Chinese
其间，天空的吽字融入。从吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和ཨཾ་中，产生法界智慧的自性。三十七尊本尊连同四个颅骨，刹那间成就。中央的座垫上，薄伽梵吉祥黑汝嘎轮乐金刚，安住于中央。八瓣大乐莲花上，东方是空行母等，以金刚鬘为标志。如是，在虚空中生起坛城。从自己的心间吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，到ཕཻཾ།之间，如迎请坛城胜尊的智慧尊，献上二水、供品、乐器等外供。心咒后加三字，献上内供。以八支赞颂。 扎 吽 邦 霍（藏文：ཛཿཧཱུཾ་བཾ་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 邦 霍）融为一体。为了加持瑜伽清净的真言和手印，念诵一遍所有本尊的心咒。之后，迎请灌顶尊，进行灌顶，也与坛城胜尊相同，只是将“于我”改为“于彼”。之后，供养是，在各个本尊的心咒后，分别加上供养咒语。供养是经文的说法，实际上也需要这样，如果能做到就这样做，如果不能做到，就先念诵供养咒语，然后一起供养所有供品也可以。按照现在的做法，按照修法仪轨加持供品，在下面正行时再讲如何供养。从供水到乐器的外供，十六明妃的内供，秘密供养，赞颂等不能缺少，其他的可以根据情况增减。朵玛供养祈请后献上，超世间朵玛此时献上。世间朵玛在祈请享用后献上的方式，以及朵玛仪轨全部在此进行的方式。三种方式无论哪种，对于成就主要意义没有差别，但按照经文的后一种说法，应该在此进行。按照修法仪轨加持朵玛。因为不需要迎请坛城，所以念ཕཻཾ།迎请宾客，祈请剩余供品满足愿望。
English
In between, the syllable Hūṃ of the sky enters. From Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) and Aṃ, the essence of the wisdom of the Dharmadhatu arises. The thirty-seven deities, together with the four skulls, are instantly accomplished. On the central seat, the Bhagavan glorious Heruka Chakrasamvara resides in the center. On the eight petals of great bliss, to the east are the Ḍākinīs, marked by a vajra garland. Thus, the mandala is generated in the sky. From the Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) syllable in one's own heart, to Phaiṃ, invite the wisdom deities of the supreme mandala. Offer the outer offerings of two waters, offerings, and music. Offer the inner offering by adding three syllables to the end of the heart mantra. Praise with the eight branches. Jaḥ Hūṃ Baṃ Hoḥ (Tibetan: ཛཿཧཱུཾ་བཾ་ཧོཿ, Sanskrit Devanagari: जः हुं बं होः, Sanskrit Romanization: jaḥ hūṃ baṃ hoḥ, Chinese literal meaning: Jaḥ Hūṃ Baṃ Hoḥ) merge into one. In order to bless the mantra and mudra of pure yoga, recite the heart mantra of all the deities once. Then, invite the empowerment deities and perform the empowerment, which is also the same as the supreme mandala, except that "to me" is changed to "to him/her." Then, the offering is to add the offering mantra to the end of each deity's heart mantra. Offering is the explanation of the text, and in reality, it needs to be done in this way. If it can be done, do it like this. If it cannot be done, first recite the offering mantra, and then offer all the offerings together. According to the current practice, bless the offerings according to the sadhana, and explain how to offer them in the main practice below. The outer offerings from offering water to music, the inner offering of the sixteen vidyādharīs, the secret offering, and the praises cannot be omitted, and the others should be increased or decreased according to the situation. Offer the torma after the offering and supplication, and offer the transcendent torma at this time. The method of offering the worldly torma after requesting enjoyment, and the method of performing the entire torma ritual here. No matter which of the three methods is used, there is no difference in achieving the main meaning, but according to the later explanation of the text, it should be done here. Bless the torma according to the sadhana. Since there is no need to invite the mandala, recite Phaiṃ to invite the guests and request the remaining offerings to fulfill their wishes.
