Chinese
得知松巴是玛哈嘎拉的化身，（他们）说“请您自己来开光”，阿阇黎也融入了佛像。因此，（此像）被称为“自生玛哈嘎拉”，非常具有加持力，直到现在仍然灵验，神迹昭著。其他的玛哈嘎拉虽然加持力也很大，但都以隐秘的方式存在，而这个（玛哈嘎拉像）则能使所有眼见、耳闻、忆念、接触的众生都能获得究竟的解脱，（他们）说这是圣观世音菩萨的事业，因此直到现在，它仍然是所有人顶礼膜拜的对象。像这样持有桑结年顿的身语意秘密宝藏者，就是卓衮·桑结顿巴。他和之前的上师们一样，对一切所知都具有广大的智慧，是贤善的典范。他的心远离世间八法，视轮回和涅槃的一切如幻。他对实相的领悟是不可动摇的，慈悲心像天空一样广阔。他能亲见无数的本尊，役使所有的空行母和护法，利他事业自然而然、毫不费力地成就。聚集在那位圣洁的上师周围的有成千上万的僧众，他的弟子遍布西方札兰达拉和邬金，乃至东方中国。其中，心子主要是座主艾僧格，以及在各地弘扬事业的贾桑，他们是秉持实修传承的吉祥香巴噶举派的传承持有者，他们毫不混淆地修持玛哈嘎拉的法门，因此，智慧空行母说，对于讲授、听闻和修持古氏教法的人们，即使不专门修持，玛哈嘎拉也会自然而然地降临。像这样从年顿传承下来的玛哈嘎拉，被称为“玛哈嘎拉日贡巴”或“下部派”。从日贡寺传承下来的这个传承，在帕摩竹巴等（传承）中，于卫藏地区得到了极大的发展。贾巴有上部、下部和中部三个传承，桑丹巴的传承则有洛扎和藏地的两个传承等等。玛哈嘎拉上部派的传承持有者们，主要专注于玛哈嘎拉的近修、实修和事业三者，涌现出许多具有强大力量的人，而且还会不断涌现出具有强大力量的人。
English
Knowing that Sungba was an emanation of Mahakala, (they) said, "Please consecrate it yourself," and the Acharya also merged into the statue. Therefore, (this statue) is known as "Self-Arisen Mahakala" and is extremely blessed, and even now it is efficacious and its miracles are manifest. Although other Mahakalas are also very blessed, they exist in a hidden way, while this (Mahakala statue) can bring ultimate liberation to all beings who see, hear, remember, and touch it. (They) said that this is the activity of the Holy Avalokiteshvara, and therefore, until now, it remains an object of prostration and worship for all people. The one who holds the secret treasury of body, speech, and mind of such a Sangye Nyenton is Drogon Sangye Tonpa. Like the previous lamas, he has vast wisdom in all that is knowable, and is an exemplar of virtue and excellence. His mind is turned away from the eight worldly concerns, and he sees all of samsara and nirvana as illusory. His realization of the nature of reality is unwavering, and his compassion is as vast as the sky. He can directly see countless yidam deities, and commands all the dakinis and dharma protectors. His altruistic activities arise spontaneously and effortlessly. Tens of thousands of sanghas gathered around that holy lama, and his disciples spread from Jalandhara and Oddiyana in the west to China in the east. Among them, the main heart-sons were the abbot Ai Sengge and Jag Sam, who spread the activities in various regions. They are the lineage holders of the glorious Shangpa Kagyu, which upholds the practice lineage. Because they practice the teachings of Mahakala without confusion, the wisdom dakinis say that for those who teach, listen to, and practice the teachings of Gu, Mahakala will come spontaneously even without special practice. Mahakala, which is transmitted from Nyenton in this way, is called "Mahakala Rigongba" or "Lower Lineage." This lineage, which is transmitted from Rigong Monastery, has greatly flourished in U-Tsang among the Phagmo Drupa and others. Jagpa has three lineages: the Upper, Lower, and Middle lineages. The Samdingpa lineage has two lineages: Lhozhag and Tsang, and so on. The lineage holders of the Mahakala Upper Lineage mainly focus on the three aspects of Mahakala: approach, accomplishment, and activity, and many people with great power have emerged, and will continue to emerge.
