English
Please grant. Of the throat ཨཱཿ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah), the blessing of speech. From the throat's ཨཱཿ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah), red rays of light. Into your throat's ཨཱཿ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah) they dissolve. Obtain the secret empowerment. Play music, bestow the empowerment of wisdom and knowledge. Please grant. Of the heart's ཧཱུཾ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum). The blessing of the heart. From the heart's ཧཱུཾ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), blue rays of light. Into your heart's ཧཱུཾ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) they dissolve. Obtain the wisdom empowerment. Play music. Bestow the fourth empowerment. Again, having devotion, reverence, and longing for the guru and protector as inseparable. The three places' three seed syllables, with a crash, come forth. Into your three places' three seed syllables they dissolve. Your heart's ཧཱུཾ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) dissolves into the throat's ཨཱཿ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah). That also dissolves into the crown's ༀ (Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om). The ༀ (Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) also becomes like a rainbow dissolving into the sky. Thus, the obscurations of grasping at the body, speech, and mind as three separate entities are purified, and the fourth empowerment is obtained. Mind 15-528 rest in the great seal free from elaboration, thus it is said. Play music. The third is: holding the torma on the student's crown. Having devotion, reverence, and longing, visualize this torma as the Swift-Acting Wisdom Protector with his retinue. With a roaring crash, they come to your own crown. When the guru commands you to protect from obstacles and accomplish favorable conditions. All of your diseases, evil spirits, enemies, and obstacles are offered to the Protector's mouth, may he devour flesh and bones. Son of the lineage, I will certainly protect you from obstacles and accomplish favorable conditions. Meditate that a clear voice comes forth. Thus it is said, with the sound of music, the command should be given strongly. The fourth is: "I beseech the Blessed One for this. Please guide this one." Thus the teacher, for the sake of the student, prays to the front generation three times. Again, say this: Visualize in the heart of the guru and protector as inseparable, on a lotus and sun disc, the ཧཱུཾ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) syllable, surrounded by the heart mantra and the root mantra. With devotion, reverence, and longing, like scattering flowers, repeat after me. "I beseech the Blessed One for myself. Please guide me." Three times. The actual recitation is the same as usual. At the end of the three repetitions, the mantra garland in the teacher's heart comes forth with a crash. You
