Chinese
珍贵金饮甘露和，珍贵虚空诸般物，珍贵箭幡饰精美，富饶男女幼三辈，各自以美饰庄严，男面容和女面容，祭品和指环饰品，肉类共有十三种，魂灵赎物亦十三，今日供养施主家，作为赎物和替代品，肢体共有十二个，头颅共有十三个，作为替代而供养之，身语意三作赎物供，魂灵赎物金饮受用吧，吉祥供品请受用吧，猎具绸缎金和银，南方北方龙物众，朵玛金饮皆受用，若此珍贵施主之，魂灵被盗或受损，抓住的放开束缚的解，捆绑的松开压住的抬，损害收回魂命交付，安住于大寂静之中，安住于大平等之中，祈请生起利益菩提心。如是回向后，各自将供品视为己有，欢喜满足，信解如所嘱托之义顺利成办。第六，勾魂咒语之月：自身观为本尊，从心间的吽字放出无量铁钩状的光芒，催动上师、本尊、佛、菩萨、勇士、空行、护法、守护等的意誓之续流。再次，如上下四方伸展的丝线般，放出各种光芒，遍布地下、地上、地魂的一切界域。对于阻碍魂命的，上方之邪魔星曜，下方之地神龙怒，中间之赞神和国王等，总而言之，化为魔障鬼怪之类，偷盗的、抢夺的、损害的、上扬的、游荡的、破坏的等都勾招回来，融入施主，弥补衰损，接续断裂，矫正歪斜，比之前更具光彩，魂、命、气三者，人、财、食三者等，信解增长稳固，并反复进行舒展和收摄的观想，咒语清晰地书写如下：阿哈日尼萨瓦 瓦惹祖巴祖巴巴扎 索隆索隆 尼库扎 匝匝 （藏文：ཨ་ཧ་རི་ནི་ས་ཛྷབ་ཛྷ བ་རྫུབ་རྫུབ་བྷ་དྲ་སློང་སློང་ནྲྀཿཁུག་ཛཿཛཿ，梵文天城体：अहरिनिसर्व वा र्जुबर्जुबभद्र स्लोङ्स्लोङ् नृःखुग् जःजः，梵文罗马拟音：aharini sarva varjubarjubabhadra slongslong nṛḥkhug jaḥjaḥ，汉语字面意思：阿哈日尼 萨瓦 瓦惹祖巴祖巴巴扎 索隆索隆 尼库扎 匝匝） 百千巨万等数字与符号结合念诵。场合
English
Precious golden nectar and, Precious sky various things, Precious arrow banner adorned well, Rich men women young three generations, Each adorned with beautiful ornaments, Male face and female face, Offerings and finger rings ornaments, Thirteen kinds of meat, Thirteen soul ransom objects, Today offering to the patron's family, As ransom and substitute, Twelve limbs in total, Thirteen heads in total, Offering as substitute, Offering body speech mind as ransom, Soul ransom golden nectar please accept, Auspicious offering please accept, Hunting gear silk gold and silver, South north many dragon substances, Torma golden nectar all accept, If this precious patron's, Soul is stolen or harmed, Release the captured untie the bound, Loosen the tied lift the pressed, Gather the harm bestow soul life, Abide in great peace, Abide in great equality, Pray generate beneficial Bodhicitta. After dedicating thus, each takes the offerings as their own, Rejoicing and satisfied, believing that the meaning of the instructions is accomplished smoothly. Sixth, the mantra for summoning the soul is the month: One visualizes oneself as the deity, from the HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the heart, emanates immeasurable iron hook-like rays of light, urging the continuity of the vows of the gurus, deities, Buddhas, Bodhisattvas, heroes, dakinis, Dharma protectors, guardians, and all. Again, like threads stretching above and below in all directions, various rays of light emanate, pervading all realms of the earth below, the earth above, and the earth's soul. For those who obstruct the soul-life, the upper demons, planets, and stars, the lower earth lords and nagas, the intermediate tsen spirits and kings, in short, all kinds of obstructing demons and spirits, those who steal, plunder, harm, raise up, wander, destroy, etc., are all summoned