English
Lalo. I, named thus, will surely be liberated from samsara. For the sake of all sentient beings, I generate the supreme bodhicitta, and in order to achieve ultimate perfection, I request all the Tathagatas to show their faces and bestow their blessings and empowerments. Thus I pray. Then, the conventional bodhicitta is: I and limitless sentient beings, although we are inherently Buddhas, due to the power of realization, we are in samsara. Therefore, I generate the supreme bodhicitta. The ultimate bodhicitta: Ema, wondrous and amazing Dharma, the secret of all perfect Buddhas, in the absence of birth, everything arises, yet even in the arising, there is no birth. Ema, wondrous and amazing Dharma, the secret of all perfect Buddhas, in the absence of cessation, everything ceases, yet even in the cessation, there is no cessation. Ema, wondrous and amazing... the secret of all perfect Buddhas, in the absence of abiding, everything abides, yet even in the abiding, there is no abiding. Ema, wondrous and amazing Dharma, perfect... In the absence of focus, everything is focused, yet even in the focus... Ema, wondrous and amazing... perfect Buddha... In the absence of going and coming, there is going and coming, yet even in the going and coming, there is no going and coming. Thus, generate bodhicitta. Then, meditate on the Lama Vajra Heruka. Ema, the meaning of the Sugata-garbha, the essence of the Great Vehicle secret mantra, the inherently spontaneous and perfect Buddha Dharma, may it be firmly established in you. Thus, grant permission. Here, there is natural stillness, image increase, samadhi increase... showing bodhicitta and the supreme gathering. Thus, generate joy. Then, make the request: Bhagavan Kunsang Heruka, now I prostrate to you, the chief one. I desire great liberation, therefore, grant me its empowerment and samaya, and the protection of the Lord Hero, and lead me into the Great Vehicle palace, and grant me wisdom. Do this three times. The Lama says: Son, come here, be at ease, proceed in order with the activities, hold the vajra with body, speech, and mind, and completely bestow the empowerment of the great assembly. Thus he speaks. The disciples place their heads in the conch shell, visualizing the body filled with light from the rays of the sun. Visualize the essence of life, white and immaculate like a pearl, of A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: none), Yu (Tibetan: ཡུ, Devanagari: यु, Romanized Sanskrit: yu, literal meaning: combined), Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: seed syllable), Jah (Tibetan: ཛཿ, Devanagari: जः, Romanized Sanskrit: jaḥ, literal meaning: born). Again, in the conch shell, visualize a red crescent moon with one door arising from the rays of Bhrum (Tibetan: བྷྲཱུྃ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, literal meaning: seed syllable).
Chinese
以虚空母的印抛弃。若四方指尖指，则四种姓成就。若在东北方出现，则重做。此后，嗡 班杂 Raksha Raksha 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。以此系护身线，系于男士之左，女士之右。嗡 班杂 谛瑟 谛瑟 吽 梭哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。给予大小吉祥草作为枕垫。嗡 班杂 基利 基拉亚 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。以金刚橛加持赐予殊胜之子。此后，向喇嘛顶礼，一心安住。之后，喇嘛从东北方伸出一指，以金刚杵按压覆盖铜盆和定橛。此时，在灌顶的前行中，讲述四大洲和八难。若已入暮，则正直行事，进行会供。若成就，则作四大洲世间之总朵玛。之后，以吉祥草作枕垫，置于男士之右，女士之左下，将梦境分为三时段，于黎明观察梦之好坏。无论出现何种情况，都应如实禀报。此外，在秘密总续中说：梦中见到佛陀，如实显现功德之海。见到佛塔和佛像，之后进行供养等，听闻僧侣讲法，或者不听闻也可以。行持佛法之相，同样读诵经部，梦中见到僧团，或者见到单独的僧侣，与之交往并交谈，或者僧侣变成实物。见到寺庙，同样见到比丘尼，见到国王的儿子们，同样见到父母和上师，以及各种各样的朋友，若在梦中见到，则知晓。明咒持明者和一切悉地，受到国王的尊敬并摄受弟子，各种各样的喜悦，以及河流和海洋，山和大象等，见到也被认为是吉祥的。骑乘年轻美好的骏马，知晓珍宝、谷物和上等食物。如是说。攀登汉地之山，得到卡拉维拉之花，在佛塔的沙土灰烬上，攀登和骑驴，享用已逝不复返，同样骑猴，前往南方或东方，愤怒的黑肤女子，对其行淫欲之事，从悬崖树木上坠落，树木
