【English Translation】 Rinchen TerdzodTD2346: The Empowerment Ceremony for the Root Mandala of the Great Transmission Vajra Arrangement, Called 'A Stream of Vajra Nectar'. The Great Transmission Vajra Arrangement. Root Empowerment. Homage to the Guru and the Lord of Compassion, the Savior! From the sphere of reality, the wisdom vajra dances; the mandala unfolds and contracts, accompanied by its mantra lineage; revealing the sovereign king Heruka, I prostrate to that which is primordially accomplished! Gathering the heart essence mandala of the oral transmission, the vajra arrangement is exquisite, concise in words, and rich in meaning like the lotus face, nectar drips, may this be the lifeblood of liberation for the fortunate. To accomplish this profound essence of the Great Secret Vehicle, a wondrous and extraordinary dharma, its ripening method, connected with the vast expanse of the practice instructions, is the great accomplishment method of maturing teachings; or relying only on a simple offering ritual, guiding disciples according to their capacities. Here, explaining according to the latter, which is easy to practice, it is divided into three: preliminaries, main practice, and conclusion. First is the preliminary, the Guru should complete the practice in the superior, intermediate, and inferior ways, and supplement what is needed. As the basis of the activity, all favorable conditions such as perfect place, time, and resources should be gathered. Regarding the ritual of the ground, here, a colored sand mandala is not created, but a painted thangka is used in the old practice place. At the beginning of the activity, it is sufficient to make a common offering of food to the earth deities. Regarding the preparation or especially the abiding ritual, although there are said to be two kinds of completeness, with parts and with the whole, all are not needed, only the essence of what is necessary is condensed: the offering of the self-generation deity, water offerings crossed twice and four times. Arrange medicine, alcohol, and torma like root and branches. On the mandala platform, place a vase filled with essence, with a silk scarf around the neck, decorated with green and black, surrounded by a base and fourfold crossings. Between generating the mind and the protection wheel, completely perform the continuous practice of daily sadhana. Clarify and stabilize with the Hundred Syllable Mantra, then purify the activity vase. From the inconceivable emptiness, from (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूम, Sanskrit Romanization: bhrūṃ, Literal Meaning: seed syllable) arises the vase.
