English
Saying "Amrite Hum Phat (ཨམྲྀ་ཏེ་ཧཱུྃ་ཕཊ་, amṛte hūṃ phaṭ, Nectar, Hung, Phat)". Visualize that light radiates from the heart of the master and enters the crown of the disciples, purifying all impurities and sins. Here, the master points the vajra outward, wraps the middle and ring fingers around it, and points it at the heart of the disciples, reciting "Om Sarva Vidye Hum Hum Phat Phat Svaha (ༀ་སརྦ་བིདྱཻ་ཧཱུྃ་ཧཱུྃ་ཕཊ་ཕཊ་སྭཱ་ཧཱ་)". As a result, you instantly transform into the noble mother, Great Wisdom Consort, with a body color as white as the autumn moon, three faces, and six arms. The main face is white, the left face is red, and each face has three eyes. The first two hands make the gesture of teaching the Dharma. The second right hand holds a vajra, and the third holds an arrow. The second left hand holds a lotus, and the third holds a bow. Adorned with all kinds of precious jewels, wearing various silk garments, seated in the vajra posture. The master touches your three places with scented water, reciting "Om Ah Hum (ༀ་ཨཱཿཧཱུྃ་)". Visualize that on the forehead, from the syllable Om (ༀ་), a wheel appears, marked by the syllable Om (ༀ་); in the throat, from the syllable Ah (ཨཱཿ), a lotus appears, marked by the syllable Ah (ཨཱཿ); in the heart, from the syllable Hum (ཧཱུྃ་), a blue vajra appears, marked by the syllable Hum (ཧཱུྃ་), appearing in succession. Eighth, your body, speech, and mind are blessed as the essence of the deity's body, speech, and mind, and are taken as objects of offering. Therefore, offer the master's flower on your head and generate the intention of offering. Recite "Om Vajra Puspe Ah Hum (ༀ་བཛྲ་པུཥྤེ་ཨཱཿཧཱུྃ་)". Offer incense to the nose, Dhūppe. Offer light to the eyes, Aloke. Apply scented water to the heart, Gandhe. Offer food to the tongue, reciting "Om Vajra Naivedye Ah Hum (ༀ་བཛྲ་ནཻ་ཝི་དེ་ཨཱཿཧཱུྃ་)". Ninth, to examine the signs of accomplishment, give a twig: Cleanse the twig with water from a vase and nectar. Purify with Svabhava. From emptiness, a twelve-finger-long twig arising from the syllable Hum (ཧཱུྃ་), with a flower crest at the tip, has the power to examine the signs of accomplishment for the vajra disciples. Bless it by reciting "Om Ah Jihva Bam Vardhani Svaha (ༀ་ཨཱཿཛི་ཧཱ་བཾ་ཝརྡྷ་ནི་སྭཱ་ཧཱ་)". Visualize that it is given between your joined palms for the purpose of examining the signs of accomplishment. Recite and give the above mantra. By rubbing it, light radiates from the flower at the tip, passing through the mouth.
