Chinese
举行会供。之后陈设后续的供品，按照共同的方式加持，以涂香（梵文天城体：अर्घ्य，梵文罗马拟音：arghyam，汉语字面意思：涂香）等直到 ശബ്ദ（梵文天城体：शब्द，梵文罗马拟音：shabda，汉语字面意思： ശബ്ദ）进行供养，用三字（嗡啊吽）供奉内供，以法界自性等赞颂，念诵很多百字明咒后，祈请再次降临。朵玛的智慧尊融入画像的中心。嗡 班匝 穆（藏文：ཨོཾ་བཛྲ་མུཿ，梵文天城体：嗡 वज्र मुः，梵文罗马拟音：Om Vajra Muh，汉语字面意思：嗡 班匝 穆）。朵玛的宾客们自然地返回自己的处所，誓言尊融入自己的心间。加持朵玛后，如仪轨般供献给画像上的本尊，然后对画像进行坚住，祈愿，吉祥，保密。另外，这些在实修上也有不同的差别：在前行时，不做不共的祈请；在正行时，只是迎请本尊智慧尊到本尊面前，不对弟子做怙主生起次第和融入；在第四灌顶时，上师的三处，断掉第二个字并融入，不将弟子的三个字收摄为光明；朵玛的敕令和观想上也有差别；不念诵咒语的传承，或者念诵也只是按照通常的方式，这是朵玛灌顶遣除一切障碍的简略方式，或者是一般的共同方式。另外，从上师三处的三个字中，生起白色、红色、蓝色三怙主，第四个从身体的上下部分生起勇士空行众，这也是一种方式。也有通过生起三个字来做三个灌顶的，身生起的四个灌顶，语字灌顶的四个灌顶，意光明的四个灌顶，功德朵玛的四个灌顶，事业手印的四个灌顶，这样授予二十种三摩地灌顶，是香衮钦波的不共方式，不了解这种方式，只是在普通的朵玛灌顶之后做六手印的随许，是没有意义的。特别是对于有教派分别，以及没有进入佛门的在家众，以甚深朵玛灌顶的方式来灌顶，今生对于所灌顶的对境没有利益，自己却以昂贵的代价购买了戒律，所以为了名闻利养等目的而做朵玛灌顶，也要做不甚深的方式，并加上词句的铺陈。
English
Hold a feast offering. Then arrange the subsequent offerings, bless them in a common way. Offer with Argham (Skt: Arghyam) up to Shabda (Skt: Shabda). Offer the inner offering with the three syllables. Praise with the nature of Dharmadhatu, etc. Recite the hundred-syllable mantra many times, then pray for them to come again. The wisdom being of the Torma dissolves into the heart of the painted image. Om Vajra Muh. The Torma guests naturally depart to their own places. The Samaya being dissolves into one's own heart. Bless the Torma and offer it to the deity of the painted image as in the ritual, then perform the stable abiding for the painted image. Make aspirations. Keep the auspicious seal secret. Also, there are different differences in the practice of these: In the preliminary stage, do not make uncommon supplications. In the main part, only invite the wisdom being to the front generation, do not generate and absorb the protector for the disciple. In the fourth empowerment, from the three places of the master, cut off the second syllable and absorb it. Do not gather the three syllables of the disciple into clear light. There are also differences in the Torma's command and the visualization. Not reciting the mantra's transmission, or even if doing so, only doing it in a common way, is the condensed way to eliminate all obstacles of the Torma empowerment, or it is a common ordinary way. Also, from the three syllables of the three places of the Lama, emanate the three white, red, and blue protectors, and the fourth emanates a gathering of heroes and heroines from all the upper and lower parts of the body, which is also a method. There is also the practice of doing three empowerments by emanating the three syllables. The four empowerments of body emanation, the four empowerments of speech syllable, the four empowerments of mind light rays, the four empowerments of quality Torma, the four empowerments of activity hand implements, thus bestowing twenty Samadhi empowerments, is the uncommon method of Zhang Gomchenpo, and without knowing that method, only doing the subsequent permission of the six hand implements after an ordinary Torma empowerment is meaningless. Especially for those who have sectarian distinctions, and for householders who have not entered the Dharma, bestowing the empowerment in the manner of a profound Torma empowerment is not beneficial to the object of empowerment in this life, and one is buying vows at an expensive price for oneself, so even if doing a Torma empowerment for the sake of fame and gain, do it in a non-profound way, and add the elaboration of words.