Chinese
自诩为厉害的恐吓之事出现了很多。以前这个法很兴盛。现在只有法脉没有断而已。下部香巴噶举派的大德们如法依止护法。因为通达甚深意义的续部，所以显现如幻，为了心中证悟自生大印，而不是仅仅口头说说而已。没有念诵“抢过来，打过来，杀过来”的念诵，也没有以害人之心度日的传统。心结自然解脱，在松坦的状态中，四种事业毫不费力地成就。贡布日冈巴的法后来非常兴盛。宗喀巴大师为了使法脉在其他教派中弘扬，也从嘉钦绛巴贝处听受。从理自在格勒贝处，向嘉的传承弟子谟南喀的瑜伽士请教。依靠这些，供奉这位怙主的人也遍布各方。从日冈座传承下来的教规中，出现了克珠曲桑尼玛，从他那里阿青索南达和阿巴仁巴等请教。阿巴四众兴盛等零星兴盛的非常多，说也说不完。第四，这位怙主的法类虽然很多，但归纳为托图如修法和寂静财修法两种。第一种修法不同的特点是：怙主的身色黑色为主。有恰仲、三怙主、五部傲慢神围绕、有装饰的五尊神、十三尊神、萨拉哈的法、上部怙主九尊等。还有绿色猛修，黄色猛修，本尊母单独修，眷属单独修，四依三要等殊胜修法，事业法非常多。有具有力量的无可争辩的。上部法怙主千手千眼法类很多，还有二十一头面，百品经，十二品经，经仪轨等从印度翻译过来肯定很难，但是依靠加持力非常大。
English
Many intimidating events occurred due to arrogance. In the past, this tradition was very prosperous. Nowadays, only the lineage remains unbroken. The great beings of the Lower Shangpa Kagyu school properly relied on Dharma protectors. Because they understood the profound meaning of the tantras, appearances are like illusions, and in order to realize the self-arisen Mahamudra in their hearts, rather than just talking about it, there was no recitation of "grab it, hit it, kill it," nor was there a tradition of spending time with harmful intentions towards others. It seems that the knots of the mind are naturally released, and the four types of activities are effortlessly accomplished in a relaxed state. This tradition of Gonpo Rigongba later became very prosperous. In order to spread the lineage to other religious communities, the great Je Tsongkhapa also listened to Jagchen Jampa Pal. From the lord of reasoning, Gelek Pal, he inquired from the yogi Monam Kha, a disciple of Jag. Relying on these, the worshippers of this Gonpo also spread in all directions. From the teachings transmitted from Rigong Monastery, Khedrup Chosang Nyima appeared, and from him, Achhen Sonam Dar and Apa Rimpa and others inquired. The flourishing of the four Apa communities and other scattered flourishings are very numerous, too many to mention. Fourth, although there are many categories of Dharma for this Gonpo, they are summarized into two: Totu Ru practice and Peaceful Wealth practice. The difference in the first practice is that the color of Gonpo's body is mainly black. There are Chakdral, the Three Lords, surrounded by the Five Classes of Arrogant Ones, the Five Decorated Deities, the Thirteen Deities, the Sarahaha tradition, and the Upper Gonpo Nine Deities, etc. There are also Green Wrathful Practice, Yellow Wrathful Practice, the main deity's individual practice, the retinue's individual practice, the Supreme Practice of the Four Supports and Three Essentials, etc., and there seem to be very many activities. There are undeniably powerful ones. There are many traditions of the Upper Gonpo with a thousand hands and a thousand eyes, as well as twenty-one faces, the Hundred Chapter Sutra, the Twelve Chapter Sutra, and the Sutra Ritual, etc. It is certainly difficult to translate them from India, but they are very powerful due to the blessings.
English
vinaayaka hūṃ hūṃ phaṭ phaṭ svāhā. Essence. oṃ śrī mahākāla śa sana... etc. de na mi ke na māraya hūṃ hūṃ phaṭ phaṭ svāhā. bhyoḥ ma mo nag mo... oṃ kṣetra pāla... oṃ jina mitra... oṃ ṭakki ra dza... oṃ du yag dza...
English
