English
Burn away the sins and obscurations of body, speech, and mind. Gradually induce the contemplation of the blessings of body, speech, and mind entering. With music, give instructions. The subsequent actions are the same as the general ones. This much is the Torma Empowerment. If bestowing the subsequent permission of body, speech, and mind, first, completely bestow this Torma Empowerment. Thus, all the impurities of your body, speech, and mind will be purified, and you will become a body of wisdom. After connecting in this way, attain the direct realization of any chosen wrathful deity, up to the absorption of the Wisdom Being. Perform the subsequent permission of the body in the same way as the general one. From the heart of the Lama, rays of light emanate. Invoke each lineage of the Protector's mind, combining them with the preliminary practices. From the front generation, many forms of the Protector arise. They dissolve into the crown of the disciple's head. The form of the Protector touches the crown of the head. Through the blessing of the inseparable body, all the Buddhas arise from the three Vajra secrets. May you attain the accomplishment of the body. Om Mahakala Rupa Abhisincha Hum. (Tibetan: ཨོཾ་མཧཱ་ཀཱ་ལ་རཱུ་པ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ, Sanskrit Devanagari: ॐ महाकाल रूप अभिषिञ्च हुं, Sanskrit Romanization: oṃ mahākāla rūpa abhiṣiñca hūṃ, Literal Chinese Meaning: Om, Great Black One, Body, Abhisheka, Hum) Similarly, from the throat, letters arise and dissolve into the throat. Place the mala on the throat. In the above verse, change the recitation to "inseparable speech" and "accomplishment of speech." Om Mahakala Triyam Java Vaka Abhisincha Hum. (Tibetan: ཨོཾ་མཧཱ་ཀཱ་ལ་ཏྲི་ཡཾ་ཛ་ཝཱཀ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ, Sanskrit Devanagari: ॐ महाकाल त्रियं ज वाक अभिषिञ्च हुं, Sanskrit Romanization: oṃ mahākāla triyaṃ ja vāka abhiṣiñca hūṃ, Literal Chinese Meaning: Om, Great Black One, Three, Speech, Abhisheka, Hum) From the heart, an emblem arises and dissolves into the heart. Place the club on the heart. Inseparable mind, accomplishment of mind, Om Mahakala Raksha Du Chitta Abhisincha Hum. (Tibetan: ཨོཾ་མཧཱ་ཀཱ་ལ་རཀྵ་དུ་ཙིཏྟ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ, Sanskrit Devanagari: ॐ महाकाल रक्ष दु चित्त अभिषिञ्च हुं, Sanskrit Romanization: oṃ mahākāla rakṣa du citta abhiṣiñca hūṃ, Literal Chinese Meaning: Om, Great Black One, Protect, Two, Mind, Abhisheka, Hum) Be committed to the vows and delighted to practice this Dharma Protector. Above, generate the Protector himself in the heart of the Yidam. At this time, give the transmission of the mantra recitation, and offer praise and stability to the disciple. Establish the Protector in the vows and mix the vows. If the disciple doubts the vows or does not practice this, these should not be done. If done, it is inauspicious for both the teacher and the disciple. The subsequent actions are the same as the general ones. If it is not appropriate to practice these Torma Empowerments and so on, and there is no power to prevent doing them in an inappropriate place, then transform the visualization and practice. There is a method to avoid harm to oneself and to place it on oath, which should be known from the oral instructions. Always the active Protector, pleasing to the teachers.