Chinese
其心间的吽字融入，信受上师怙主的加持完全浸润自相续。第三是结行，即受持誓言、供养酬谢、以及立下愿文这三者。首先，从今以后，你们所受持的一切学处完全清净，特别是菩提心的学处和密咒的一切誓言不违犯非常重要。还有，务必供养怙主本尊的黑豆生祭食子和誓言物的混合香。不要用石头打乌鸦和黑狗，要深信不疑，视其与上师无别。不要将食物的精华供养其他鬼神，不要亲近凶恶的罪人作为朋友。特别是，此护法神要保密，咒语和口诀要保密，经常和特别的供养食子要精勤，这非常重要。在那样的境况中，心想守护所获得的誓言和戒律，念诵这个的后文，如“主尊如何”等。第二是，献上酬谢的曼茶罗。从今开始等念诵三遍。第三是，以此善根等，我以善妙等，念诵任何适当的愿文。期间进行会供。之后，陈设后续的供品，按照共同的方式加持，从涂香到 ശബ്ദ（梵文天城体，梵文罗马拟音：śabda，汉语字面意思：声音）进行供养，用三字咒供养内供，用“法界自性”等赞颂，念诵很多百字明咒，祈请再次降临，食子的智慧尊融入画像的胸间。嗡 班匝 穆！（藏文：ༀ་བཛྲ་མུཿ，梵文天城体：ॐ वज्र मुः，梵文罗马拟音：oṃ vajra muḥ，汉语字面意思：嗡 瓦吉拉 穆）食子宾客各自返回自己的处所，誓言尊融入自己的心间，加持食子，如食子供养仪轨般供养画像上的本尊，然后对画像进行坚住，立下愿文，做吉祥的结行。还有，这些有不同修法的差别，前行时不做不共的祈请，正行时，只是迎请对生本尊的智慧尊，不对弟子做怙主生起和融入，第四灌顶时，从上师的三处，断掉第二个字融入，不将弟子的三个字收摄为光明，食子的敕令和观想上也有差别。
English
May your mind be filled with the blessings of the Lama Gonpo as the Hum at your heart dissolves. The third is the conclusion, which consists of holding the vows, offering gratitude, and making aspirations. First, from now on, it is very important that all the precepts you have taken are completely pure, especially the precepts of bodhicitta and that all the vows of mantra are not broken. Also, be sure to offer the torma of raw black beans and the incense mixture of vow substances to the Protector himself. Do not throw stones at black crows and black dogs, have faith and regard them as inseparable from the Lama. Do not offer the essence of food to other spirits. Do not associate with wicked and violent sinners as friends. In particular, it is very important to keep this Dharma Protector secret, to keep the mantras and instructions secret, and to be diligent in the regular and special offering tormas. Thinking of protecting the vows and commitments received in those circumstances, repeat after this, such as "How the Lord" etc. Second, offer the mandala of gratitude. Recite "From now on" etc. three times. Third, "By this merit" etc., "I, by virtue" etc., recite whatever appropriate aspiration. In the meantime, hold a feast offering. Then, arrange the subsequent offerings, bless them in a common way, and offer from Argham to Shabda. Offer the inner offering with the three-syllable mantra, praise with "Dharmadhatu nature" etc., recite many hundred-syllable mantras, and pray for them to come again. The wisdom being of the torma dissolves into the heart of the painted image. Om Vajra Muh! (藏文：ༀ་བཛྲ་མུཿ，梵文天城体：ॐ वज्र मुः，梵文罗马拟音：oṃ vajra muḥ，汉语字面意思：嗡 瓦吉拉 穆) The torma guests return to their own places by nature, and the vow being dissolves into one's own heart. Bless the torma, offer it to the deity in the painted image as in the torma offering ritual, then perform the stable residence for the painted image, make aspirations, and do the auspicious conclusion. Also, these have different practices, in the preliminary stage, do not make uncommon supplications. In the main stage, only invite the wisdom being of the front generation, do not do the Protector generation and dissolution for the disciple. At the time of the fourth empowerment, from the three places of the master, cut off the second letter and dissolve it. Do not gather the three letters of the disciple into clear light. There are also differences in the torma's command and visualization.
