Chinese
对本誓言的胜者坛城，空行护法守护众等作供养，献供，祈请，念诵。在彼等的管辖和眼前，以普贤云供令欢喜满足。祈请息灭我等师徒眷属等的内外违缘，赐予所有殊胜共同之成就。如是嘱托事业。第二是白供食子，如上作四分，清净加持。 吽 (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)。 无余方所安住之， 诸佛利乐宾客众， 彼之教敕护持者， 怙主功德宾客类。 虚空边际所周遍， 六道悲悯宾客众， 生世业力所缠缚， 宿债宾客之种类。 世间已逝及未逝， 成宾客类诸有情， 迎请至此供养处， 祈请无碍速降临。 萨帕里瓦拉 瓦吉RA 萨玛雅 匝 匝 (藏文，梵文天城体：सपरिवार वज्र समय जः जः，梵文罗马拟音：saparivāra vajra samaya jaḥ jaḥ，汉语字面意思：偕眷属 誓言金刚 降 降)。 匝 吽 棒 霍 (藏文，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：降 吽 棒 霍)。 莲花 嘎玛拉耶 斯瓦哈 (藏文，梵文天城体：पद्म कमलाये स्त्वं，梵文罗马拟音：padma kamalāye svaṃ，汉语字面意思：莲花 莲花 梭哈)。 思维所有宾客从各自处所聚集，如乌云密布般安住于前方虚空和空间，受用而欢喜满足。 吽 (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)。 为增我与有情之福德， 此欲妙受用食子供， 献于诸佛利乐功德众， 回向六道魔障及宿债众。 食器广大法界之环境中， 食子明观为智慧手印甘露， 五欲受用增盛为庄严， 此奇妙清净甘露食子， 献于智慧本尊请享用， 祈请赐予灌顶加持与成就。 献于具誓护法守护众， 遣除邪魔损害障碍诸违缘， 六道有情以食子为食已， 愿能解脱各自诸痛苦。 损害鬼魅享用此食子， 愿能清偿生世宿债诸业债。 祈请于汝等一切众， 瑜伽我等眷属众， 无病长寿具自在， 福德名声善缘分， 获得广大诸受用， 以及息增等事业， 祈请赐予诸成就。
English
I offer, present, pray, and recite to the mandala of the victorious ones of this oath, along with the assembly of dakinis, Dharma protectors, and guardians. May they be pleased and satisfied by the clouds of offerings of Samantabhadra in their dominion and before their eyes. I pray that all outer and inner obstacles of us, the teachers, disciples, and retinue, be pacified, and that all supreme and common accomplishments be granted. Thus, I entrust the activity. The second is the white torma, which is divided into four parts and purified and blessed as before. Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hūṃ). All who dwell in every direction, The guests who serve the precious ones, Those who uphold their commands, The lords, the guests of merit. Those who pervade the limits of the sky, The guests of compassion of the six realms, Those who are tormented by the karma of lifetimes, The kinds of guests of karmic debts. Those who have passed away and those who have not passed away in the world, All those who have become guests, I invite you to this place of offering, I pray that you come quickly without hindrance. Saparivara Vajra Samaya Jaḥ Jaḥ (Tibetan, Devanagari: सपरिवार वज्र समय जः जः, Romanized Sanskrit: saparivāra vajra samaya jaḥ jaḥ, literal Chinese meaning: With retinue, Vajra Commitment, Come Come). Jaḥ Hūṃ Baṃ Hoḥ (Tibetan, Devanagari: जः हुं बं होः, Romanized Sanskrit: jaḥ hūṃ baṃ hoḥ, literal Chinese meaning: Come Hūṃ Baṃ Hoḥ). Padma Kamalaye Svaṃ (Tibetan, Devanagari: पद्म कमलाये स्त्वं, Romanized Sanskrit: padma kamalāye svaṃ, literal Chinese meaning: Lotus, Lotus, Svaha). Think that all the guests have gathered from their respective places, and are seated in the sky and space in front like a dense cloud, enjoying and being satisfied. Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hūṃ). For the sake of increasing the merit of myself and sentient beings, I offer this torma of desirable enjoyments, To the assembly of precious ones who serve and have merit, I dedicate it to the obstacles and karmic debts of the six realms. In the vast environment of the Dharma realm, the torma is clearly the wisdom mudra nectar, The enjoyment of the five desires is great as an ornament, This wonderful and pure nectar torma, I offer to the wisdom deities, please accept the offering, I pray that you grant empowerment, blessings, and accomplishments. I offer to the assembly of oath-bound Dharma protectors and guardians, Turn back enemies, harm, obstacles, and adverse conditions, May the sentient beings of the six realms be nourished by the torma, May they be separated from all their sufferings. May the harmful spirits consume this torma, May you repay the debts of past lives in samsara. I pray to all of you, To us yogis and our retinue, May we have health, long life, and power, Glory, fame, good fortune, May we obtain all vast enjoyments, And the accomplishments of peaceful and increasing activities, I pray that you grant them.