I offer to all the oath-bound ones three times with the words 'idam' etc. I worship with argham etc. Om Ah Hum. I offer the inner offering with these words. Hum. I prostrate to the swift-acting Avalokiteshvara. He treads on Vinayaka with his foot rings. The great black one, clad in a tiger skin. Six arms adorned with snakes as ornaments. The right hand holds a curved knife, the middle one holds a rosary. The last one violently shakes a damaru. The left hand holds a skull cup filled with blood and a trident. Similarly, he holds a lasso and binds. Fierce, with bared fangs. Three eyes, fierce hair standing on end. Sindhura is well applied as a tilaka on the forehead. Akshobhya seals and stabilizes the crown of the head. He wears a necklace of fifty bleeding human heads. The head is adorned with five precious dry skulls. Appearing from the tree, he takes the torma. I prostrate and praise the glorious six-armed one. Please accept this offering torma etc., and pray for the fulfillment of wishes. After the removal of obstacles of the inseparable lama and protector, it is also good to do these. Recite the hundred-syllable mantra and ask for forgiveness. Recite aspiration prayers and auspicious verses. This concise and easy-to-carry torma ritual of the six-armed wisdom protector was written by Taranatha at Gangkar Palace at the request of Nyima Namgyal, the steward of Gangkar Dorje Den. Whatever actions are undertaken, may they be in accordance with the Dharma, and may there be no decline due to any sins. May all the roots of virtue accumulated in this life become a pure and stainless path of goodness. Auspicious! The incense offering of the six-armed one, called 'Increasing the Doctrine,' is present. Om Svasti! I prostrate to the inseparable lama and protector. Here, having gathered the incense substances for the protector and his retinue, the invocation of the protector is as follows: Hum! From the great charnel ground in the southeast, in the lush and dense pure land, on the top of the sandalwood tree, I invite the blessings of the protector and his retinue. All the lineage lamas, the deities of the tantric classes, the heroes, heroines, and hosts of dakinis, together with their retinues, please consider me. I invite you to this place of offering, please come to this place with your retinue, please sit on the joyful seat. Ehyahi Argham Svaha. Kamalaya Tvam. Hum! Flowers, incense, butter lamps
Chinese
祈请。 饮食乐器等等， 外之供品种种和， 五肉五甘露和， 内之供品种种和， 秘密供品无余等等， 熏香和精华之供品和， 种种供品全部以， 金刚持至传承诸， 噶举上师圣众前， 供养之品各各样， 熏香和精华之供品献， 祈请赐予灌顶与成就， 祈请于此及间作救护， 祈请指示大乐终极道。 吽。（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 于六臂智慧怙主前， 供养之品各各样， 熏香和精华之供品献， 祈请赐予灌顶与成就， 听命于智慧怙主之， 夜叉克舍札巴拉和， 夜叉军队眷属众等前， 供养之品各各样， 熏香和精华之供品献， 祈请赐予灌顶与成就， 听命于智慧怙主之， 自在吉那弥扎和， 自在军队眷属众等前， 供养之品各各样， 熏香和精华之供品献， 祈请赐予灌顶与成就， 听命于智慧怙主之， 阎罗卓吉惹杂和， 阎罗军队眷属众等前， 供养之品各各样， 熏香和精华之供品献， 祈请赐予灌顶与成就， 听命于智慧怙主之， 恶魔怙主扎恰达那波和， 恶魔军队眷属众等前， 供养之品各各样， 熏香和精华之供品献， 祈请赐予灌顶与成就， 听命于智慧怙主之， 世间傲慢等等众， 供养之品各各样， 熏香和精华之供品献， 祈请成办护教之事业， 吉祥天母等等之， 亿万母众之前， 供养之品各各样， 熏香和精华之供品献， 祈请成办护教之事业， 梵天帝释等等之， 十方护法眷属众等前， 供养之品各各样， 熏香和精华之供品献， 祈请成办护教之事业， 自在遍入等等之， 八大天神眷属众等前， 供养之品各各样， 熏香和精华之供品献， 祈请成办护教之事业， 白伞盖和金星等等之， 八大行星眷属众等前， 供养之品各各样， 熏香和精华之供品献， 祈请成办护教之事业， 昴宿星和毕宿星等等之， 二十八星宿天女前， 供养之品各各样， 熏香和精华之供品献， 祈请成办护教之事业， 圆满贤、财贤等等， 九大船主之前， 供养之品各各样， 熏香和精华之供品献， 祈请成办护教之事业， 持国护卫等等之， 四大天王部众前， 供养之品各各样， 熏香和精华之供品献， 祈请成办护教之事业， 面色黝黑恐怖威猛众， 誓盟海众眷属众等前， 供养之品各各样， 熏香和精华之供品献， 祈ྟན༴。国土与处所与尸林，所居勇士之勇母，空行护法眷属众，供养之༴。熏香༴。ྟན༴。以熏香与精华之供养，瑜伽我等眷属众，无论去往何处，无论居住何处，无论安住何处，请作与法相应的助伴。地主、处所主、财物主，以及白方护法一切众，奉献熏香与寂静殊胜之物，请成办所想一切义。瑜伽我等眷属众，怨恨之敌与损害之魔，一切遣除并转变，请成办所托付之事业。如是吉祥智慧之怙主六臂之熏香供养，此为增益教法者，亦由多罗那他所说，善哉！ 萨尔瓦芒嘎拉姆！ 吉祥怙主扎嘎德之法类历史记录。 嗡 斯瓦斯谛！ 总的来说，有无数的佛菩萨之教言听从者，殊胜教法之护法。一切护教护法之主，乃是十方三世一切佛之教言护法，即吉祥智慧之怙主大黑天母兄妹等。其中，所谓“智慧之怙主”，乃是佛陀薄伽梵之化身，也是安住于圣者地的。事业之怙主，实则是为了让智慧之怙主之四种事业易于成办，而从其心中化现之较小的怙主们。世间之怙主，则如吉祥怙主七十五尊等。又，在一些修法仪轨中，一些从事世间事业者不被冠以“业怙主”之名，这仅仅是尊称而已。在这些之中，此处所说的“吉祥智慧之怙主扎嘎德”，按照宁玛派的说法，出现“事业之怙主扎嘎德”的说法，并非指其为事业之怙主。此怙主本身即为大怙主智慧之怙主，虽然是独立自主的，但因其主要显现的事业比其他智慧怙主更快更强大，故称为事业怙主。还有一种说法是，其他智慧怙主的修法，若因事业未成办而停滞，则智慧之怙