English
Then, visualize yourself as holding a fresh, bloody skull and iron wolf claws. Recite the mantra to the goddess: mama traka rura māraya hūṃ phaṭ. Recite this mantra. The eight Dakinis should also be visualized as having red bodies, which is the distinction. If you want to know more about the praises, offering rituals, and supplication prayers of this deity, you can consult ancient books. You should be satisfied with the essence of this practice. The profound guidance is separate and should be practiced accordingly. There are two lineages for the empowerment ritual of this practice. The first is the lineage from the glorious Vajravarahi Siddha, and the arrangement is as follows: the mandala should be consistent with the meaning of the meditation, or if simplified, within a circular area, draw black-blue triangles equal to the number of deities, and place a heart-shaped torma in the center, decorated with "Mamanzi." Finally, arrange offering tormas equal to the number of deities, as well as nectar skull cups, inner offerings, and other offerings. If it is very simplified, it is acceptable even without a mandala, and it is sufficient to rely solely on the glorious torma. The torma offerings and so on should be done as described above. Have the disciples perform the preliminary practices and offer a mandala. Recite: To protect the Buddha's teachings, to praise the glory of the Three Jewels, and to destroy heresies and obstacles, please grant me the empowerment of the protector. Recite the prayer three times. With the motivation of repentance as the preliminary, determine the visualization, and recite: I take refuge in the Three Jewels. Repeat three times, and have the disciples repeat. The actual empowerment is: from the heart of the Guru Heruka, a blue light emanates like a lightning strike, circling the disciple's body three times counterclockwise, and dissolving into the crown of the head. Thus, the impure body is purified and transformed into a huge mass of blue light. From this, a vast palace of charnel ground play appears in the center. On the lotus and sun seat, the syllable (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) transforms into a vajra kila, marked with the syllable (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum). From this, light radiates. Up to "abides." In between, visualize the form of the Protector. From the heart of the Guru, light radiates, from the Cool Grove, Nalanda, Glorious Mountain, etc., the wisdom deities and their retinue descend with roaring sounds. Dissolving into the disciple's body, thereby eliminating the sins of the body, the bod
Chinese
思维进入加持。奏乐。大声念诵咒语。然后，将灌顶之神胜乐金刚的众神迎请到前方的虚空中。如实观想灌顶，用装满甘露的颅器进行灌顶。赐予身之随许，降下身之加持。念诵咒语的传承之观想。进行三次十个字母和夏萨纳的重复。向薄伽梵我等祈祷后，与加持的共同传承相符。上师心间的光芒，从自性处所和寒林等地，迎请来无数的咒语字母，融入弟子的心间咒鬘，清净语之罪障，思维进入语之加持。奏乐。赐予语之随许，降下语之加持。对上师本尊和前方生起观修生起虔诚的信仰。上师心间发出光芒融入自身。身体从上到下逐渐融化，融入心间的咒轮。它融入吽（ཧཱུྃ，hūṃ，种子字，吽）。它也被摄集到那达之间。那达也变得不可见，安住于平等中。再次以名为吽（ཧཱུྃ，hūṃ，种子字，吽）的声音，刹那间将弟子观想为怙主之身。对上师生起虔诚的信仰，从心间发出光芒。从前方生起观修和自性处所，以及寒林等地，迎请来无二智慧的各种手印无量无边，行降伏怨敌等事业。融入弟子的心间，清净意之罪障，思维进入意之加持，奏乐。赐予意之随许和意之加持。事业食子的嘱托是：手持具有光芒的食子于弟子的头顶。观想其为怙主及其眷属。在其上方，观想上师和胜乐金刚坛城无别。令观想上方被传承上师围绕。上师本尊的众神嘱托护法神众，他们跳起猛烈的金刚舞，思维将一切怨敌摧毁成灰烬，如此说道。奏乐
English
Think of entering the blessing. Play music. Recite the mantra loudly. Then, invite the deities of empowerment, the assembly of deities of Chakrasamvara, into the sky in front. Focus on the empowerment as it is realized, and empower with a skull cup filled with nectar. Grant the subsequent permission of the body and bestow the blessings of the body. Focus on the recitation lineage of the mantra. Perform three repetitions of the ten syllables and the Shasana. After praying to the Bhagavan and others, make it consistent with the general lineage of blessings. From the light rays of the Guru's heart, from the natural places and the Cool Grove, etc., invite countless mantra