Chinese
因此，回遮较小。一般来说，秘密宣扬的罪过没有太大差别。主尊单独寂静且具足眷属，是极为重要的本尊，因此即使依靠主尊单独进行朵玛灌顶，也必须懂得取舍。对于怙主上部传承的九尊怙主，有些尼塘巴后期的传承，将新旧仪轨的各种仪轨混合后，编纂了广大的灌顶仪轨，那是他们自己编造的。那些古老文献的原本，大部分与此相同。因此，只需进行此禅定灌顶仪轨即可。在后行仪轨时，如果没有绘画或塑像等所依，则将朵玛的誓言尊未分开时，升到空中，加持朵玛后献供，智慧尊降临，誓言尊收摄。关于将朵玛观想为本尊的方法，也有在朵玛上观想怙主和朵玛本身观想为本尊两种。朵玛灌顶时，深与不深差别很大，取舍非常重要。以这个朵玛为例，了解弟子的差别也很重要。 守护圣教众之中，最为殊胜之， 六臂怙主加持之， 实修极其喜悦之顶饰， 仅略述其精要。 这是对于消除一切障碍的智慧怙主六臂尊的加持实修的清晰阐述的章节。 撰写如意宝珠之修法。 上师怙主无别者， 名为灌顶之王尊， 顶礼空行众眷属， 撰写如意宝珠之修法。 怙主噶举派第二尊，白怙主如意宝珠的修法，以及后续的加持方法，都浓缩于此。前方供台上，用彩粉制作圆形坛城，外围白色。中央是白色法源。红色的线条，绿色的角。法源中央的日垫上，放置一个白色堆积物。其上放置一个用所有装饰品庄严的，作为曼扎拉的朵玛，形状做成三角形，或者做成如意宝珠的形状。在圆形食子的上方，聚集三个食子丸。其上放置一个类似姜糖的食物。无论从哪个方向看，都有一个类似三眼如意宝珠的东西，这样做也可以。无论如何，材料都用面粉和磨碎的宝石等制作。坛城的前面。
English
Therefore, the reversal is small. In general, there is not much difference in the sin of secret proclamation. The main deity is solitary, peaceful, and complete with retinue. It is an extremely important deity. Therefore, even if one relies on the main deity alone to perform the Torma empowerment, one must know what to accept and reject. For the nine-deity protectors of the upper tradition of the Protector, some later Nitangba lineages have compiled extensive empowerment rituals by mixing various old and new rituals, which they have fabricated themselves. Most of the original ancient documents are similar to this one. Therefore, only this Samadhi empowerment ritual should be performed. In the post-ritual, if there is no support such as paintings or sculptures, the Torma deity's vows should not be separated and raised into the sky. After blessing the Torma, offer it, the wisdom deity departs, and the vow deity is collected. Regarding the method of visualizing the Torma as a deity, there are two types: visualizing the Protector on the Torma and visualizing the Torma itself as a deity. During the Torma empowerment, the difference between deep and not deep is very large, and acceptance and rejection are very important. Taking this Torma as an example, it is also important to understand the differences between disciples. Among all the protectors of the teachings, the most supreme, The blessings of the six-armed Protector, The practice is the crown of great joy, Only a brief summary is presented. This is a clear explanation of the practice of the blessings of the six-armed Wisdom Protector, who eliminates all obstacles. Writing the Sadhana of the Wish-Fulfilling Jewel. The Guru Protector is inseparable, Known as the King of Empowerment, I prostrate to the assembly of Dakinis, Writing the Sadhana of the Wish-Fulfilling Jewel. The second deity of the Protector Kagyupa, the Sadhana of the White Protector Wish-Fulfilling Jewel, and the method of subsequent blessing, are condensed here. In front, on the platform, create a circular mandala of colored powder, with a white circumference. In the center is a white Dharma source. Red lines, green corners. In the center of the Dharma source, place a white heap on a sun cushion. On top of that, place a Torma as a mandala, adorned with all ornaments, shaped like a triangle, or shaped like a wish-fulfilling jewel. On top of the round food offering, gather three food offering balls. On top of that, place something similar to ginger candy. No matter which direction you look from, there is something similar to a three-eyed wish-fulfilling jewel, and it is okay to do it that way. In any case, the materials are made from flour and ground gemstones, etc. In front of the mandala.