English
Abandon with the mudra of the space mother. If the tips are pointed in four directions, the four castes will be accomplished. If it occurs in the northeast, then repeat. Then, Oṃ Vajra Raksha Raksha Hūṃ Phaṭ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). With this, tie the protective thread to the left of the male and to the right of the female. Oṃ Vajra Tiṣṭha Tiṣṭha Hūṃ Svāhā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Give large and small kusha grass as a pillow and mat. Oṃ Vajra Kīlī Kīlāya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Bless and bestow the supreme son with the phurba. Then, prostrate to the lama and sit with one-pointed mind. Then, the lama extends one finger from the northeast and presses down on the copper basin and the phurba cover with a vajra. At this time, in the preliminary practices of empowerment, the four continents and the eight obstacles are explained. If it is late, then act uprightly and perform the tsok. If accomplished, then make the general torma of the four continents of existence. Then, make a pillow and mat with kusha grass, place it under the right of the male and the left of the female, divide the dream into three sessions, and examine the good and bad of the dream at dawn. Whatever happens, speak truthfully. Moreover, in the Secret General Tantra it says: Seeing the Buddha in a dream is like the manifest ocean of qualities. Seeing stupas and images, then making offerings and so on, listening to the Dharma from monks, or not listening is also fine. Practicing the aspects of Dharma, likewise reading the sutras, seeing the sangha in a dream, or seeing a single monk, associating with them and talking, or the monk becoming a real object. Seeing monasteries, likewise seeing nuns, seeing the sons of kings, likewise seeing parents and gurus, and various kinds of friends, if seen in a dream, then know. Vidhyadharas, mantras, and all siddhis, being honored by the king and taking disciples, various kinds of joy, and rivers and oceans, mountains and elephants, seeing them is also considered auspicious. Riding a young and beautiful horse, knowing jewels, grains, and excellent food. Thus it is said. Climbing the mountains of China, obtaining the karavira flower, on the sand and ash heap of the stupa, climbing and riding a donkey, enjoying what has passed and not returning, likewise riding a monkey, going south or east, an angry black woman, engaging in lustful acts with her, falling from a cliff tree, trees
Chinese
无果干枯之物，犬、豺、罗刹，以及骑乘其上被吞食之物，猪、骆驼、水牛，骑乘并持杖者，黑人的罪恶，涂抹芝麻油并持念珠，剃发并系红色念珠。这些都是不祥的梦兆。如是说。 观察吉凶，若不吉，则令弟子于甘露漩涡中生起，并以咒语守护之，行寂静之护摩。之后，清除铜镜之污垢，若有染污，则需忏悔，若无染污而清澈，则为智慧。之后，身着黄色衣物，手指于眉间交叠，以“哈哈嘻嘻”之声，将坛城之诸神及线置于空中，中央以肚脐为师之书写处。之后，赐予弟子书写之许可，令其书写。书写完毕后，将升于空中的诸神融入寂静之中。之后，于夜晚分三时，对八万魔障之众，施放食子并设外结界。外结界委托四大天王执行事业，即三时之食子，初时之食子大于其余四份，另作十份，中等及末等。以血肉装饰之食子，以及斋戒，五种供品及供水等，于修行室外之吉祥土地上，于各方隅绘制八瓣莲花坛城，并以方位之颜色为中心。木牌亦从东方开始，依次为白、黄、红、绿。其上放置带果实之树木及四大天王之画像，并佩戴头饰。之后，瑜伽士以铁钩手印，从自身心间放射出光芒，化为铁钩之形，（藏文：ཏྲི་བཛྲ་ཨཾ་ཀུ་ཤ་ཛ་ལན་，梵文天城体：त्रिवज्र अंकुश जालन्，梵文罗马拟音：tri vajra aṃ kuśa jālan，汉语字面意思：三金刚，钩，网），将诸魔障勾召至面前，施予六字六手之食子，并回向自身之福德等，遣送之。回向一切，并广布酒食，顶礼三宝并皈依之。以三宝之谛实，以及真实无谬之谛实，以及大谛实之加持力，秘密咒语大会合之寂静，比秘密更秘密，甚深秘密，稀有之大寂静之主，瑜伽士聚集之众，所有阻碍者，属于鬼魔之类者，勿居于此处，于此处一逾缮那
