathful ones. Thus praising. Please accept this offering and alms torma, may we yogis and our retinues, be free from illness and have long life, possess power, have glory, fame, and good fortune, obtain vast enjoyment, and grant me the accomplishments of peaceful and increasing activities, etc. Protect me with vows, assist me with all siddhis, eliminate untimely death and diseases, eliminate demons and obstacles, eliminate bad dreams and bad omens, eliminate bad actions and evil magic, may the world be peaceful and the harvest be good, may grains increase and livestock flourish, be the source of all goodness, may all desires of the mind be fulfilled. Thus praying for wishes. Then, the tormas for the protectors and local deities, etc., should be done according to their respective texts. ༈ Then, the actual secret instruction for reciting the tantra is: In the center of the root of one's tongue, from Bhrum (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable) arises a four-spoked wheel, a square mansion with doors, a lotus on the central spoke, sun and moon at the four doors as sun cushions, in the center the Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：seed syllable) syllable completely transforms, uniting with the White-Clad Mother of Boundless Light. On the four spokes, sequentially from the east, from each pair of dissolving Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：seed syllable) syllables, Vajra Dharma and the lute woman, the sharp vajra and the torch, the vajra wheel and the iron hook, the vajra speech and clear light. All are united, the color of padmaraga.
Chinese
从四门各自的种子字中，生出阎罗死神和大力者，马头明王甘露漩，以及铁钩母等与明妃相合。然后，以嗡 玛哈 扎德亚 贝夏纳为首的，阿达夏、萨玛达、虚尼亚达、格日底亚 努舍达纳等五种咒语灌顶。以嗡 萨瓦 达塔嘎达 嘎雅等三句加持。班杂 萨玛扎，请谛听。嗡 诶嘿 诶嘿，请降临。扎 吽 班 霍，融入。嘎雅 瓦嘎 चित्त底叉 班杂，使其稳固。普贤，洗足。以四交印供养后，念诵“萨玛雅 霍，萨玛雅 斯瓦”，进行劝请。诸佛父母众融入后，从乐空无别的火焰中化为光芒融入自身。以此缘起，自身也从化为光芒的红色光团中，生起具足我慢的，成为一切善逝之语金刚自性无量光佛。凡是遍布十方世界的，所有成为善逝弟子的，今日导师将降下法雨，所有想要听闻者，请降临此处。如此召集天神和持明者等，以及以信心想要听闻佛法者，以身语意不离本尊咒语智慧之轮的方式，读诵续部。此仪轨出自续部，如云：“于语轮之宫殿中”，等等，是结合了宣讲灌顶之意续的智慧。密集金刚中也说：“经义仪轨之次第中，恒常作金刚法。”此与彼要点相同。或者，从一开始在防护轮之后，从因三摩地中生起果莲花部的坛城，包括所依和能依。其他仪轨行为如旧，出供食子后，开始劝请听闻续部，此也与前相同。又一种方式，认为按照先前所做也不会有冲突，其方式是：除了六能仁之外，按照网的规矩，生起三十六尊自显寂静坛城，包括所依和能依。主尊转换，如灰烬中说：“于轮之中心无畏惧，主尊普贤对眷属众，一切生起幻
English
From the seed syllables of the four gates, arise Yama, the Slayer, and the Mighty One, Hayagriva, the Nectar Swirl, and the Iron Hook Mother, etc., united with their consorts. Then, empower with the five mantra sets beginning with Om Maha Pratya Beshana, Adarsha, Samata, Shunyata, Kritya Anusthana. Bless with the three phrases Om Sarva Tathagata Kaya, etc. Vajra Samaja, please listen. Om Ehyehi, please come. Dza Hum Bam Hoh, merge. Kaya Vaka Citta Tistha Vajra, make it firm. Samantabhadra, wash the feet. After offering with the four-crossed mudra, urge them by reciting "Samaya Ho, Samaya Tvam." The assembly of deities, fathers and mothers, dissolve into light from the fire of subsequent attachment, merging into oneself. Due to this cause, oneself also dissolves into light, and from the red mass of light, arises the pride of becoming the form of Amitabha, the Vajra Speech nature of all Sugatas. "Whoever in the vast ten directions of the world, are disciples of the Sugata, today the teacher will rain down the Dharma, all who wish to listen, please come here." Thus, gather the gods and vidyadharas, etc., and those who wish to listen to the Dharma with faith, and read the tantra in a way that does not deviate from the wheel of body, speech, and mind, deity, mantra, and wisdom. This method is from the tantra, as it says, "In the palace of the speech wheel," etc., which is the wisdom combined with the intention of explaining the empowerment. In the Guhyasamaja it also says, "In the order of the meaning of the ritual, always practice the Vajra Dharma." This is also the same point. Alternatively, from the beginning, after the protection wheel, generate the mandala of the Padma family, the result, from the cause of the three samadhis, including the support and the supported. Other ritual actions are as before, and after the torma offering, begin to urge the listening of the tantra, which is also the same point as before. Again, in another way, it is thought that there will be no conflict even if done as before. The method is: except for the six Thubpas, according to the net, generate the thirty-six self-manifest peaceful mandalas, including the support and the supported. The main deity is transformed, as it says in the ashes: "In the center of the wheel, without fear, the lord Samantabhadra to the retinue, all arising illusion"