Chinese
摆设用九种美食装饰的圆形供品食子，供品都按照共同的方式摆放。本尊食子如果有擦擦可以安放，没有也可以。之后，供品加持按照共同的方式进行。正行修法是，也有做自生本尊的方式，但对此来说，自前无别最为重要，行持也以自前无别而做。如此，以皈依、发心、四无量心为前行，以空性（梵文天城体：śūnyatā，梵文罗马拟音：shunyata，汉语字面意思：空性）净治。从空性中，于吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字所生的防护轮中央，由邦（藏文：པཾ，梵文天城体：paṃ，梵文罗马拟音：paṃ，汉语字面意思：邦）字化生莲花，让（藏文：རཾ，梵文天城体：raṃ，梵文罗马拟音：raṃ，汉语字面意思：让）字化生太阳之上，冈（藏文：གཾ，梵文天城体：gaṃ，梵文罗马拟音：gaṃ，汉语字面意思：冈）字化生白色象头财神，压伏着两个萝卜和鼬鼠的上方，自心法性的明点红白如豆大，其中心有吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字如水银色。由此放出光芒，遣除一切有情的贫困痛苦，复又收回融入，完全转变，自身与对生无有差别，化为速作慧护如意宝自在王之身相：身色洁白而威严，面容忿怒带微笑，极为开怀，具有三眼，胡须眉毛和头发呈红黄色，额头涂有红色的额砂，头顶以不动明王印玺封印，右手的第一个手拿着弯刀挥向天空，中间的手把如意宝自在王放在心间，最后的手摇动着檀木手鼓，左手的第一个手把装满珍宝的宝瓶放入装满甘露的嘎巴拉碗中，依靠左腿，第二只手拿着三叉戟，最后一只手拿着绳索，双足以行走之姿安住在莲花日轮象头财神的座垫上，身披各色绸缎，下穿虎皮裙，上身披着象皮，头戴五骷髅冠，颈戴五十湿人头项链，以珍宝饰品、铃铛和各种垂饰庄严，被无数自在摄受空行母眷属围绕，安住在熊熊燃烧的火焰之中。之后，于额头安立嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，颈部安立啊（藏文：ཨཱཿ，梵文天城体：āḥ，梵文罗马拟音：āḥ，汉语字面意思：啊）字，心间安立自在摄受空行母。
English
Arrange the round offering cake decorated with nine kinds of delicious food, and arrange the offerings in a common way. If there is a Tsakali for the support cake, it can be placed, but it is also okay if there is none. After that, bless the offerings in a common way. The main practice is, although there is also a way to practice self-generation as a deity, it is most important to have no difference between oneself and the front. The practice is also done with no difference between oneself and the front. In this way, with refuge, bodhicitta, and the four immeasurables as preliminaries, purify with emptiness (Sanskrit Devanagari: śūnyatā, Sanskrit Romanization: shunyata, Chinese literal meaning: emptiness). From within emptiness, in the center of the protective wheel arising from Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), from Paṃ (Tibetan: པཾ, Sanskrit Devanagari: paṃ, Sanskrit Romanization: paṃ, Chinese literal meaning: Paṃ) arises a lotus, from Raṃ (Tibetan: རཾ, Sanskrit Devanagari: raṃ, Sanskrit Romanization: raṃ, Chinese literal meaning: Raṃ) arises a sun, above that, from Gaṃ (Tibetan: གཾ, Sanskrit Devanagari: gaṃ, Sanskrit Romanization: gaṃ, Chinese literal meaning: Gaṃ) arises white Ganapati with an elephant's face, above the two radishes and mongooses turned upside down, the bindu of one's own mind's nature, red and white, the size of a bean. In the center of that is Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) like the color of mercury. From that, rays of light emanate, dispelling the suffering of poverty of all sentient beings, and then gather back and dissolve, completely transforming into the form of the Swift-Acting Wisdom Protector, Wish-Fulfilling Jewel, King of Power: His body is white and majestic, his face is wrathful with a smiling expression, extremely joyful, possessing three eyes, beard, eyebrows, and hair are reddish-yellow, his forehead is smeared with red sindhura, his crown is sealed with Akshobhya, the first of his right hands holds a curved knife raised to the sky, the middle hand places the Wish-Fulfilling Jewel King at his heart, the last hand plays a sandalwood damaru, the first of his left hands places a vase filled with jewels into a kapala bowl filled with nectar, leaning on his left thigh, the second hand holds a trident, the last hand holds a lasso, his feet are in a walking posture, seated on a lotus, sun, and Ganapati seat, adorned with fluttering silks of various colors, wearing a tiger skin loincloth, wearing an elephant skin upper garment, wearing a crown of five dry skulls, a necklace of fifty wet heads, adorned with precious ornaments, bells, and various pendants, surrounded by a retinue of hundreds of thousands of myriads of dakinis who gather power, residing in the midst of blazing flames. Then, place Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Oṃ) on the forehead, Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Āḥ) on the throat, and the dakinis who gather power at the heart.