Chinese
幻化网忿怒尊灌顶仪轨饮血金刚之笑。莲花生无变海。 幻化网忿怒尊灌顶仪轨饮血金刚之笑。莲花生无变海。 名为幻化网忿怒尊灌顶仪轨饮血金刚之笑之文。名为幻化网忿怒尊略摄之灌顶仪轨饮血金刚之笑。顶礼薄伽梵大喜金刚黑汝嘎。 无量大悲之宝藏，恒常之怙主。 种姓与坛城一切之遍主，至尊。 赡洲有情之导师金刚持， 祈以顶礼，殊胜上师之双足。 决定秘密乘之精华心要之精髓， 显示如实之实相决定之道。 于饮血五十八尊坛城中， 投入之方便，金刚之笑声中唱诵。 于此，出自黑汝嘎集聚续部中： 最初乃土地之仪轨， 其次乃为准备处， 第三进入之仪轨行。 如是所说，西方最初土地之仪轨，与其次准备之其他仪轨，皆如宗喀巴大师所造之坛城仪轨金刚鬘一般行持。此处，弟子特别安住之仪轨，乃于坛城之东南方，于一肘之曼扎上，绘制四辐轮。上师前，备妥牙木等下文所需之一切用具。之后，诸弟子沐浴。驱逐邪魔。观修防护轮后，先行共同之说法。连接之差别。此乃一切经藏与续部之根本或基础般存在之大幻化网之法类。其中，有成熟解脱之次第二者。此处，正值授予成熟之灌顶。灌顶亦有前行、正行、后行三者。此处，前行乃准备之差别，乃为成就弟子特别安住之法。为此，首先请诸位将自身、受用、与三世相关之善资粮海等一切汇集，发起供养之意乐，献上坛城。
English
The empowerment ritual of the Wrathful One of the Magical Illusion Net, The Roar of the Blood-Drinking Vajra. Padma Gyurme Gyatso. The empowerment ritual of the Wrathful One of the Magical Illusion Net, The Roar of the Blood-Drinking Vajra. Padma Gyurme Gyatso. Herein is the text called The Roar of the Blood-Drinking Vajra, the empowerment ritual of the Wrathful One of the Magical Illusion Net. The empowerment ritual of the Wrathful One of the Magical Illusion Net, a condensed version, called The Roar of the Blood-Drinking Vajra. Homage to the Bhagavan, the Great Delightful Vajra Heruka! The treasure of immeasurable compassion, the eternal refuge. The supreme master encompassing all lineages and mandalas. The guide of beings in Jambudvipa, Vajradhara. I prostrate with my head to the lotus feet of the glorious Lama. The essence of the heart, the pinnacle of the definitive secret vehicle, The definitive path that reveals the nature of suchness. In the mandala of the fifty-eight blood drinkers, The method of entry, I sing in the roar of the vajra. Here, from the tantra of the assembled Heruka: First is the ritual of the ground, Second is the place of preparation, Third, perform the ritual of entry. As it is said, the first ritual of the ground in the west, and the other rituals of preparation, should be performed according to the mandala ritual Vajra Garland composed by Je Lama. Here, the ritual of the disciples especially abiding is to draw a four-spoked wheel on a mandala one cubit in the southeast of the mandala. In front of the master, prepare all the necessary implements, including toothpicks, etc., that are needed below. Then, the disciples should bathe. Banish obstacles. After meditating on the protective circle, the common Dharma talk should precede it. The difference in connection. This is a category of the Dharma of the Great Magical Illusion Net, which is like the root or foundation of all the Tripitaka and Tantras. There are two stages of maturation and liberation. Here, it is time to bestow the empowerment of maturation. The empowerment also has three parts: preparation, main part, and conclusion. Here, the preparation is a distinction of preparation, which is to accomplish the Dharma of the disciples especially abiding. For this purpose, first, please gather all your bodies, enjoyments, and the ocean of merit associated with the three times, and generate the intention to offer, and offer the field.