Tibetan
སྔགས་ཀྱི་བཟླས་ལུང་མི་བྱེད་ པའམ། བྱེད་ཀྱང་དཀྱུས་མཐུན་ཙམ་བྱེད་པ་ནི། གཏོར་དབང་བར་ཆད་ཀུན་སེལ་བསྡུས་པའམ། ཐུན་མོང་བ་དཀྱུས་མ་ཡིན་ནོ། ། ཡང་བླ་མའི་གནས་གསུམ་གྱི་ཡིག་འབྲུ་གསུམ་ལས་མགོན་པོ་དཀར་དམར་མཐིང་གསུམ་སྤྲོ་བ་དང་། བཞི་པ་ལ་སྐུའི་སྟོད་སྨད་ ཐམས་ཅད་ནས་དཔའ་བོ་མཁའ་འགྲོའི་ཚོགས་སྤྲོ་བ་ཡང་ལུགས་ཤིག་ཡིན། ཡང་ཡི་གེ་འབྲུ་གསུམ་སྤྲོ་བས་དབང་གསུམ་བྱེད་ པའང་ཡོད་ཅིང་། སྐུ་སྤྲོ་བའི་དབང་བཞི། གསུང་ཡིག་འབྲུའི་དབང་བཞི། ཐུགས་འོད་ཟེར་ཀྱི་དབང་བཞི། ཡོན་ཏན་གཏོར་མའི་ 15-530 དབང་བཞི། འཕྲིན་ལས་ཕྱག་མཚན་གྱི་དབང་བཞི། ཞེས་ཏིང་ངེ་འཛིན་གྱི་དབང་ཉི་ཤུ་བསྐུར་བ་ནི། ཞང་སྒོམ་ཆེན་པོའི་ཐུན་མོང་ མ་ཡིན་པའི་ལུགས་ཡིན་ལ། ཚུལ་དེ་བཞིན་མ་ཤེས་པར་གཏོར་དབང་དཀྱུས་འགྲོ་ཞིག་གི་གཞུག་ཏུ་ཕྱག་མཚན་དྲུག་གི་རྗེས་ གནང་ཙམ་བྱེད་པ་ནི་སྙིང་པོ་མེད་དོ། ཁྱད་པར་ཆོས་བརྒྱུད་སེལ་ཡོད་པ་དང་། ཆོས་སྒོར་མ་ཞུགས་པའི་ཁྱིམ་པ་ལ། གཏོར་དབང་ ཟབ་མོའི་ལུགས་སུ་བསྐུར་བ་ནི། ཚེ་འདིར་ཡང་བསྐུར་བར་བྱ་བའི་ཡུལ་ལ་མི་ཕན་ཞིང་། རང་ལ་བཀའ་ཆད་རིན་གྱིས་ཉོ་བ་ཡིན་ པས། རྙེད་བཀུར་ལ་སོགས་པའི་དོན་དུ་གཏོར་དབང་ཙམ་བྱེད་ནའང་། མི་ཟབ་པའི་ལུགས་དེ་ཉིད་ལ་ཚིག་ཚོགས་ཀྱི་སྤྲོས་པ་ དང་བཅས་པ་བྱས་ནས་ཁུ་ལྡོག་ཆུང་བ་ཡིན། སྤྱིར་གསང་སྒྲོགས་ཀྱི་ཉེས་པ་ལ་ནི་ཁྱད་ཆེར་མེད་དོ། །གཙོ་རྐྱང་འཇམ་ཞིང་འཁོར་ ཅན་བཀའ་གཉན་པ་ཡིན་པས་གཙོ་རྐྱང་ལ་བརྟེན་ནས་གཏོར་དབང་བྱེད་ནའང་དེའི་འདོར་ལེན་ཤེས་དགོས་ལ། མགོན་པོ་སྟོད་ ལུགས་ལྷ་དགུ་མ་ལ། གནས་རྙིང་བ་ཕྱི་མ་འགས་གསར་རྙིང་གི་ཆོ་ག་ཅི་རིགས་ལ་བརྟེན་ནས་དབང་ཆོག་རྒྱས་པ་སྦྱར་བ་ནི་རང་ བཟོར་བྱས་ལ། དེའི་ཡིག་རྙིང་ཁུངས་མ་རྣམས་ཕལ་ཆེར་འདི་ཉིད་དང་མཐུན་པས། ཏིང་ངེ་འཛིན་གྱི་དབང་གི་ཆོ་ག་འདི་ཁོ་ནས་ བྱའོ། །རྗེས་ཆོག་གི་སྐབས་བྲིས་འབུར་སོགས་རྟེན་ཡེ་མེད་ན། གཏོར་མའི་ལྷ་དམ་ཡེ་མ་ཕྱེ་བར་ནམ་མཁར་སྤར་ལ། གཏོར་མ་ བྱིན་གྱིས་བརླབས་ཏེ་ཕུལ་ནས། ཡེ་ཤེས་པ་གཤེགས། དམ་ཚིག་པ་བསྡུ། གཏོར་མ་ལྷར་བསྐྱེད་ཚུལ་ལ་ཡང་གཏོར་མའི་སྟེང་དུ་ མགོན་པོ་བསྐྱེད་པ་དང་། གཏོར་མ་ཉིད་བསྐྱེད་པ་གཉིས་ཡོད་པ། གཏོར་དབང་གི་ཚེ་ཟབ་མི་ཟབ་ཁྱད་པར་ཆེན་པོ་ཡོད་པ་འདོར་ ལེན་གལ་ཆེའོ། །གཏོར་མ་འདིས་དཔེར་མཚོན་ནས། སློབ་མའི་ཁྱད་པར་ཤེས་པའང་གལ་ཆེའོ། །བསྟན་སྲུང་ཀུན༷་ལས་ཆེས་ ལྷག་པའི། །ཕྱག་དྲུག་མགོན
Chinese
不做密咒的念诵传承，或者做了也只是普通程度，这是《朵玛灌顶遣除一切障碍总集》或者共同的普通灌顶。\\ 此外，从上师三处（身语意）的三个字中生出白、红、蓝三怙主，第四个是从身体上下全部生出勇父空行众，这也是一种方式。还有通过生起三个字而作三种灌顶的，也有身体生起的四种灌顶，语文字的四种灌顶，意光明的四种灌顶，功德朵玛的四种灌顶，事业手印的四种灌顶，这样授予二十种三摩地灌顶，这是香·贡钦波（ཞང་སྒོམ་ཆེན་པོ།）的不共方式。如果不了解这种方式，只是在普通的朵玛灌顶之后做六手印的随许，是没有意义的。特别是对于有教派分别，以及没有进入佛门的在家众，以甚深朵玛灌顶的方式来授予，今生对于应该授予的对象没有利益，自己却是在花钱买罪过。因此，即使为了名闻利养而做朵玛灌顶，也应该采用不甚深的仪轨，加上繁琐的辞藻，这样过失较小。一般来说，公开秘密的过失并没有太大差别。主尊寂静且具足眷属，护法神威猛，因此即使依靠主尊来做朵玛灌顶，也必须了解其中的取舍。怙主上部仪轨九尊中，后来的几位格西将新旧仪轨混合，编纂了详细的灌顶仪轨，这是他们自己制作的。而那些古老的原始文献大多与此相同，因此只需采用这个三摩地灌顶的仪轨即可。在后续仪轨中，如果没有绘画或塑像等所依，就将朵玛的誓言尊尚未迎请时，将其升向空中，加持朵玛后献供，然后迎请智慧尊降临，收摄誓言尊。关于将朵玛观想为本尊的方式，也有两种，一种是在朵玛上观想怙主，另一种是将朵玛本身观想为本尊。朵玛灌顶时，深与不深有很大差别，取舍非常重要。以这个朵玛为例，了解弟子的差别也很重要。在所有护法中最为殊胜的，六臂怙主。
English
