English
Mixed. Then, as the wheel descends, meditate on the tent, reciting "Hum" above the wheel, etc. Recite "Om Chakra Wheel Jwala La Ska Kro Ta Hum Phat! (Tibetan: ༀ་ཙཀྲ་འཁོར་ལོ་ཛྭ་ལ་ལ་སྐ་ཀྲོ་ཏ་ཧཱུྃ་ཕཊ྄, Sanskrit Devanagari:, Sanskrit Romanization: oṃ cakra jvālā la ska kro ta hūṃ phaṭ, Literal Chinese meaning: Om, Wheel, Flame, La, Tsa, Krota, Hum, Phat!)". By reciting this, behind the vajra tent, a white, radiant, eight-spoked wheel transforms into a constructed tent. Outwardly, it is the wheel; inwardly, it is Vairochana; secretly, it is Buddha Heruka; ultimately, it is the mirror-like wisdom. Then, as the sword descends, meditate on the tent, reciting "Hum" above the sword, etc. Recite "Om Prajna Wisdom, namely Sword Jwala La Ska Kro Ta Hum Phat! (Tibetan: ༀ་པྲཛྙཱ་ཤེས་རབ་སྟེ་རལ་གྲི་ཛྭ་ལ་ལ་སྐ་ཀྲོ་ཏ་ཧཱུྃ་ཕཊ྄, Sanskrit Devanagari:, Sanskrit Romanization: oṃ prajñā śes rab ste ral gri jvālā la ska kro ta hūṃ phaṭ, Literal Chinese meaning: Om, Prajna, Wisdom, namely, Sword, Flame, La, Tsa, Krota, Hum, Phat!)". By reciting this, behind the wheel, a yellow, radiant sword transforms into a constructed tent. Outwardly, it is the sword; inwardly, it is Ratnasambhava; secretly, it is Ratna Heruka; ultimately, it is the wisdom of equality. Then, as the hammer descends, meditate on the tent, reciting "Hum" above the hammer, etc. Recite "Om Musti Hammer Jwala La Ska Kro Ta Hum Phat! (Tibetan: ༀ་མུ་སྟི་ཐོ་བ་ཛྭ་ལ་ལ་སྐ་ཀྲོ་ཏ་ཧཱུྃ་ཕཊ྄, Sanskrit Devanagari:, Sanskrit Romanization: oṃ mu sti tho ba jvālā la ska kro ta hūṃ phaṭ, Literal Chinese meaning: Om, Musti, Hammer, Flame, La, Tsa, Krota, Hum, Phat!)" etc. By reciting this, behind the sword, a hammer with a yellow handle and a red head transforms into a tent. Outwardly, it is the hammer; inwardly, it is Amitabha; secretly, it is Padma Heruka; ultimately, it is the wisdom of discernment. Then, as the crossed vajra descends, meditate on the tent, reciting "Hum" above the crossed vajra, etc. Recite "Om Karma Action Crossed Vajra Jwala La Ska Kro Ta Hum Phat! (Tibetan: ༀ་ཀརྨ་ཕྲིན་ལས་རྒྱ་གྲམ་ཛྭ་ལ་ལ་སྐ་ཀྲོ་ཏ་ཧཱུྃ་ཕཊ྄, Sanskrit Devanagari:, Sanskrit Romanization: oṃ karma phrin las rgya gram jvālā la ska kro ta hūṃ phaṭ, Literal Chinese meaning: Om, Karma, Action, Crossed Vajra, Flame, La, Tsa, Krota, Hum, Phat!)". By reciting this, behind the hammer, a green crossed vajra transforms into a tent. Outwardly, it is the crossed vajra; inwardly, it is Amoghasiddhi; secretly, it is Karma Heruka; ultimately, it is the wisdom of accomplishing activities. Then, as the rock mountain descends, meditate on the tent, reciting "Hum" above the rock mountain, etc. Recite "Om Vajra Rock Pata La Rock Mountain Pancha Five Levels Hum Phat! (Tibetan: ༀ་བཛྲ་རྡོ་རྗེ་པ་ཏ་ལ་བྲག་རི་པཉྩ་ལྔ་རིམ་ཧཱུྃ་ཕཊ྄, Sanskrit Devanagari:, Sanskrit Romanization: oṃ vajra pa ta la brag ri pañca lnga rim hūṃ phaṭ, Literal Chinese meaning: Om, Vajra, Pata, La, Rock Mountain, Pancha, Five, Levels, Hum, Phat!)". By reciting this, behind the five-layered tents, a dark blue vajra rock mountain transforms into a tent. Outwardly, it is the rock mountain; inwardly, it is Samantabhadra; secretly, it is Chemchok Heruka; ultimately, it is self-arisen wisdom. Then, recite the Flame Vajra once. All six tents contain a large crossed vajra in the center. The eastern horn is white, the southern is yellow, the western is red, the northern is green, and the center is dark blue. Recite it again, the fire mountain is in the form of a five-peaked vajra, burning clockwise.