Chinese
是按照趋入之间的修法仪轨，在超世间朵玛的结尾，观想橛金刚本尊，在苏姆巴（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的末尾加上阿嘎惹（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），供养三次。如果愿意供养黑袍金刚等个别的护法，也在世间和超世间的朵玛仪轨之间供养。然后是请降临的祈请文：手持混合五甘露和大量肉的香炉。 从无二智慧中生起， 遍主万有自性者， 导师之主饮血吉祥尊， 与金刚亥母一同具足。 十方勇士与， 具神通之明妃， 菩萨等一切， 请垂念我。 为了利益弟子， 也为了供养你们， 金刚持等说此语， 明日将绘制坛城。 以慈悲心垂念， 祈请一切加持。 念诵三遍。之后补充供品，按照修法仪轨加持。外供、内供、秘密供、以意幻供养。用两首八句赞颂。念诵三遍百字明。祈请宽恕不足等。祈请赐予我一切成就。如此祈祷。再次从饮水到乐器供养。用两首八句赞颂。祈请薄伽梵吉祥胜乐轮的坛城诸尊安住在我的心中，以大慈悲对待我和一切众生，祈请明日加持坛城。祈请所有本尊和眷属坛城尊众，从各自的左鼻孔进入，融入心间。以三铠甲印加持。苏姆巴（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）念诵两次，系缚方位。忆念三次净治处所。念诵愿文和吉祥文。 然而经文的观点是，在完成请降临之后，念诵愿文和吉祥文。 在没有做完后续仪轨之前，在那天的剩余时间和晚上，广做供养。用帷幕等遮盖放置。在第二天加持颜料时，才做后续仪轨。其他大多数经文也是如此。晚上持续供养等。
English
As it is according to the method of practice between the approaches, at the end of the transcendent Torma, visualize the deity of Vajrakila, and at the end of Sumba (藏文,梵文天城体,Sanskrit Devanagari,Sanskrit Romanization,Literal Chinese meaning), add Akaro (藏文,梵文天城体,Sanskrit Devanagari,Sanskrit Romanization,Literal Chinese meaning) and offer it three times. If you wish to offer Torma to some individual Dharma protectors such as Black Coat, offer it between the worldly and transcendent Torma rituals. Then, the prayer for inviting the descent is: holding an incense burner mixed with five elixirs and a large amount of meat. Arising from non-dual wisdom, The pervasive lord, the nature of all things, The chief of the teachers, the glorious blood-drinking one, Perfectly endowed with Vajravarahi. And the heroes of the ten directions, The Vidyadharas with miraculous powers, All the Bodhisattvas and others, Please consider me. For the benefit of the disciples, And also for the sake of offering to you, The Vajraholders say this, Tomorrow I will draw the mandala. With love, please attend, I pray that all will be blessed. Recite three times. Then replenish the offerings and bless them according to the method of practice. Offer outer offerings, inner offerings, secret offerings, and offerings of the mind. Praise with two sets of eight lines. Recite the hundred-syllable mantra three times. Ask for forgiveness for inadequacies and so on. Pray to grant me all accomplishments. Thus pray. Again, offer from Argham to Shapta. Praise with two sets of eight lines. Pray that the deities of the mandala of the glorious Chakrasamvara reside in my heart, and with great compassion treat me and all sentient beings, and bless the mandala tomorrow. Pray that all the deities of the mandala, with their retinue, enter from their respective left nostrils and dissolve into the heart. Seal with three armors. Bind the directions by reciting Sumba (藏文,梵文天城体,Sanskrit Devanagari,Sanskrit Romanization,Literal Chinese meaning) twice. Remember the three purifications of the field. Recite aspiration prayers and auspicious verses. However, the intention of the text is that after completing the invitation, recite aspiration prayers and auspicious verses. Without completing the subsequent rituals, offer extensive offerings during the remainder of that day and night. Cover and place it with curtains and so on. The subsequent rituals are performed when blessing the pigments the next day. This is also the case in most other texts. Continue the offerings at night, etc.
