English
Then, focusing on the deity of Phurba, at the end of Sumbha, offer by affixing the letter A three times. If you wish to offer Torma to individual Dharma protectors such as Black Great One, offer it between the worldly and transcendental Torma rituals. After that, to invoke the hearing, make the following supplication: Holding incense made of five elixirs and great meat mixed together, along with the container, supplicate thus: Arising from non-dual wisdom, The true master possessing all, Lord of teachers, glorious blood-drinker, Perfectly endowed with Vajravarahi. And all the heroes of the ten directions, And the vidyadharas with miraculous powers, Bodhisattvas and all others, Please be mindful of me without exception. For the benefit of the disciples, And also for the sake of offering to you, Vajra-holders, with this (offering), I will draw the mandala tomorrow. Please attend with loving kindness, And bless everything. (Recite) three times. After that, replenish the offerings, and bless them as in the sadhana. Offer external offerings, internal offerings, secret offerings, and mind-born offerings. Praise with two sets of eight verses. Recite the hundred-syllable mantra three times. Ask for forgiveness for any deficiencies, etc. Pray that all siddhis be granted to me. Thus supplicate. Again, offer from Argham to Shapta. Praise with two sets of eight verses. Pray that the deities of the glorious Chakrasamvara mandala reside in my heart, and with great compassion treat me and all sentient beings, and bless the mandala tomorrow. Pray that all the mandala deities, including the main deity and retinue, enter from their respective left nostrils and dissolve into the heart. Seal with the three armors. Bind the directions with Sumbha twice. Remember the three purities. Make aspirations and auspicious prayers. However, the intention of the text is: After the invocation is completed, make aspirations and auspicious prayers, and without performing the subsequent rituals on that day, make extensive offerings for the remainder of the day and that night, and place them covered with curtains, etc. The subsequent rituals are performed when blessing the thangka the next day, and most other texts also state this. If one is unable to sustain the night offerings, etc., then what the Tibetans later practiced is the Lhasa Goning ritual.
Chinese
立即进行后续仪轨，这很好。第二，弟子的准备是：通过寂静来调伏，通过寂静和猛厉一半一半来调伏，以及通过猛厉来调伏，即调伏魔障，以及用芝麻调伏的罪业。通过前行的方式，进行十三种准备之法，即：稳固意念和摄受弟子，祈请并讲述咒语的伟大，持守誓言，观想本尊，供养供品，系守护线，给予掬水和牙签，给予吉祥草，讲述甚深之法，观察梦境，如果不好则进行守护。这样做。也就是，当弟子们聚集时，明晰生起菩提心。弟子们献曼扎。之后，生起稳固的出离轮回的意念，摄受弟子，进行祈请，生起对密咒的欢喜，持守誓言，观想本尊，供养供品，系守护线，给予掬水和牙签，给予吉祥草，通过讲述甚深之法来生起欢喜，观察梦境，如果不好则进行守护。这十三法中，第一是：上师这样说：任何寻求咒语成就的人，都应进入此坛城。除了那些想要福德的人之外，其他人则寻求来世。那些具有巨大信心的人，应以来世为目标，有智慧的人应进入坛城，不要寻求此世的果报。如果寻求此世的果报，则来世不会成就。如果以来世为目标，则不费力气也能成就此世的果报。这样说，并解释其含义。第二是：上师的心间发出光芒，你们的身体都变成了光团。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，清净了身语意的罪障，变得像清净的水晶一样。从虚空中向外放射，安住在莲花座上。这样说。第三是：金刚亥母拥抱颈项，大乐的您是我的导师，上师您
English
It is good to perform the subsequent rituals immediately. Second, the preparation of the disciples is: taming through peaceful means, taming through a half-peaceful and half-fierce approach, and taming through fierce means, namely, taming obstacles, and taming sins with sesame seeds. Through the preliminary approach, thirteen preparatory practices are performed, namely: stabilizing intention and gathering disciples, making supplications and speaking of the greatness of mantras, upholding vows, visualizing the deity, offering offerings, tying protective cords, giving handfuls of water and toothpicks, giving kusha grass, teaching profound Dharma, examining dreams, and protecting if they are bad. This is done. That is, when the disciples gather, clarify the arising of Bodhicitta. The disciples offer mandalas. Then, generate a firm intention to renounce samsara, gather disciples, make supplications, generate joy in secret mantras, uphold vows, visualize the deity, offer offerings, tie protective cords, give handfuls of water and toothpicks, give kusha grass, generate joy by teaching profound Dharma, examine dreams, and protect if they are bad. Among these thirteen practices, the first is: the master says this: "Whoever seeks the accomplishment of mantras should enter this mandala. Apart from those who desire merit, others seek the next life. Those who have great faith should aim for the next life, and the wise should enter the mandala, not seeking the fruits of this life. If you seek the fruits of this life, the next life will not be accomplished. If you aim for the next life, the fruits of this life will be accomplished effortlessly." Thus he speaks, and also explains its meaning. The second is: light radiates from the heart of the master, and your bodies all become balls of light. Enter the mouth of the master, and the shape 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. Melting into Bodhicitta, coming out from the vajra path, and empowering you, purifying the sins and obscurations of body, speech, and mind, becoming like pure crystal. Radiating outward from the space, abiding on a lotus seat. Thus he speaks. The third is: Vajravarahi embraces the neck, you of great bliss are my teacher, master you.