Not performing the recitation transmission of mantras, or even if performed, only doing it in a common manner, refers to the condensed "Torma Empowerment that Dispels All Obstacles" or a common, ordinary empowerment. Furthermore, from the three seed syllables of the three places (body, speech, and mind) of the Lama, generating the three protectors, white, red, and blue, and fourthly, from all parts of the body, above and below, generating the assembly of heroes and dakinis, is also one method. Also, there are those who perform three empowerments by generating the three seed syllables. There are four empowerments of generating the body, four empowerments of the speech seed syllables, four empowerments of the mind's rays of light, four empowerments of the qualities' torma, and four empowerments of the activities' hand implements. Thus, bestowing twenty samadhi empowerments is the uncommon method of Zhang Gomchenpo. If one does not understand this method and merely performs the subsequent permission of the six hand implements after an ordinary torma empowerment, it is meaningless. Especially, bestowing the profound torma empowerment in the manner of a lineage that separates, and to householders who have not entered the Dharma, is not beneficial to the object to be empowered in this life, and one is buying a penalty with money. Therefore, even if one performs a torma empowerment for the sake of gain and honor, it is better to use a non-profound method with elaborate words, as the fault is smaller. Generally, there is not much difference in the fault of revealing secrets. Since the main deity is peaceful and has a retinue, and the oath-bound protectors are wrathful, even if one performs a torma empowerment relying on the main deity, one must know its acceptance and rejection. In the nine-deity system of the Upper Tradition of the Protector, some later Geshés combined the old and new rituals and compiled an elaborate empowerment ritual, which they made themselves. However, most of the old original texts are similar to this one, so only this ritual of samadhi empowerment should be performed. In the subsequent ritual, if there is no support such as paintings or sculptures, raise the torma to the sky before the oath-bound deity of the torma has been invoked, bless the torma and offer it, then invite the wisdom deity to descend and gather the oath-bound deity. Regarding the method of visualizing the torma as the deity, there are two ways: one is to visualize the Protector on the torma, and the other is to visualize the torma itself as the deity. At the time of torma empowerment, there is a great difference between profound and non-profound, and acceptance and rejection are very important. Using this torma as an example, it is also important to understand the differences in the disciples. Most excellent among all the Dharma protectors, the six-armed Protector.