Chinese
祈请事业！第三是，作简略的酬谢供赞，并作忏悔。如前一样用鲜花迎请，使坛城本尊众返回所修的坛城。观想宫殿连同座垫融入自身。再次，念诵“嗡 阿格纳耶 匝拉匝拉 吽 啪 (藏文，अग्नये ज्वल ज्वल हुं फट्，agnaye jvala jvala hum phat，火天，燃烧，燃烧，吽，啪)”，用勺子里的酥油点燃火焰，观想世间火神如前一样显现。焚烧杨木等剩余物品。以五种供品供养。赞颂火神王等。念诵“那嘛 萨曼塔 布达南 萨瓦 班匝 阿弥利塔 巴林塔 阿格纳耶 梭哈 (藏文，नमः समन्त बुद्धानां सर्व पञ्चामृत बलिन्त अग्नये स्वाहा，namah samanta buddhanam sarva pancamrita balinta agnaye svaha，敬礼！普遍诸佛！一切五甘露供品，献于火天，梭哈！)”，献上事业食子，祈求所愿。以百字明忏悔过失。念诵“班杂 穆 (藏文，वज्र मु，vajra muh，金刚 穆)”，使智慧火神返回本位。观想誓言者为燃烧之相。如玛当（Matram）诛法仪轨时一样，进行四种事业或寂静的舞蹈，并收集事业的残余。第二，供养空行母食子，分三部分：余供、坚牢母、马舞。即收集会供的残余，将供养的布和擦拭物等放入器皿中，与修行时积累在凯吾仓（Keutsang）的残余食子一同带走。由事务负责人从坛城房屋向外走七十步，在那里摆设余供坛城和食子，详细进行余供仪轨，用洗涤水供养坚牢母。返回时，观想瑜伽士及其眷属的一切处所、身体、受用都包含在内，火墙的光芒成为遣除一切恶缘障碍的巨大防护。在门边挖掘三角形的坑，将先前迎请融入的厉鬼连同容器放置其中。再次进行迎请、融入、钉橛，用颠倒的五大元素和须弥山镇压。观想愤怒尊众不使其逃脱地压制，其上是蓝色吽字，周围环绕着绿色十字杵和火焰，中心是黄色苏字。念诵“嗡 班杂 苏 美热 札 吽 (藏文，ॐ वज्र सु मेरु त्रुं हुं，om vajra su meru trum hum，嗡 班杂 苏 须弥 札 吽)”，使其变成遍布十万由旬的金色四方形须弥山。其上，观想世尊不空成就佛及其眷属建造宫殿，使愤怒尊众也受到极大的压制，并被驱使至不动摇的尽头，然后跳起四种事业的马舞。第三
English
Engage in activities! The third is to offer a concise thanksgiving praise and make apologies. As before, invite with flowers, causing the mandala deities to return to the mandala of practice. Visualize the palace along with its seat dissolving into oneself. Again, recite "Om Agnaye Jvala Jvala Hum Phat (Tibetan, अग्नये ज्वल ज्वल हुं फट्, agnaye jvala jvala hum phat, Oh, Agni, blaze, blaze, Hum, Phat)," and ignite the fire with the butter from the ladle, visualizing the worldly fire deity as clear as before. Burn the remaining substances such as elm wood. Offer with the five offerings. Praise the fire deity king, etc. Offer the action torma and pray for wishes by reciting "Namaḥ Samanta Buddhānāṃ Sarva Pañcāmṛta Baliṃta Agnaye Svāhā (Tibetan, नमः समन्त बुद्धानां सर्व पञ्चामृत बलिन्त अग्नये स्वाहा, namah samanta buddhanam sarva pancamrita balinta agnaye svaha, Homage! Universal Buddhas! Offering all five ambrosias, to Agni, Svaha!)". Confess faults with the hundred-syllable mantra. With "Vajra Muḥ (Tibetan, वज्र मु, vajra muh, Vajra Muh)," the wisdom fire deity departs to its own place. Visualize the samaya being as a burning form. As in the Matram subjugation ritual, perform the four activities or the peaceful dance, and gather the remnants of the activity. Second, offering the torma to the dakinis is divided into three parts: leftover offering, offering to the steadfast one, and the horse dance. That is, gather the leftovers of the tsok, place the offering cloth and wiping cloth, etc., into a vessel, and take it together with the leftover tormas accumulated in Keutsang during the practice. The action performer sets up the mandala of leftover offerings and tormas seventy paces away from the mandala house and performs the elaborate ritual of leftover offerings, and then serves the Torma to the Steadfast Mother with washing water. When returning inside, visualize that all the places, bodies, and enjoyments of the yogi and retinue are contained within the clearly established protection circle, and that the rays of light from the fire fence are a great protection against all adverse conditions and obstacles. Dig a triangular pit near the door, and place the linga, along with its container, into which the oath-bound spirits were previously invited and absorbed. Again, perform the invitation, absorption, and pegging, and suppress it with the reversed elements and Mount Meru. Visualize the assembly of wrathful deities oppressing it without allowing it to escape, and on top of it is a dark blue Hum letter, surrounded by a green crossed vajra and a string of flames, with a yellow Su letter at the center. By reciting "Om Vajra Su Meru Trum Hum (Tibetan, ॐ वज्र सु मेरु त्रुं हुं, om vajra su meru trum hum, Om Vajra Su Meru Trum Hum)," it transforms into a square golden Mount Meru pervading a hundred thousand yojanas. On top of that, visualize that the Bhagavan Amoghasiddhi Buddha and his retinue have built a palace, causing the wrathful deities to be greatly oppressed and urged to remain unmoving until the end, and then perform the horse dance of the four activities. Third