Chinese
祈请。 若欲从内心守护教法， 则修持此忿怒之究竟。 此乃开示吉祥怙主扎夏（Trakshad）聂（Gnyos）派传承随许之行持品目。 增长兴盛！ 教法守护我者修法简要。 嗡 萨谛。 顶礼一切佛， 为修持殊胜护法故， 略书修法， 黑怙主赐予吉祥。 坛城朵玛与三角朵玛等，于前陈设供朵。 以先作自生之门，加持供品，加持药酒朵玛三者。 前生以 स्वाहा (svāhā，梭哈，成就) очистить为空性。 于空性中，于颅器燃烧之中，于黑色三角之宫殿中，于人尸马尸堆叠之座上，于莲花日轮之上。 राँ (rāṃ，让，种子字)化现吉祥怙主，身色如末劫之云般黑，一面二手，右持三叉杖，颈上悬挂人头，挥舞黑色绸缎。 左手取敌魔之肺心，血淋淋地放入口中，持黑色魔索。 身着三重黑色绸缎之袍，腰系珍宝黄金之腰带，足蹬长筒靴，铁发如墨般浓密，龇牙咧嘴，三目圆睁，胡须燃烧，头戴干颅之头饰，颈佩湿颅之项链，骑乘黑马，具大神通与猛力，安住于火焰炽燃之中，与听命使者、事业化身、再化身之眷属众眷属。 自心放光，从邬扎拉大尸陀林，迎请大黑怙主及其眷属，作是念。 从邬扎拉尸陀林等，或摄略而言： 以信心与誓言， 迎请吉祥怙主， 为守护佛陀教法故， 祈请降临此供养处。 嗡 玛哈嘎拉 扎夏 萨巴热瓦ra 班匝 萨玛匝 匝 吽 班 霍。 融入无二。 嗡 班匝 玛哈嘎拉 扎夏 萨巴热瓦ra 阿尔刚 扎的匝 梭哈。等供养。 于心咒之末：嗡 玛哈 巴林达 喀嘿。玛哈 惹达 喀嘿。玛哈 哲达 喀嘿。玛哈 郭若匝那 喀嘿。念诵三遍而供献。 广赞或摄略而言： राँ (rāṃ，让，种子字)所生之
English
Praises. If you wish to protect the teachings from the heart, Then accomplish this ultimate of wrath. This is the section showing the activity of the Anujna of the glorious Lord Trakshad of the Gnyos tradition. May it flourish and increase! A concise method for accomplishing the Dharma Protector Nga-po. Om Sasti. Having prostrated to all the Buddhas, In order to accomplish a supreme Dharma Protector, If I write a brief method of accomplishment, May the Black One grant auspiciousness. A mandala torma together with a triangular torma, arrange offering tormas in front. Through the door of self-generation proceeding first, bless the offerings, and bless the three: medicine, alcohol, and torma. Purify the front generation into emptiness with स्वाहा (svāhā, svaha, accomplishment). From within emptiness, inside a burning skull cup, inside that black triangular mansion, on a seat of stacked corpses of humans and horses, on top of a lotus and sun disc. From राँ (rāṃ, ram, seed syllable) appears the glorious Lord, his body color as black as the clouds at the end of time, one face and two arms, his right hand brandishing a trident from whose neck hangs a human head with a black silk banner. His left hand takes the lungs and heart of enemies and obstructors, dripping with blood, and consumes them in his mouth, holding a black demon lasso. He wears three layers of black silk robes on his body, and is bound with a precious golden belt. He wears long boots on his feet, and his iron hair is as thick as darkness. Baring his fangs, with three eyes, his beard blazing, he has a crown of dry skulls and a necklace of wet skulls. He rides a black horse and is great in magical power and ferocity. He dwells in the midst of blazing flames, together with his retinue of obedient servants, activity emanations, and further emanations. Light radiates from my heart. From the great charnel ground of Utzala, I think of inviting the Great Black One together with his retinue. From the charnel ground of Utzala, etc., or in brief: With faith and commitment, If you invite the glorious Lord, For the sake of protecting the Buddha's teachings, Please come to this place of offering. Om Mahaakala Trakshad Saparivara Vajra Samaja Dzah Hum Bam Hoh. Absorb into non-duality. Om Vajra Mahakala Trakshad Saparivara Argham Pratitsa Svaha. Offer with these, etc. At the end of the heart mantra: Om Maha Balimta Khahi. Maha Rakta Khahi. Maha Tsitta Khahi. Maha Gorotsana Khahi. Offer by reciting three times. An extensive praise, or in brief: Born from राँ (rāṃ, ram, seed syllable),
Chinese
