Chinese
手持红色的钩子和颅血，其心间有法性之明点，其中心有白色吽字。从自己的心间放出光芒，向东南方，从大尸林寒冷的树林中，迅速成就的智慧怙主如意宝，与空行母众一切，班杂萨玛扎（藏文，梵文天城体：वज्रसमाजः，梵文罗马拟音：vajra samājaḥ，金刚集合），莲花卡玛拉耶斯当（藏文，梵文天城体：पद्मकमलयेस्त्वं，梵文罗马拟音：padma kamalaye stvaṃ，莲花莲花你存在）。扎 吽 班 霍（藏文，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，勾 吽 棒 霍）。从阿甘到夏帕进行供养。 怙主如意宝，具大悲心者，身色如雪山般洁白，光芒四射，息灭众生一切贫困，祈请赐予一切所愿成就，我顶礼赞叹。观想心间明点周围环绕咒语。 咕噜玛哈嘎拉哈日尼萨悉地扎（藏文）尽力念诵。 如同所说，通过黑色的现观来净化加持朵玛。 智慧本尊的诸位舌头，以金刚吸管引导朵玛，并享用。 在心咒的末尾加上伊当巴林达卡卡卡卡嘿卡嘿（藏文），念诵七遍进行供养。 按照惯例，念诵夏萨纳（藏文）三遍，向所有誓言者供养。 然后如前进行供养赞颂。 请享用此供养布施朵玛。 等等，向所愿之事祈祷。 如果自己只是修行者，那么此时进行后续仪轨。 如果是摄受弟子，那么应该在后续仪轨之前进行。 给弟子们洒水，抛撒和收集花朵，明确生起菩提心。 如果想广说，可以讲法。 讲述怙主发心的历史等等。 如果想简略，仅仅明确生起菩提心即可。让他们献曼扎，并让他们重复念诵此祈祷文。 之后说：金刚持请垂听。 等等三遍。 收摄分别念。 在进行广大的仪轨时，进行不共的皈依，五支忏悔，不共的祈祷。 如果喜欢简略，那么让他们重复念诵三遍：我向三宝皈依。等等的忏悔文。 传达指示：请像这样专注于真正的随许。 因为必须清楚地观想面前的朵玛和上师无二无别的怙主如意宝。 嗡 虚空 智慧 金刚 自性（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思）
English
Holding a red hook and a skull cup filled with blood, at its heart is a bindu of dharmata, and in its center is a white Hūṃ. Light radiates from my own heart, to the southeast, from the great charnel ground, the cool grove, swiftly acting wisdom protector, wish-fulfilling jewel, together with the assembly of ḍākinīs, all Vajrasamājaḥ (Tibetan, Devanagari: वज्रसमाजः, Romanized Sanskrit: vajra samājaḥ, meaning: Vajra Assembly), Padma Kamalaye Sthvam (Tibetan, Devanagari: पद्मकमलयेस्त्वं, Romanized Sanskrit: padma kamalaye stvaṃ, meaning: Lotus, Lotus, You Exist). Jaḥ Hūṃ Baṃ Hoḥ (Tibetan, Devanagari: जः हुं बं होः, Romanized Sanskrit: jaḥ hūṃ baṃ hoḥ, meaning: Jaḥ Hūṃ Baṃ Hoḥ). Offer from Arghaṃ to Shapta. Protector, wish-fulfilling jewel, possessor of great compassion, body color white like a snow mountain, radiating light, pacifying all the poverty of beings, I prostrate and praise, beseeching you to grant all desired attainments. Think that the mantra encircles the bindu at the heart. Recite as much as possible the mantra Guru Mahākāla Harinisa Siddhi Jaḥ (Tibetan). Purify and bless the torma as explained in the black realization. The tongues of the wisdom deity assembly, with vajra straws, draw the torma and partake of it. At the end of the heart mantra, add Idaṃ Bāliṃta Khakha Khāhi Khāhi (Tibetan), offer it seven times. According to custom, offer Shāsana (Tibetan) three times to all the oath-bound ones. Then, as before, offer praise. Please accept this offering of the torma of worship and generosity. And so forth, pray for the desired purpose. If you yourself are only a practitioner, then perform the subsequent ritual at this time. If you are receiving disciples, then it should be done before the subsequent ritual. Sprinkle water on the disciples, scatter and gather flowers, clarify the generation of bodhicitta. If you want to explain in detail, you can give a Dharma talk. Tell the history of the protector's generation of bodhicitta, and so on. If you want to be brief, it is sufficient to simply clarify the generation of bodhicitta. Have them offer a maṇḍala, and have them repeat this prayer. Then say: Vajra Holder, please listen. And so on, three times. Gather the thoughts. During the extensive ritual, perform the uncommon refuge, the five-branch confession, and the uncommon supplication. If you prefer brevity, then have them repeat three times: I take refuge in the Three Jewels. And so on, the confession. Give the instruction: Please focus on the actual empowerment in this way. Because it is necessary to clearly visualize the protector, the wish-fulfilling jewel, inseparable from the torma in front and the guru. Oṃ Śūnyatā Jñāna Vajra Svabhā (Tibetan, Devanagari:, Romanized Sanskrit:, meaning: )