【English Translation】 Maba is perfect and complete. (Maba: A lineage master of the Kagyu school of Tibetan Buddhism) On the lotus and sun disc seat, Hūṃ, destroy obstacles, phaṭ! (藏文：ཧཱུྃ་བིགྷྣཱནྟ་ཀྲྀཏ་ཕཊ，梵文天城體：हुं विघ्नान्त कृत फट्，梵文羅馬擬音：hūṃ vighnānta kṛta phaṭ，漢語字面意思：Hūṃ, destroy obstacles, phaṭ!) The wrathful one, with immortal ashes smeared green, Holding a vajra and bell. With the crown adorned by the accomplished one, Visualize the empowerment of the five wisdoms. Hā, hā, hūṃ, svāhā, āḥ, oṃ! (藏文：ཧཱ་ཧཱུྃ་སྭཱ་ཨཱཿཨོཾ，梵文天城體：हा हुं स्वा आः ओ，梵文羅馬擬音：hā hūṃ svā āḥ oṃ，漢語字面意思：Hā, hūṃ, svāhā, āḥ, oṃ!) Oṃ, āḥ, hūṃ! (藏文：ཨོཾ་ཨཱཿཧཱུྃ，梵文天城體：ओँ आः हुं，梵文羅馬擬音：oṃ āḥ hūṃ，漢語字面意思：Oṃ, āḥ, hūṃ!) Vajra samāja! (藏文：བཛྲ་ས་མཱ་ཛ，梵文天城體：वज्र समा ज，梵文羅馬擬音：vajra samā ja，漢語字面意思：Vajra, combine!) Come, come! (藏文：ཨེ་ཧྱེ་ཧི，梵文天城體：ए ह्ये हि，梵文羅馬擬音：e hye hi，漢語字面意思：Come, come!) Jaḥ, hūṃ, baṃ, ho! (藏文：ཛཿཧཱུྃ་བྃ་ཧོ，梵文天城體：जः हुं बं हो，梵文羅馬擬音：jaḥ hūṃ baṃ ho，漢語字面意思：Jaḥ, hūṃ, baṃ, ho!) Body vajra, speech vajra, mind vajra! (藏文：ཀཱ་ཡ་བཱ་ཀ་ཙིཏྟ་བཛྲ，梵文天城體：काय वाक चित्त वज्र，梵文羅馬擬音：kāya vāka citta vajra，漢語字面意思：Body, speech, mind vajra!) Offer with Samantabhadra's clouds of offerings and crossed feet, with just the mantra. Hūṃ, destroy obstacles, phaṭ! (藏文：ཧཱུྃ་བིགྷྣཱན་ཀྲྀཏ་ཕཊ，梵文天城體：हुं विघ्नान कृत फट्，梵文羅馬擬音：hūṃ vighnān kṛta phaṭ，漢語字面意思：Hūṃ, destroy obstacles, phaṭ!) Recite one hundred and eight times. The nectar melts into light, Becoming an ocean of wisdom nectar. Oṃ, svabhāva viśuddhaḥ sarvadharmatā vajra siddhi hūṃ! (藏文：ཨོཾ་སྭ་བྷཱ་ཝ་བི་ཤུདྡྷཿསརྦ་དྷརྨ་ཏཱ་བཛྲ་སིདྡྷི་ཧཱུྃ，梵文天城體：ओँ स्वभावा विशुद्धः सर्वधर्मता वज्र सिद्धि हुं，梵文羅馬擬音：oṃ svabhāva viśuddhaḥ sarvadharmatā vajra siddhi hūṃ，漢語字面意思：Oṃ, self-nature pure, all dharmas, vajra siddhi, hūṃ!) I, the place, and all objects, Are purified of faults by offering. Thus, purify and offer everything with the water of the action vase. At this time, those with branches only need to do this much. The perfection of the branches has three: the deity, the vase, and the disciple's special abiding. First, sprinkle the stand with the five nectars. Hūṃ! Self-arisen, pure, with blessings, Substances of wisdom, self-arisen accomplishment. In the profound, secret, and wondrous palace, Smear with charnel ground substances. Pañca amṛta maṇḍala hūṃ! (藏文：པཉྩ་ཨ་མྲྀ་ཏ་མཎྜ་ལ་ཧཱུྃ，梵文天城體：पञ्च अम्रुत मण्डल हुं，梵文羅馬擬音：pañca amṛta maṇḍala hūṃ，漢語字面意思：Five nectar mandala, hūṃ!) With this, smear, placing a large square drop of nectar and incense in the center, a circle in front, nine in the back center and eight directions, two layers of eight in the back, four in each of the four directions in the back, eight in the back, four in the back, six in each of the four directions in the back, four in the back, arranged in countless ways, reciting the generation mantra on top, placing the torma of the main deity and retinue, placing foot-washing water, crossing the four directions with the number of deities or one in each of the eight directions and the front, if not complete, then one in each of the four directions, placing medicine, blood, and torma, blessing with just the mantra according to the sadhana. From the heart of the mandala lord, E, Yaṃ, Ra, Suṃ, Keṃ, Raṃ, with the miraculous self-sound, the space of the five