Tibetan
ས་མི་ལྕོགས་ན། ཕྱིས་བོད་རྣམས་ལག་ལེན་བྱེད་པ། ལྷ་སྟ་གོན་གྱི་ཆོ་ག་གྲུབ་མ་ཐག་ཏུ་རྗེས་ཆོག་བྱེད་པ་འདི་ཉིད་ལེགས་སོ། །གཉིས་པ་སློབ་མ་སྟ་གོན་ནི། ཞི་བས་སྦྱང་བ་དང༌། ཞི་དྲག་ཕྱེད་མས་སྦྱང་བ་དང་དྲག་པོའི་སྦྱང་བ་སྟེ། བགེགས་སྦྱང་བ་དང༌། ཏིལ་སྦྱང་གི་སྡིག་པ་སྦྱང་བ་གཉིས། སྔོན་དུ་འགྲོ་བའི་སྒོ་ནས་སྟ་གོན་གྱི་ཆོས་བཅུ་གསུམ་བྱ་སྟེ། བསམ་པ་བརྟན་དང་བུ་རུ་སྒྲུབ། །གསོལ་གདབ་སྔགས་ཀྱི་ཆེ་བ་བརྗོད། །སྡོམ་བཟུང་ལྷར་བསྐྱེད་མཆོད་པ་འབུལ། །སྲུང་སྐུད་ཁྱོར་ཆུ་སོ་ཤིང་དང༌། ཀུ་ཤ་ཟབ་མོའི་ཆོས་བཤད་ཅིང༌། །རྨི་ལམ་བརྟགས་ཏེ་ངན་ན་སྲུང༌། །ཞེས་བྱ་སྟེ། དེ་ཡང་སློབ་མ་རྣམས་འདུས་པ་ལ། སེམས་བསྐྱེད་གསལ་བཏབ། སློབ་མ་རྣམས་ཀྱིས་མཎྜལ་འབུལ། དེ་ནས་མྱ་ངན་ལས་འདས་པའི་བསམ་པ་བརྟན་པོ་བསྐྱེད་པ། སློབ་མ་བུར་སྒྲུབ་པས། གསོལ་བ་བཏབ་པ། གསང་སྔགས་ལ་སྤྲོ་བ་སྐྱེད་པ། སྡོམ་པ་བཟུང་བ། ལྷར་བསྐྱེད་པ། མཆོད་པ་འབུལ་བ། སྲུང་སྐུད་བཅིང་བ། ཁྱོར་ཆུ་སོ་ཤིང༌། ཀུ་ཤ་སྦྱིན་པ། ཟབ་མོའི་ཆོས་བཤད་པས་སྤྲོ་བ་བསྐྱེད་པ། རྨི་ལམ་བརྟགས་ཅིང་ངན་ན་སྲུང་བ་སྟེ། ཆོས་བཅུ་གསུམ་ལས། དང་པོ་ནི། སློབ་དཔོན་གྱིས་འདི་སྐད་ཅེས། སྔགས་ཀྱི་དངོས་གྲུབ་དོན་གཉེར་གང༌། །དཀྱིལ་འཁོར་འདིར་ནི་འཇུག་བྱ་སྟེ། །བསོད་ནམས་འདོད་པའི་དེ་ལས་གཞན། །གཞན་དག་འཇིག་རྟེན་ཕ་རོལ་གཉེར། །དད་པ་ཆེན་པོ་ ལྡན་པ་དག །འཇིག་རྟེན་ཕ་རོལ་ལ་དམིགས་ནས། །བློ་ལྡན་དཀྱིལ་འཁོར་འཇུག་བྱ་སྟེ། །འདི་ཡི་འབྲས་བུ་གཉེར་མི་བྱ། །གལ་ཏེ་འདི་འབྲས་དོན་གཉེར་ན། །འཇིག་རྟེན་ཕ་རོལ་འགྲུབ་མི་འགྱུར། །འཇིག་རྟེན་ཕ་རོལ་ལ་དམིགས་ན། །འབད་པ་མེད་པར་འདི་འབྲས་འགྲུབ། །ཅེས་བརྗོད་དེ་དོན་ཡང་བཤད་དོ། །གཉིས་པ་ནི། སློབ་དཔོན་གྱི་ཐུགས་ཀ་ནས་འོད་ཟེར་འཕྲོས། ཁྱེད་རང་རྣམས་ཀྱི་ལུས་འོད་ཀྱི་གོང་བུར་གྱུར། སློབ་དཔོན་གྱི་ཞལ་དུ་བཅུག སྐུའི་དབྱིབས་རྒྱུད་རྡོ་རྗེའི་ལམ་ནས་ཡུམ་གྱི་མཁའ་ནང་དུ་གནས་པར་གྱུར། སློབ་དཔོན་གྱི་ཐུགས་ཀའི་འོད་ཟེར་གྱིས་སྤྱན་དྲངས་པའི་སངས་རྒྱས་དང་བྱང་ཆུབ་སེམས་དཔའ་ཐམས་ཅད་ཞལ་དུ་ཞུགས། བྱང་ཆུབ་ཀྱི་སེམས་སུ་ཞུ་བ། རྡོ་རྗེའི་ལམ་ནས་བྱུང་སྟེ་ཁྱེད་རང་རྣམས་ལ་དབང་བསྐུར་བས། ལུས་ངག་ཡིད་གསུམ་གྱི་སྡིག་སྒྲིབ་སྦྱངས་ཏེ་དག་པའི་ཤེལ་ལྟར་གྱུར་པ། མཁའ་ནང་ནས་ཕྱིར་འཕྲོས་ཏེ། པདྨའི་གདན་ལ་འཁོད་པར་གྱུར། ཞེས་བརྗོད། གསུམ་པ་ནི། རྡོ་རྗེ་ཕག་མོ
Chinese
如果实在做不到，那么后来藏族人就实行，拉（lha）斯（sta）大（gon）的仪式一完成，就立刻进行后续仪式，这样很好。第二是弟子准备，有寂静的清净，寂静和猛烈各一半的清净，以及猛烈的清净，即驱除魔障的清净，和用芝麻清净罪恶两种。从前行方面来说，要做十三种准备之法，即：思维稳固和做金刚橛，祈祷并讲述咒语的伟大，持守誓言，观想本尊，供奉供品，系护身线，给予净水和树枝，吉祥草和讲述甚深之法，观察梦境，如果不好就守护。这样做。也就是弟子们聚集的时候，要明示发菩提心。弟子们献曼扎。然后生起不退转的想往涅槃之心。用金刚橛来摄受弟子。祈祷。生起对密咒的欢喜心。持守誓言。观想本尊。供奉供品。系护身线。给予净水和树枝。给予吉祥草。通过讲述甚深之法来生起欢喜心。观察梦境，不好就守护。这十三种法中，第一种是，上师这样说：凡是寻求咒语成就的人，就进入这个坛城。除了那些想要福德的人之外，其他人寻求来世。具有极大信心的人，如果以追求来世为目标，那么有智慧的人就进入坛城，不要追求这个（现世）的果报。如果追求这个（现世）的果报，那么来世就不会成就。如果以追求来世为目标，那么不费力气也能成就这个（现世）的果报。这样说，并且也解释其含义。第二种是，从上师的心间发出光芒，你们的身体变成光团。进入上师的口中，身体的形状通过金刚道，安住在明妃的虚空之中。上师心间的光芒迎请来的所有佛和菩萨都进入口中。融化为菩提心，从金刚道中出来，给你们灌顶，清净身语意的罪障，变成清净的琉璃一样。从虚空中向外放射，安坐在莲花座上。这样说。第三种是，金刚亥母。
English
