English
Eh, above that, to protect the country, offer white round divine food, its shape surrounded by many lotus petals and adorned with utpala flowers. For the noble being, offer a blue square, shaped like a castle, decorated with swords. For the evil-eyed one, offer a red round four-petaled lotus, entwined with five kinds of snakes. For Vaishravana, offer a yellow three-story building with a crest. All four are adorned with arrow banners, victory banners, and effigies of their respective colors, arranged in the four directions on the four lotus petals. In addition, place real or substitute (cakli) sky-iron vajras, banners, various foods and fragrant waters, stupas, umbrellas, victory banners, conch shells, scriptures, and vajras. Place vases and treasures as appropriate. Place the karma vase in the northeast. In front, offer four tormas in the shape of the four karmas, decorated with white sweet foods, and outer offerings. Behind, place medicine-liquor tormas, etc., and the tsok torma of the yidam you rely on. In addition, there are three-part tormas. In the iron furnace, place the linga containing border troops, gods, humans, and horses in iron, or if that is not possible, use a tsampa linga. Also gather owl feathers, guggul incense, phurbas, Tara swords, and the fire furnace, etc., as needed. Second, practice, offer, and empower: If possible, perform the three preliminary parts. If not, perform the common white obstacle practice, and practice one of the self-generation, close-practice, and increasing yidams, as is customary. If there is a connection with the monastery, it is also good to practice the Vajrapani Great Strength from Yerpa's treasure teachings. In addition, Whatever of the Eight Commands, you can perform the activity, and after completing the self-generation and recitation, perform the vase practice. Hūṃ! From the pure nature of the Dharmadhatu, the accumulation of self-arisen offerings, like the clouds of Samantabhadra's offerings, fills the boundless sky. Oṃ Vajra Arghaṃ, etc., up to Shabda Puja Hoḥ. Oṃ Āḥ Hūṃ Ha Ho Hrīḥ, bless the offerings with the three. Oṃ Svabhāva, etc. From emptiness, transformed from the syllable Bhrūṃ, a precious vase, complete with characteristics. In the center, filled with water and essence, on a lotus sun and moon seat, from Hūṃ arises the Vajra Wrathful One, dark blue, one face, two arms, wrathful and fierce, red-yellow hair blazing. The right hand brandishes a sky-iron vajra, the left hand holds an iron hook and snake lasso. The body is large, the limbs extremely stout. Naga
Chinese
五种蛇饰和蛇串装饰。 身出火焰，愤怒众神闪耀。 三处以嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为标志。 光芒四射，迎请智慧尊。 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）！ 以信心和誓言， 请降临，具誓言之忿怒尊！ 从色究竟天自然成就之殊胜处， 大密嬉戏之宫殿， 从柳叶城之宫殿， 以誓言力而迎请， 以誓言力而祈请降临！ 班杂 扎达 玛哈 罗恰那 诶嘿 嘿 萨玛雅 扎 扎！ 扎 吽 邦 霍！ 贝玛 嘎玛拉雅 萨特瓦姆！ 阿迪 普霍！ 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）！ 鲜花、熏香、灯、香， 美食、乐器等等， 药物、朵玛、血、欲妙之众， 无量供养之差别， 供养于忿怒尊及其眷属， 为成办事业，请享用！ 嗡 班杂 扎达 玛哈 罗恰那 阿尔刚 巴当 等等。 夏达 布扎 霍！ 班杂 阿姆日达！ 玛哈 巴林达！ 玛哈 惹达！ 嘎纳 扎扎 布扎 卡嘿！ 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）！ 金刚持权忿怒王， 摧毁魔和邪恶引导者， 圆满显现事业之神， 蓝宝石色，恐怖之身， 我顶礼赞叹忿怒尊之身！ 念诵自身命咒的光芒等，然后取持咒索。 嗡 班杂 扎达 玛哈 罗恰那 吽 帕！ 念诵至少一百零八遍。简略的供养赞颂，以及嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 如此以海螺供水，瓶中之神融入光中，化为金刚甘露自性之水。如是说。在事业瓶中观想甘露充满并念诵。再次增加供品。如前加持，前方生起：从空性中，八瓣莲花之莲心上，生起八角宝座，其上为日月之垫，其上为九尖天铁金刚，中心以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志，从中发出光芒， 供养圣众，净化有情之罪障， 降伏一切恶毒者， 光芒收摄，完全转变， 成为金刚暴怒尊，身色蓝黑色，一面二臂， 右手高举发出火焰的天铁金刚， 左手持铁钩和蛇索， 张口龇牙， 三眼怒视， 红黄色头发向上燃烧，头发缝隙中发出火焰， 身体巨大，肢体粗壮， 五种蛇饰和蛇串
