English
Then, it dissolves into oneself. Having said this, recite: OM KHA KHA ZI KHA BI MANA SE U TSU SHMA KRODHI NI HUM PHAT SVAHA. (Tibetan: ཨོཾ་ཁརྑཾ་ཛིརྑཾ་བི་མཱ་ན་སེ་ཨུ་ཙུཥྨ་ཀྲོ་དྷཱི་ནཱི་ཧཱུྃ་ཕཊ་སྭཱ་ཧཱ།) After reciting as much as possible, as before, with offerings and praises as the preliminary, the Lama and the glorious Kromo Smewa Tsekma (Wrathful Mother Black Heruka) are inseparable, pray for the purification of all the defilements of obscurations, degradations, and impurities of myself and all sentient beings, and for the pacification of all obstacles, and for the attainment of the supreme accomplishment of Mahamudra in this very life. Thus, pray for the fulfillment of desires. Next, if performing the empowerment, in the center of the mandala, on a low table with a mandala flower arrangement, place a vase filled with essence. On the right, place the glorious Torma of the Dakinis. On the left, place the offering Torma. Also arrange other offerings and so on. With the blessing of offerings as the preliminary, perform the self-generation recitation as before, and then purify the vase and the support Torma in front. From emptiness, from PAM (Tibetan: པཾ།, Sanskrit Devanagari: वम्, Sanskrit Romanization: vam, Literal Meaning: PAM) arises a lotus, and from A (Tibetan: ཨ།, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Meaning: A) arises a lunar disc, upon which arises a precious vase from BHRUM (Tibetan: བྷྲཱུྃ།, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Meaning: BHRUM), with a wide belly, a slender neck, a drooping mouth, adorned with a celestial garment necklace and a wish-fulfilling tree. All characteristics are completely perfect. With the eight qualities of celestial slow-flowing water, two-thirds of the vase is filled with five medicines, five grains, five fragrances, five essences, five jewels, and five amritas. In the center and on both support Tormas, there is a black HUM (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Meaning: HUM) syllable residing on a lotus and sun disc. From this completely transformed, from the root Lama and the inseparable Kromo Smewa Tsekma, up to "I prostrate and praise the Mother," perform as before. In the heart of the Lama and Kromo Smewa Tsekma, who are inseparable and clearly visualized, on the sun disc, around the black HUM (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Meaning: HUM) syllable... thus invite. The deity inside the vase and the deity on the support Torma are visualized and dissolve into them. Then, hold the blessing cord, and the mantra garland from your own heart emerges from your mouth and wraps around the blessing cord, striking the HUM (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Meaning: HUM) syllable at the vajra navel. From this, a stream of amrita descends, filling and overflowing the conch shell vessel. Striking the body of the deity inside the vase, visualize a stream of amrita descending from the body, filling the vase, and recite the mantra as much as possible. If related to the bathing ritual, recite the Shambhala: OM E HO SHUDDHE SHUDDHE LA.