Chinese
萨末。第二，驱除魔障和分离遮障两者的。第一是：上师以忿怒金刚的傲慢，念诵“吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）比湿瓦 班杂 卓达 匝拉 曼达拉 啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）。哈拉哈拉哈拉吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。”由此生起不可思议的化身忿怒尊众，充满所有世间界。以十五大征兆和法显现的神变大威力，思念威吓、驱逐、摧毁所有引诱魔鬼邪祟的众会。顶礼！向三宝顶礼。以三宝的谛实、法性清净的谛实、有法因果不虚的谛实，特别是世尊幻化能仁的坛城本尊众的谛实，以及大谛实的加持力。如是先说谛实力，对聚集于此的弟子们作祟和损害的所有鬼神，不要住在这里，离开！如是说，念诵四吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）咒三遍等，并用古古律熏香，用芥子驱赶。再次观想忿怒尊众聚集回来，所有方隅充满忿怒尊和金刚帐篷，降下兵器的雨，燃烧的火焰蔓延到各个方向，以此束缚，无论如何也无法摧毁。第二是：上师右手五指上，每个手指上都有一个太阳轮，上面标有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡） स्वां आं हां。左手五指上，每个手指上都有一个月亮轮，上面标有मूं लां मां पां तां，观想成为五部佛父佛母十尊。嗡 苏惹达 斯瓦。如是合掌，金刚合掌。如是交错手指，金刚结界。如是结手印，观想五部佛父佛母平等结合。如上先说谛实力，这些弟子相续中存在的业障、烦恼障、所知障、低劣见解的遮障、缺乏佛法的遮障、恶习的遮障等等，所有遮障的蕴聚，都因手印的光芒而分离。金刚结界 扎 塔。如是多次念诵并摇动手印，从五部的结合处生出
English
Sammo. Secondly, regarding the two aspects of dispelling obstacles and separating obscurations. The first is: The master, with the pride of Wrathful Vajra, recites, "Hūṃ Hūṃ Hūṃ Viśva Vajra Krodha Jvala Mandala Phat Phat Phat. Hala Hala Hala Hūṃ." By saying this, emanate inconceivable wrathful hosts, filling all realms of the world. With the fifteen great omens and the great power of the magical display of Dharma appearance, contemplate threatening, dispelling, and destroying all assemblies that lead demons and obstructors astray. Homage! I prostrate to the Three Jewels. By the truth of the Three Jewels, the truth of the purity of Dharma-nature, the truth of the infallibility of cause and effect of phenomena, and especially the truth of the deities of the mandala of the Bhagavan's magical display, and by the blessings of the great truth. Thus, proceeding with the declaration of the power of truth, may all the spirits that harm and torment the assembled disciples here not remain here, but depart!" Thus, recite the mantra of the four Hūṃs three times, and fumigate with gugul. Scatter mustard seeds. Again, visualize the wrathful ones gathering back, all directions and boundaries filled with wrathful ones and a vajra tent, a rain of weapons falling, and a blazing garland of fire radiating in all directions, binding it so that it cannot be destroyed in any way. The second is: On the five fingers of the master's right hand, on each solar disc, are marked Hūṃ Oṃ Svāṃ Āṃ Hāṃ. On the five fingers of the left hand, on each lunar disc, are marked Mūṃ Lāṃ Māṃ Pāṃ Tāṃ, visualizing them as the ten male and female deities of the five families. Oṃ Surata Svaṃ. Thus, join the palms, Vajra Añjali. Thus, interlock the fingers, Vajra Bandha. Thus, seal the mudra, visualizing the five male and female families uniting equally. As above, proceeding with the declaration of the power of truth, may all the obscurations of karma, the obscurations of afflictions, the obscurations of knowledge, the obscurations of inferior views, the obscurations of lacking Dharma, and the obscurations of bad habits, etc., all the heaps of obscurations that exist in the minds of these disciples, be separated by the rays of light of this mudra. Vajra Bandha Tra Tha. Thus, recite many times and shake the mudra, from the union of the five families arises
Chinese
