Chinese
以至尊上师的真实语加持力，所有具有恶毒和憎恨之心的魔障，瞬间聚集于此！ 吽吽 比湿瓦 瓦日拉 卓达 卓瓦拉 曼达拉 啪 啪！哈拉 哈拉 吽吽 啪！ 扎 雅 匝！瓦日拉 昂 固夏 匝！瓦日拉 啪夏 吽！瓦日拉 斯坡达 邦！瓦日拉 根德 吼！以此勾召。 嗡 萨瓦 维格南 纳玛 萨瓦 达塔嘎 喋 贝 秀瓦 穆凯 贝 萨瓦 塔 康 邬嘎 喋 斯帕拉纳 伊芒 嘎嘎纳 康 哥日那 丹 瓦林达 耶 梭哈！念诵三遍，布施食子。 顶礼！ 此乃最后之供施食子，布施与回向之处，乃我等师徒施主眷属，从无始以来直至今日，所有宿债之债主，化为八万魔障之众，以此供养身命之赎金与受用之偿还。 供养！ 迎请！ 如是供养，愿因杀害而短命，因殴打而多病，因抢夺而贫困之所有宿债，皆得清净！ 所有债务，皆得取走！ 所有争端，皆得平息！ 所有魔障之障碍，皆得平息！ 愿如先前之损害，收回并承诺以后不再造作。 洒净内供之甘露或事业瓶之水。 此乃汝之地狱之水，若违越誓言则焚烧，若守护誓言则得成就，此金刚甘露之水能成办。 若是违越誓言者，金刚持王亦将忿怒，当下即刻降伏并驱离，魔之血脉亦将灭绝。 于彼等之顶上作安立金刚之状，嗡 瓦日拉 卓达 萨玛雅 哈纳 哈纳 吽 啪！ 手持殊胜大金刚，受大怙主所加持，何人若有违越者，金刚持者立即弃， 舍弃之大心众生，于轮回之行持中，三恶道中屡屡受， 无比凄惨之哀嚎声。 大自在佛之教言， 违越誓言如微尘， 我乃大权之自在者， 四大天王乃我仆， 龙天八部乃我奴， 莫违越清净之誓言， 如是汝当知晓之。
English
By the blessings of the true words of the supreme Lama, may all kinds of obstructing spirits with malicious and hateful minds gather here in an instant! Hūṃ hūṃ biśva vajra krodha jvāla maṇḍala phaṭ phaṭ! Hala hala hūṃ hūṃ phaṭ! Triyaṃ jaḥ! Vajra aṃ-guśa jaḥ! Vajra pāśa hūṃ! Vajra sphoṭa vaṃ! Vajra ghaṇḍe hoḥ! Having summoned them with this. Oṃ sarva vighnān nāmaḥ sarva tathāgatebhyo biśva mukhebhyaḥ sarva thā khaṃ udgate spharaṇa imaṃ gagana khaṃ gṛhṇa daṃ balintaye svāhā! Bestow the torma three times. Homage! This final offering torma is given and dedicated to the assembly of eighty thousand kinds of obstructing spirits, who have become the guests of karmic debts from beginningless time until now for us, the teachers, disciples, patrons, and retinue, as a ransom for our bodies and lives and as payment for our possessions. Offer! Invite! By offering in this way, may all karmic debts of those who are killed and have short lives, those who are beaten and have many diseases, and those who are robbed and are impoverished be purified! May all debts be taken away! May all disputes be pacified! May all obstacles of obstructing spirits be pacified! Please promise to retract the harm done in the past and not to do it in the future, as you have vowed. Sprinkle the nectar of the inner offering or the water of the action vase. This is your hell water. If you break the samaya, it will burn you. If you keep the samaya, you will attain siddhis. This vajra nectar water will accomplish it. If you transgress the samaya, the Vajradhara king will be wrathful and will immediately subdue and banish you, and the lineage of demons will be destroyed. Make the gesture of placing a vajra on the crown of their heads. Oṃ vajra krodha samaya hana hana hūṃ phaṭ! Holding the supreme great vajra, blessed by the great protector, whoever is intelligent and transgresses it, the Vajradhara will immediately abandon him. That great being who is abandoned will again and again in the conduct of samsara in the three lower realms utter unbearable cries. The great Buddha's teachings, if you transgress the words, you will be like dust. I am the great powerful one. The four great kings are my servants. The eight classes of gods and demons are my slaves. Do not transgress the pure samayas. Thus, you should know this.