Chinese
那是，将成就的物品和修法朵玛放入的宝瓶，埋在修法房的洞穴里，或者坛城房屋的下面，在用红色三角形转变的坑里，洒上血药的碎末。观想它从(བྷྲཱུྃ，bhrum，勃隆，种子字)中变成无尽享用的珍宝帐篷。吽！在尸陀林秘密殊胜的坛城中，至尊身安住于菩提心中，显有世间一切皆是无常生起时，以无尽不竭的宝藏迎候，愿与无生无死的寿命相遇。三时以身语意埋藏宝藏，三毒彻底清净而得三身，三身不变明点的宝藏，大圆满明点大乐界，在明点大乐界中埋藏宝藏，将显有世间一切安置于大乐之地，在道中圆满于近道，在方法中是不谬误的殊胜法。以无尽菩提心的宝藏埋藏，三时佛与有情无二无别，愿获得不竭宝藏的成就。如是说。第四，收摄坛城，供赞，祈请宽恕，收摄次第，解除外境。第一，重新陈设供品，如修法仪轨般加持外供，以咒语加持血药朵玛，完整进行供赞。第二， ஹோ！我等金刚上师师兄弟妹以及聚集于此的会众，从今以后，对于所修的甚深修法，未能如法获得证悟，未能证悟甚深见解的深奥之处，未能接受甚深行，由于懒惰和睡眠的控制，禅定不清晰，念诵数量少，违犯了根本和支分的誓言，所有成为成就障碍的，祈请在法性中宽恕。念诵ཨཱ་ལི་ཀཱ་ལི་（梵文：ālikāli，梵文罗马拟音：alikali，阿黎嘎黎，元音辅音）百字明，绕坛城三圈。第三，如果是绘画的，则安住智慧尊。如常进行收摄和升华誓言坛城等。如果是彩粉坛城，则念诵བེ་གཱ་པྲ་མ་ཡཾ་（梵文，梵文罗马拟音：Bega prama yam，贝嘎 札玛 扬），将坛城的轮转升到前方的虚空中，如前一样进行酬谢的供赞和祈请宽恕。嗡！您已成办一切有情的心愿
English
That is, the treasure vase containing the objects of accomplishment and the sadhana torma is buried in the cave of the sadhana room, or under the mandala house, in a pit transformed by a red triangle, sprinkled with fragments of medicine and blood. Visualize it transforming from (བྷྲཱུྃ，bhrum，勃隆，seed syllable) into an inexhaustible treasure tent of enjoyment. Hūṃ! In the charnel ground, the secret and supreme mandala, the supreme body dwells perfectly in the bodhicitta, when all phenomena and existence arise impermanently, may the inexhaustible treasure welcome us, may we meet with life without birth and death. By burying the treasure in the three times, body, speech, and mind, may the three poisons be completely purified and attain the three bodies, the unchanging treasure of the three bodies, the great perfection, the bindu of great bliss, in the realm of the bindu of great bliss, by burying the treasure, may all phenomena and existence be placed on the ground of great bliss, may it be perfected on the near path within the path, and among the methods, may it be the unerring sacred dharma. By burying the treasure of inexhaustible bodhicitta, the Buddhas and sentient beings of the three times are inseparable, may we attain the accomplishment of the inexhaustible treasure. Thus it is said. Fourth, to gather the mandala, offerings and praises, requesting forgiveness, the order of gathering, and dispelling the outer boundaries. First, arrange the offerings anew and bless the outer offerings as in the sadhana method. Bless the medicine, blood, and torma with just the mantra, and perform the complete offerings and praises. Second, Hoḥ! We, the Vajra Master, brothers and sisters, and all the assembled here, from now on, have not properly attained the profound sadhana that we have practiced. We have not realized the depths of the profound view, nor have we fully engaged in the profound conduct. We have been dominated by laziness and sleep, so our samadhi is not clear and our recitations are few. We have broken the vows that are included in the root and branches, and all that has become an obstacle to accomplishment, we ask for forgiveness in the nature of reality. Recite the hundred-syllable mantra of Āli Kāli (Sanskrit: ālikāli, Romanized Sanskrit: alikali, Vowels and Consonants), and circumambulate the mandala three times. Third, if it is a painting, then the wisdom being should remain stable. Perform the gathering and sublimation of the commitment mandala as usual. If it is a colored powder mandala, then recite Bega prama yam (Sanskrit, Romanized Sanskrit: Bega prama yam), and raise the wheel of the mandala into the sky in front. Then, as before, perform the thanksgiving offerings and praises and ask for forgiveness. Oṃ! You have fulfilled all the wishes of sentient beings.
Chinese
等之后，智慧坛城金刚目，智慧尊降临。明晰誓言的坛城后，吽。从智慧心间的吽字中，发出光芒照耀坛城诸尊。诸尊菩提心如光般燃烧。诸尊各自的心咒之声，发出吽哈嘿啪的声响，融入菩提心中合一。吽吽吽。如是念诵九遍，如修法般收摄于光明中。座间起身为本初之尊。穿戴盔甲作身体守护，护法的朵玛仪轨也如常进行。之后，解除外围结界。在四根柱子和两扇门前陈设供品朵玛。首先前往东方的柱子处，加持供品朵玛。以朵玛咒三次加持朵玛，并以嗡班杂阿甘等供养外供。吽。守护世间的具誓者，等之后，以外界守护的幻变者，对于所有眷属，献上广大的誓言物朵玛供品。为了感谢先前所作的善行，并为了今后委托而供养。祈愿成就一切事业。如是说。并在自咒后加上亚嘿嘎恰，请其离去。若有身像，则进行主尊的坚住。以此类推，收摄至南方、西方和北方之间。前往外门处，加持朵玛。班杂萨帕ra纳。将玛珍（Matram）尊者，即最殊胜的儿子分开，安坐于前方。嗡 诶嘿 诶合 阿ra利 依当 班杂 巴林达 扎的恰 扎 吽 班 霍 萨玛雅 霍。如是三次献上酬谢。啪的。请前往密严刹土，融入嘿汝嘎的意中。如是移位。嗡 班杂 嘎玛等，向阎魔法王供养供品和朵玛。赞颂的结尾，诸天魔八部众，一切鬼神等，以上如常。在我修法未成就之前，为了守护的事业，以酬谢供养令您欢喜，祈请您守护誓言。如是说，并以前面的请离方式离开。在内门加持，从供养供品朵玛开始，到事业降下冰雹于邪魔，以上如前。以献上守护成就和阻碍的酬谢，令您欢喜，祈请再次行事业。如是说。并请其离去。再次以吽字手印
English
Etc. At the end, Jnana Mandala Vajra Mu: The wisdom being departs. Having clarified the mandala of commitment, Hum. From the Hum in the heart of wisdom, light arises, shining upon the deities of the mandala. May all the deities blaze with the light of Bodhicitta. The essence syllables of each of the deities, emitting the sound of Hum Ha He Phet, dissolve into the unity of Bodhicitta. Hum Hum Hum. Reciting this nine times, gather into luminosity as in the sadhana. In between sessions, arise as the innate deity. Having donned armor and protected the body, perform the Torma offering to the protectors as usual. Then, to dissolve the outer boundary: Arrange offerings and Tormas in front of the four pillars and the two door lintels. First, go to the base of the eastern pillar and bless the offering Torma. Bless the Torma with the Torma mantra three times, and offer the outer offerings with Om Vajra Argham, etc. Hum. Those who uphold the commitment to protect the world, etc. At the end, O you who have the magical power to protect the outside, to all the retinue, a vast offering of commitment substances and Tormas. I offer this in gratitude for the good deeds done before, and to entrust you with future tasks. Please accomplish all activities. Saying this, and adding Ya Hi Gachcha to one's own mantra, request them to depart. If there is a statue, then stabilize the main deity. In this way, gather between the south, west, and north. Go to the outer door and bless the Torma. Vajra Saparana. Matram, the most excellent son, is separated and seated in front. Om Ehyehi Aralli Idam Vajra Balimta Pratitsa Jah Hum Bam Hoh Samaya Hoh. Offer thanks in this way three times. Phet. Please go to Akanishta and dissolve into the heart of glorious Heruka. Thus, transfer the location. Om Vajra Karma, etc., offer offerings and Tormas to Yama. At the end of the praise, all the gods, demons, and the eight classes of beings, all the spirits, etc., as before. Until my practice is accomplished, for the activity of protecting, may you be pleased with the offering of gratitude, and I beseech you to guard the commitment. Saying this, and depart with the previous request for departure. At the inner door, from blessing and offering the Torma, to the activity of raining hail on the obstructors, etc., as before. By offering gratitude for protecting accomplishments and obstacles, having generated joy, I beseech you to perform the activity again. Say this. And request them to depart. Again, with the Hum Mudra