English
Please remember me! May the one with vows protect me! May you be the companion in accomplishing all siddhis! May you eliminate untimely death and all kinds of diseases, as well as demons and obstacles! May you eliminate bad dreams and bad omens! May you eliminate evil deeds and evil actions! May the world be happy and the year be prosperous, and may the grains increase and flourish! May all good things be accomplished, and may all evils be eliminated! Thus entrusting the activities, the torma offerings are sent to a clean place. Namo. Reciting the truth of "My power of thought is pure," etc., and making the offering of the Dharma such as "All dharmas arise from causes." Sarva Ya Hi Gaccha. Thus, the guests are sent back to their respective places. Fifth, entering oneself: The wisdom being of the self-generation is absorbed into the heart of the main deity of the front generation. Imagining that the activity vow being emanated from its heart performs all the activities of the teacher. The empowerments that will appear below, etc., are taken and abandoned according to the circumstances of expansion and contraction, and are completely taken. Sixth, bathing: Immediately after the self-entry is completed, visualize the victorious ones and their children filling the sky and the mandala deities. Starting from the creation of the bathhouse, and up to the offering of the outer robes, it is done as in the common ritual, and one enjoys the bathwater oneself. If bathing etc. is done for the sake of others, it is also poured into the activity vase. Seventh, there are two activities for the benefit of others: the ritual of purifying, bathing, and protecting those who are sick, etc.; and the ritual of empowerment for those who are disciples. The first has four: throwing the ransom torma, purifying, bathing, and protecting. The first is: the one to be subdued is placed on a black cushion, and a piece of tsampa is given in his hand. Say: Oh! All the sins and obscurations, diseases and harms, adverse conditions, demonic obstacles, and hindrances from your beginningless lifetimes until now, imagine that they are all absorbed into the tsampa in your hand, and spit on it. By this, a substitute is made and placed in a container, and while reciting the hundred-syllable mantra, bathe with the activity vase. Place it behind the disciples and perform pacification and purification. From emptiness, from the syllable Trām (Tibetan: ཏྲཱྂ་, Sanskrit Devanagari: त्रं, Sanskrit Romanization: Trām, Literal meaning: Tra), a precious vessel is born, wide and vast, in which the black syllable Kham (Tibetan: ཁཾ་, Sanskrit Devanagari: खं, Sanskrit Romanization: Kham, Literal meaning: Empty) melts into light, transforming into an ocean of nectar that heals diseases and redeems death. Bless with Ākāro (Tibetan: ཨཱ་ཀ་རོ་, Sanskrit Devanagari: आकारो, Sanskrit Romanization: Ākāro, Literal meaning: A) three times. Increase with the seven perfect substances.