English
Adorned with five types of snakes and snake garlands. Flames emanate from the body, wrathful deities shine. The three places are marked with Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), and Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Light radiates, inviting the wisdom beings. Hung (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)! With faith and commitment, Come forth, wrathful king with commitment! From the supreme abode of Akanishta's spontaneous accomplishment, The great secret's playful palace, From the palace of Willow City, I invite you by the power of commitment, I request you to come by the power of your commitment! Benza Chanda Maha Rosana Ehyehi Samaya Jiah Jiah! Jiah Hung Bam Ho! Padma Kamalaya Satvam! Ati Pujo! Hung (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)! Flowers, incense, lamps, fragrance, Food, music, and so on, Medicine, torma, blood, and desirable qualities, The immeasurable varieties of offerings, I offer to the wrathful king and his retinue, For the sake of accomplishing activities, please accept! Om Benza Chanda Maha Rosana Argham Padyam, etc. Shabda Puja Ho! Pancha Amrita! Maha Balinta! Maha Rakta! Ghana Chakra Puja Khahi! Hung (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)! The wrathful king who holds the vajra power, Destroying demons and evil guides, The deity who perfectly completes manifest activities, A terrifying form of lapis lazuli color, I prostrate and praise the body of the wrathful king! Recite the light rays of one's own life mantra, and then take the protection cord. Om Benza Chanda Maha Rosana Hung Peh! Recite this no less than one hundred and eight times. Brief offering and praise, and Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hung (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). By offering water with a conch shell, the deity in the vase dissolves into light and becomes water of the nature of vajra nectar. Thus it is said. Visualize and recite the nectar swirling in the activity vase. Add offerings again. Bless as before, and the front generation is: From emptiness, on a lotus heart of an eight-petaled jewel, on top of a sun and moon mandala, arises a nine-pointed iron vajra, marked in the center with Hung (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), from which light radiates, Offering to the noble ones, purifying the sins and obscurations of sentient beings, Subduing all malicious ones, The light rays converge and completely transform, Into Vajra Tummo, dark blue-black in color, with one face and two arms, The right hand raises an iron vajra emitting flames into the sky, The left hand holds an iron hook and a snake lasso, Mouth open, bared fangs, Three eyes gazing in a wrathful manner, Reddish-yellow hair blazing upwards, flames emitting from the gaps in the hair, Large body with thick limbs, Adorned with five types of snakes and snake strings.
