Chinese
三者圆满，以回向善根和祝愿吉祥作结。第三，关于随许的仪轨：在自前对生修供念诵之后，直至祈请事业之前，都如前进行。然后，将加持绳系于宝瓶上，念诵主尊咒一百零八遍，眷属咒各七遍左右，以及三字明各二十一遍左右，以作加持。在抛掷智慧花和请求允许之前，学子应先沐浴和礼拜，然后就座。驱逐邪魔应先进行。上师说：为了使一切众生获得四身之主，吉祥黑汝嘎的果位，即使未获得，为了消除道路上的违缘和障碍，以及为了成就顺缘的圆满，请以希求菩提之心，听闻吉祥怙主具德象头神的甚深随许。此外，我们获得了难以获得且具有重大意义的清净人身之际，必须修持真正的正法。如寂天菩萨所说：依靠人身的船只，能从痛苦的洪流中解脱。此船以后难以获得，愚昧者啊，不要在此时沉睡。如是说。这样的所依也普遍容易受到惊吓，特别是对于如法行持者来说，障碍的因缘非常多。《集经》中说：珍贵的佛法也稀少，且常常有许多危害。因此，依靠具有能从障碍的因缘中救护的守护力非常重要。守护神也有世间和出世间两种。前者自己尚未从轮回中解脱，因此无法救护他人。不仅如此，即使暂时能成就微小的利益，最终也会将你引向歧途，即使是微小的违逆，也会中断你的生命等等，过患很大而利益很小。因此，必须依靠殊胜的出世间守护神。对此，在珍贵的续部中，讲述了不可思议的种类。此处，自性为薄伽梵普贤王如来大胜黑汝嘎本身，为了调伏刚强难化的所化
English
The three are completed, and it concludes with dedicating the merit and expressing auspiciousness. Third, regarding the ritual of subsequent permission: After the self-front generation practice offering recitation, up to the prayer for activity, proceed as before. Then, attach the empowerment cord to the vase, and bless it by reciting the main mantra one hundred and eight times, the surrounding mantras about seven times each, and the three syllables about twenty-one times each. Before throwing the wisdom flower and requesting permission, the student should first bathe and prostrate, and then be seated. The expulsion of obstacles should be done first. The teacher says: In order for all sentient beings to attain the state of the four-bodied lord, glorious Heruka, and even if it is not attained, in order to eliminate obstacles and hindrances on the path, and in order to accomplish the perfection of favorable conditions, please listen with the mind of aspiring to enlightenment, thinking that you will receive the profound subsequent permission of the glorious protector, the lord of the assembly with good qualities and an elephant head. Furthermore, when we have obtained this rare and meaningful pure human body, we must practice a true and authentic Dharma. As Shantideva said: Relying on the boat of the human body, one is liberated from the great river of suffering. This boat is difficult to find later, O ignorant ones, do not sleep at this time. It is said. Such a support is also generally easily frightened, and especially for those who practice according to the Dharma, there are very many causes of obstacles. The Compendium Sutra says: Precious Dharma is also rare, and there are always many harms. Therefore, it is important to rely on something that has the power to protect from the causes of obstacles. There are two types of protectors, worldly and transcendental. The former has not yet been liberated from samsara, so it cannot protect others. Moreover, even if it can temporarily accomplish a small benefit, it will ultimately lead you to a wrong path, and even a small opposition will interrupt your life, etc., with great faults and small benefits. Therefore, it is necessary to rely on a special transcendental protector. On this, in the precious tantras, countless types are taught. Here, the essence is the Bhagavan Samantabhadra, the Great Supreme Heruka himself, in order to subdue the stubborn and difficult-to-tame disciples.