Chinese
我成就之后，一起迎请两个坛城降临。每天三次，在没有坛城的情况下摆设朵玛并施放，就能成就。那样做的话，除了这三次之外，就不需要供奉超度朵玛的祭品了。而且，如果和朵玛一起摆设一堂供品就更好了。然而，现在似乎没有在三次供养时摆设供品。但在外朵玛的时候，按照清净的仪轨摆设受用是很好的。对此，藏绒贡嘎大译师说：三次供养是属于世间神的坛城，如果经常摆设是不合适的，会引入障碍。听到这种说法，觉得他作为大学者，考虑得很周到，也显得很渊博。但这类说法似乎很多。如果把金刚橛作为本尊，因为橛是事业之神，会被事业所扰乱而成为障碍，所以一定不要把橛作为主要本尊，这是从亲传弟子们的口中听到的，他们经常这样教导学生。对此，首先说三次供养是世间神的坛城也很难成立。实际上，从续部坛城的主尊到眷属，都以如太阳和光芒般平等的方式来理解，这不是我们旧译派的宗义吗？第一次供养的清净种姓的怙主们，虽然显现为世间神的样子，但实际上都是守护所有坛城的周围，并且能够亲见主尊的。中间的供养是天、龙、夜叉等，最后的供养是魔障等，如上所述，实际上是从智慧的部分化现出来的，但因为仅仅是世间神的样子，所以在分别施放朵玛之后就已经驱逐了，似乎不需要担心他们再次进入。所有有见识的人都知道，这是对薄伽梵金刚童子的严重诽谤。而且，一般来说，神没有好坏之分，但以随顺所化众生的形象示现，以其不可思议的事业，作为消除障碍之神，只有金刚橛被阿迪亚纳的大堪布赞颂了上百次。不仅如此，在村庄的初十法会中，从人们的口中也能听到七品祈请文中：在尼泊尔杨列秀的岩洞里，真实的大乐。
English
After I attained accomplishment, I invited the two mandalas to descend together. By arranging and offering the torma without the mandala during the three daily sessions, accomplishment is achieved. If done in this way, there is no need to offer additional offerings for the deceased, except for these three sessions. Moreover, it is good to arrange a complete set of offerings along with the torma. However, nowadays it seems that offerings are not arranged for the three sessions. But during the outer torma, it seems good to arrange the offerings according to pure practice. Regarding this, the great translator Tsangrong Gongra said: The three sessions are the mandala of worldly spirits, so it is inappropriate to arrange them regularly, as it introduces obstacles. Hearing this, it seems that he, as a great scholar, was very considerate and also seemed very knowledgeable. But there seem to be many such statements. If Vajrakila is taken as a yidam, because Kila is the deity of activity, one will be distracted by activity and it will become an obstacle, so one should definitely not take Kila as the main yidam. This was heard from the direct disciples, who often advised their students in this way. Regarding this, it is difficult to establish that the three sessions are the mandala of worldly spirits. In reality, from the main deity of the tantric mandala to the retinue, they are understood to be equal, like the sun and its rays. Isn't this the tenet of us Nyingmapas? The protectors of the pure lineage of the first session, although appearing as worldly deities, in reality, they all protect the surroundings of all mandalas and are able to directly see the main deity. The intermediate session includes gods, nagas, yakshas, etc., and the final session includes obstructing forces, etc. As mentioned above, they are actually emanations from the aspect of wisdom, but because they are merely in the form of worldly deities, they have already been expelled after the individual tormas have been offered, so there seems to be no need to worry about them re-entering. All discerning people understand that this is a serious slander against the Bhagavan Vajrakumara. Moreover, in general, there is no good or bad among deities, but by manifesting in forms that tame beings, with their miraculous activities, as deities who eliminate obstacles, only Vajrakila has been praised hundreds of times by the great Khenpo of Adiyana. Not only that, in the tenth-day gatherings in the villages, one can also hear from the mouths of the people in the seven-chapter prayer: In the cave of Yangleshö in Nepal, the true great bliss.