dakinis, the arising mandala is naturally accomplished. Bhrūṃ viśva viśuddhe kapālā bhrūṃ! (藏文：བྷྲཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེ་ཀ་པཱ་ལ་བྷྲཱུྃ，梵文天城體：भ्रूं विश्व विशुद्धे कपाला भ्रूं，梵文羅馬擬音：bhrūṃ viśva viśuddhe kapālā bhrūṃ，漢語字面意思：Bhrūṃ, all pure, skull cup, bhrūṃ!) How it arises from the sound, Clearly visualize the palace and seat. Hūṃ oṃ svā āṃḥ hā hūṃ ha he phaṭ bhyo raṃ! (藏文：ཧཱུྃ་ཨོཾ་སྭཱ་ཨཱཾཿཧཱ་ཧཱུྃ་ཧ་ཧེ་ཕཊ་བྷྱོ་རཾ，梵文天城體：हुं ओँ स्वा आँ हा हुं ह हे फट् भ्यो रं，梵文羅馬擬音：hūṃ oṃ svā āṃḥ hā hūṃ ha he phaṭ bhyo raṃ，漢語字面意思：Hūṃ, oṃ, svāhā, āṃḥ, hā, hūṃ, ha, he, phaṭ, bhyo, raṃ!) The peaceful and wrathful deities, the obedient ones, And the mandala of the vidyadharas, Like stars in the ocean, Appear clearly without remainder. Oṃ mahāśūnyatājñāna vajra svabhāva ātmako'haṃ! (藏文：ཨོཾ་མ་ཧཱ་ཤཱུནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་བ་ཨཱཏྨ་ཀོ྅་ཧཾ，梵文天城體：ओँ महाशून्यताज्ञान वज्र स्वभाव आत्माकोऽहं，梵文羅馬擬音：oṃ mahāśūnyatājñāna vajra svabhāva ātmako'haṃ，漢語字面意思：Oṃ, great emptiness wisdom vajra, self-nature, I am!) That is, the five wisdoms: mirror-like wisdom, equality wisdom, discriminating wisdom, accomplishing wisdom. With this empowerment. Oṃ sarvatathāgata mahākāya vajra, etc., bless speech and mind. Vajra samāja! And, come, come, invite. Jaḥ, hūṃ, baṃ, ho!
【現代漢語翻譯】 嗡，安住于本體之中！身語意金剛愿堅固。（種子字：吽！）輪迴苦海的器具，乃是供養大海的莊嚴，無邊無際的世間，皆是普賢供云的殊勝享用。嗡 納瑪 薩瓦 達塔嘎 喋 貝 效 維 效 穆 凱 貝，薩瓦 塔 康 烏嘎 喋 薩帕 惹 納 伊 芒 嘎嘎 納 康 梭哈！嗡 阿 吽！蘇惹 多 瑪哈 惹嘎，巴 納 貝，貝 努 蘇惹 多，帝 布 巴 惹 穆，薩瓦 達塔嘎 達 悉地 吽！薩 瑪 呦 達 穆，薩瓦 瑪哈 蘇 卡 悉地 吽！嗡 阿 吽！嗡 阿 哈 惹 阿 哈 惹 薩瓦 維 迪 亞 達 惹 普 杰 喋 納 瑪 薩 曼 達 布 達 囊 嘎嘎 納 康 薩 瑪 耶 梭哈！嗡 舍 瑞 班 匝 惹 嘎 杜 貝 杜！嗡 舍 瑞 班 匝 惹 嘎 布 貝 布！嗡 舍 瑞 班 匝 惹 嘎 阿 洛 凱 赫 瑞！嗡 舍 瑞 班 匝 惹 嘎 根 喋 根！瑪哈 班 匝 阿 姆 瑞 達 啦 卡 惹 康 卡 嘿！身語意 嗡 阿 吽！瑪哈 巴 林 達 卡 嘿！瑪哈 惹 達 卡 嘿！以此等供養。 嗡！一切無餘身語意，身語意的自性偉大，身語意周遍一切，身語意的明點廣大！吽！無我離邊，證悟勝義諦，慈悲心腸，無有怨敵，為調伏剛強，不逾越時節，敬禮讚嘆怖畏忿怒尊眾！如是讚歎。第二，寶瓶安住：于壇城中央，置忿怒尊之密瓶，即男女顱器，具足法相，口部相合，內盛酒及三十五甘露，以藍色或紅色綢緞纏繞，以柳枝莊嚴，其上之座上，安放珍寶寶瓶，內盛聖物，具頸飾及封口。二者皆以沉香薰香，驅逐邪魔，陳設齊備。供品食子如前所述，陳設一份，並加持。寶瓶清凈。于空性中，由（藏文：བྷྲཱུྃ，梵文天城體：भ्रूम，梵文羅馬擬音：bhrūṃ，漢語字面意思：種子字）之音聲中，生出智慧珍寶，寶瓶具足一切功德，于宮殿之中。（種子字：吽 嗡 梭 阿 吽！吽 哈 嘿 帕 貝 呦 惹！）諸佛普賢父母尊，與善逝寂靜眷屬俱，薄伽梵大吉祥嘿汝嘎，忿怒尊父母與眷屬俱，如清凈大海之中，如星辰般顯現。灌頂乃至供養讚歎之間，如前迎請本尊時一般。取持明線，從我口中流出咒語之鬘，纏繞于持明線上，融入寶瓶之中，祈請諸尊降臨，平等安住，菩提心智慧甘露降下，寶瓶充滿。如是信解。嗡 菩提 चित्त 瑪哈 蘇 卡 嘉 納 達 突 阿！寂靜… Om, abide in the essence! May the body, speech, and mind Vajra be firm. (Seed syllable: Hūṃ!) The instruments of the ocean of samsara are the ornaments of the ocean of offerings. May the boundless realms of existence revel in the supreme cloud of Samantabhadra's offerings. Om Nama Sarva Tathāgatebhyo Viśva Mukhebhyaḥ, Sarva Thā Khaṃ Utgate Spharaṇa Imaṃ Gagana Khaṃ Svāhā! Om Āḥ Hūṃ! Surato Mahā Rāga, Pana Peṃ, Penu Surato, Tipu Para Mu, Sarva Tathāgata Siddhi Hūṃ! Sama Yo Ta Mu, Sarva Mahā Sukha Siddhi Hūṃ! Om Āḥ Hūṃ! Om Āḥ Hara Āḥ Hara Sarva Vidyādhara Pūjite Namaḥ Samanta Buddhānāṃ Gagana Khaṃ Samaye Svāhā! Om Shrī Vajra Rāga Dhūpe Dhū! Om Shrī Vajra Rāga Puṣpe Pū! Om Shrī Vajra Rāga Āloke Hrī! Om Shrī Vajra