大威力者啊！凶暴的魔王啊！骑黑马，神通广大啊！救度大罪者，我向您顶礼！请享用此供施朵玛等，祈请您成办事业。如果仅仅是朵玛仪轨，就做后续仪轨。如果摄受弟子，念诵心咒少许：嗡 玛哈嘎拉 扎恰 玛哈嘎拉 悉地 扎雅 杜 札 札（藏文：ཨོཾ་མཧཱ་ཀཱ་ལ་ཏྲཀྴད་མཧཱ་ཀ་ལ་སིདྡྷི་ཏྲི་ཡཾ་དུ་ཛཿཛཿ，梵文天城体：ॐ महाकाल त्रक्षद् महाकाल सिद्धि त्रियं दु जः जः，梵文罗马拟音：oṃ mahākāla trakṣad mahākāla siddhi triyaṃ du jaḥ jaḥ，汉语字面意思：嗡，大黑天，扎恰，大黑天，成就，三，度，札，札）。为了弟子的利益，抛掷驱魔朵玛。弟子献曼扎。祈请金刚持垂念。等语祈请。令上师观想为金刚持，前方观想为怙主。上师金刚持与，具德怙主及眷属们，为了调伏不驯服者，祈请加持于我。如是祈请三次。从怙主的三处放射出白、红、蓝三种光芒，依次融入弟子的三处，观想获得身语意的加持。朵玛的加持与共同仪轨相同。观想怙主的第二个身体从头顶融入，成为怙主的身语意之本体。念诵传承与共同仪轨相同而赐予。以此，此人有权修持此法类，故嘱咐安住于誓言。后续行为与共同仪轨相同。此乃胜于一切护法，嘉敦铁热（Gyatön Chakri）赞叹道。从普日企珠（Pugri Chigzhur）如海般的仪轨中，汇集了朵玛仪轨传承之精华。此仪轨可做礼赞双运、三怙主、众多眷属等，仅需念诵此仪轨即可。极为甚深，扎恰达波（Trakshad Dagpo）派系的修法章节。愿兴盛增长！怙主的修法。 嗡 索斯帝！恭敬顶礼圆满佛陀后，金刚手菩萨之殊胜使者，从大威力者化身而来的，怙主修法将宣说。先行忿怒本尊之自生，将以珍馐和三个小食子围绕的画像陈设于前方。朵玛加持与共同仪轨相同。任何知晓怙主扎恰之广大修法者，被引入此仪轨后，若要宣说不同之处的差别，从自己心间的吽字放射出红黑二色的让字，从让字生出红色的棒。
English
Great Powerful One! Wrathful and Fierce King of Demons! Riding a Black Horse, Great in Miraculous Power! You Who Liberate Great Sinners, I Praise You! Please Accept this Offering Torma and Accomplish Activities. If it is Just a Torma Ritual, then Perform the Subsequent Ritual. If Taking Disciples, Recite the Essence Mantra Slightly: OM MAHAKALA TRAKSHAD MAHAKALA SIDDHI TRIYAM DU JAH JAH (藏文：ཨོཾ་མཧཱ་ཀཱ་ལ་ཏྲཀྴད་མཧཱ་ཀ་ལ་སིདྡྷི་ཏྲི་ཡཾ་དུ་ཛཿཛཿ，梵文天城体：ॐ महाकाल त्रक्षद् महाकाल सिद्धि त्रियं दु जः जः，梵文罗马拟音：oṃ mahākāla trakṣad mahākāla siddhi triyaṃ du jaḥ jaḥ，汉语字面意思：Om, Mahakala, Trakshad, Mahakala, Siddhi, Triyam, Du, Jah, Jah). For the Sake of the Disciples, Throw the Obstacle-Dispelling Torma. The Disciples Offer a Mandala. Request Vajradhara to Consider. And so on, Make Supplications. The Teacher Visualizes as Vajradhara, and in Front, Visualize the Protector. Guru Vajradhara and, Glorious Protector with Entourage, For the Sake of Subduing the Untamed, Please Bestow Blessings Upon Me. Thus, Make Supplications Three Times. From the Three Places of the Protector, White, Red, and Blue Rays of Light Emerge Sequentially. They Dissolve Sequentially into the Three Places of the Disciples, Imagining that the Blessings of Body, Speech, and Mind are Received. The Consecration of the Torma Should be in Accordance with the General Practice. A Second Body of the Protector is Cut Off, and by Dissolving it from the Crown of the Head, Think that it Becomes the Essence of the Protector's Body, Speech, and Mind. Bestow the Recitation Transmission in Accordance with the General Practice. By This, One is Empowered to Practice These Dharma Cycles, So Instruct to Abide by the Vows. Subsequent Activities are Similar to the General Practice. This is More Profound than All Dharma Protectors, Gyatön Chakri Praised. From the Ocean of Pugri Chigzhur, The Essence of the Torma Ritual Empowerment is Compiled. In this Tradition, One Can Perform the Consort and Sibling, the Three Goddesses, and the Large Entourage, but it is Sufficient to Recite This One by Adding Incense. Extremely Profound, this is a Chapter from the Sadhana of the Trakshad Dagpo Tradition. May it Flourish and Increase! The Sadhana of the Protector. OM SVASTI! Having Reverently Bowed to the Perfect Buddha, The Excellent Messenger of Vajrapani, Emanating from the Great Powerful One, The Sadhana of the Protector Will be Explained. With the Self-Generation of the Wrathful One Preceding, Arrange a Painting Surrounded by Delicacies and Three Small Food Offerings in Front. The Blessing of the Torma is in Accordance with the General Practice. After Someone Who Knows Any of the Extensive Sadhanas of the Protector Trakshad Has Been Introduced to This Ritual, If Explaining the Differences that are Not the Same, From the HUM in One's Own Heart, Two Red-Black RAMs Radiate. From the RAM, a Red Club Arises.