Chinese
到他那里后，观想将从无始以来积累的所有罪业和障碍，如名医施泻药般地吐出来。在坛城的东方，在一个一肘见方的、用香做成的曼扎上，摆放五堆鲜花，然后你们面向东方扔向北方，念诵嗡 班杂 哈萨 哈，张开手掌，不要回头看。如此投掷后，若尖端指向东方，则息灾；指向南方，则增益；指向西方，则怀爱；指向北方，则调伏；若指向四隅，则获得宝瓶等各种悉地；若指向下方，则获得下方的悉地；若向上看或看自己和上师，则获得殊胜成就。如是说。第十，为了使梦境清晰，以及清净三门的垢染，给予掌心水：在海螺法器中加入香。念诵嗡 阿弥利德 吽 帕特 二十一次加持后。念诵嗡 舍 贝秀达 萨瓦 达玛 萨瓦 巴巴 尼舍杂 萨姆 秀达 瓦嘎 瓦 瓦纳 阿巴 纳耶 吽，在右掌中给予三次。第十一，为了守护障碍，给予守护线：用瓶水洒扫清净。从空性中，由吽字生出红色的线，做成与弟子身体等长的三股线，打了三个金刚结，使之具有守护金刚弟子三门障碍的能力。观想上师心间的吽字放出光芒，从本尊的胸口迎请智慧的线聚，融入誓言线中。念诵嗡 阿弥利德 吽 帕特 三次加持后，用主尊的咒语在左臂上缠绕两圈。用事业瓶的水洒之。念诵八字真言，或者 嗡 萨瓦 布达 美热夏 热夏 咕噜 吽。以及 萨瓦 布达 阿迪斯塔那 阿迪斯提德 梭哈。如是说。第十二，为了使梦境不紊乱，给予吉祥草枕头：洒扫清净。从空性中，由德（藏文：དྷིཿ，梵文天城体：dhīḥ，梵文罗马拟音：dhīḥ，汉语字面意思：智）字和哈字生出大小吉祥草，根部和顶端没有损坏，使之具有使金刚弟子梦境不紊乱的能力，如此加持后，将小的吉祥草作为枕头，念诵德（藏文：དྷིཿ，梵文天城体：dhīḥ，梵文罗马拟音：dhīḥ，汉语字面意思：智）字，放在右手边，大的作为坐垫
English
Having gone there, contemplate vomiting out all the sins and obscurations accumulated from beginningless time, just as a skilled doctor administers a purgative. In the east of the mandala, on a square mandala one cubit in size made of incense, place five piles of flowers, and then, with your faces turned east and throwing towards the north, say Oṃ Vajra Hāsa Hā, open your palms, and throw them without looking back. Having thrown them in this way, if the tip points to the east, it is pacifying; if it points to the south, it is enriching; if it points to the west, it is magnetizing; if it points to the north, it is subjugating; if it points to the intermediate directions, then various minor siddhis such as a good vase will be obtained; if it points downwards, then the siddhis of the lower realms will be obtained; if it looks upwards or at oneself and the guru, then the supreme accomplishment will be obtained. Thus it is said. Tenth, in order to have clear dreams and to purify the defilements of the three doors, give a handful of water: Mix incense into a conch shell. Bless it by reciting Oṃ Amṛte Hūṃ Phaṭ twenty-one times. Then, reciting Oṃ Hrīḥ Viśuddha Sarva Dharma Sarva Pāpaṃ Niścita Syā Saṃśodhaya Vaka Vān Apānaye Hūṃ, give it three times into the right palm. Eleventh, in order to protect against obstacles, give a protective cord: Sprinkle and purify with vase water. From emptiness, a red thread arises from the syllable Hūṃ, made into a triple braid equal to the student's height, tied with three vajra knots, so that it has the power to protect the vajra students from the obstacles of the three doors. Visualize that rays of light radiate from the Hūṃ in the guru's heart, and invite the assembly of wisdom threads from the heart of the deity of preparation, and they dissolve into the samaya thread. Bless it by reciting Oṃ Amṛte Hūṃ Phaṭ three times, and then tie it twice around the left arm with the mantra of the main deity. Sprinkle it with water from the karma vase. And say the eight-syllable mantra, or Oṃ Sarva Buddha Me Ra Kṣa Rakṣa Kuru Hūṃ. And Sarva Buddha Adhiṣṭhāna Adhiṣṭhite Svāhā. Thus it is said. Twelfth, in order to prevent dreams from being confused, give a cushion of kuśa grass: Cleanse and purify. From emptiness, kuśa grass of various sizes arises from the syllables Dhīḥ (藏文：དྷིཿ，梵文天城体：dhīḥ，梵文罗马拟音：dhīḥ，汉语字面意思：智) and Ha, with the roots and tips intact, so that it has the power to prevent the vajra students' dreams from being confused, and having blessed it in this way, the smaller kuśa grass is for the purpose of a pillow, and say Dhīḥ (藏文：དྷིཿ，梵文天城体：dhīḥ，梵文罗马拟音：dhīḥ，汉语字面意思：智), place it on the right hand side, and the larger one is for the purpose of a seat.