English
Āva Ātma Ko'ham. From "the nature of emptiness" to "abide" as before. Having developed faith, respect, and love for such a teacher who is inseparable from the visualized deity, by reciting "Om Shunyata (Tibetan, Devanagari, Śūnya, emptiness) to Ko'ham (Tibetan, Devanagari, Ko'ham, Who am I)," all phenomena encompassed by conventional terms become unattainable and transform into emptiness. From the nature of emptiness, visualize that the essence of your minds, along with the syllable Hūṃ (Tibetan, Devanagari, Hūṃ, Hum), completely transforms into the form of the glorious Wisdom Lord, the Wish-Fulfilling Jewel, the King of Power. Visualize Om (Tibetan, Devanagari, Oṃ, Om) on your foreheads, until the white Hūṃ (Tibetan, Devanagari, Hūṃ, Hum). From the teacher's heart, light radiates, and from the great charnel ground of the cool forest in the southeast, invite the Swift-Acting Wisdom Lord, the Wish-Fulfilling Jewel, along with the assembly of dakinis, all at once. In that very instant, holding damaru drums and ringing bells, making subtle sounds, emitting "Khrol Khrol, Hur Hur, Chem Chem" sounds, they merge into you, indivisibly. Recite this and play musical instruments intensely. At the end of the mantra, vehemently recite Abe Shaya Ah (Tibetan, Devanagari, Sanskrit transliteration, Please come into me). The playing of instruments and recitation of mantras also apply to the following rituals. This is the substitute for the vase empowerment, the empowerment of the body. Visualize that in the Dharma-nature bindu of the teacher's heart, the syllable Hūṃ (Tibetan, Devanagari, Hūṃ, Hum) is surrounded by mantras. Having developed faith, respect, and love for the teacher, visualize that a second string of mantras detaches from the string of mantras in the heart, emerges from the mouth, enters your mouths, and settles in the Dharma-nature bindu of the heart like a stamp. Recite this mantra. Practice reciting the heart mantra thirteen times as a custom. This is the secret empowerment, the empowerment of speech. Again, having developed faith, respect, and love for the teacher, light radiates from the heart, gathering all the compassion and blessings of all Buddhas and Bodhisattvas, merging into the heart. From the Hūṃ (Tibetan, Devanagari, Hūṃ, Hum) syllable in the heart of the inseparable Lama and Lord, arise immeasurable hand implements such as curved knives, skull cups, vases, jewels, and iron hooks. All dissolve into light and merge into your hearts. Play musical instruments. This is the substitute for the wisdom of the mind, the empowerment of wisdom. Again, having developed faith, respect, and love for the teacher, from the Hūṃ (Tibetan, Devanagari, Hūṃ, Hum) syllable in the teacher's heart, arise the five classes of dakinis.
