English
Furthermore, visualize the torma of secret samaya enjoyment as an inexhaustible mass of desirable qualities, filling the sky. Bless it by reciting three times: Oṃ Āḥ Hūṃ. Hūṃ, by the empowerment of the vajra of action. Assembly of Ḍākinīs, remnant collectors, mothers, sisters, and Kiṃnaras, those who belong to the samaya of remnants and mouth-water, please come with offerings according to the samaya. Ho! Thirty-two Ḍākinīs belonging to the secret tantra of Ḍākinīs, please come as companions for accomplishing the practice without transgressing the previous samaya. Oṃ Arali Hriṃ Hriṃ Jaḥ Hūṃ Vaṃ Hoḥ Ḍākinī Hūṃ Jaḥ. Recite this and invite them with the gesture of throwing, binding the samaya seal of Heruka on the forehead. The thirty-two Ḍākinīs come like dense clouds. For the chief of the five families, there are seven chief consorts. For the Accomplisher, there are six. The other three each have five, and the four gatekeepers reside as the seats of the chief. After making general offerings with flowers and so on, smear the red rakta on the torma and make the skull-cup hand gesture of Heruka. Oṃ Vajra Ḍākinī Pratīccha Maṃ Baliṃta Hūṃ Phaṭ. Likewise, from Buddha Ḍākinī, etc., to Oṃ Phaṭ. Oṃ Ratna Ḍākinī, etc., Trāṃ Phaṭ. Oṃ Padma Ḍākinī, etc., Hrīḥ Phaṭ. Oṃ Karma Ḍākinī, etc., A Phaṭ. Offer the torma with these. Hūṃ, from the pure and peaceful dharmadhātu, arises the emanation of great compassion. Driven by their own karma, countless emanations go into the sky. Emanating from the families that hold the colors of the rainbow, on the seat of a dry human corpse, they show various emanations with compassion. Blue Akṣobhya and other forms, holding all thirty-two marks, with human skulls filled with blood, and holding khaṭvāṅgas, tridents, plows, and knives. Possessing various implements in their hands, with the form of heroes, mouths open and eyes wide, they go into the sky like the sun and moon. Their food is meat and blood, they eat bones, marrow, and intestines. Truly, they are the world itself, emanating from forms in the manner of emanations. Ḍākinīs, you also, in the past, at the five Bhagavāns, in the realm of wisdom, in a manner of attachment, embraced and became the servants of the five families. In order not to violate the oath to protect the teachings, please accomplish the tasks entrusted by the yogi. Thus, and Hūṃ Ḍākinīs.
English
Ging and the powerful mother, the seven mothers, four sisters, and eight burning mothers, messengers, and other gatherings of leftovers, please partake of this glorious feast, and accomplish the entrusted tasks. Saying this, and offering medicine and rakta, Ho! May the assembly of dakinis, oath-bound ones belonging to the oath of the leftovers, together with their retinues, be satisfied and pleased by this oath of the leftovers. Having fulfilled all the broken vows, protect the Buddha's teachings. Praise the power of the Three Jewels. Protect the Sangha and the kingdom of Dharma. Eliminate the decline of the world. Increase the benefit and happiness of sentient beings. Be the companions of yogis. Accomplish the activities of mantra holders. In particular, pacify the outer, inner, and secret obstacles of those gathered here in this oath, and quickly accomplish all the supreme and common siddhis. Please be a helper! Thus entrusting the activity. Ya hi gaccha. By this, imagine the guests returning to their respective places, and send the torma outside. Hūṃ. By this, dissolve the five-family mandala of the leftovers into oneself, and also gather the mandala. Second, protecting the steadfast mothers: Outside, sprinkle the essence of medicine offerings on the torma of the steadfast mothers. Trāṃ spharaṇa phaṭ. (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) Saṃ haraṇa hūṃ. (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) Trāṃ ratna trailokya phaṭ. (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) Imagine each tiny particle of the torma as a jewel tent, filling the sky with inexhaustible enjoyment. Bless with the three syllables. Hūṃ! Assembly and command assembly, blood drinkers also like the body of space, come here, come here, protecting mothers, come here, fulfill the oath, accomplish the activity. Great Self-existing Mother and the like, four demonesses, Gangkar Shame and the like, four yakshas, Kongtsun Demo and the like, four medicine women, great elder sisters, great mothers who protect the land of Tibet, accompanied by retinues of many servants, adorned with many fluttering ornaments, accompanied by the sound of sweet music, come here, fulfill the oath, accomplish the activity. Great elder sisters, great mothers, you also, in the cave of the Asuras, Guru Padmasambhava and Langchen Palgyi Senge, after placing you on a great seat, handing you a vajra, bestowing empowerment and reciting the secret name, placing you in the rank of Vajradhara, protect and govern the land of Tibet, yogis practic
Chinese
如是应作助伴，如何承诺立誓言，忆念昔日所立誓，受用誓物语教食子，成办所托诸事业。嗡 啦啦，咧咧，当当，喋喋 卡啦 额玛，玛玛 斯林 卓玛 吽 贝 吽 吽。如是念诵，嘛哈班杂 阿弥利达 惹达 巴林达 卡嘿。如是念诵，献上药供血食。祈祷完毕后，念诵“亚嘿 嘎恰”送走，将食子移至净处。三、收摄法：于座间休息或睡眠时，念诵“嗡 贝夏 贝秀提 吽 嗡 梭哈 阿 昂 哈”，观想坛城清净。念诵“班杂 班玛 萨玛雅 斯当，萨玛雅 霍，阿努 啦郭 昂，阿努 啦嘎 雅 咩，扎 吽 榜 霍，菩提 支达 斯帕 惹 纳 啪”，于父母双运之际，从菩提心之光芒中，使一切内外器情清净，光明焕发。念诵“桑 哈 惹 纳 吽”，使一切清净的内外器情融入于宫殿及护轮之中。宫殿之庄严融入于父尊。一切事物融入于母尊。一切父尊融入于主尊金刚萨埵。一切母尊融入于法界自在母。彼融入于父尊。彼融入于智慧萨埵。彼融入于禅定萨埵。彼融入于吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。吽字向上收摄，直至那达，融入于无分别任运成就如虚空般的境界中，安住于平等舍。从睡眠中醒来或开始行动时，念诵“吽 班杂 德热”，金刚萨埵现为一面二臂，显空幻化网之身。四、披甲护身：观想自身为金刚萨埵，于顶轮为嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉间为阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），心间为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字所标识。念诵“班杂 嘎 哇 资 惹恰 昂”，观想全身被金刚交杵之铠甲以融化的方式覆盖，使身语意与金刚三昧耶无二无别地束缚在一起。念诵“一切无余身语意，身语意遍及一切”，生起慢心。然后，于右手指尖观想，从 幢（藏文：ཏྲཱཾ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：幢）字生起忿怒金刚夜叉黑色，双手持獠牙和期克印。于左手指尖观想，从 嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字生起忿怒不死方便红色，持金刚杵和期克印。于脐、心、背部，以及额头、顶轮各
English
Thus, one should act as a companion. How was the promise and vow made? Remember the oath and friendship of the past. Enjoy the Torma of the oath substance and the command. Accomplish the entrusted activities. Oṃ lala, lele, taṃ taṃ, tete khara ghma, mama sriṃ droma hūṃ bhyo hūṃ hūṃ. Recite this. Mahā pañca amrita rakta baliṃta khāhi. Recite this and offer the medicine, blood, and food. After the prayer is completed, recite "Ya hi gaccha" to send them away, and move the Torma to a clean place. Third, the method of gathering: When resting between sessions or sleeping, recite "Bhrūṃ viśva viśuddhe hūṃ oṃ svā āṃ hā" and visualize the mandala as pure. Recite "Vajra padma samaya stvaṃ, samaya ho, anurāgo haṃ, anurāga ya mye, jaḥ hūṃ baṃ ho, bodhicitta spharaṇa phaṭ," and at the union of the father and mother, from the rays of light of the Bodhicitta, purify all inner and outer phenomena and make them radiant. Recite "Saṃ haraṇa hūṃ," and all pure inner and outer phenomena dissolve into the palace and its protective circle. All the ornaments of the palace dissolve into the father deities. All objects dissolve into the mother deities. All father deities dissolve into the main deity, Vajrasattva. All mother deities dissolve into the Dharmadhatu Ishvari. That dissolves into the father deity. That dissolves into the Wisdom Sattva. That dissolves into the Samadhi Sattva. That dissolves into Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽). The syllable Hūṃ is drawn upwards until it dissolves into the Nada, and one rests in equanimity in the state of non-conceptual, spontaneous accomplishment, like the sky. When waking up from sleep or starting