Chinese
嗡 霍 殊提 殊提， 邦 霍 殊提 殊提， 讓 霍 殊提 殊提， 揚 霍 殊提 殊提， 阿 阿 梭哈。 也念诵这些。 最后供养赞颂，祈请世尊母加持我和无边众生的一切疾病、邪魔、罪障、染污和不净都得以清净。 也这样祈请。 清理已过的食子。 从空性中，在风、火、人头的三足鼎上，在有标记的颅器内，食子由三谷融化而成甘露之海。 嗡 阿 吽 哈哈 舍。 念诵三遍加持后，瓶内的忿怒母重叠火焰的舌头，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的光芒摄取食子的精华，供养而令其欢喜满足。 这样在根本咒语的结尾，念诵萨帕里瓦拉 伊当 巴林达 卡卡 卡嘿 卡嘿 梭哈 三遍后供养。 以供养赞颂为先导，为了您欢喜，我供养供品食子。 奇妙的供品请您享用。 祈请您行使令我的一切烦恼、罪障、过失、堕落，无余清净的事业。 这样委托事业。 两个世间食子如前加持。 自己明观为忿怒母重叠火焰，从心间的种子字放出光芒，以金刚铁钩手印勾召所有方护、部多八部的眷属，念诵嗡 阿卡罗 穆康 萨瓦 达尔玛 等三次后供养。 以嗡 班扎 布贝 阿 吽 等供养。 尤其喜欢白色方的方护、部多八部众，请享用此食子，并祈请您行使令我等眷属一切顺缘成就，违缘障碍全部寂灭的事业。 念诵嗡 班扎 阿弥利特 吽 啪。 之后，尤其喜欢黑色方的部多众，请享用此食子，不要住在这里，到别处去吧！ 萨瓦 比格南 嘎恰。 这样伴随着根本咒语和乐器，将食子丢到外面。 然后为弟子沐浴。 入座后献曼扎。 这是大导师莲花生大师的口诀，从具主娘热尼玛沃色的甚深伏藏中取出的疾病、邪魔、 誓言违犯、染污、人
English
Oṃ ho śuddhe śuddhe. Vaṃ ho śuddhe śuddhe. Raṃ ho śuddhe śuddhe. Yaṃ ho śuddhe śuddhe. A a svāhā. Recite these as well. Finally, offer praise and pray that the Bhagavati blesses me and all limitless sentient beings so that all illnesses, evil spirits, sins, defilements, and impurities are purified. Pray in this way as well. Cleanse and purify the past torma. From emptiness, on top of the three-legged stand of wind, fire, and human heads, inside the skull marked with signs, the torma is transformed into an ocean of nectar arising from the melting of the three grains. Oṃ āḥ hūṃ ha ho hrīḥ. Bless it by reciting this three times. The tongue of the wrathful goddess Smeba Tsekma in the vase draws the essence of the torma with the light of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and she becomes pleased and satisfied by the offering. At the end of the root mantra, offer it by reciting sapa rivāra idaṃ baliṃta kha kha khāhi khāhi svāhā three times. Preceding it with praise and offering, I offer this offering torma for your pleasure. Please accept these wonderful offerings. I pray that you perform the activity of completely purifying all my afflictions, sins, obscurations, faults, and downfalls. Entrust the activity in this way. Bless the two worldly tormas as before. Light radiates from the seed syllable at the heart of oneself, visualized as the wrathful goddess Smeba Tsekma, and all the classes of the eight divisions of protectors and spirits are summoned with the vajra hook mudra, saying ākarṣaya jaḥ. Offer it by reciting oṃ akāro mukhaṃ sarva dharmā three times, and so on. Offer with oṃ vajra puṣpe āḥ hūṃ, and so on. Especially pleased with the white side, O eight divisions of protectors and spirits, be satisfied with this torma, and I pray that you perform the activity of pacifying all favorable conditions, obstacles, and hindrances for us and our retinue. Recite oṃ vajra amṛte hūṃ phaṭ. Then, especially pleased with the black side of the spirits, be satisfied with this torma, and do not stay here, go elsewhere! Sarva vighnān gaccha. In this way, accompanied by the root mantra and music, throw the torma outside. Then bathe the disciple. Sit in order and offer a maṇḍala. Here is the instruction of the great teacher Padmasambhava, the disease and evil spirits from the profound treasure of the lord Nyangrel Nyima Öser, vow violations, defilements, and human