Chinese
于幻化显现之时，不动明王于前住。如是说故，中央之座上，普贤父母安住之前，不动父母以侍者之姿安住，六能仁导师之心化现，各自前往所化之境六道各自之处，行利益之事，忿怒尊之坛城者，为调伏难调之暴烈者之故，寂静自性显现为忿怒相，如是依信解之门读诵续部，最终于续部之末，身语意圆满丰厚庄严之饰而安住。如是续部圆满后，于事业安住于法性之方式之词，心向往而入于等住，此外，坛城之摄略等其余仪轨不必作，然护法之朵玛供养，最终说吉祥语及回向祈愿等如下所说而作亦不相违。若依从前之念诵方便之口诀，续部圆满之后，护法朵玛请享用，再次供养赞颂后，百字明及，未得及未圆满及，任何能力皆无有，于此处所作何错谬，彼一切祈请汝等宽恕。如是补足增减。嗡。祈请您成办一切有情之义利，赐予随顺之成就，于往生佛刹之后，亦祈请再次降临。班杂 穆（藏文：བཛྲ་མུཿ，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，汉语字面意思：金刚 穆），观想智慧之轮及朵玛宾客等前往自性之境。器情光融入誓言轮，次第收摄至心命那达之间。吽 班杂 智日（藏文：ཧཱུྃ་བཛྲ་དྷྲིཀ྄，梵文天城体：हुं वज्र धृक्，梵文罗马拟音：hūṃ vajra dhṛk，汉语字面意思：吽 金刚 持），从彼再次于刹那间忆念圆满，生起不动空性幻化之身，彼之三处，从嗡阿吽中，三门以三金刚之自性而系缚。于顶上放置交杵之手印，班杂 Raksha 吽（藏文：བཛྲ་རཀྵ་ཧཾ，梵文天城体：वज्र रक्ष हं，梵文罗马拟音：vajra rakṣa haṃ，汉语字面意思：金刚 保护 吽），顶上之吽融化，以金刚之光芒，自身一切遍布，成为金刚之盔甲。其后回向及吉祥语者，祈请上师本尊坛城尊众垂念。如是等等如倾囊倒箧般，及圆满等一切吉祥语亦应广说。三门本尊咒语三摩地之嬉戏者，瑜伽士
English
At the time of manifesting illusions, the immovable king abides in front. As it is said, in front of Kuntuzangpo (Samantabhadra) parents residing on the central throne, the immovable ones, parents, abide in the manner of attendants, and from the hearts of the six Thubpa (capable ones) teachers, emanate and go to their respective fields of taming, the six realms, each place, doing the benefit, and the mandala of the wrathful ones is that, for the sake of taming the difficult to tame violent ones, the peaceful nature itself appears as wrathful, thus one should read the tantra through the door of faith, and finally at the end of the tantra, the body, speech, and mind abide as an ornament of abundant and dense arrangement. After the tantra is completed, one should direct one's mind towards the words of how the activity abides in the nature of reality and remain in equanimity, other rituals such as the collection of the mandala are not necessary, however, the offering of torma to the protectors, and finally the recitation of auspicious words and aspirations, etc., as mentioned below, are not contradictory. If one relies on the oral instructions of the previous method of recitation, after the completion of the tantra, the torma of the protectors departs. Again, after offering and praising, the hundred-syllable mantra and, what is not obtained and not complete, and whatever ability is not present, whatever mistakes have been made here, may you all forgive them. Thus, make up for the excess and deficiency. Oṃ. May you accomplish all the meanings of sentient beings, grant the siddhis that are in accordance. Even after going to the Buddha's realm, may you please come again. Vajra Muḥ (藏文：བཛྲ་མུཿ，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，汉语字面意思：金刚 穆), contemplate that the wheel of wisdom and the torma guests, etc., go to the realm of their own nature. The vessel and essence dissolve into light, into the samaya wheel, gradually gathering between the heart, life, and nada. Hūṃ Vajra Dhṛk (藏文：ཧཱུྃ་བཛྲ་དྷྲིཀ྄，梵文天城体：हुं वज्र धृक्，梵文罗马拟音：hūṃ vajra dhṛk，汉语字面意思：吽 金刚 持), from that, again, in an instant, remember the completion, arise as the immovable, empty, illusory body, in its three places, from Oṃ, Āḥ, Hūṃ, the three doors are bound by the nature of the three vajras. Place the crossed vajra mudra on the crown of the head, Vajra Raksha Hūṃ (藏文：བཛྲ་རཀྵ་ཧཾ，梵文天城体：वज्र रक्ष हं，梵文罗马拟音：vajra rakṣa haṃ，汉语字面意思：金刚 保护 吽), the Hūṃ on the crown melts, with the rays of vajra light, the entire body pervades, becoming the vajra armor. Then, the dedication and auspicious words are: May the gurus, yidams, and assembly of deities consider. Like emptying a bag, and all kinds of auspicious words such as perfection should also be spoken extensively. The yogi who plays with the deity, mantra, and samadhi of the three doors.
Chinese
从容之中甚深大秘密续，讲与听或写读持诵等，金刚持者将特别垂视。如是恩德无等法王之，语之许可获得后至尊彼，语之眷属法尔玛记录中，增益之善亦回向为利众因。善哉！
English
From ease, the profound great secret tantra, To those who explain, listen, write, read, or hold it, Vajra holders will especially look upon. Thus, the kindness of the unequaled Dharma Lord, Having received the permission of the word, that venerable one, In the record of Dharma, a dependent of the word, May the merit of increase also be dedicated as a cause for the benefit of beings. Good!