English
And with the retinue. The eight great Nagas and with the retinue. Fierce Dakini blood drinkers. Cemetery mother's assembly and. Furthermore, gods and demons, the eight classes, and the six kinds of beings with their retinues. Body, speech, mind, etc., having been purified. Those who hold the form of their own deity. Those with samaya who have gathered in this place. Accept the offerings, torma, and ornaments. Protect the samaya, you who have samaya. Assembly of Dakinis who are diligent in their activities. Fierce Dakinis and with the retinue. Be friends in accomplishing yoga. Vajra workers and with servants. Accomplishing the activities of pacifying, increasing, empowering, and wrathful. Protecting the Great Vehicle secret mantras and pacifying diseases and demons, etc. Increasing life, power, and auspiciousness. Accomplishing the fruits of happiness and well-being. Om Ah Hum Pema Bata Bamukha Hum Hrih (Tibetan, Devanagari, Roman transliteration, literal meaning). Thus, having empowered the increasing accomplishment of the horse, with the vajra mudra turned upwards. Om Buddha Dakini Nam Balimta Pratitsa Om Phet Kha Hi (Tibetan, Devanagari, Roman transliteration, literal meaning). Likewise, Om Vajra Dakini Nam Balimta Pratitsa Hum Phet Kha Hi (Tibetan, Devanagari, Roman transliteration, literal meaning). Om Ratna Dakini Nam Balimta Pratitsa Tram Phet Kha Hi (Tibetan, Devanagari, Roman transliteration, literal meaning). Om Padma Dakini Nam Balimta Pratitsa Hrih Phet Kha Hi (Tibetan, Devanagari, Roman transliteration, literal meaning). Om Karma Dakini Nam Balimta Pratitsa Hoh Phet Kha Hi (Tibetan, Devanagari, Roman transliteration, literal meaning). Thus, offering three times to the general guests. Accompanied by the sound of musical instruments. Om! Looking with great compassion. Emanating various tantras. Possessing the tantra of the wheel of dancers. Pacifying the violent, I prostrate to you. I prostrate to the various dances that transform. I prostrate to those who play with weapons such as the vajra. I prostrate to the protector, the supreme among all the gods. I prostrate to the hero who has perfected his skills, the strength of the ten powers. Ati Pu Hoh, Alala Hoh. Having made the request thus. "Gatsa Mu" (Tibetan, Devanagari, Roman transliteration, literal meaning), the outer guests depart to their own places, and the torma is discarded outside. Hum (Tibetan, Devanagari, Roman transliteration, literal meaning), the wisdom guests are gathered into one's own heart. If not related to the tsok offering, then the torma offering ritual alone, arrange the torma and mandala. Discard the special dharmas such as blessing with saliva, and perform the other rituals as before. Second, nourishing the steadfast mothers. Outside, sprinkle the steadfast torma with medicine and nectar. Tram Ratna Trailokya Phet (Tibetan, Devanagari, Roman transliteration, literal meaning). By saying this, each tiny particle of the torma becomes a precious tent.
Chinese
我想象着它像虚空一样充满，因为我用不完它。以三字真言加持。吽 (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽)。连同所有会众和教令，饮血者亦是虚空之身。请降临，请降临，护法空行母们。请降临此处，履行誓言，成办事业。大自在天等四魔女，岗嘎夏美等四药叉，贡尊德莫等四药女，以及守护藏地的诸位大姊妹，连同众多仆从眷属，连同飘动的众多饰品，连同众多乐器的声音。请降临此处，履行誓言，成办事业。大姊妹们，你们也曾在阿修罗的岩洞中，被莲花生大师和朗钦巴吉桑给安置在丝绸垫上，手中交付金刚杵，赐予灌顶，宣说秘密之名，置于金刚持的行列中。为了守护和治理藏地，以及帮助瑜伽士修行，你们曾发誓立下誓言，请忆念起那严厉的誓言，享用誓言物和教令的朵玛，请成办所托付的事业。嗡 啦啦，列列，当当，得得，卡拉克玛，玛玛星卓玛 吽 彪 吽 吽。如此念诵，并以玛哈班杂等供养血、肉、朵玛三物，也供养血肉。祈请十二丹玛及其眷属守护佛法等，并委以事业。以雅嘿嘎恰遣送智慧尊，将誓言尊融入自身。睡觉或进入禅定时，以吽 (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 字，以自身心间的光明照触，使所有清净的器情世界融入宫殿，然后融入眷属，眷属依次融入主
English
I imagine it filling the sky, as I cannot exhaust it. Bless with the three syllables. Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Together with all the assemblies and commands, the blood-drinkers are also the body of the sky. Please come, please come, protecting mothers. Please come here, fulfill your vows, and accomplish your actions. The four great self-existing demonesses, the four yakshas such as Gangkar Shame, the four medicine women such as Kongtsun Demo, and the great elder sisters who protect Tibet, together with their many servants and retinues, together with many fluttering ornaments, together with the sounds of many instruments. Please come here, fulfill your vows, and accomplish your actions. Great elder sisters, you were also placed on silk cushions in the cave of the Asuras by Master Padmasambhava and Langchen Palgyi Senge, and a vajra was placed in your hands, and you were given empowerment, and your secret names were spoken, and you were placed in the ranks of Vajradhara. You vowed to protect and govern Tibet, and to help yogis practice. Please remember the solemn vows you made, enjoy the vow substances and the command torma, and accomplish the entrusted actions. Oṃ lala, lele, taṃ taṃ, tete, kharakma, mama sing droma hūṃ bhyo hūṃ hūṃ. Recite this, and offer the three substances of blood, meat, and torma, such as Mahapancha, and also offer blood and meat. Entrust the actions by requesting the twelve Tanma and their retinues to protect the Buddha's teachings, etc. Send away the wisdom beings with Ya He Gatsa, and merge the samaya beings into oneself. When sleeping or entering retreat, by the syllable Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the light from one's own heart touches and dissolves all pure vessels and contents into the palace, then into the retinue, and the retinue gradually into the main
Chinese
应精进于此道。如是宣说观修四瑜伽。以自身与大自在天结合，以自身以自身供养自身。此为第一瑜伽。以一切安乐随行瑜伽，而作供养。此为随行瑜伽。以于相续中体验之故，以极精进故得成就。此为极精进瑜伽。诸佛以一切拉萨亚那之乐，金刚萨埵之寿命光彩，无病青春，胜乐成就。此为大瑜伽，即第一次第之道。此后，于显乐平等之义中，三身无二之道，为解脱道依于方便，为证悟安乐之智慧，应生起脉气各自共同之体验。如是所说圆满次第之观修方式，应与心力结合而修持。第二，于如是之道修习，精勤串习之后，于此生中得证持明之位，依于此亦能获得殊胜之悉地。此处有七种持明，即信解行持明，事业加行持明，事业行持明，道之修持明，道成熟持明，大手印持明，究竟事业持明。由是行持密咒之行，以次第修习不需学习之六地之殊胜成就，将能顿然获得。何为六地？即佛地普光，莲花地，字母轮大集会地，金刚持地，智慧上师地，大乐地。如是亦云：以四近修之次第，精进于所欲之义，与彼等欢喜行持，如所欲而行来飞翔，种姓之转轮圣王，任何主尊皆能成就，此生能得持明，由此能成就大乐。又云：以七种持明，修习自之智慧处，以密咒相应之差别，显示与祖先之意与义相合，解脱无漏佛
English
One should diligently apply oneself to this path. Thus it is said to meditate on the four yogas. By uniting oneself with the great lord, one offers oneself to oneself. This is the first yoga. By following the yoga with all bliss, one makes offerings. This is the following yoga. Because of experiencing it in the continuum, one attains accomplishment through great diligence. This is the exceedingly diligent yoga. The Buddhas, with all the bliss of Rasayana, the life and splendor of Vajrasattva, disease-free youth, and supreme bliss are accomplished. This is the great yoga, which is the path of the first stage. Thereafter, in the meaning of the equality of appearance and bliss, the path of the three bodies being non-dual, the path of liberation relies on skillful means, in order to realize the wisdom of bliss, one should generate the common experience of the individual channels and winds. As the way of meditating on the completion stage is taught, one should combine it with the power of the mind and practice it. Secondly, having trained in such a path and diligently become accustomed to it, one will attain the state of a vidyadhara in this life, and relying on that, one will also attain the supreme siddhi. Here there are seven vidyadharas, namely, the vidyadhara of conduct by aspiration, the vidyadhara of applying to action, the vidyadhara of acting in action, the vidyadhara of training on the path, the vidyadhara of the path maturing, the vidyadhara of the great seal, and the vidyadhara of ultimate action. Through this, by practicing the conduct of mantra, by gradually training in the six unsurpassed bhumis of accomplishment, one will be able to attain them all at once. What are the six bhumis? They are the Buddha-bhumi of all-pervading light, the lotus-bhumi, the bhumi of the great assembly of the wheel of letters, the Vajradhara-bhumi, the wisdom guru-bhumi, and the great bliss-bhumi. Thus it is also said: By the order of the four approaches and accomplishments, diligently apply oneself to the desired meaning, and if one rejoices and practices with them, one will go, come, and fly as desired. Any chief of the lineage of the wheel-turning king will be accomplished. One will attain vidyadhara in this life, and thereby one will accomplish great bliss. It is also said: By the seven vidyadharas, one trains one's own wisdom place, by the distinction of corresponding secret mantras, one shows the agreement of the mind and meaning of the ancestors, liberation, uncontaminated Buddha.