Chinese
哈字给予左方。第十三，以讲述甚深佛法之门来生起欢喜是：世间中，如来一切智，如优昙婆罗花。百道中，偶尔出现，未来也不一定出现。出现密咒行持之方式，比那更稀有。谁能为众生做无与伦比之利益，能做无上之事。于无数劫中，先前所造之罪业，一见到此坛城，那些罪业定会耗尽。若安住于无边名声之咒语行持方式，更不用说了。若念诵救护之密咒，将成无上之果位。谁对此殊胜行持有，极其不动摇之智慧，他将断除一切痛苦之来源，恶趣。大士您们，今日获得了无与伦比之所得。因为诸佛菩萨，所有大士们，于此教法中，您们都被摄受而生。因此您们于大乘中，明日将善妙出生。此大乘广大生起之殊胜道，具足光辉。您们进入其中，是自生大福分者。将成遍知一切世间之如来。如是说。其义为，如世间优昙婆罗花稀有般，佛陀出世，出世后宣说佛法，安住于所说之教法，随教法而行，自他皆入于道者稀有。其中，能与密咒乘相遇更是稀有。稀有且具大利益，进入坛城接受灌顶后，守护誓言，努力于道，以精进所显之差别，此生或中阴七世，或十六世之内，将成就果位。接近究竟之果位，且于暂时之果位，此生能长寿，疾病痛苦平息等等，不需另外施作，而是以顺带发生之方式成就，了知与难得且具大利益之密咒乘相遇是好运。
English
The syllable "Ha" gives to the left. Thirteenth, generating joy through the door of explaining profound Dharma: In the world, the all-knowing ones, like the Udumbara flower, appear occasionally on hundreds of paths, and may not even appear in the future. The emergence of the practice of secret mantras is even rarer than that. Whoever can do incomparable benefit to sentient beings, is able to do the unsurpassed. In countless eons, whatever sins were committed in the past, as soon as one sees such a mandala, those will surely be exhausted. If one abides in the practice of mantras with limitless fame, what need is there to say more? If one recites the protective secret mantra, one will attain the unsurpassed state. Whoever has unwavering wisdom in this supreme practice, will cut off the source of all suffering, the lower realms. Great beings, you have obtained the incomparable gain today. Because the Buddhas and Bodhisattvas, all great beings, in this teaching, you are all embraced and born. Therefore, you will be born excellently into the Great Vehicle tomorrow. This supreme path of the Great Vehicle's vast arising is endowed with glory. Because you have entered there, you are those with great innate fortune. You will become the Thus-Gone One, who knows all the worlds. Thus it was said. Its meaning is: just as the Udumbara flower is rare in the world, so is the appearance of a Buddha. Having appeared, teaching the Dharma, abiding in the taught Dharma, and following the Dharma, both oneself and others entering the path are rare. Among these, encountering the Secret Mantra Vehicle is extremely rare. That rarity is also endowed with great benefit. Entering the mandala, receiving empowerment, guarding the vows, and striving on the path, through the distinctions shown by diligence, in this life or within seven or sixteen rebirths in the intermediate state, the fruit will be accomplished. Approaching the ultimate fruit, and in the temporary state, in this life, longevity, pacifying illness and suffering, etc., without needing to do anything separately, it is accomplished in a way that occurs incidentally. Knowing that encountering the rare and greatly beneficial Secret Mantra Vehicle is good fortune.
