Chinese
应当信受。念诵“嗡 班扎 布贝”等，献上五种供品。从四时六时起，善加摄持，直至菩提心要之间，以善逝供养且具足，愿时时守护。布置棘树的围墙。以棘树缠绕的咒语和事业水进行清扫。断除棘树的过患，融化为光，成为甘露充满的自性，具足特征，成为能够观察成就之兆的器具。观想于五种姓坛城中显现，为了显示成就之兆，念诵此句并复诵，无所顾忌地抛掷。给予棘树。于秘密殊胜之坛城中，为了善示金刚成就，我善抛掷棘树，愿成就之兆极佳。如此抛掷后，关于兆相的特征，经文中说：顶端朝上，是极佳成就之兆。朝向四方，四种事业皆能成就。朝向四隅，成就各种事业。朝下，必定成就地下成就。如是所说。关于系上三个结的护身线，具有金刚结的护身线，从吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉字字面意思：吽）字化为智慧忿怒十尊的自性。念诵忿怒十尊的咒语进行加持。嗡 佛陀 弥勒 萨尔瓦 Raksha Raksha 萨尔瓦 梭哈。将此护身线系于男性的左臂和女性的右臂，信受身体被金刚盔甲覆盖。在结上洒水并盖上金刚印。信受从中保护，免受阻碍的鬼神的所有障碍。以古夏草和甘露水清扫。观想将从字母德（藏文：དྷཱིཿ，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉字字面意思：德）和吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉字字面意思：吽）字中生出的两束古夏草，作为枕头和坐垫给予。如善逝释迦狮子，降伏魔军获得禅定一样，无垢清净的古夏草垫，善施予你，愿能降伏魔军。嗡 阿 吽（藏文：ཨཱོཾ་ཨཱཿཧཱུྃ།，梵文天城体：ओम् आः हुं，梵文罗马拟音：oṃ āḥ hūṃ，汉字字面意思：嗡 阿 吽）。念诵并给予。今晚面向上师和坛城，以善良之心安睡，观察梦中出现的任何征兆。然后信任并生起欢喜。善妙吉祥的成就，如诸佛所作，为了你成就无尽的成就，大吉祥金刚。
English
You should believe. Recite "Om Vajra Puspe" etc., and offer the five offerings. From the four times and six times, take good care, until the essence of Bodhicitta, with the Sugata offering and being complete, may you be protected at all times. Arrange a fence of thorn trees. Cleanse with the mantra and action water entwined with thorn trees. Having removed the faults of the thorn tree, dissolve into light, becoming the nature of being filled with nectar, complete with characteristics, and become an instrument capable of observing the signs of accomplishment. Visualize appearing in the mandala of the five families, and in order to show the signs of accomplishment, recite this sentence and repeat it, throwing it away without hesitation. Give the thorn tree. In the secret and supreme mandala, in order to show the Vajra accomplishment well, I have thrown the thorn tree well, may the signs of accomplishment be excellent. After throwing it like this, regarding the characteristics of the signs, it is said in the scriptures: The tip pointing upwards is a sign of great accomplishment. Looking in the four directions, the four actions will be accomplished. Looking in the four corners, various actions will be accomplished. Looking downwards, the underground accomplishment will definitely be accomplished. As it is said. Regarding tying the protection cord with three knots, the protection cord with Vajra knots, from the syllable Hum (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) transforms into the nature of the ten wisdom wrathful deities. Bless by reciting the mantra of the ten wrathful deities. Om Buddha Maitri Sarva Raksha Raksha Sarvam Svaha. Tie this protection cord on the left arm of the male and the right arm of the female, believe that the body is covered with Vajra armor. Sprinkle water on the knot and seal it with the Vajra seal. Believe that you are protected from all obstacles of obstructing spirits. Cleanse with Kusha grass and Amrita water. Visualize giving two bundles of Kusha grass, which arise from the letters Dhih (Tibetan: དྷཱིཿ, Sanskrit Devanagari: धीः, Sanskrit Romanization: dhīḥ, Chinese literal meaning: Dhih) and Hum (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), as pillows and cushions. Just as the Sugata Shakya Lion, subdued the armies of demons and attained Samadhi, the stainless and pure Kusha grass mat, is well bestowed upon you, may you subdue the armies of demons. Om Ah Hum (Tibetan: ཨཱོཾ་ཨཱཿཧཱུྃ།, Sanskrit Devanagari: ओम् आः हुं, Sanskrit Romanization: oṃ āḥ hūṃ, Chinese literal meaning: Om Ah Hum). Recite and give. Tonight, face the Lama and the mandala, sleep with a good heart, and observe any signs that appear in your dreams. Then trust and generate joy. The auspicious and glorious accomplishment, as done by all the Buddhas, for you to accomplish endless accomplishments, great auspicious Vajra.