Chinese
观想用火烧掉那些魔障。再次念诵一遍，观想黑色旋风左右旋转，连焚烧尸体的灰烬也吹散。寂静的朵玛供养到此为止就可以了。如果像是忿怒尊，自身就是一切佛的，身语意的金刚之主。因为本来就是忿怒之王，因此从如是之性法界中，忿怒母自在显现。念诵“吽 吽 吽 比湿瓦 瓦日拉 卓达 匝拉 曼达拉 啪 啪 啪。哈拉 哈拉 哈拉 吽”，虽然金刚萨埵的自性不变，但是形象改变，成为勇士自在的形象。薄伽梵大吉祥尊，九百千万零八百头，八百足，手中持有千界的各种兵器，从心间取出忿怒母自在，进行交合，从交合处生出菩提心云。从忿怒尊的身量三千由旬左右，化出数量等同于千界微尘的忿怒尊，使魔障无处可住，然后收摄回来，观想六层帐幕之内变成忿怒尊混乱的帐幕。像金刚橛一样按照自己的仪轨。或者在遮断结界的时候，上师这样说：顶礼吉祥金刚萨埵。守护有三种：见解法性的守护，三摩地，以及缘起轮。第一是具有见解的把握。第二是殊胜的三摩地，具有兵器的帐幕。第三是守护轮，像小图一样绘制，在曼扎外面放置，摆放五朵或九朵花束，观想为五部佛父佛母。在其上放置向上燃烧的轮火，上面用金刚杵镇压。供品朵玛按照仪轨陈设。自己可以做寂静或忿怒尊的坛城，按照仪轨也可以。念诵本尊自己仪轨的赞颂，加持轮。从自己的心间，在前方放出勃隆（藏文：བྷྲཱུྃ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆），化为光芒。按照仪轨生起五种兵器的帐幕轮，在轮和帐幕中，在四辐轮上，观想五部佛父佛母十尊，或者任何一尊佛父。像幻化或者套索一样，清晰观想身色、手印、装饰和服饰，在心间，各自的法器上安住各自的种子字。
English
Visualize burning those obstacles with fire. Recite it once more, and visualize a black whirlwind spinning left and right, scattering even the ashes of the burned corpses. The peaceful Torma offering is sufficient up to this point. If it is like a wrathful deity, one's own self is the Vajra Lord of all Buddhas' body, speech, and mind. Because one is inherently the Wrathful King, from the realm of suchness, the Wrathful Mother自在manifests. By reciting "Hūṃ Hūṃ Hūṃ Biśva Vajra Krota Jvala Mandala Phat Phat Phat. Hala Hala Hala Hūṃ," although the essence of Vajrasattva does not change, the form changes, appearing as a heroic and自在figure. The Bhagavan, the Great Glorious One, has nine hundred million eight hundred thousand heads, eight hundred feet, and holds various weapons of the thousand realms in his hands. From his heart, the Wrathful Mother自在is emanated, and in the union, from the juncture of union, clouds of Bodhicitta arise. From the Wrathful One's body, which is about three thousand yojanas in size, emanate Wrathful Ones as numerous as the fine dust particles of the thousand realms, making the obstacles unable to dwell. Then, gathering them back, visualize the six layers of tents transforming into a chaotic tent of Wrathful Ones. Like a Vajrakila, follow one's own tradition. Alternatively, during the cutting of the boundaries, the holy ones say this: Homage to the Glorious Vajrasattva. There are three types of protection: the protection of the view of Dharmata, Samadhi, and the Wheel of Dependent Arising. The first is having confidence in the view. The second is the superior Samadhi, possessing a tent of weapons. The third is the protection wheel, drawn like a small picture, placed outside the Mandala. Arrange five or nine bouquets of flowers, visualizing them as the five Buddha families, father and mother. On top of that, place an upward-burning Chakra Fire, pressed down by a Vajra on top. Arrange the offering Torma according to the tradition. One can create a peaceful or wrathful deity's mandala, or follow the tradition. Recite the praises of one's own Yidam tradition, and