back, absorbed into the patron, replenishing what is diminished, reconnecting what is broken, correcting what is crooked, becoming more glorious than before, the three: soul, life, and breath, the three: people, wealth, and food, etc., believing that they increase and become stable, and repeatedly practice the visualization of expansion and contraction, the mantra is clearly written as follows: A ha ri ni sa va varjubarjubabhadra slongslong nṛḥkhug jaḥjaḥ (藏文：ཨ་ཧ་རི་ནི་ས་ཛྷབ་ཛྷ བ་རྫུབ་རྫུབ་བྷ་དྲ་སློང་སློང་ནྲྀཿཁུག་ཛཿཛཿ，梵文天城体：अहरिनिसर्व वा र्जुबर्जुबभद्र स्लोङ्स्लोङ् नृःखुग् जःजः，梵文罗马拟音：aharini sarva varjubarjubabhadra slongslong nṛḥkhug jaḥjaḥ，汉语字面意思：A ha ri ni Sarva Varjubarjubabhadra Slongslong Nṛḥkhug Jaḥjaḥ) Recite hundreds, thousands, millions, etc., of numbers and symbols in combination. Occasion
Chinese
在此，根据大掘藏师的教言，康巴贡噶丹增记录，据说要在本尊的咒语后面加上这个咒语来念诵，而且大多数人都这样做。就这样，将仪轨分成六段或四段，并进行念诵。根据实际体验、梦境的征兆，有时在游荡的喇嘛处，以高亢的秘密声音呼唤“某人，名字、生肖是某某的喇嘛寿命游荡”等词语，并如所说的那样坚定融入的信念。在中午、傍晚、半夜等时间，绕着房屋顶部，以四面八方都能听到的声音，按照下面的勾召词语呼唤。或者，对于强大的鬼神，从屋顶挥舞箭幡，以低沉的声音呼唤，这样做也很好。通常，按照每次进入时段都进行真实誓言勾召的惯例，念诵完毕后，念诵：顶礼！持明传承的具德上师们的教言真实不虚！三宝的教言真实不虚！本尊寂怒尊、勇士空行、护法护卫众的教言真实不虚！秘密咒、明咒、陀罗尼咒、心咒、手印、三摩地的教言真实不虚！法性清净、法相缘起不虚的教言真实不虚！以大真实力的加持，从国王的宫殿，僧众的寺院，大经堂，大城市的街道，大市场的集市，以及凶猛的妖魔鬼怪居住的地方，将寿命具足、名字、姓氏、生肖各不相同的喇嘛寿命，无论是衰损的，增长的，遗失的，逃逸的，游荡的，被大鬼夺走的，被小鬼偷走的，被恶咒和神灵勾走的，全部都勾回各自的本位！这样伴随着乐器和勾召咒语念诵三遍。有时，面对施主本人或任何喇嘛的替身，放置寿命赎物和水。如果行使诅咒者面向施主的替身而坐，那就是勾回的征兆，所以最后的行为就完成了。如果背对着坐，就要努力进行仪轨和咒语念诵等，并重复检查。就这样，做三遍等次数，希望
English
Here, according to the teachings of the Great Treasure Revealer, Kampa Kunga Tenzin recorded that this mantra should be added to the end of the deity's mantra and recited, and it seems that most people do this. Thus, the ritual is divided into six or four sessions, and recitations are performed. According to the signs of actual experiences and dreams, sometimes in the places where wandering lamas are found, the words "So-and-so, the lama whose name and zodiac sign are such-and-such, whose life is wandering" are called out in a high-pitched secret voice, and as it is said, a firm belief of absorption is cultivated. At noon, dusk, midnight, etc., circling the top of the house, the calling words below are called out in a voice that can be heard in all directions. Or, for powerful spirits, waving arrow banners from the roof and calling out in a low voice is also good. Usually, according to the practice of making true oath summons at each entry session, after the recitation is completed, recite: Homage! The words of truth of the glorious and holy lamas of the Vidyadhara lineage! The words of truth of the Three Jewels! The words of truth of the peaceful and wrathful deities, heroes, dakinis, Dharma protectors, and