syllables and dissolve them into the mantra garland in the disciple's heart, purifying the sins of speech, and think of entering the blessings of speech. Play music. Grant the subsequent permission of speech and bestow the blessings of speech. By having faith and devotion to the Guru Yidam and the front generation, light radiates from the Guru's heart and dissolves into one's own body. The body gradually melts from top to bottom, dissolving into the mantra wheel in the heart. It dissolves into Hūṃ (ཧཱུྃ，hūṃ，seed syllable, Hūṃ). It is also gathered into the Nada. The Nada also becomes invisible, and abide in equality. Again, with the sound called Hūṃ (ཧཱུྃ，hūṃ，seed syllable, Hūṃ), instantly visualize the disciple as the body of the Protector. By having faith and devotion to the Guru, light radiates from the heart. From the front generation and the natural places, and the Cool Grove, etc., invite countless different hand symbols of non-dual wisdom, and perform activities such as subduing enemies. Dissolving into the disciple's heart, purify the sins of mind, think of entering the blessings of mind, play music. Grant the subsequent permission of mind and the blessings of mind. The entrustment of the activity Torma is: Hold the radiant Torma on the disciple's head. Visualize it as the Protector and his retinue. Above it, visualize the Guru and the Chakrasamvara mandala as inseparable. Instruct to meditate on the upper part being surrounded by the lineage Gurus. The assembly of Guru Yidams entrusts the Dharma protectors and guardians, and they perform a fierce Vajra dance, thinking that all enemies are destroyed into ashes, and say so. Play music.
Chinese
以猛烈的声音，念诵一遍《八赞》和一遍夏萨那（Śāsana，教法）和咒语之后，吉祥智慧怙主四臂尊及眷属，包括明妃、奴仆、使者、办事员等，念诵金刚持、龙树等上师传承的名号，不违背他们的教令和誓言，成为这位弟子的伟大守护神，如影随形，遣除违缘，成办顺缘等，下达各种指令。最后，上师们融入本尊，他们融入怙主及其眷属，他们化为光融入弟子，师徒二人一同观修。念诵各种吉祥偈。后续行事与通常相同。如果只想做朵玛灌顶，那么在祈请和日常忏悔之后，在弟子的心中将朵玛观想为怙主并迎请。然后如前一样，仅仅下达朵玛的指令，也能成为遣除障碍的殊胜方法，并且有权供养朵玛等。又，如果不依靠护法，只是为了遣除障碍，那么在下达指令时，舍弃“成为守护神”这句话。不需要观想怙主融入弟子。虽然这个随许是最宽松的，但是加持的教令非常强大和深刻。被称为十四瓶灌顶的，认为是深奥的，并且仪轨被认为是严格的，这应该从《灌顶仪轨珍宝鬘》中了解。有些被称为圆满四灌顶的，虽然可能稍微有一些加持之门，但是因为没有依据，所以应该保持中立。第二，陈设方式的仪轨是：在无门、神幡、有方位颜色的坛城中央，画一朵蓝色八瓣莲花，中心是红色的，上面画一个黑色的法源。八个花瓣上放置八个红色堆砌物。在法源上画一把弯刀，并以（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字来标记。在其上方，在供台上放置宝瓶，后面放置用箭和丝带装饰的心形替身朵玛，前面放置与本尊数量相同的朵玛，右边放置装满甘露的嘎巴拉碗，左边放置誓言金刚杵。在自生和他生两种次第过去之后，朵玛，宝瓶，
English
With a fierce sound, after reciting the Eight Praises once and the Śāsana (teachings) and mantras once fiercely, the glorious Wisdom Lord Four-Armed One and retinue, including consort, servants, messengers, and workers, recite the names of the lineage lamas such as Vajradhara and Nagarjuna. Without transgressing their commands and vows, become the great protector of this disciple, accompany them like body and shadow, dispel obstacles, accomplish favorable conditions, and so forth, issuing various instructions. Finally, the lamas dissolve into the yidam. They dissolve into the Protector and retinue. They dissolve into light and dissolve into the disciple, and both teacher and student meditate on this. Recite various auspicious verses. Subsequent actions are the same as usual. If you only want to do the Torma Empowerment, then after the supplication and daily confession, visualize the torma as the Protector in the disciple's mind and invite them. Then, as before, just giving the torma's instructions can also become a supreme method for dispelling obstacles, and one has the authority to offer tormas and so on. Also, if one does not rely on Dharma protectors, but only seeks to dispel obstacles, then when giving instructions, omit the phrase "become a protector." It is not necessary to visualize the Protector dissolving into the disciple. Although this subsequent permission is the most lenient, the command of blessing is very powerful and profound. The one known as the Fourteen Vase Empowerments is