以...庄严。安住于智慧火焰燃烧的中央。以空性等作为自性的五族五咒加持。以身金刚等加持。以班杂萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजः，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：金刚集合）降临。以诶嘿（藏文：ཨེ་ཧྱེ་ཧི，梵文天城体：एह्येहि，梵文罗马拟音：ehyehi，汉语字面意思：来，来）迎请。以扎吽榜霍（藏文：ཛཿཧཱུཾ་བྃ་ཧོཿ，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：扎吽榜霍）融入。以身语意金刚稳固。以普贤四供云供养后，由父尊母尊双运后所生之物，金刚黑汝嘎父尊母尊融化后所生的灌顶物：伞和胜幢和右边的发髻。佛黑汝嘎父尊母尊融化后所生的灌顶物：食物和饮料。宝生黑汝嘎父尊母尊融化后所生的灌顶物：头饰和念珠。莲花黑汝嘎父尊母尊融化后所生的灌顶物：左边的发髻。羯磨黑汝嘎父尊母尊融化后所生的灌顶物：盔甲。五部全部融化后所生的灌顶物变成五种精华和宝瓶。手印天尊的灌顶所化现的法衣灌顶和修法灌顶的剩余物净化。从空性中，每个吽字完全变化，自性心是智慧的游舞，显现为无碍的奇迹，血饮燃烧的座垫和手印，装饰，法器，各自的形象清晰而不混杂，能赐予事业和成就的加持，观想为具有无碍之能力。之后进入实际的仪轨，进入坛城的仪轨和进入后给予灌顶的仪轨两种。第一种是，根本续部中说：“一切作为自在者，以明觉进入。之后应引入弟子。”因此，上师进入的法有两种，弟子进入的法有十九种，总共二十一种。第一种是上师进入：坛城建立修法的程序全部完成后，上师自己像弟子进入一样进入坛城，以自入的方式接受灌顶，如果不能，则恭敬地坐在坛城的东门，抛掷明觉之花，按照成就法来做，就能成就。第二种是请求允许引入弟子，寂静尊是：嗡。金刚智慧获得之。一切如来之。宫殿心要之坛城中。我将引入弟子。如是说。
English
Adorned with... Residing in the center of the blazing fire of wisdom. Bestowed with the five sets of five mantras, with emptiness, etc., as their nature. Blessed by Kaya Vajra, etc. Descend with Vajrasamājaḥ (Tibetan: བཛྲ་ས་མཱ་ཛཿ, Sanskrit Devanagari: वज्रसमाजः, Sanskrit Romanization: vajrasamājaḥ, literal Chinese meaning: Diamond Assembly). Invite with Ehyehi (Tibetan: ཨེ་ཧྱེ་ཧི, Sanskrit Devanagari: एह्येहि, Sanskrit Romanization: ehyehi, literal Chinese meaning: Come, Come). Merge with Jaḥ Hūṃ Baṃ Hoḥ (Tibetan: ཛཿཧཱུཾ་བྃ་ཧོཿ, Sanskrit Devanagari: जः हुं बं होः, Sanskrit Romanization: jaḥ hūṃ baṃ hoḥ, literal Chinese meaning: Ja Hum Bam Hoh). Stabilize with Kaya Vaka Citta Vajra. After offering with Samantabhadra's four intertwined foot washes, the empowerment substances arising from the union of father and mother, the Vajra Heruka father and mother melting: an umbrella, a victory banner, and a right-side topknot. The empowerment substances arising from the Buddha Heruka father and mother melting: food and drink. The empowerment substances arising from the Ratna Heruka father and mother melting: a headdress and a mala. The empowerment substances arising from the Padma Heruka father and mother melting: a left-side topknot. The empowerment substances arising from the Karma Heruka father and mother melting: armor. The empowerment substances arising from the melting of all five families become the five essences and vases. Purify the remaining empowerment substances of clothing empowerment and practice empowerment, which emanate from the empowerment of the mudra deities. From emptiness, each Hūṃ letter completely transforms, the nature of mind is the unceasing magic of the play of wisdom, the self-appearance as the burning seat of the blood drinker, and the hand implements, ornaments, and practice substances, each with their own clear and unmixed forms, capable of bestowing the power and blessings of activities and accomplishments, are visualized as possessing unobstructed power. Then, in the actual ritual, there are two rituals: the ritual of entering the mandala and the ritual of bestowing empowerment upon entering. The first is, as stated in the root tantra: "The all-doer, the lord, enters with awareness. Then the disciple should be introduced." Therefore, there are two dharmas for the teacher to enter and nineteen dharmas for the disciple to enter, totaling twenty-one. The first is the teacher's entry: after all the procedures of mandala construction and practice are completed, the teacher himself enters the mandala as the disciple enters, receiving the empowerments in the manner of self-entry, or, if unable, respectfully sits at the east gate of the mandala, throws the flower of awareness, and performs according to the accomplishment method, and it will be accomplished. The second is the granting of permission to introduce the disciple, the peaceful one is: Oṃ. The Vajra Wisdom to be obtained. Of all the Tathagatas. In this mandala of the palace essence. I shall introduce the disciple. Thus it is said.