English
Objects that are fruitless and withered, dogs, jackals, and rakshasas, and those eaten by riding upon them, pigs, camels, buffaloes, those who ride and carry sticks, the sins of black people, those who smear sesame oil and hold rosaries, those who shave their heads and bind red rosaries. These are all inauspicious dream omens. Thus it is said. When examining good and bad omens, if it is bad, then generate the student in a swirling vortex of nectar, and protect them with mantras, perform a peaceful homa. Then, clear the stains from the copper mirror, if there is contamination, then confession is necessary, if it is clear without contamination, then it is wisdom. Then, wearing yellow clothes, cross the fingers at the brow, with the sound of "Haha Hihi," raise the mandala deities and lines into the sky, with the center of the navel as the teacher's writing place. Then, grant the student permission to write, and have them write. After writing is finished, dissolve the deities raised into the sky into stillness. Then, after three parts of the night have passed, to the eighty thousand classes of obstacles, offer torma and set outer boundaries. Entrust the outer boundaries to the four great kings to perform their functions, that is, the first of the three parts of the torma is larger than the other four, and make ten others, medium and last. Torma adorned with flesh and blood, and fasting, five kinds of offerings and water offerings, on the auspicious ground outside the practice room, draw an eight-petaled lotus mandala in each direction, with the color of the direction as the center. The wooden tablets are also erected starting from the east, in white, yellow, red, and green respectively. On them, place trees with fruits and images of the four great kings, adorned with crowns. Then, the yogi, with the iron hook mudra, radiates light in the form of an iron hook from the heart, (Tibetan: ཏྲི་བཛྲ་ཨཾ་ཀུ་ཤ་ཛ་ལན་，Sanskrit Devanagari: त्रिवज्र अंकुश जालन्，Sanskrit Romanization: tri vajra aṃ kuśa jālan，Literal Chinese Meaning: Three Vajras, Hook, Net), summoning all obstacles to the front, giving the six-syllable six-handed torma, and dedicating it to one's own merit and so on, and sending them away. Dedicate everything, and spread abundant wine and food, prostrate to the Three Jewels and take refuge in them. By the truth of the Three Jewels, and the true and unerring truth, and the blessing of the great truth, the peace of the secret mantra great assembly, more secret than secret, the most secret, the wonderful great peace lord, all those who gather and assemble as yogis, all obstructors, belonging to the class of demons and spirits, do not remain in this place, but one Yojana away from here.
Chinese
莲花持者，甚深且观广大者，护法之王多闻天子，偕同妃子、子嗣与大臣，以及拥有十万俱胝之侍从眷属，我等供养此无上供品。忆念往昔之誓愿，慈悲降临于此地，享用此殊胜供品，息灭我等师徒眷属一切障碍，祈愿如法之愿望皆得成办。嗡 贝夏玛纳耶 梭哈。手印是双拳紧握，掌心向上，委托事业： 吽！ 守护北方之大王外多闻天子，内噶玛嘿汝嘎，秘密义成，您于导师尊前誓愿守护教法，安住于不变之怙主座，如您所承诺，对于瑜伽士及我等入于修持者，息灭北方夜叉之障碍，于未成就前，外之敌魔不令入内，内之成就勿令外泄，祈请您行外护结界、守护，内护结界，以及息灭障碍之事业。 如是念诵并供养食子。之后前往东方，观想自身为佛陀嘿汝嘎。从嗡(藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字)的光芒中，在托嘎宫殿内，从月亮上生出东方持国天，白色，右手持琵琶，左手持吐宝鼬，身穿海螺铠甲，头戴海螺盔，以毗卢遮那佛为头饰。身语意加持，自身化为马头明王。吽！ 自于山王须弥山之东方，自于飘散香气之宫殿，以信心与誓言，前来此地之大王持国天，偕同妃子、子嗣与大臣，以及十万俱胝之侍从眷属，降临于此享用殊胜供品，为成办事业祈请降临。嗡 谛斯塔 惹 斯塔耶 嘎纳 达 阿谛 帕达耶 匝 吽 班 霍。其他如前。吽！ 自于山王须弥山之东方，自于广大飘散香气之宫殿，甚深且观广大者，护法之王持国天，偕同妃子、子嗣与大臣眷属，以及十万俱胝之侍从眷属，我等供养此无上供品。忆念往昔之誓愿，慈悲降临于此地