considered profound, and the ritual is considered strict, which should be understood from the "Empowerment Ritual Garland of Jewels." Some that are called the complete Four Empowerments may have some door of blessing, but because they are not authentic, they should be left in neutrality. Second, the ritual of the arrangement is: In the center of the mandala without doors, with deity banners and directional colors, draw a blue eight-petaled lotus with a red center, and on it draw a black Dharma source. Place eight red heaps on the eight petals. On the Dharma source, draw a curved knife marked with the syllable (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Above it, place the vase on a stand, behind it place the heart-shaped effigy torma decorated with arrows and ribbons, in front of it place tormas equal to the number of deities, on the right place a kapala bowl filled with nectar, and on the left place the vajras of commitment. After the self-generation and front-generation have passed, the torma, the vase,
Chinese
关于甚深三摩地灌顶：护法单独或者连同眷属，应当仅仅围绕三位乌鸦面者和八位空行母。祈请文如下：至尊金刚持王为主尊，三世一切诸佛之，威力能力事业之总集，祈请您赐予我灌顶。息增怀伏与妙用之，成就愿我能获得。如此念诵。从上师和护法的五处，依次开展护法五部，依次融入弟子的五处，如此一一碰触，观想获得身语意功德事业之五随许。之后，与共同的朵玛灌顶相同，最终从八位天女的心间，涌现出不可思议的乌鸦面者，充满大地和虚空。八位天女和，所有这些都融入毛孔。猛烈念诵古纳赫里的咒语，并作乌鸦面者本身的敕令。再次将弟子观想为本尊，给予念诵传承。因为这是与口诀相关的三摩地灌顶，所以上师说必须非常珍惜。我也体验到非常大的加持力，成就了。护法之中最殊胜，极负盛名且赞叹，其修法之精要，连同随许实修甚奇妙。这是耶喜护法四臂饶氏仪轨之章节。吉祥！将讲述护法的修法。
English
Regarding the special Samadhi empowerment: Should the protector be alone or with retinue? It should be surrounded only by three crow-faced ones and eight dakinis. The supplication is: Bhagavan Vajradhara King, foremost, The power, strength, and activity of all Buddhas of the three times, Consolidated into one, please grant me empowerment. May I obtain the attainments of pacifying, increasing, magnetizing, and wrathful activities and actualization. By doing this, from the five places of the Lama and the Protector, the five families of protectors are gradually expanded, and as each one gradually dissolves into the five places of the disciple, contemplate receiving the five subsequent permissions of body, speech, mind, qualities, and activity. Then, like the general Torma empowerment, in the end, from the hearts of the eight goddesses, countless crow-faced ones appear, filling the earth and space. The eight goddesses, and all of them, dissolve into the pores of the hair. Recite the mantra of Guna Hride intensely, and perform the command of the crow-faced one himself. Again, generate the disciple as the deity and give the recitation transmission. Because this is the Samadhi empowerment related to the instructions, the Lama said that it must be held very dear. I also experienced a very great blessing and accomplished it. Among all the Dharma protectors, the most supreme, Highly renowned and praised, The essence of his practice method, Together with the subsequent practice, is wonderful. This is a chapter of the practice method of Yeshe Gonpo Four-Armed Ra Lotsawa's tradition. May there be auspiciousness! The practice method of Gonpo will be explained. Om Swasti. Having prostrated to the Lama and the Yidam, Ra Lotsawa's, Gonpo's practice method, which was given to Lhoba Spreu Ton, will be explained. Perform the refuge and seven-branch practice according to the Ra Lotsawa's tradition of the four-armed one. Purify into emptiness with Svabhava. From the state of emptiness, from HUM, a variegated vajra center, blue, the horns are the same color. In the center, a four-petaled lotus. In its center, a Dharma origin. Blue, in the nature of a drop, from the radiance and gathering of the light of the mandala of one's own mind, like the sun, the letter HUM, coral-colored. From that, glorious Yeshe Gonpo, body red in color, one face, two arms. Two legs in the posture of a young child sitting, or dwelling in a playful manner. With bones and precious