Chinese
通过这种方式努力修行，并如法守护誓言。第十一条，检查梦境，如果不好就进行防护：今晚睡觉时，抛弃烦恼三毒的念头，忆念本尊和上师，右胁着地，头朝东或北躺下。这样就会出现预示未来的梦境。其中，梦见好兆头的征象是：如《总续》所说：“梦见佛陀，如亲见功德之海。见到佛塔和佛像，并对其进行供养。”特别是如经部所说：“读诵经文”等等。同样，见到如来佛像，见到佛塔，手中拿着神圣的经书，坐在圣者僧众之中，与自己的上师相见，从上师那里听闻佛法，太阳和月亮升起，国王被授予王位，骑着马、大象等等，这些都是好的征兆，应修无执的欢喜，并举行庆典。如果出现不好的征兆，例如：爬上红岩山，采摘卡拉维拉花，爬上佛塔、沙堆和灰堆，骑着猴子或驴子脸朝后走，被水冲走，剃头发，身上涂抹芝麻油等等，这些都是不太好的征兆，醒来后应立即观想一切法与梦境的显现无别，实际上没有任何实有，以无实有的修习来加以印持，念诵本尊咒语和一切事业咒一百零八遍，进行寂静的火供等等，必须努力采取各种方法来遣除不好的梦境。通过这些，弟子的预备法就结束了，明天是正行。说完这些，让弟子回到自己的位置。之后，重新准备供品，进行洒扫、净化和加持。如前进行供养、赞颂、祈愿、请求，以及念诵百字明忏悔罪业等，如前进行瓶修法。持金刚铃者，双小指相勾，伸出食指指尖相触，在头顶上方倒转，念诵：嗡 班扎 贝嘎 扎玛 吽（藏文：ༀ་བཛྲ་བེ་གཱ་ཀྲ་མ་ཧོཿ，梵文天城体：，梵文罗马拟音：oṃ vajra vega krama hūṃ，汉语字面意思：嗡，金刚，迅速，步骤，吽）。预备法的本尊和所依，都安住在虚空中。在自己的额头上以嗡等加
English
Strive to practice the path through this method and properly protect the vows. Eleventh, examine dreams, and if they are bad, protect against them: When sleeping tonight, abandon thoughts of the three poisons of affliction, and with the mind remembering the deity and the guru, lay down on your right side with your head facing east or north. Then prophetic dreams will occur. Moreover, the signs of good dreams are: As stated in the General Tantra: "If you see a Buddha in a dream, it is like directly seeing an ocean of qualities. Seeing stupas and images, and making offerings to them." And especially as stated in the Sutra Pitaka: "Reciting scriptures," etc. Similarly, seeing the form of the Thus-Gone One, seeing stupas, holding sacred Dharma texts in your hands, sitting in the midst of the noble Sangha, meeting your own guru, hearing the Dharma from them, the sun and moon rising, a king being enthroned, riding horses and elephants, etc., are good signs, so cultivate joy without attachment and celebrate. If bad signs occur, such as: climbing a red rock mountain, picking karavira flowers, climbing stupas, sand piles, and ash heaps, riding a monkey or donkey facing backwards, being carried away by water, having one's hair cut, applying sesame oil to the body, etc., these are somewhat bad signs, so immediately upon waking up, contemplate that all phenomena are no different from dream appearances, and that in reality there is no inherent existence, seal it with the practice of non-existence, recite the main mantra and all activity mantras one hundred and eight times, perform peaceful fire pujas, etc., and strive to adopt various methods to avert bad dreams. With these, the student's preparatory practices are completed, and the actual practice will occur tomorrow. After saying this, send the student back to their place. Afterwards, replenish the offerings, and purify and bless them with cleansing. Perform offerings, praise, wishes, requests, and recite the Hundred Syllable Mantra to confess transgressions, as in the previous vase ritual. The one holding the vajra and bell, interlocks the little fingers, extends the index fingers and touches their tips, reverses it above the crown of the head, and recites: Oṃ Vajra Vega Krama Hūṃ (藏文：ༀ་བཛྲ་བེ་གཱ་ཀྲ་མ་ཧོཿ，梵文天城体：，梵文罗马拟音：oṃ vajra vega krama hūṃ，汉语字面意思：嗡，金刚，迅速，步骤，吽). May the deities and supports of the preparatory practice, together with what they rely on, abide in the sky. At your own forehead, with Oṃ etc.