Chinese
以莊嚴裝飾，從身的毛孔中，化現忿怒尊眾和智慧之火，遍滿整個世間；於顯空如幻之身中明觀；東方，由種子字དྷྲྀཾ་（藏文，梵文天城體dhṛṃ，梵文羅馬擬音dhṛṃ，持）化現持國天王白色，雙手持琵琶等。從生起本尊、迎請，到供養、讚頌、懺悔之間，按照伏藏儀軌、修法供品次第進行。念誦並觀想，在四大天王各自的咒語末尾，加上ཛཿཧཱུྃ་ཨཱ༔（藏文，梵文天城體jaḥ hūṃ āḥ，梵文羅馬擬音jaḥ hūṃ āḥ，招 吽 阿），念誦不少於一百零八遍後，如本尊法，加持食子。如供品儀軌中所述，念誦食子咒三遍，並以珍寶等製成的食子，供養金剛手和四大天王。僅以咒語供養。以四方交錯的方式，祈求願望，並請求允許引入弟子。 然後，用寶瓶之水為弟子沐浴。佈施驅魔食子，並如本尊法，敕令、驅逐邪魔、設立保護結界。進行散花、收花，並闡明發心。此乃五濁惡世末法時期，因往昔惡業所感，眾生聚集。五種衰敗如冬日寒冷般極其強烈，導致護持白法者勢力衰微。黑方之非人鬼神等兇惡之徒，威力日益增長。殘暴的突厥人次第出現之時已到，邊境軍隊抵達西藏中部。摧毀佛法和眾生安樂之事即將發生之時，第七世一切知者鄔金大師向以法王父子為首的君臣大眾預言。他們為了後世的利益，懇請消除災難的方法，因此，賜予了極其深奧的二十五種退兵之法，並加以封印，由娘·嘉納古瑪拉記錄下來，君臣五友在瓊倉扎（khyung tshang brag）的秘密岩洞中封存。末法時期，當各種徵兆顯現之時，化身為天子之轉世的伏藏大師吉嶺·俄賽·嘉瑪（gling od gsal sgyu ma）迎請出此伏藏。此教法由受記的娘大譯師的化身拉傑·洛哲嘉燦（lha rje blo gros rgyal mtshan）獲得，並以其力量三次擊退邊境軍隊，因此
English
Adorned with splendor, from the pores of the body, emanate wrathful deities and the fire of wisdom, filling the entire world; clearly visualize the form as illusory, empty, and luminous; in the east, from the seed syllable dhṛṃ (藏文, Devanagari: धृं, Romanized: dhṛṃ, meaning: holding) emanates the white Dhṛtarāṣṭra, holding a lute in his two hands, etc. From the generation of the deity and invitation, to the offerings, praises, and confessions, proceed systematically according to the treasure text, sadhana, and offering ritual. Recite and visualize, adding jaḥ hūṃ āḥ (藏文, Devanagari: जः हूं आः, Romanized: jaḥ hūṃ āḥ, meaning: beckon, hum, ah) at the end of each of the Four Great Kings' mantras, reciting no less than one hundred and eight times. Then, bless the torma as in the main deity practice. As described in the offering ritual, recite the torma mantra three times, and offer tormas made of precious substances to Vajrapani and the Four Great Kings. Offer with mantras only. Make supplications for wishes by combining the four directions, and request permission to introduce disciples. Then, bathe the disciple with water from the vase. Give the obstacle-removing torma, and as in the main deity practice, command, expel obstacles, and establish protective boundaries. Perform the scattering and gathering of flowers, and clarify the generation of bodhicitta. This is because in the degenerate age, the final five hundred-year period, beings are gathered due to the ripening of past negative karma. The five degenerations are extremely intense like the cold of winter, causing the power of those who protect the white dharma to decline. The power of evil non-human spirits and demons of the black side increases day by day. The time has come for the cruel Turks to appear in succession, and border troops have arrived in central Tibet. When the destruction of the happiness of the teachings and beings is about to occur, the omniscient Seventh, the Great Master Padmasambhava, prophesied to the assembled gathering of king and subjects, led by the Dharma King and his sons. Out of compassion for future generations, they requested a method to avert the disasters, and thus, he bestowed the extremely profound instructions on the twenty-five methods of repelling armies, sealed with secrecy, recorded by Nyak Jñānakumara, and sealed by the five friends of king and subjects in the secret cave of Khyungkang Drak. In the degenerate age, when the signs of the times become manifest, a great tertön, an emanation of a divine prince, Gling Ösel Gyuma, invited forth this treasure. This teaching was received by Lharjé Lodrö Gyaltsen, an incarnation of the Nyak Lotsawa, who had received the prophecy, and with his power, he repelled the border armies three times, therefore