Chinese
用物品给你们洗净后，观想洗涤的残余，三门上所有疾病、邪魔、罪障都扫入大海，变得清净。将之前的洗浴用水置于前方，做洗浴的姿势，念诵长咒和近心咒，将之前词句的结尾，用“萨瓦 香定 咕噜 (藏文，梵文天城体：सर्व शान्तं कुरु，梵文罗马拟音：sarva śāntaṃ kuru，汉语字面意思：一切寂静 做到)”替换为“萨瓦 阿巴纳亚 梭哈 (藏文，梵文天城体：सर्व आपानय स्वाहा，梵文罗马拟音：sarva āpānaya svāhā，汉语字面意思：一切带走 梭哈)”，然后将洗浴用水倒入河中。第四步是：为了使洗净和洗浴不再返回，穿戴保护的盔甲。观想前方虚空中居住的金刚摧毁者，其右手的十一面金刚杵中散发出无数微细金刚杵，你们的身体从头到脚毫无遗漏地被金刚盔甲严密覆盖。念诵长咒和近心咒，将前两个替换词句替换为“ra ksha ra ksha 梭哈 (藏文，梵文天城体： रक्ष रक्ष स्वाहा，梵文罗马拟音：rakṣa rakṣa svāhā，汉语字面意思：保护 保护 梭哈)”，并在七个位置放置一个金刚十字。然后，如果重要，则按照灌顶的结尾仪轨进行食子灌顶，并给予念诵传承。在穿戴盔甲并讲述利益之后，更换白色坐垫。现在，放弃象征轮回的黑色坐垫，登上象征解脱之乐的白色坐垫。观想上师和坛城中的本尊众，以及诸佛菩萨，降下吉祥的鲜花雨，然后广说吉祥之语。在给弟子灌顶时，不需要洗浴。如果像通常做法一样观想并感到高兴，则首先进行洗浴、洗净和保护三步，然后开始献上进入仪轨的曼荼罗。此时，可以随意丢弃或接受最初的赎命食子。第二，弟子摄受灌顶仪轨分为三部分：进入坛城的仪轨、正行灌顶、以及后续稳固的次第。第一部分包括：总摄为：沐浴献曼扎，祈请并赐予，共同不共别解脱戒，入坛着装驱逐魔，加持守护与降临，抛花开眼见实相，本尊面授作引见。总共有十五种法。第一是：尚未成为双运的弟子们，在外面门口用事业宝瓶的水沐浴。第二是讲述历史来连接，明确生起菩提心，然后
English
After cleansing you with substances, visualize that all the remaining impurities from the washing, all illnesses, evil spirits, and defilements on the three doors, are swept into the great ocean and become completely pure. Place the previous bathwater in front of you and make the gesture of bathing. Recite the long mantra and the close heart mantra, replacing the end of the previous phrases with "Sarva Shintam Kuru (藏文，梵文天城体：सर्व शान्तं कुरु，梵文罗马拟音：sarva śāntaṃ kuru，汉语字面意思：Make everything peaceful)" with "Sarva Apanaya Svaha (藏文，梵文天城体：सर्व आपानय स्वाहा，梵文罗马拟音：sarva āpānaya svāhā，汉语字面意思：Take everything away Svaha)," and then have the bathwater poured into a river. The fourth is: In order to prevent the washing and cleansing from returning, put on the armor of protection. Visualize that from the eleven-faced vajra in the right hand of Vajra Destroyer residing in the space in front, countless tiny vajras emanate, and your bodies are completely covered from head to toe with vajra armor without any gaps. Recite the long mantra and the close heart mantra, replacing the previous two phrases with "Raksha Raksha Svaha (藏文，梵文天城体： रक्ष रक्ष स्वाहा，梵文罗马拟音：rakṣa rakṣa svāhā，汉语字面意思：Protect Protect Svaha)," and place a vajra cross at each of the seven places. Then, if it is important, perform the torma empowerment according to the concluding ritual of the empowerment, and give the recitation transmission. After putting on the armor and speaking of the benefits, change the white cushion. Now, abandoning the black cushion that symbolizes samsara, ascend to the white cushion that symbolizes the bliss of liberation. Visualize that the guru and the deities of the mandala, along with all the Buddhas and Bodhisattvas, shower down auspicious flowers, and then speak extensively of auspiciousness. When giving empowerment to disciples, bathing is not necessary. If you visualize and rejoice as in the common practice, first perform the three steps of washing, cleansing, and protection, and then begin to offer the mandala of entering the ritual. At this time, you can freely discard or accept the initial ransom torma. Secondly, the ritual of the disciple's subsequent empowerment is divided into three parts: the ritual of entering the mandala, the main empowerment, and the subsequent stages of stabilization. The first part includes: In summary: Bathing, offering the mandala, requesting and granting, taking common and uncommon vows, entering with attire, dispelling obstacles, blessing, protecting and descending, throwing flowers, opening the eyes and showing reality, introducing the deities. There are fifteen dharmas in total. The first is: Disciples who have not yet become united, bathe outside at the door with water from the activity vase. The second is to connect by telling the history, clarify the generation of bodhicitta, and then