Chinese
终竟由此能获得， 具足光明及莲花， 字轮金刚持， 压伏智慧上师地， 无漏恒时安乐住。 如是次第能成就暂时与究竟之果。 以近修、修持四支之门， 行持七种修法。 积聚修、手印修， 物质、药物、明智和， 持明修法大手印。 如是等等，应如广说般了知。 此处略述一些与当下要义相关的知识。 一切瑜伽母续之根本，诸佛平等和合之道，在圣地有多少传承，其中在此地广为人知的是，库库拉札阿闍黎所著的《秘密要义六法》、第五仪轨和灌顶仪轨等合起来，是修持的完整部分。 另外，吽迦ra阿闍黎所著的黑汝迦修法、四支显现和灌顶等三者合起来也是完整的一部分。 这两者之间，除了细微的差别外，似乎在作用上是一致的。 此外，因陀罗菩提和百俱胝树的释论等前译派，以及喀且仁钦多吉的坛城仪轨等后译派，以及荣 सोम 大师的续部释论等，无论印度和西藏有多少论典，在此地盛行的修法坛城大多遵循库库拉札和吽造的论典。 然而，通过考察新派仪轨的习气，似乎只是将它们与那些论典相协调。 因此，这里是从根本源头的仪轨中，以直接或间接的方式，与宁玛派的仪轨合为一体。 因此，与此相似的噶玛派仪轨，在形式上相同，但在意义上并不冲突，并且为了便于实践，也可以这样做。 此外，单独修持各个种姓的坛城，将在当时的情况下得知。 关于布置种姓总集的坛城方式，因陀罗菩提阿闍黎说，金刚萨埵在中央，毗卢遮那在东方，金刚日轮在南方，自在金刚在西方，马头明王在北方，黑汝迦布置在上层。
English
Ultimately, one obtains through this, Possessing light and lotus, The letter wheel Vajradhara, Subduing the ground of the wisdom lama, Abiding constantly in stainless bliss. As it is said, through such a sequence, temporary and ultimate fruits will be accomplished. Through the door of the four limbs of approach and accomplishment, One engages in the seven kinds of accomplishment. Accumulation accomplishment, mudra accomplishment, Substances, medicines, clairvoyance, And vidyadhara accomplishment, the great mudra. As it is extensively taught, one should understand. Here, to speak briefly about some knowledge necessary for the present purpose: The root of all yogini tantras, the path of union of all Buddhas, how many transmissions exist in the noble land? Among them, what is widely known in this region is the six topics of secret meaning composed by Acharya Kukkuraja, the fifth ritual, and the empowerment rituals, which together form a complete part of practice. Also, the Heruka sadhana composed by Acharya Humkara, the appearance of the four limbs, and the empowerment, these three together also form a complete part. Between these two, apart from subtle differences, they seem to be the same in function. Furthermore, the early translations such as the commentaries of Indrabodhi and Hundred Billion Trees, and the later translations such as the mandala ritual of Khache Rinchen Dorje, and the tantra commentaries of Rongzom Chenpo, etc., from however many Indian and Tibetan treatises, the sadhana mandalas that flourish in this region mostly follow the treatises of Kukkuraja and Humkara. However, by examining the habitual patterns of the new tradition's rituals, it seems that they are merely harmonized with those treatises. Therefore, here, from the very source of the root, in whatever way, directly or indirectly, it is in accord with the rituals of the Nyingma tradition. Therefore, the Karma tradition's rituals that are similar to this, which are the same in form, do not conflict in meaning, and for the sake of ease of practice, it is done that way. Moreover, the separate accomplishment of the mandalas of individual families will be known in that particular situation. Regarding the method of arranging the mandala of combined families, Acharya Indrabodhi said that Vajrasattva is in the center, Vairochana is in the east, Vajra Sun is in the south, Garwang is in the west, Hayagriva is in the north, and Heruka is arranged in the upper story.