Chinese
请您垂念！请您开示大菩提之法！伟大的怙主，我祈求您！请您赐予我那誓言！也请您赐予我菩提心！佛、法、僧，也请您赐予我这三皈依！在伟大的解脱之殊胜城中，请怙主引导我进入！ （以上）是弟子祈请三次。第四是： 儿子，到这边来，对于大乘，你乃是殊胜的法器！这密咒的行持仪轨，我将如实地为你宣说。已经逝去的圆满正等觉，同样那些尚未到来的，以及现在显现的圆满正等觉，所有为了利益众生而安住的，知晓他们所有这些的密咒仪轨，勇士在菩提树下，证得了无名之遍知。密咒行持无与伦比，救怙者吉祥黑汝嘎，极其难忍的魔众，其大军也被他摧毁。因此，为了获得一切智智，儿子，你要这样做！这样说了之后，也解释了意义。 第五是： 皈依三宝！等重复三次，让其跟随念诵，这是受持共同的律仪。皈依佛、法、僧！我恒时皈依！瑜伽、密咒、空行母，具有三轮之自性者，我皈依一切！勇士、勇母、自在天女，大菩提萨埵自性者，特别是对于上师，我恒时皈依！吉祥饮血尊等勇士，瑜伽母和能照等，无量菩提萨埵，请垂念我一切！我从现在开始，乃至安住于无二，那无二的梵行，二十二条善加守护。这样重复三次，受持不共的律仪。 第六是： 在观想弟子显现为二臂黑汝嘎的三处，上师用左手的无名指，沾染血，如果不喜欢用血，就用两种大血和五种甘露等加持的内供物混合，在前额、喉咙、心间做点涂，嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），三处显现三个字，又
English
Please consider me! Please show the way of great Bodhi! Great Protector, I beseech you! Please grant me that very vow! Please also grant me the Bodhicitta! Buddha, Dharma, and Sangha, please also grant me these three refuges! In the supreme city of great liberation, please, Protector, lead me in! (The above) is the disciple's request three times. The fourth is: Son, come here, for the Great Vehicle, you are a great vessel! This secret mantra practice ritual, I will truly explain to you. The perfect Buddhas who have passed away, likewise those who have not yet come, and the perfect Buddhas who are appearing now, all who abide for the benefit of beings, knowing the secret mantra rituals of all of them, the hero, under the Bodhi tree, attained the omniscient, the nameless. The practice of secret mantra is unparalleled, the savior, glorious Heruka, the extremely unbearable hosts of demons, their great army was also destroyed by him. Therefore, in order to attain omniscience, son, you must do this! Having said this, the meaning is also explained. The fifth is: I take refuge in the Three Jewels! etc., repeating three times, making them follow along, this is taking the common precepts. I always take refuge in the Buddha, Dharma, and Sangha! Yoga, secret mantra, Dakini, possessing the nature of the three wheels, I take refuge in all! Heroes, heroines,自在天女（Empowerment Goddesses）, great Bodhisattva nature, especially to the Guru, I always take refuge! Glorious Blood Drinker and other heroes, Yoginis and Illuminators, etc., immeasurable Bodhisattvas, please consider me all! From this time onwards, until I abide in non-duality, that non-dual Brahmacharya, the twenty-two are well protected. Repeating this three times, taking the uncommon precepts. The sixth is: In the three places where the disciple is visualized as two-armed Heruka, the Guru, with the ring finger of the left hand, smears blood, or if one does not like to use blood, mixes the inner offering blessed with two great bloods and five nectars, etc., and makes dots on the forehead, throat, and heart. Om (藏文：ཨོཾ，梵文天城体：ओ，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：阿), Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the three syllables appear in the three places, and again
Chinese