Chinese
似乎显现为宁玛的广弘之相。区分开来的类别也是谛途的释论。之后，撒曼达花的鲜花，为了使一切的谷物精华都落到坛城上，所以收集精华。上师说：为了与虚空同等的一切有情众生，要获得圆满正等觉的果位。为此，聚集在此的众多弟子，为了在圆满的坛城之中成熟，听闻甚深的灌顶，思维意义并如法修持，生起殊胜的菩提心，请谛听。首先，听法的行为非常重要。也就是，我等导师薄伽梵释迦牟尼佛，往昔行持菩萨行的时候，当转轮圣王月王子时，从婆罗门说法者那里听到这样的话：安坐于极低的座位上，极力生起调柔的威仪，以欢喜的眼神观看，如饮甘露般的言辞。生起恭敬，一心一意地敬礼，极其信服且无垢的心。如病人听从医生的嘱咐一般，生起恭敬，听闻佛法。以及，莲花生大师的口诀中说：眼睛的官能注视说法者的面容，耳朵的官能不散乱地听闻，意识的官能思维言辞和意义。经典中也说：诸比丘，好好地听，好好地记住，我将为你们宣说。如是，应当恭敬地听闻。并且，应当舍弃听法时器皿的六种垢染。释论理智中说：傲慢和不信，不求意义和，外散内收和，厌烦是听法的垢染。因为这样说的缘故。此外，一切证悟都善加摄集后，以极其善良的心态听闻。不要忘记，心中有金刚萨埵等，善逝们不会加持。如是说，应当善加守护身语意三门，不向外散乱地听闻。所听闻的法，是关联的。根本中所说的“之后宣说深广的法”，也就是两个坛城的修供之首，如果在这里引用，就非常应时。而且，如果按照根本来宣说，那么持明
English
It appears as the extensive covering of the Nyingma. The differentiated categories are also explanations of the Ti-thuk lineage. Then, scatter the flowers of the mandala, and in order for all the essence of the grains to fall upon the mandala, gather the essence. The Lama says: For the sake of all sentient beings equal to the sky, may I attain the state of perfect Buddhahood. For that purpose, the great gathering assembled here, in order to ripen into the great mandala of the complete Sutra, listen to the profound empowerment that ripens, contemplate the meaning and practice it accordingly, generate the supreme Bodhicitta, and please listen. First of all, the conduct of listening to the Dharma is very important. That is, our teacher, the Bhagavan Shakyamuni Buddha, when he was practicing the conduct of a Bodhisattva in the past, when he was the Chakravartin King Chandra, he heard this from a Brahmin Dharma speaker: Sit on a very low seat, greatly cultivate the splendor of gentleness, look with joyful eyes, like drinking the nectar of words. Generate respect and prostrate with one-pointed devotion, with great faith and a stainless mind. Like a sick person listening to the doctor's instructions, generate respect and listen to the Dharma. And, in the instructions of Guru Padmasambhava, it says: The sense faculty of the eyes looks at the face of the Dharma speaker, the sense faculty of the ears listens without distraction, the sense faculty of the mind contemplates the words and meaning. And in the Sutra it also says: O monks, listen well and keep it in mind, and I will teach it to you. Thus, one should listen with respect. And, one should also abandon the six stains of the vessel that are contrary to it. In the Explanation of Reasoning, it says: Pride and disbelief, not seeking meaning, external distraction and internal contraction, and weariness are the stains of listening to the Dharma. Because it is said so. Furthermore, after all realizations have been well gathered, listen with a very good intention. Do not forget, Vajrasattva and others in your mind, the Sugatas will not bless you. As it is said, one should well guard the three doors of body, speech, and mind, and listen without being distracted elsewhere. The Dharma to be listened to is related. The "then explain the profound and vast Dharma" mentioned in the root text, that is, the head of the two mandalas' accomplishment and offering, if it is quoted here, it is very timely. Moreover, if it is explained according to the root text, then the Vidyadhara
Chinese
由于先前诸位大师的口头传承具有强大的加持力，因此我原样记录了下来。然而，对于其中来源不准确、前后顺序颠倒、书写随意等错误之处，我都进行了修正，其余根本部分则按照原文一字不差地记录下来。再者，我们沉溺于轮回，犹如置身于血海之中，享受着无尽的痛苦波涛，并且执着于不该执着的事物，这就像粪便中的虫子一样。贪恋欲望就像咸水一样，无论做什么都只会遭受痛苦，如同老妇人的食物。因此，轮回的本质就是痛苦，没有片刻的安乐。《宝性论》中说：“如同不净物中无香味，五道之中亦无安乐。”《摄颂》中说：“众生执著名色之泥，如风轮般漂泊于轮回之轮。” 即使在轮回的处境中，一切也都在享受痛苦的因：地狱有寒热之苦，饿鬼有饥渴之苦，畜生有互相残食之苦，人有变异之苦，非天有争斗之苦，天人有堕落之苦。所有这些共同的，还有无法想象的生老病死之苦。想到轮回中的众生，看到像毛发一样多的众生身体，能获得人身的几乎没有。看到像撒开的豆子一样分散的众生，能获得人身的可能性也微乎其微。正如寂天菩萨所说：“何时我虽具行善之福，然我未曾行持善业，彼时我将如何面对，愚昧无知之恶趣痛苦？善业未曾修，恶业反增长，纵经百千劫，难闻善趣名。是故薄伽梵，喻如大海中，盲龟颈入轭木孔，人身极难得。”又说：“此闲暇极难得，如人瓶满愿，既已获得此，若不求利乐，后世云何得？犹如黑夜云中电，刹那闪耀照虚空，如是佛力于世间，偶有福慧一时生。”