Tibetan
ཙང་བའི་ཚོགས་ཞི་བ་ལ་མཆོག་ཏུ་བསྔགས་པའི་ཁྲོ་མོ་སྨེ་བ་བརྩེགས་མའི་དབང་བསྐུར་བ་ལ། སློབ་དཔོན་གྱི་བྱ་བ་གྲུབ་ནས། ཁྱེད་རང་གི་ངོ་སྐལ་དུ་གྱུར་པ་ཐོག་མར་མཎྜལ་ཕུལ། གསོལ་བ་འདེབས་པ་འདིའི་རྗེས་ཟློས་མཛོད། ཀུན་མཁྱེན་ཡེ་ཤེས་ཕུང་པོ་ཅན། །སྲིད་པའི་འཁོར་ལོ་རྣམ་སྦྱོང་བ། །དེ་རིང་བཤད་པའི་རིན་ཆེན་གཏེར། །གཙོ་བོས་བདག་ལ་བཀའ་དྲིན་སྩོལ། །རྒྱུད་སྦྱོང་བའི་སླད་དུ་བླ་མ་དང་མདུན་བསྐྱེད་ཐ་མི་དད་པའི་སྤྱན་སྔར་གསག་སྦྱོང་སྡོམ་གཟུང་འདིའི་རྗེས་ཟློས་མཛོད། རྡོ་རྗེ་སློབ་དཔོན་སངས་རྒྱས་དངོས། །དཀྱིལ་འཁོར་རྒྱ་མཚོའི་རིགས་བདག་ཉིད། །ཀུན་འདུས་ཡིད་བཞིན་ནོར་བུ་ལ། །བདག་ནི་གུས་པས་སྐྱབས་སུ་མཆི། །ཕྱག་འཚལ་མཆོད་འབུལ་སྡིག་པ་བཤགས། །དགེ་ལ་ཡི་རང་ཆོས་འཁོར་སྐོར། །མྱ་ངན་མི་འདའ་རྣམ་དཀར་གྱི། །དགེ་བ་བྱང་ཆུབ་ཆེན་པོར་བསྔོ། །དམ་ཚིག་སྡོམ་པ་མ་ལུས་གཟུང་། །དབང་གིས་སྨིན་གྲོལ་དངོས་གྲུབ་སྩོལ། །དེ་ནས་དབང་གི་གཞི་འགོད་པའི་སླད་དུ་དམིགས་པ་འདི་བཞིན་མཛོད། སྭ་བྷཱ་བ་སོགས། སྟོང་པའི་ངང་ལས་པད་ཉི་ལ་ཧཱུྃ་ནག་པོ་ཡོངས་སུ་གྱུར་པ་ལས་སློབ་མ་རྣམས་ཁྲོ་མོ་སྨེ་བ་བརྩེགས་མ་སོགས་ནས། གནས་གསུམ་དུ་ཨོཾ་ཨཱཿཧཱུྃ། སློབ་དཔོན་མདུན་བསྐྱེད་བུམ་པ་དང་གཏོར་མའི་ལྷ་ཚོགས་ཁྱེད་རང་རྣམས་དང་བཅས་པ་རྣམས་ ཀྱི་ཐུགས་ཀའི་ས་བོན་ལས་འོད་ཟེར་འཕྲོས། ཕྱོགས་བཅུའི་སྐྱབས་ཡུལ་ཐམས་ཅད་ཁྲོ་མོ་སྨེ་བརྩེགས་མའི་རྣམ་པར་ཁ་བ་བུ་ཡུག་འཚུབས་པ་ལྟར་བྱོན་ནས་རང་རང་གི་ལུས་ལ་སིབ་སིབ་ཐིམ་པའི་མོས་པ་གྱིས་ཤིག །ཅེས་དང་། སྔགས་མཐར་ཨཱ་བེ་ཤ་ཡ་ཨ་ཨཱཿ བཏགས་ཤིང་སྤོས་རོལ་དང་བཅས་བྱིན་དབབ། སུ་པྲ་ཏིཥྛས་བརྟན་པར་བྱ། དེ་ནས་དབང་དངོས་ལ་བཞི་ལས། དང་པོ་སྐུའི་དབང་གི་སླད་དུ། སློབ་དཔོན་གྱི་དཔྲལ་བའི་ཨོཾ་ལས་འོད་ཟེར་དཀར་པོ་འཕྲོས། མདུན་བསྐྱེད་གྱི་དཔྲལ་བར་ཐིམ། དེའི་དཔྲལ་བ་ནས་འོད་ཟེར་དཀར་པོའི་སྣེ་ལ་ཁྲོ་མོ་སྨེ་བརྩེགས་མའི་སྐུ་རྡོ་རྗེའི་ལྷ་ཚོགས་དཀར་མོ་དཔག་ཏུ་མེད་པ་བྱོན། ཁྱེད་རང་རྣམས་ཀྱི་དཔྲལ་བར་ཐིམ། སྐུའི་བྱིན་རླབས་ཞུགས། བུམ་པའི་དབང་ཐོབ། ལུས་ཀྱི་དྲི་མ་དག །འབྲས་བུ་སྤྲུལ་སྐུའི་ས་བོན་རྒྱུད་ལ་བཞག་པའི་མོས་པ་མཛོད། བུམ་པ་སྤྱི་བོར་བཞག་ཅིང་། ཇི་ལྟར་བལྟམས་པ་སོགས་ཀྱི་མཐར། རྩ་སྔགས་དང་། ཨོཾ་བཛྲཱི་བྷ་བ་ཨ་བྷི་ཥིཉྩ་མཱཾ། ཞེས་བརྗོད་ཅིང་བུམ་ཆུ་སྦྱིན། གཉིས་པ་གསུང་གི་དབང་གི་སླད་དུ། སློབ་དཔོན་
Chinese
在赞颂寂静众的殊胜赫怒明妃重楼面母的灌顶中，上师的事业完成后，首先献上属于你们份额的曼扎，请复诵此祈请文： 具一切智慧蕴者， 调伏有情轮回者， 今日所说之珍宝藏， 主尊请赐予我恩德。 为了调伏相续，在上师与本尊无二无别的跟前，积资净障受戒，请复诵： 金刚上师即是真佛陀， 坛城海众之主宰， 汇集一切如意宝， 我以恭敬之心而皈依。 顶礼供养忏悔罪， 随喜善行转法轮， 不入涅槃行善事， 善根回向大菩提。 誓言戒律无余受持， 愿以灌顶赐予成熟解脱之成就。 之后，为了安立灌顶之基，请作如下观想： स्वाभाव（藏文，梵文天城体，svabhāva，自性）等。 从空性中，莲花日轮上黑色吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉字字面意思：吽）完全转变，从（此处）学生们变成赫怒明妃重楼面母等。 三处为嗡啊吽（藏文：ཨོཾ་ཨཱཿཧཱུྃ，梵文天城体：ओम् आः हुं，梵文罗马拟音：oṃ āḥ hūṃ，汉字字面意思：嗡啊吽）。 上师、本尊、宝瓶和朵玛的坛城众，以及你们大家， 从（他们）心间的种子字发出光芒，十方所有的皈依境都变成赫怒明妃重楼面母的形象，如雪暴般降临，融入各自的身体，请作此观想。 如是说后，咒语末尾加上ཨཱ་བེ་ཤ་ཡ་ཨ་ཨཱཿ（藏文，梵文天城体待补全，梵文罗马拟音：ā be śa ya a āḥ，汉字字面意思：祈请入），伴随着香和音乐降临加持。 以སུ་པྲ་ཏིཥྛ（藏文，梵文天城体，su prati ṣṭha，善安住）使其稳固。 之后，实际灌顶有四种，首先为了身灌顶，从上师额间的嗡字（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉字字面意思：嗡）发出白色光芒，融入本尊的额间。 从其额间，白色光芒的末端，出现无数赫怒明妃重楼面母的身金刚的白色本尊众。 融入你们大家的额间。 身的加持融入。 获得宝瓶灌顶。 清净身体的垢染。 生起果位化身的种子安住在相续中的想法。 将宝瓶置于头顶，如是出生等的最后。 本咒和。 ཨོཾ་བཛྲཱི་བྷ་བ་ཨ་བྷི་ཥིཉྩ་མཱཾ། （藏文，梵文天城体待补全，梵文罗马拟音：oṃ vajrī bhava abhiṣiñca māṃ，汉字字面意思：嗡，金刚，生，灌顶，我）这样念诵并给予宝瓶水。 第二，为了语灌顶，上师
English