Chinese
身色红，手持颅骨鼓和颅碗，变幻出无数化身。从鼻孔左侧呼出，充满十方世界。轮回涅槃一切有情和无情之物的光彩、精华、精髓、纯净物、寿命、受用、权势全部汇聚成甘露。从你们的左鼻孔进入，通过命脉，融入心间的法性明点，无二无别。音乐。这是功德的随许，第四灌顶的替代。又，对上师生起虔诚和渴望之心，祈请上师怙主无二之足下的会主，从会主化现出无数与自己一样的会主，降伏一切鬼神、人与非人、傲慢的尊神等，观想献给你们作为奴仆。从你们脚下的会主的口、粪道、毛孔中，降下如意宝的大雨，使自己的仓库、住所、家园一切处所充满食物、财富、受用和各种所需之物。音乐。这是事业的随许，权力的边际助缘的替代。事业食子的教敕是：如是信解。观想此食子显现为上师怙主无二、白怙主如意宝以及空行母众。对他们生起虔诚和渴望之心，发出“呜呜”、“锵锵”之声，降临于自己的头顶，成办自己心中所想的一切。如此思维，并观想如降加持般安住。伴随着音乐之声，念诵根本传承上师的名号，猛厉地进行教敕。最后，观想上师怙主无二化为光，融入你们。并念诵从获得这些状态的誓言，到“祈请赐予”之间，与黑尊随许时相同。后续仪轨也与黑怙主相同。只是，此随许仪轨中，有将食子的智慧尊迎请至虚空，并抛掷食子的做法，但在白怙主的通常仪轨中似乎不采用。
English
The body is red, holding a skull drum and a skull bowl, manifesting countless emanations. Exhaling from the left nostril, filling all the realms of the ten directions. The radiance, essence, quintessence, purity, life, enjoyment, and power of all sentient and insentient beings of samsara and nirvana are all gathered back as nectar. Entering through your left nostril, passing through the life force channel, dissolving into the dharmadhatu bindu in the heart, indivisibly. Music. This is the subsequent permission of qualities, the substitute for the fourth empowerment. Again, by generating devotion and longing for the teacher, invoking the lord of the assembly at the feet of the inseparable lama protector, from the lord of the assembly emanate countless lords of the assembly like oneself, subduing all spirits, humans and non-humans, arrogant deities, etc., visualize offering them to you as servants. From the mouths, anal passages, and pores of the lord of the assembly beneath your feet, a great rain of wish-fulfilling jewels descends, filling your treasuries, dwellings, homes, and all places with food, wealth, enjoyment, and all kinds of desired things. Music. This is the subsequent permission of activity, the substitute for the supporting conditions of power. The command of the activity torma is: Have faith in this way. Visualize this torma appearing as the inseparable lama protector, White Protector Wish-fulfilling Jewel, and the assembly of dakinis. Generating devotion and longing for them, making "Ur Ur" and "Chem Chem" sounds, they come to your crown, accomplishing all the purposes you desire in your heart. Think like this, and visualize them abiding as if bestowing blessings. Accompanied by the sound of music, recite the names of the root and lineage lamas, and fiercely give the command. Finally, visualize the inseparable lama protector dissolving into light and merging into you. And recite from the vows obtained in those states, up to "Please grant," which is the same as during the subsequent permission of the Black One. The subsequent rituals are also the same as for the Black Protector. However, in this subsequent ritual, there is the practice of inviting the wisdom deity of the torma into the sky and throwing the torma, but it seems that it is not used in the usual practice of the White Protector.
English
With the remaining offerings piled upwards, adorned with Akshobhya as the crown. Guru Mahakala Kṣiṃ Ūṣṇīṣa Ya Yakṣa Hūṃ. Ratna Gri Siddhi Hūṃ. Prajñāvardhani Svāhā. Recite as much as possible. Purify the front generation with nectar. Purify with Svabhava. From "From emptiness" to "crown," it is similar to self-generation, but the difference is abandoning "one's own mind" and "oneself." Offer with Argham to Shabda. Repel and protect against curses, Increase life and wisdom, Perform peaceful and enriching actions, I bow to you, Lama Gonpo. Praise with this. Focus on the front generation and recite as much as possible. The blessing of the torma is the same as the black one's realization. Om Guru Mahakala Idam Balingta Khakha Khahi Khahi. Offer seven times. Offer praise as above. Pray to receive this offering torma and fulfill wishes. This is what the teacher does. The preliminary actions of the disciples offering gifts, etc., are similar to the permission of the two white and black Gonpos. Focus on the actual permission and do it like this. After saying this, from the mouth of the Lama Gonser who appears, say: Om Shunyatajnana Vajra Svabhava Atmako'ham. Because of saying this, all impure appearances are purified into the sphere. From "From emptiness Hum syllable" to "crown," it is similar to the sadhana, but abandon the saying "one's own mind," change it to "your own mind," and abandon "oneself" and change it to "you." Invite the wisdom being and recite Vajra Samaja Jah Hum Bam Hoh. At the end, play musical instruments. At the end of the heart mantra, say Abeshaya Ah. These are the differences. From the forehead of the Lama, a white Om syllable appears and dissolves into your foreheads. Receive the vase empowerment. From the throat, a red Ah syllable appears and dissolves into your throats. Receive the secret empowerment. From the heart, a blue Hum syllable appears and dissolves into your hearts. Receive the wisdom and knowledge empowerment. From all three places, white Om syllable, red Ah syllable, and blue Hum syllable appear and dissolve into your three places. Imagine receiving the fourth empowerment. There is no need for mantra recitation transmission here. The command of the activity torma is: This torma appears as the end of being inseparable from the Lama Gonpo