Chinese
杰·云努耶（杰·青年）啊！明日因能得见坛城之故，定能获得三身之果。如是等等，即是学徒们预备之法完成。行善愿后，遣学徒们返回各自住处。导师以少许供赞念诵，策励预备之天。献简略会供。手持香，合掌祈请：如火燃烧之劫中，自光芒交织之坛城内，世尊金刚童子与，无二法轮广布母，以慈悲方便所化身，诸怒尊怒母安住。 无余请垂念于我，为利学徒与，亦为供养汝等故，金刚我某某，明日将绘坛城，之后以慈爱住于此，祈请加持之。如是云云。嗡 班扎 贝嘎 扎玛 吽（藏文：ཨཱོཾ་བཛྲ་བེ་ག་ཀྲ་མ་ཧོ༔，梵文天城体：，梵文罗马拟音：oṃ vajra vega krama hūṃ，汉语字面意思：嗡，金刚，迅速，次第，吽）如是，以单尖金刚印反置于顶轮。观想坛城众已升至虚空界安住。自生收摄，回向发愿。第二，为成就灌顶之义而作供养，陈设坛城灌顶物：于台上以五甘露点洒，铺设绢绘坛城，中央及四方布置埃仲，中央安置主尊胜妙金刚橛，四方安置：佛、宝、莲花、业四金刚橛。其上于幻化台上，安放具三十五尊之精华，具绸缎束缚及顶饰之宝瓶。其前安置主尊，四种金刚橛部多，十怒尊父母，食者杀者等三十五尊身像，十怒尊忿怒方便合集，胜妙二十一尊，十二护法合集之膨胀橛或嚓克力。水灌宝瓶，顶饰，金刚杵，铃，名灌等亦于四方安放。导师灌顶物：伞，血，油，大灰，田宅，颅鬘，虎皮裙，烧烟及人腿骨笛等置于一方。四业之念珠，五股金刚杵，九股金刚杵，又牛皮，虎皮裙，蛇绳，颅鬘，田皮，油，血，大灰，火堆等按顺序，及手印九股金刚杵，五股金刚杵，火堆。
English
Obeisance to the Youthful One! Tomorrow, by clearly seeing the mandala, the fruit of the three bodies will surely be attained. Thus, the preliminary practices for the disciples are completed. After making aspirations for virtue, the disciples are dismissed to their own places. The teacher, with a little offering and praise, recites to encourage the deities of preparation. A brief feast offering is presented. Holding incense and joining palms, the prayer is made: In the eon blazing like fire, from the mandala of interwoven rays of light, the Bhagavan Vajrakumara and the inseparable Wheel-Establishing Mother, the emanation body of compassion and skillful means, the wrathful deities, male and female, reside. Without exception, please consider me, for the benefit of the disciples and also for the offering to you all, Vajra I, so-and-so, will draw the mandala tomorrow. Afterwards, abide here with love and please bestow blessings. Thus, and Oṃ Vajra Vega Krama Hūṃ (藏文：ཨཱོཾ་བཛྲ་བེ་ག་ཀྲ་མ་ཧོ༔，梵文天城体：，梵文罗马拟音：oṃ vajra vega krama hūṃ，汉语字面意思：嗡，金刚，迅速，次第，吽). Thus, with the single-pointed vajra mudra reversed on the crown of the head. Visualize that the mandala beings have risen into the sphere of space and are abiding. Generate oneself, gather, disperse, dedicate, and make aspirations. Second, to accomplish the meaning of empowerment, make offerings, and arrange the mandala empowerment substances: On the platform, sprinkle with the five elixirs, spread the painted cloth mandala, and arrange