bless the wheel. From one's own heart, emanate Bhrūṃ (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूम्, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: Bhrūṃ) in front, which dissolves into light. Generate the tent wheel of the five weapons according to the tradition, and within the wheel and tent, on the four-spoked wheel, visualize the ten Buddhas of the five families, father and mother, or any single father. Like illusion or lasso, clearly visualize the body color, hand gestures, ornaments, and attire. In the heart, the respective seed syllables reside on their respective hand implements.
Chinese
光芒四射，击中目标。将生命的本质转化为白色的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），融入各自的种子字中。智慧尊安住。献上五供。进行赞颂。尽力进行一百零八次或更多次的祈祷。祈求愿望，然后在取轮之时，观想轮子变成碎片，增加到要实现的数量。念诵任何守护偈。然后好好地卷起来，戴在脖子上或身上。守护偈如下：吽，任何事物都无法摧毁或破坏的，空性的盔甲至高无上。摧毁了有相的境地后，穿上了纯粹法性的盔甲。吽，任何事物都无法摧毁或破坏的，轮子的盔甲至高无上。摧毁了愚痴的境地后，穿上了燃烧的轮子的盔甲。吽，任何事物都无法摧毁或破坏的，珍宝的盔甲至高无上。摧毁了傲慢的境地后，穿上了燃烧的珍宝的盔甲。吽，任何事物都无法摧毁或破坏的，莲花的盔甲至高无上。摧毁了贪欲的境地后，穿上了燃烧的莲花的盔甲。吽，任何事物都无法摧毁或破坏的，十字金刚杵的盔甲至高无上。摧毁了嫉妒的境地后，穿上了燃烧的十字金刚杵的盔甲。如是说。到此为止的段落结束。༈。第二，加持供品，圣水。供品有加持的实物和真正的加持两种。从自己的心间发出རྃ་（藏文，梵文天城体：रं，梵文罗马拟音：ram，汉语字面意思：让），ཡྃ་（藏文，梵文天城体：यं，梵文罗马拟音：yam，汉语字面意思：扬），ཁྃ་（藏文，梵文天城体：खं，梵文罗马拟音：kham，汉语字面意思：康）三个字，供品的所有不净之物，都因རྃ་（藏文，梵文天城体：रं，梵文罗马拟音：ram，汉语字面意思：让）而燃起智慧之火焚烧。因ཡྃ་（藏文，梵文天城体：यं，梵文罗马拟音：yam，汉语字面意思：扬）而生起智慧之风，吹散焚烧后的灰烬。因ཁྃ་（藏文，梵文天城体：खं，梵文罗马拟音：kham，汉语字面意思：康）而生起智慧之水，洗净吹散后的残余，观想完全洗净。这样焚烧、吹散、洗净三次后，将རྃ་（藏文，梵文天城体：रं，梵文罗马拟音：ram，汉语字面意思：让），ཡྃ་（藏文，梵文天城体：यं，梵文罗马拟音：yam，汉语字面意思：扬），ཁྃ་（藏文，梵文天城体：खं，梵文罗马拟音：kham，汉语字面意思：康）收回心间。供品的实物本身并没有被焚烧。然后首先加持圣水，将陈设的圣水从不可见的状态中，从心间发出བྷྲཱུྃ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆）字，化为光芒，观想成容器班杂。其中ཨཱཿ（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）字化为光芒，在月亮之上观想字母མུཾ་（藏文，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：母），深蓝色，化为光芒，成为佛母克罗地施瓦里，即忿怒母自在母，身色深蓝，一面二臂，双足一伸一屈。右手拿着五股金刚杵，
English
Light radiates from the syllable, striking the object to be accomplished. Transform the essence of life into a white A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A), and infuse it into their respective seed syllables. The wisdom being abides. Offer the five offerings. Perform praise. Perform as many recitations as possible, a hundred and eight or more. Make a request for desires, and then at the time of taking the wheel, visualize the wheel breaking into pieces, increasing to the number to be accomplished. Recite any protective verses. Then wrap it up well and wear it around the neck or on the body. The protective verses are as follows: Hūṃ, the armor of emptiness, which cannot be destroyed or broken by anything, is supreme. Having destroyed the realms of signs, I don the armor of pure Dharma-nature. Hūṃ, the armor of the wheel, which cannot be destroyed or broken by anything, is supreme. Having destroyed the realms of delusion, I don the armor of the blazing wheel. Hūṃ, the armor of the jewel, which cannot be destroyed or broken by anything, is supreme. Having destroyed the realms of pride, I don the armor of the blazing jewel. Hūṃ, the armor of the lotus, which cannot be destroyed or broken by anything, is supreme. Having destroyed the realms of desire, I don the armor of the blazing lotus. Hūṃ, the armor of the crossed vajra, which cannot be destroyed or broken by anything, is supreme. Having destroyed the realms of jealousy, I don the armor of the blazing crossed vajra. Thus it is said. The section up to this point is complete. ༈. Second, blessing the offerings, cleansing water. There are two types of offerings: blessed substances and true blessings. From one's own heart, emanate the three syllables Raṃ (Tibetan, Sanskrit Devanagari: रं, Sanskrit Romanization: ram, Literal Chinese meaning: Rang), Yaṃ (Tibetan, Sanskrit Devanagari: यं, Sanskrit Romanization: yam, Literal Chinese meaning: Yang), Khaṃ (Tibetan, Sanskrit Devanagari: खं, Sanskrit Romanization: kham, Literal Chinese meaning: Kang), and all the impure substances of the offerings are burned by the fire of wisdom arising from Raṃ (Tibetan, Sanskrit Devanagari: रं, Sanskrit Romanization: ram, Literal Chinese meaning: Rang). The wind of wisdom arises from Yaṃ (Tibetan, Sanskrit Devanagari: यं, Sanskrit Romanization: yam, Literal Chinese meaning: Yang), scattering the ashes of the burned substances. The water of wisdom arises from Khaṃ (Tibetan, Sanskrit Devanagari: खं, Sanskrit Romanization: kham, Literal Chinese meaning: Kang), washing away the remaining residue of the scattered substances, visualizing complete purification. After burning, scattering, and washing three times in this way, gather the syllables Raṃ (Tibetan, Sanskrit Devanagari: रं, Sanskrit Romanization: ram, Literal Chinese meaning: Rang), Yaṃ (Tibetan, Sanskrit Devanagari: यं, Sanskrit Romanization: yam, Literal Chinese meaning: Yang), Khaṃ (Tibetan, Sanskrit Devanagari: खं, Sanskrit Romanization: kham, Literal Chinese meaning: Kang) back into the heart. The actual substances of the offerings are not burned. Then, first, bless the cleansing water. From the state of non-duality, emanate the syllable Bhrūṃ (Tibetan, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: Bhrum) from the heart, dissolving into light, visualizing it as a container, Bhanda. Within it, the syllable Āḥ (Tibetan, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: Ah) dissolves into light, and on top of the moon, visualize the letter Muṃ (Tibetan, Sanskrit Devanagari: मुं, Sanskrit Romanization: muṃ, Literal Chinese meaning: Mum), dark blue, dissolving into light, becoming the Mother Krodheśvarī, the Wrathful Queen, dark blue in color, with one face and two arms, two legs extended and bent. The right hand holds a five-pronged wrathful vajra,