to act, recite "Hūṃ vajra dhṛk," and Vajrasattva appears as one face and two arms, in the form of the illusory net of appearance and emptiness. Four, donning armor and protecting the body: Visualize oneself as Vajrasattva, marked with Oṃ (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡) at the crown of the head, Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: 阿) at the throat, and Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) at the heart. Recite "Vajra kāvāci rakṣa haṃḥ," and visualize the entire body covered with the armor of crossed vajras in a melted form, binding the three doors inseparably with the three vajras. Recite "All without exception, body, speech, and mind, body, speech, and mind pervade all," and generate pride. Then, visualize on the tip of the right finger, from the syllable Traṃ (Tibetan: ཏྲཱཾ, Devanagari: त्रां, Romanized Sanskrit: trāṃ, Literal Chinese meaning: 幢), arises the wrathful Vajra Yaksha, black in color, with two hands holding fangs and the threatening mudra. Visualize on the tip of the left finger, from the syllable Oṃ (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡), arises the wrathful Immortal Means, red in color, holding a vajra and the threatening mudra. At the navel, heart, back, and forehead, and crown of the head,
Chinese
至五处。 嗡 扎吽。 如是诵持，双指交错依次触碰。于彼处，两尊忿怒尊各自双足交叠，面朝外，行守护之事，其心间生出金刚链，从而守护并稳固。 嗡 惹那 牟固扎 阿毗钦扎 扎姆 扎。 如是观想以五部之顶饰灌顶。 嗡 惹那 玛列 阿毗钦扎 扎姆 扎。 观想系上珍宝鬘。 嗡 阿雅 朗 菩提达惹 阿毗钦扎 舍吽 舍吽。 观想以青红绸缎之冠冕庄严。 嗡 咕雅 萨玛雅 斯瓦。 如是观想稳固，并念诵百字明三遍等，从而使其极稳固。 以回向善根及吉祥祝愿等加以结尾。 如是成就之因，及其所成就之果，乃是于仪轨所示之座次与间隙的一切确定中，不离六度之支分摄集于生起圆满之事物，则福德与智慧之资粮将迅速圆满。 并且，于金刚乘之宗派，从事业、誓言、法、大手印即四手印之门中发起，于俱生与后得皆勤修习，则第一次第之清净、圆满、成熟三者皆得通达，从而清净四生之习气。 迅速成就现证菩提之色身。 并且，于前译自宗之宗派，依于五道与十地之断证，以及四种持明之果位，而圆满之理，当从班智达荣巴·曲吉桑布与第二胜者一切智者鄂吉旺波之续部注释中领悟。 吉祥密集心要金刚萨埵幻化寂静之修法解脱车。 吉美林巴。
English
To the five places. Oṃ Trum. While reciting thus, cross the two fingers and touch them in sequence. In each of those places, the two wrathful deities, each with their feet crossed, facing outwards, perform the task of protection, and from their hearts, a vajra chain arises, thus protecting and stabilizing. Oṃ Ratna Mukuṭa Abhiṣiñca Tram Trāṃ. Visualize being empowered by the crown ornaments of the five families. Oṃ Ratna Māle Abhiṣiñca Tram Tram. Visualize tying a precious garland. Oṃ Ārya Laṃ Bodhidhara Abhiṣiñca Hrīṃ Hrīṃ. Visualize being adorned with a dark blue and red silk crest. Oṃ Guhya Samaya Svaṃ. Thus, contemplate stability, and recite the hundred-syllable mantra three times, etc., thereby making it extremely stable. Adorn the end with dedications of merit and auspicious recitations. The cause of accomplishing in this way, and the result of accomplishing it, is that in all the certainties of the session and intervals shown in the ritual, if one does not stray from gathering the limbs of the six perfections into the entities of generation and completion, then the accumulations of merit and wisdom will be quickly perfected. Furthermore, in the doctrine of the Vajrayana, by initiating from the doors of action, vows, dharma, and Mahamudra, the four mudras, by diligently training in both coemergent and subsequent (wisdom), the three, purification, completion and maturation, of the first stage will become clear, thereby purifying the habitual tendencies of the four births. The Form Body of manifest enlightenment will be quickly accomplished. Furthermore, in the doctrine of the Early Translation School, the manner of completion, based on the five paths and the abandonment and realization of the ten bhumis, and the rank of the four vidyadharas, should be understood from the tantra commentaries of Paṇḍita Rongpa Chökyi Zangpo and the Second Conqueror, Omniscient Ngakgi Wangpo. The Glorious Secret Essence Vajrasattva Illusion Peaceful Sadhana, the Chariot of Liberation. Jigme Lingpa.