the E-khrom in the center and the four directions, placing the chief son, the supreme phurba, in the center. In the four directions: Buddha, Ratna, Padma, Karma, arrange the four Kīlaya phurbas. Above that, on the illusory platform, place the vase containing the essence of the thirty-five deities, bound with blue silk and adorned with ornaments. In front of that, place the chief deity, the four Kīla families, the ten wrathful deities, male and female, the eaters and slayers, the thirty-five body images, the combined wrathful methods of the ten wrathful deities, the twenty-one supreme deities, the combined swollen phurba or chakli of the twelve oath-bound protectors. The water empowerment vase, the crown ornament, the vajra, the bell, and the name empowerment are also placed in the four directions. The teacher's empowerment implements: umbrella, rakta, oil, great ashes, field, skull garland, tiger skin, burning incense, and human leg bone flute are placed in one direction. The rosary of the four actions, the five-pointed vajra, the nine-pointed vajra, also cowhide, tiger skin, snake rope, skull garland, field skin, oil, rakta, great ashes, and fire piles are arranged in order, and the hand implements, the nine-pointed vajra, the five-pointed vajra, and the fire pile.
Tibetan
ཁ་ཊྭཱཾ། ཕུར་པ་རྣམས་སོ་སོའི་ཙཀླི། རཀྟའམ་ཐོད་ཕྲེང་། ཆོས་བཤད་འཁོར་ལོ་དུང་དྲིལ་བུ་པུསྟི། གསང་ཐོད། རིག་ཙཀ་རྣམས་ཅི་བདེར་བཀོད། གཞན་དོན་རྗེས་གནང་ལ་འཁོར་ལོ། རལ་གྲི །དུང་། གླེགས་བམ། རྒྱལ་མཚན། མངོན་སྤྱོད་རྗེས་གནང། རྡོ་རྗེ་རྩེ་དགུ །ཐོད་ཁྲག་ལས་ཕུར། མདའ་གཞུ། དུར་ཁྲོད་ཆས་བརྒྱད། ལས་བཞིའི་གཟུགས། ཤ་ལྔ། བདུད་རྩི་ལྔ། ཚོགས་རྫས། མར་མེ་བཅས་སྣོད་གཅིག་ཏུ་ལེན་བདེར་བཞག །དཀྱིལ་འཁོར་གྱི་མཐའ་སྐོར་དུ་དྲག་མཆོད་སྨན་རཀ་གཏོར་གསུམ། བཀའ་གཏེར་སྲུང་མའི་གཏོར་འབུལ་སོགས་སྤྱི་ལྟར་བཤམ། ལས་བུམ་བྱང་ཤར་རམ་གང་བདེར་བཀོད། ཚོགས་ཀྱི་ཡོ་བྱད་དང་སྔོན་གཏོར་གྱིས་མཚོན་པའི་མཁོ་བའི་ཡོ་བྱད་མཐའ་དག་ཚོགས་པར་བྱའོ། །དངོས་གཞི་ལ་ཚིག་བདུན་དང་བརྒྱུད་པའི་གསོལ་འདེབས་གཏང་། ལས་བྱང་ལྟར་སྔོན་འགྲོའི་ཆོས་བརྒྱད་ལས་བྱིན་འབེབ་སྐབས་ནམ་མཁར་བཞུགས་པའི་སྟ་གོན་གྱི་དཀྱིལ་འཁོར་པ་ཐམས་ཅད་དཀྱིལ་འཁོར་དང་སྒྲུབ་རྫས་ལ་ཐིམ་པར་བསྒོམ། དངོས་གཞི་དཀྱིལ་འཁོར་གསུམ་གསལ་བཏབ་པ་ནས་བརྩམ་བཟླས་པའི་བར་གཏང་། རྩ་བའི་བཟླས་པ་དང་དམ་ཅན་ཉེ་བསྙེན་དམིགས་བཟླས་ཀྱང་ཅི་འགྲུབ་བྱས་ལ་སྟོང་ཚིགས་མཆོད་བསྟོད་ཕུལ། མེ་ཏོག་དོར། ཛཔ྄་ཁང་ མི་བསྡུ། བཀའ་གཏེར་སྲུང་མའི་གཏོར་ཆོག་རྒྱས་བསྡུས་གང་ཡང་རུང་བ་དང་། ཚོགས་མཆོད་བསྒྲལ་བསྟབ་སྐོང་བའི་བར་དུ་བྱ། སྤྲོ་ན་རྩ་གསུམ་སྤྱི་བསྐང་སྦྱར། ལས་བུམ་ཡང་བསྐྱར་ནས་བསྒྲུབ་པའམ་སྔགས་ཙམ་གྱིས་བྱིན་བརླབ། བདག་འཇུག་སྙིང་པོ་ཙམ་བླང་གྲུབ་ན་མཆོག་ཡིན་ཡང་མི་ནུས་ན་རིག་པའི་མེ་ཏོག་དོར་ལ་སློབ་མ་གཞུག་པར་གནང་བ་ནོད། དཀྱིལ་འཁོར་ཡོལ་བས་བསྒྲིབ་བོ། །གསུམ་པ་དབང་བསྐུར་བ་ལ། སློབ་མ་རྣམས་ལས་བུམ་གྱིས་ཁྲུས་ནས་དབྱུང་། ལས་བྱང་ལྟར་བགེགས་ལ་གཏོར་མ་གཏང་། བཀའ་བསྒོ་ཞིང་མཚམས་བཅད་ལ་སྲུང་འཁོར་བསྒོམ། སེམས་བསྐྱེད་གསལ་བཏབ། སྤྲོ་ན་ལོ་རྒྱུས་རྒྱས་པར་བརྗོད་ཅིང་བྱེ་བྲག་ཏུ། དེ་ལ་སྐབས་སུ་བབས་པའི་གདམས་ཟབ་ཁྱད་པར་ཅན་འདི་ཉིད་སློབ་དཔོན་གང་གིས་མཛད་ཅིང་གང་ལས་བརྒྱུད་ན། འོག་མིན་གྱི་གནས་སུ་བཅོམ་ལྡན་འདས་དཔལ་རྡོ་རྗེ་གཞོན་ནུས་འཁོར་རིགས་བཞིའི་སངས་རྒྱས་རྣམས་ལ་ཆོས་ཉིད་ཀྱི་རང་སྒྲས་བསྟན་པ་ལས་བརྒྱུད་དེ། རིག་འཛིན་ཚེ། རྣམ་བཞིའི་ལས། ས་འོག་གཏེར། ཕྱག་རྒྱ་ཆེན་པོའི་མཆོག་སྟེ་དངོས་གྲུབ་རྣམ་པ་བཞི་ལ་མངའ་བརྙེས་པའི་ཨོ་རྒྱན་པདྨ་འབྱུང་གནས་ལ་བཀའ་བབས། དེའང་སློབ་དཔོན་
Chinese
卡杖嘎，橛各自的坛城，血或颅鬘，讲经法轮、海螺、铃、书函，秘密颅骨，明智轮等随意安放。为利他而作的随许是法轮、宝剑、海螺、经卷、胜幢，猛咒随许，九尖金刚杵，颅血橛，弓箭，尸林八饰，四业之形，五肉，五甘露，会供品，灯等安放于一个器皿中便于取用。坛城周围陈设猛供、药、酒、朵玛三类。如常陈设噶玛和伏藏护法的朵玛供品等。事业瓶安放于东北方或任何方便之处。聚集会供的用具和以食子为代表的所需一切用具。正行念诵七句祈请文和传承祈请文。按照事业仪轨，在前行八法中，降临加持时，观想安住于虚空中的所有准备坛城者融入坛城和修法物中。正行从观想清楚三个坛城开始，到念诵之间进行。尽可能多地念诵根本咒和护法近修，然后献上空行母供赞，抛洒鲜花。念诵处不要聚集。噶玛和伏藏护法的朵玛仪轨，无论广略都可以，并进行会供、诛杀、供奉、圆满之间。如果愿意，可以加入三根本总供。再次修持事业瓶，或者仅以咒语加持。如果能圆满获得自入精华则为殊胜，如果不能，则抛洒明智之花，请求允许引入弟子。用帷幕遮蔽坛城。第三，灌顶时，从事业瓶中为弟子们沐浴后引出。按照事业仪轨，向魔障施放朵玛。下达教令，划定界限，观想防护轮。清晰生起菩提心。如果愿意，可以详细讲述历史，特别是，这个恰逢时机的甚深口诀，是哪位上师所作，又从何处传承而来呢？在密严刹土，薄伽梵吉祥金刚童子向四种姓的诸佛以法性的自声宣说，由此传承下来。传给持明者措。四种事业。地下伏藏。大手印之王，即是获得了四种成就的邬金莲花生。降下教令，这位上师
English
Khaṭvāṃga, individual cakras of the phurbas, rakta or skull garland, Dharma teaching wheel, conch shell, bell, book, secret skull, and wisdom chakras are arranged as convenient. For the subsequent permission for the benefit of others, a wheel, sword, conch shell, scripture, victory banner. Fierce action subsequent permission, nine-pointed vajra, phurba made of skull blood, bow and arrow, eight charnel ground ornaments, forms of the four actions, five meats, five amṛtas, tsok substances, and lamps are placed in one container for easy access. Around the mandala, fierce