guardians! The words of truth of the secret mantras, knowledge mantras, dharani mantras, heart mantras, mudras, and samadhis! The words of truth of the pure Dharma nature and the infallible dependent origination of phenomena! By the power of the great truth, from the king's palace, the monastery of the Sangha, the great Dharma school, the streets of the great city, the market of the great bazaar, and the places where fierce demons and spirits dwell, may the life force of the lamas who possess life, whose names, clans, and zodiac signs are mentioned individually, whether diminished, increased, lost, escaped, wandering, seized by great demons, stolen by small demons, or summoned by curses and deities, all be summoned back to their respective places! Thus, accompanied by musical instruments and summoning mantras, recite three times. Sometimes, facing the actual benefactor or any lama's substitute, place the life ransom and water. If the one performing the curse sits facing the benefactor's substitute, that is a sign of summoning back, so the final action is completed. If sitting with their back turned, one should strive for the ritual and mantra recitation, etc., and repeat and examine. Thus, do three times, etc., hoping
Chinese
如是，以食子、食餫、谷物等食物来补充。将之前的黄金饮料供奉于室外，并重新摆设。念诵六字真言、六手观音咒，或者仅念诵咒语，并以手印和观想加持。从迎请到勾招之间都要计数。晚上，从护法神食子回遮到吉祥语，要完整进行神祇仪轨的后续仪轨。之后，如果是一天，就结束后续仪轨。如果是多天，就在结束时完成勾招和遣返等。第三，将结尾仪轨普遍献给有情世间和鬼神，然后祈请返回。连同结束事业仪轨：首先，如果有本尊的劝请，就念诵。进行护法神的食子供养，点燃替身的酥油灯。祈请： “奇！显现与存在的诸神鬼， 拥有光彩与威力的众生。 施主以财物和功德力， 历经艰辛寻觅，聚集珍稀之物。 积累九善，堆积九味美食。 我以清净之心， 以咒语和手印加持， 令显现与存在的诸神鬼欢喜的， 六妙欲具足的供品食子， 以及贫乏的大替身，请享用。 听闻善逝之语， 思维法性真谛之义。 莫违背自在王的教令， 听闻持明者的言语。 以自身为榜样， 莫损害其他众生。 忆念轮回的因果。 在地方的三岔路口， 在那道路的十字路口， 有神灵和妖魔游走的处所。 享用这神圣的食餫替身， 莫在此处制造损害， 移动吧，离去吧，现在就离去吧！ 返回各自的住所。” 念诵后，将本尊像、替身等聚集在事业仪轨的食子前。如果将剩余之物送到远方，要毫不混淆地收集到容器中。否则，如果像进行所作五鬼、断魔等仪轨一样送到一个方向，就从外面依次收集到一个大容器中。首先，拿着白食子和黄金饮料。之后，将剩余之物撒出去。之后，如果是地台，就收拾起来放置。之后，摆设回遮食子和朵玛。如果是其他的食餫台，就配合着清理。布施黄金饮料。这些都可以用任何共同的仪轨进行。对于没有必要念诵的种类，这个地方没有形成这样的习俗。
English
Thus, replenish with food offerings, torma, grains, and morsels. Offer the previous golden libation outside and arrange a new one. Recite the six-syllable mantra, the six-armed mantra, or just the single mantra, and bless with mudras and visualizations. Count from the invocation up to the summoning. In the evening, from the Dharma protector torma offering and firm commitment to the auspicious words, the complete subsequent rituals of the deity practice should be performed. Then, if it is one day, finish the subsequent rituals. If it is several days, at the end, complete the summoning and returning, etc. Third, dedicate the concluding ritual to all sentient beings, gods, and demons of existence and invite