Chinese
至上乃我之，为成至上而受持。您安住于金刚王，身语意之金刚也。以金刚誓言之至上，成办圆满。如是三次受持律仪。观想上师心间放出忿怒尊驱逐邪魔，并以芥子驱赶。念诵 吽吽吽 比湿瓦 瓦日拉 等。再次从心间放出 然 扬 康。观想智慧之火风水，焚烧、摧毁、洗净学徒的一切罪障。念诵 哈拉哈拉然，卓达卓达扬，底失底失康，达坚达坚啪特，以净化罪障。嗡 阿 吽，萨玛雅 吼，萨玛 斯瓦 依当 纳拉 堪。如是灌注誓言之水，安住于誓言。降临智慧尊者：于莲花日轮之座上，观想学徒由吽字所生之黑汝嘎，一面二手，持金刚与血海。心间之光芒迎请无量智慧尊者，融入学徒，作乐器之声。念诵 吽吽 咕雅 瓦日拉 积达 吽，嗡 汝鲁汝鲁 吽 炯 吽，萨玛雅 斯瓦，扎威夏雅 啪特，阿贝夏雅 阿 阿，以此降临本尊。身语金刚意，安住金刚。往昔以上有关联之本尊，我之近处为何者，业缘及慈悲之本尊，愿现在即刻降临。扎底叉 吼，如是献花。嗡 扎秋 扎贝夏雅 啪特，如是开眼。前方虚空中血脂交融之境，至完全充满。如是按照证悟，舍弃种子生起之词，与前方坛城安住之方式相符，指示本尊。嗡乃智慧任运成，哞即如是原始佛，吽乃根本菩提心，哈言所见皆清净。坛城三界无别故，不杂圆满而见。如是以法界与智慧无二之佛子大乐自性，观想善妙具足之胜乐轮之坛城显现为现量。于真实义中，献曼扎。法界智慧之主尊，执持殊胜金刚者，您乃誓言之主，灌顶
English
The supreme is mine, I take it to accomplish the supreme. Since you reside as the Vajra King, the vajra of body, speech, and mind. With the supreme vajra commitment, I will accomplish the perfection. Thus, take the vows three times. Visualize the wrathful deity emanating from the guru's heart, dispelling obstacles, and scatter mustard seeds. Recite Hūṃ Hūṃ Hūṃ Viśva Vajra, etc. Again, emanate Raṃ Yaṃ Khaṃ from the heart. Thinking that the wisdom fire, wind, and water have burned, destroyed, and washed away all the sins and obscurations of the disciple. Recite Hala Hala Raṃ, Krodha Krodha Yaṃ, Tiṣṇa Tiṣṇa Khaṃ, Ta Keṃ Ta Keṃ Phaṭ to purify obscurations. Oṃ Āḥ Hūṃ, Samaya Hoḥ, Sama Svaṃ Idaṃ Nara Kana. Thus, infuse the oath water and establish the commitment. To invoke the wisdom being: On the lotus and sun seat, visualize the disciple as Heruka, born from the syllable Hūṃ, with one face and two arms, holding a vajra and a blood-filled skull cup. The rays of light from the heart invite countless wisdom beings, who are absorbed into the disciple, and play musical instruments. Recite Hūṃ Hūṃ Guhya Vajra Citta Hūṃ, Oṃ Rulu Rulu Hūṃ Bhyo Hūṃ, Samaya Svaṃ, Praveśaya Phaṭ, Abeśaya A Āḥ to invoke the deity. Kaya Vaka Vajra Citta Tiṣṭha Vajra. Thus, make it stable. The deity who has been connected from the past, whoever is near to me, the deity of karma and compassion, may they descend now. Pratīccha Hoḥ, offer flowers. Oṃ Caṣu Praveśaya Phaṭ, open the eyes. From the realm of mingled blood and fat in the sky in front, to being completely filled. Thus, according to the realization, discard the seed syllables of generation, and in accordance with the way the mandala is arranged in front, point out the deity. Oṃ is wisdom spontaneously accomplished. Mūṃ is the original Buddha as it is. Hūṃ is the root bodhicitta. Ha means that all that is seen is completely pure. Since the three realms of the mandala are inseparable, see it as unmixed and completely perfect. Thus, with the nature of great bliss, the son inseparable from the sphere and wisdom, think that the mandala of the Lord of the Well-Endowed Assembly appears as manifest. For the actual purpose, offer the maṇḍala. The chief supreme wisdom of the sphere, the holder of the supreme vajra, you are the lord of the commitment, the empowerment.
English
Please empower the young king! Thus he prayed. Light radiated from the guru's heart. It dissolved into the disciple, and the light transformed into a mass of blue light. From that, in the center of the great palace playing in the charnel ground, on top of the lotus and the sun, from the syllable Hūṃ, a curved knife marked with Hūṃ fully transformed. From the one called Glorious Wisdom Protector Legden Nagpo, to the one who dwells as the nature of overpowering, visualize the protector's form. Light radiated from the guru's heart. The mountain of burning iron from Malaya, the eight great charnel grounds, and other natural places, and from the form of the visualized deity, countless mandala deities came like a blizzard. They dissolved into the disciple's body, thinking that the sins and obscurations of the body were purified and the blessings of the body entered. At the end of the root mantra, recite "Kāya āveśaya āḥ (藏文，梵文天城体：काया आवेशय आः，梵文罗马拟音：kāya āveśaya āḥ，汉语字面意思：Body, enter, Ah)" and play musical instruments. Then, invite the five families of empowerment deities with their retinues with Vajra samājaḥ (བཛྲ་ས་མཱ་ཛཿ). Offer from Argham (ཨརྒྷཾ་) to Shabda (ཤཔྡའི་བར་གྱིས་). Pray by reciting "Oṃ sarva tathāgata abhiṣiñcatu māṃ (藏文，梵文天城体：ओँ सर्व तथागत अभिषिञ्चतु मां，梵文罗马拟音：oṃ sarva tathāgata abhiṣiñcatu māṃ，汉语字面意思：Om, all, tathagatas, please empower me)". Think that they are empowering with vase water. Hūṃ! In the pure vase of space, the mandala of the glorious protector dwells. With the water of realizing non-dual bodhicitta, may I receive the empowerment of blessings and power! Oṃ bhūrkur mahākāla krodha yakṣa rakṣa citta hūṃ ha he phaṭ bhyo abhiṣiñca hūṃ (藏文，无法直译，咒语). Thus empower and pour the vase water. By this, one has power over the protector's body's might, strength, and ability. This is the subsequent permission of the body, along with blessings. Countless mantra syllables came from the hearts of the guru and the visualized deity. They dissolved into the seed syllable in the disciple's heart. Thinking that the sins and obscurations of speech were purified and the blessings of speech entered. At the end of the mantra, add "Vāka āveśaya āḥ (藏文，梵文天城体：वाक आवेशय आः，梵文罗马拟音：vāk āveśaya āḥ，汉语字面意思：Speech, enter, Ah)", recite and play musical instruments. Due to the respect for the guru, a garland of mantras came from the hearts of the guru and the visualized deity and entered the disciple's mouth. Think that it is circling clockwise around the seed syllable in the heart. Recite the complete heart mantra, near-heart mantra, and accomplishment mantra, or if abbreviated, then only repeat the accomplishment mantra three times. O Blessed One, you have bestowed upon me! Please guide me.