offerings, medicine, alcohol, and the three types of torma are arranged. Torma offerings to the protectors of Kama and Terma are arranged as usual. The action vase is placed in the northeast or wherever is convenient. All necessary items, including tsok implements and preliminary torma, should be gathered. For the main part, recite the Seven-Line Prayer and the Lineage Prayer. According to the action ritual, during the blessing descent in the preliminary eight dharmas, visualize all the preparation mandala practitioners residing in the sky dissolving into the mandala and the accomplishment substances. The main part is performed from the clear visualization of the three mandalas until the recitation. Recite the root mantra and the Damchen near-recitation as much as possible, then offer the emptiness verse, praise, and scatter flowers. Do not gather in the recitation place. The torma ritual for the Kama and Terma protectors, whether extensive or concise, and perform the tsok offering, subjugation, offering, and completion. If desired, add the general fulfillment of the Three Roots. Bless the action vase again by performing it again or just with mantras. If one can successfully obtain the essence of self-entry, it is excellent, but if not, scatter the flowers of wisdom and request permission to introduce disciples. Cover the mandala with a curtain. Third, during the empowerment, bathe the disciples with the action vase and lead them out. According to the action ritual, offer torma to the obstacles. Issue commands, demarcate boundaries, and visualize the protection wheel. Clearly generate bodhicitta. If desired, tell the history in detail, especially, who is the master who composed this profound and special opportune instruction, and from where did it come? In the Akanishta realm, the Bhagavan Glorious Vajrakumara taught the Buddhas of the four castes with the self-sound of the nature of reality, from which it was transmitted. Passed on to the Vidyadhara Tsa. Four kinds of actions. Underground treasure. The supreme Mahamudra, that is, Orgyen Padmasambhava, who has mastered the four kinds of siddhis. The command descended, this master.