them to depart. Concluding the activity ritual includes: First, if there is an urging of the yidam, recite it. Make the Dharma protector torma offering and light the effigy lamp. Pray: "Alas! Gods and demons of appearance and existence, Those who have power over splendor and radiance, The owner of the cause, substance, and merit, Searched with difficulty and gathered rare things. Accumulated nine virtues and piled up nine delicious things. I, with a pure mind, Blessed with mantras and mudras, To make the gods and demons of appearance and existence rejoice, Take this offering torma with six desirable qualities, And this great ransom of poverty. Listen to the words of the Sugata, Contemplate the meaning of the truth of Dharma. Do not break the command of the King of Power, Listen to the words of the Vidyadhara King. Take your own body as an example, Do not harm other beings. Remember the cause and effect of samsara. At the three-way intersection of the valley, At the four-way intersection of that road, There is a place where gods and demons roam. Take this sacred torma ransom, Without causing harm or injury here, Move on, depart, now depart! Depart to your respective places." After reciting, gather the lama image, effigy, etc., in front of the activity ritual torma. If the remaining items are to be sent away, collect them into containers without mixing them up. Otherwise, if they are sent in one direction, like performing the activity of the five ghosts or cutting demons, collect them one by one into a large container from the outside. First, take the white torma and golden libation. Then, scatter the remaining items outside. Then, if there is a platform, collect it and leave it. Then, arrange the aversion torma and weapon. If it is another torma platform, clean it accordingly. Offer the golden libation. Any common ritual is sufficient for these. For types where there is no need to recite, this area has not developed such a custom.
Chinese
放在有卐字图案的物品上，以增长寿命和权力。给予长寿之物。如果有法轮，则将本尊的绿松石佩戴在颈间。以供养的方式，享受会供的喜宴。本尊骨和本尊青稞也经过观察检验后，由修行者自己食用。本尊标志和本尊羊等，放置在不会受到老鼠等损害的地方。本尊兴旺发达。阿特。 根本之三，关于检验征兆，也有：第一，检验本尊骨；第二，检验青稞；第三，检验梦境。其中，第一，打开本尊骨的封印，仔细观察。也就是从外部观察骨头，从内部观察血清，从秘密处观察气味这三个方面。第一，骨头油润且卷曲，光滑且沉重，这些都是好的。干净且疏松，粗糙且发红，轻且小，这些都是不好的。特别是，如果手脚弯曲，出现黄色斑点或毛发纹路，则不好；如果没有出现，则是极好的。 第二，检验内部的血清。如果血清的管道位于上方，则好；如果位于下方，则不好；如果位于中间，则一般。对此也要仔细观察颜色。如果血清是红色的，则好；如果是黄色的，则一般；如果是黑色的，则不好。 第三，检验秘密处的气味。有油味、脂肪味、药味等好气味，则是好的。有疾病味、尸臭味、腐烂味等不好气味，则是不好的，要仔细检查。 第二，检验青稞。如果放入本尊骨中的青稞比以前多，则好；如果少，则不好；如果保持原样，则一般，没有问题。颜色也是原本的颜色。白色、黄色等是好的，黑色则被认为是坏的。 第三，检验梦境。自己或供养者的梦中，梦见佩戴绿松石，穿新衣服，以及梦见金刚杵、海螺和卐字图案等，则是极好的。 如果所有这些都出现好的征兆，则是极好的。如果一半好一半坏，则一般，可以不用重做。如果坏的征兆多，则需要重新做三次。如果征兆好，则将本尊绿松石不离身地佩戴在身上，并将本尊骨的肉没有腐烂的部分，在修行者食用时，用糌粑进行祭祀。