触碰心、喉、额头，念诵 吽 阿 嗡。心间化为意金刚，喉间化为语金刚，额头化为身金刚。再次从额头向下触碰，念诵 嗡 阿 吽。迎请所有佛陀的身语意金刚，融入弟子三处的身语意金刚中，使身语意三门成为所有佛陀的身语意金刚。多次念诵第七字，洒向弟子身体的各个部位，以及眼睛等所有感官之门。上师用带有甘露的左手触碰并守护。观想身体的各个部位都变成了微细的本尊微粒，从而进行守护。第七是：嗡 班杂 布 协 阿 吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等五种供品供养弟子。第八是净化守护线。从空性中，由吽字生起红色金刚线，带有三个金刚结，具有守护免受障碍的能力。智慧线 呸 （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 匝 吽 班 霍 （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）融入无二。念诵百字明和苏姆巴，系在男性的左臂和女性的右臂上。也从内供中洒出，并触碰金刚交杵，观想穿上盔甲。第九是：嗡 舍 贝 秀 达 萨 瓦 达 玛 萨 瓦 巴 邦 尼 匝 阿 斯 耶 桑 秀 达 雅 萨 瓦 贝 嘎 啦 纳 阿 巴 纳 雅 吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以此念诵三次，给与捧水。第十是：从吽字生起的菩提树的自性，牙木，顶端系着红线和花环，具有检验成就之兆的能力。一边念诵苏姆巴，一边给予。也因此，念诵 嗡 班杂 哈 萨 哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）直接扔掉，上师预言成就。第十一是：从吽字生起的青绿色吉祥草，根部和顶端没有损坏，具有使梦境不混乱的能力。嗡 舍 哈 哈 吽 吽 啪。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）三次。 德 （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）给予小的吉祥草在右边，哈给予大的在左边。第十二是：世间之中遍知者，如乌昙婆罗花一般，在广阔的道路上偶尔出现，未来也不会出现。秘密真言行持之法
English
Touching the heart, throat, and forehead, recite Hūṃ Āḥ Oṃ. In the heart, it transforms into the mind vajra, in the throat into the speech vajra, and in the forehead into the body vajra. Again, touching downwards from the forehead, recite Oṃ Āḥ Hūṃ. Inviting all the Buddhas' body, speech, and mind vajras, they dissolve into the three places of the disciple's body, speech, and mind vajras, transforming the three doors of body, speech, and mind into the body, speech, and mind vajras of all the Buddhas. Recite the seventh syllable many times, scattering it over all parts of the disciple's body, and also over all the sense gates such as the eyes. The guru should touch and protect with his left hand, which contains nectar. Visualize that all parts of the body have become subtle particles of deities, thus providing protection. The seventh is: Oṃ Vajra Puṣpe Āḥ Hūṃ. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning) and other five offerings are offered to the disciple. The eighth is to purify the protection cord. From emptiness, a red vajra cord arises from the syllable Hūṃ, possessing three vajra knots, and having the power to protect from obstacles. The wisdom cord Phei (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning). Jaḥ Hūṃ Vaṃ Hoḥ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning) dissolve into non-duality. Recite the hundred-syllable mantra and Sumbha, tying it on the left arm of the male and the right arm of the female. Also, sprinkle from the inner offering and touch the crossed vajra, visualizing putting on armor. The ninth is: Oṃ Hrīḥ Viśuddhaḥ Sarva Dharmā Sarva Pāpaṃ Ni Ca Asye Saṃ Śodhaya Sarva Vikalpāna Apānāya Hūṃ. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning) Recite this three times, giving a handful of water. The tenth is: The nature of the Bodhi tree arising from the syllable Hūṃ, a toothbrush, tied with a red thread and a garland of flowers at the tip, possessing the ability to examine signs of accomplishment. While reciting Sumbha, give it. Also, recite Oṃ Vajra Hāsa Ha. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning) and throw it away directly, and the guru predicts the accomplishment. The eleventh is: Greenish-blue kusha grass arising from the syllable Hūṃ, with undamaged roots and tips, possessing the ability to prevent dreams from being confused. Oṃ Hrīḥ Ha Ha Hūṃ Hūṃ Phaṭ. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning) Three times. Dhīḥ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning) give the smaller kusha grass on the right, and Hā give the larger one on the left. The twelfth is: In the world, the all-knowing one, like the Udumbara flower, appears occasionally on the wide road, and will not appear in the future. The method of practicing secret mantra.