If it is truly impossible, then later Tibetans practice this: as soon as the Lha-sta-gon ritual is completed, immediately perform the subsequent ritual. This is excellent. Secondly, the preparation of the disciple involves purification through peaceful means, purification through a combination of peaceful and wrathful means, and purification through wrathful means. These include purification of obstacles and purification of sins through sesame. In terms of preliminaries, thirteen preparatory practices are to be performed: Steadfast thought and accomplishment of the kila, supplication and extolling the greatness of mantra, upholding vows, generating the deity, offering worship, tying the protection cord, giving handfuls of water and toothpicks, kusha grass, teaching profound dharma, examining dreams and protecting if they are bad. This is done. That is, when the disciples gather, the generation of bodhicitta is made clear. The disciples offer a mandala. Then, generate a firm thought of transcending sorrow. By accomplishing the kila, the disciples are subdued. Supplication is made. Joy in secret mantra is generated. Vows are upheld. The deity is generated. Offerings are made. The protection cord is tied. Handfuls of water and toothpicks are given. Kusha grass is given. Joy is generated by teaching profound dharma. Dreams are examined, and if they are bad, protection is given. Among these thirteen practices, the first is: The master says this: Whoever seeks the accomplishment of mantra should enter this mandala. Other than those who desire merit, others seek the next world. Those who possess great faith, if they aim for the next world, then the wise should enter the mandala, and should not seek the fruit of this (present life). If you seek the fruit of this (present life), then the next world will not be accomplished. If you aim for the next world, then without effort, the fruit of this (present life) will be accomplished. Thus it is said, and the meaning is also explained. The second is: From the heart of the master, light radiates. Your bodies become balls of light. Enter the mouth of the master. The form of the body, through the vajra path, abides in the space of the consort. All the Buddhas and Bodhisattvas invited by the light from the master's heart enter the mouth. They dissolve into bodhicitta, emerge from the vajra path, and by empowering you, the sins and obscurations of body, speech, and mind are purified, becoming like pure crystal. Radiating outward from the space, they are seated on a lotus seat. Thus it is said. The third is: Vajravarahi.