In the empowerment of the wrathful goddess Smeba Tsegma, who is highly praised by the peaceful assembly of Tsangwa, after the activities of the master are completed, first offer the mandala that has become your share. Please repeat this supplication: Possessing all-knowing wisdom, Subduing the wheel of existence, Today's precious treasure explained, May the chief one bestow grace upon me. In order to tame the mindstream, in front of the guru and the visualized deity who are inseparable, accumulate merit, purify obscurations, and take vows. Please repeat this: The Vajra Master is the actual Buddha, The lord of the mandala ocean, The wish-fulfilling jewel that gathers all, I take refuge with reverence. I prostrate, make offerings, and confess sins, I rejoice in virtue and turn the wheel of Dharma, Not passing into sorrow, but performing virtuous deeds, I dedicate the merit to great enlightenment. I take all the vows and commitments, May the empowerment bestow maturation, liberation, and accomplishments. Then, in order to establish the basis of empowerment, please visualize as follows: Svabhava (藏文，梵文天城体，svabhāva，self-nature), etc. From emptiness, on a lotus and sun disc, a black Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，meaning: Hūṃ) completely transforms, from which the students become the wrathful goddess Smeba Tsegma, etc. At the three places, Oṃ Āḥ Hūṃ (藏文：ཨོཾ་ཨཱཿཧཱུྃ，梵文天城体：ओम् आः हुं，梵文罗马拟音：oṃ āḥ hūṃ，meaning: Oṃ Āḥ Hūṃ). The guru, the visualized deity, the vase, and the torma deities, including all of you, From the seed syllable at (their) heart centers, rays of light emanate. All the refuge places of the ten directions transform into the form of the wrathful goddess Smeba Tsegma, coming like a blizzard, and gently dissolve into your respective bodies. Please cultivate this visualization. After saying this, add Ā be śa ya a āḥ (藏文，梵文天城体待补全，梵文罗马拟音：ā be śa ya a āḥ，meaning: Please enter) to the end of the mantra, and bestow blessings with incense and music. Make it firm with Su prati ṣṭha (藏文，梵文天城体，su prati ṣṭha，well established). Then, there are four actual empowerments. First, for the sake of the body empowerment, white light radiates from the Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，meaning: Oṃ) at the guru's forehead and dissolves into the forehead of the visualized deity. From that forehead, at the end of the white light, countless white deities of the body vajra of the wrathful goddess Smeba Tsegma appear. They dissolve into the foreheads of all of you. The blessings of the body enter. The vase empowerment is obtained. The defilements of the body are purified. Generate the thought that the seed of the Nirmanakaya fruit is placed in the mindstream. Place the vase on the crown of the head, and at the end of "just as was born," etc. The root mantra and. Oṃ vajrī bhava abhiṣiñca māṃ (藏文，梵文天城体待补全，梵文罗马拟音：oṃ vajrī bhava abhiṣiñca māṃ，meaning: Oṃ, Vajra, become, anoint, me) are recited and the vase water is given. Second, for the sake of speech empowerment, the guru