Chinese
既然获得了随许，怙主就会恒常不离地守护，这是法性。你们也必须守护清净的誓言，总的来说要精勤于供养食子，特别是初八、十五和二十九，时轮食子不能中断，不要向非器之人展示身相，秘密真言和誓言物，不要打黑鸟和黑狗等。应当安住于共同和特殊的誓言中。如此宣告。弟子们以“主尊如何垂示”等语承诺。献曼扎。从今以后等语，行持善业。之后，按照修法仪轨进行酬谢供养等结尾的事务。如果只想做随许食子灌顶，那么在特殊的日子里准备好资具，在怙主的画像前，在曼扎法源三角形的中央，安放依怙食子画像和竖立黑色绸缎的幡旗。在其后方，放置比之前的圆满食子坛城不低的台座。前方放置供养食子，左右两侧放置酒肉。将供品妥善陈设后，如前进行修供。实际进行随许的事务是：弟子沐浴，驱逐邪魔，先行各种连接，献曼扎。祈请文为：大雄大力者，请垂听！我等具缘的聚集众，想要进入此门，请摄受为胜者之子！念诵三遍。为了清净相续，念诵“金刚阿阇黎，佛陀吉祥”等三遍。正行分为：本尊的灌顶，身语意的随许，教敕，念诵传承四部分。第一部分是：从上师的心间发出吽字，融入弟子，净化不净的身体，转变为清净的吽字。由此生起一面二臂，手持金刚杵和颅碗血的黑汝嘎身相。将圆满食子坛城显现为大威德金刚父母，安放在头顶。念诵： 吽。金刚巨岩坚固者，金刚水即大摄持，金刚火即大燃烧，金刚风即大散布。 赞颂并念诵如如。对食子之神恭敬顶礼，从其交合处生出的菩提心从头顶进入，
English
Since the subsequent permission is obtained, the protector himself will always protect without separation, this is the nature of Dharma. You must also keep the vows purely. In general, be diligent in offering tormas, especially on the eighth, fifteenth, and twenty-ninth days of the month, the Kalachakra torma must not be interrupted, do not show the form to those who are not vessels, keep mantras and samaya substances secret, do not hit black birds and black dogs, etc. One should abide in the common and special vows. Thus proclaim. The disciples pledge with "How did the Lord command?" etc. Offer the mandala. From today onwards, etc., perform virtuous deeds. Afterwards, perform the concluding activities such as thanksgiving offerings according to the sadhana method. If you only want to do the subsequent permission torma empowerment, then on a special occasion, gather the necessary items, and in front of the protector's painted image, in the center of the mandala dharma source triangle, arrange the support torma painted image and erect a black silk banner. Behind it, place a seat for the great glorious one's past torma that is not lower than the previous one. Place the offering torma in front, and medicine and rakta on the right and left. Arrange the offerings as conveniently as possible, and perform the sadhana offering as before. The actual activity of the subsequent permission is: the disciple bathes, dispels obstacles, and precedes with various connections as appropriate, and offers the mandala. The prayer is: Great Hero, please consider! We, the assembly of fortunate ones, wish to enter this door, please accept us as sons of the Victorious Ones! Recite three times. In order to purify the continuum, recite "Vajra Acharya, Buddha Glorious" etc. three times. The main part consists of: the empowerment of the yidam deity, the subsequent permission of body, speech, and mind, the command, and the recitation transmission, four parts. The first part is: from the heart of the master, the syllable HUM emanates and dissolves into the disciple, purifying the impure body and transforming it into the pure syllable HUM. From this, generate the form of Heruka with one face and two arms, holding a vajra and a blood-filled skull cup. Manifest the complete torma mandala as the Great Glorious One, father and mother, and place it on the crown of the head. Recite: HUM. Vajra great rock, firm one, Vajra water, great gatherer, Vajra fire, great burner, Vajra wind, great scatterer HO! Praise and recite rulu. By respectfully bowing to the deity of the torma, the bodhicitta arising from their union enters from the crown of the head.