Rāga Gandhe Gan! Mahā Pañca Amṛta Lakha Raṃ Khāhi! Body, Speech, and Mind Om Āḥ Hūṃ! Mahā Baliṃta Khāhi! Mahā Rakta Khāhi! Offer with these. Om! All without exception, body, speech, and mind, the essence of body, speech, and mind is great, body, speech, and mind pervade all, the bindu of body, speech, and mind is vast! Hūṃ! Without self, free from bias, realizing the ultimate truth, with love and compassion, having no enemies, yet for taming the wicked, not transgressing the time, I prostrate and praise the assembly of terrifying wrathful deities! Thus praised. Second, the vase remains: In the center of the mandala, place the secret vase of the wrathful deities, a male and female skull cup, with auspicious marks, mouths joined, filled with chang (beer) and the essence of the thirty-five, bound with blue or red silk, adorned with willow branches, and on the throne above it, place a precious vase, filled with sacred substances, with a neck cord and a seal. Both are to be fumigated with gugul (incense) and prepared to dispel obstacles. The torma offerings are arranged as mentioned before, one portion each, and blessed. Purify the vase. From the state of emptiness, from the sound of (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूम, Sanskrit Romanization: bhrūṃ, Literal Meaning: seed syllable), arises the wisdom jewel, the vase complete with all qualities, within the palace. (Seed syllables: Hūṃ Om Svā Āḥ Hūṃ! Hūṃ Ha He Phaṭ Bhyo Raṃ!) All Buddhas, Samantabhadra and consort, together with the peaceful retinue of the Sugatas, Bhagavan, the great glorious Heruka, the wrathful deities, father and mother, together with their retinue, appear clearly like stars in a vast ocean of purity. From the empowerment to the offerings and praises, do as when inviting the deities before. Take the protection cord, from my mouth, a garland of mantras flows, entwining the protection cord, entering the vase, requesting all the deities to descend, abiding equally, the nectar of bodhicitta wisdom descends, filling the vase completely. Believe in this way. Om Bodhi Citta Mahā Sukha Jñāna Dhātu Āḥ! Peaceful…
【English Translation】 Om, abide in the essence! May the body, speech, and mind Vajra be firm. (Seed syllable: Hūṃ!) The instruments of the ocean of samsara are the ornaments of the ocean of offerings. May the boundless realms of existence revel in the supreme cloud of Samantabhadra's offerings. Om Nama Sarva Tathāgatebhyo Viśva Mukhebhyaḥ, Sarva Thā Khaṃ Utgate Spharaṇa Imaṃ Gagana Khaṃ Svāhā! Om Āḥ Hūṃ! Surato Mahā Rāga, Pana Peṃ, Penu Surato, Tipu Para Mu, Sarva Tathāgata Siddhi Hūṃ! Sama Yo Ta Mu, Sarva Mahā Sukha Siddhi Hūṃ! Om Āḥ Hūṃ! Om Āḥ Hara Āḥ Hara Sarva Vidyādhara Pūjite Namaḥ Samanta Buddhānāṃ Gagana Khaṃ Samaye Svāhā! Om Shrī Vajra Rāga Dhūpe Dhū! Om Shrī Vajra Rāga Puṣpe Pū! Om Shrī Vajra Rāga Āloke Hrī! Om Shrī Vajra Rāga Gandhe Gan! Mahā Pañca Amṛta Lakha Raṃ Khāhi! Body, Speech, and Mind Om Āḥ Hūṃ! Mahā Baliṃta Khāhi! Mahā Rakta Khāhi! Offer with these. Om! All without exception, body, speech, and mind, the essence of body, speech, and mind is great, body, speech, and mind pervade all, the bindu of body, speech, and mind is vast! Hūṃ! Without self, free from bias, realizing the ultimate truth, with love and compassion, having no enemies, yet for taming the wicked, not transgressing the time, I prostrate and praise the assembly of terrifying wrathful deities! Thus praised. Second, the vase remains: In the center of the mandala, place the secret vase of the wrathful deities, a male and female skull cup, with auspicious marks, mouths joined, filled with chang (beer) and the essence of the thirty-five, bound with blue or red silk, adorned with willow branches, and on the throne above it, place a precious vase, filled with sacred substances, with a neck cord and a seal. Both are to be fumigated with gugul (incense) and prepared to dispel obstacles. The torma offerings are arranged as mentioned before, one portion each, and blessed. Purify the vase. From the state of emptiness, from the sound of (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूम, Sanskrit Romanization: bhrūṃ, Literal Meaning: seed syllable), arises the wisdom jewel, the vase complete with all qualities, within the palace. (Seed syllables: Hūṃ Om Svā Āḥ Hūṃ! Hūṃ Ha He Phaṭ Bhyo Raṃ!) All Buddhas, Samantabhadra and consort, together with the peaceful retinue of the Sugatas, Bhagavan, the great glorious Heruka, the wrathful deities, father and mother, together with their retinue, appear clearly like stars in a vast ocean of purity. From the empowerment to the offerings and praises, do as when inviting the deities before. Take the protection cord, from my mouth, a garland of mantras flows, entwining the protection cord, entering the vase, requesting all the deities to descend, abiding equally, the nectar of bodhicitta wisdom descends, filling the vase completely. Believe in this way. Om Bodhi Citta Mahā Sukha Jñāna Dhātu Āḥ! Peaceful…
【English Translation】 And, Oṃ rulu rulu hūṃ bhyo hūṃ! Wrathful One, Oṃ guhya jñāna bodhicitta mahāsukha hūṃ hūṃ! At the end of reciting the condensed hundred-syllable mantra no less than one hundred times, chant the main deity's mantra and offer the skull-cup water. May the deities, with great desire, dissolve into the essence of wisdom nectar, becoming one with the water in the vase. Visualize this and fumigate with incense. Cover all offerings with a curtain and place them aside. Third, preparing the disciples: In front of the master, place toothbrushes, conch shells for water, red protection cords, small phurbas, and large and small kusha grass, in equal numbers to the disciples. In the south of the mandala, prepare a mandala plate smeared with fragrance, with eight lotus petals of different colors, adorned with fragrant dots. Have the disciples bathe and wash their hands with vase water, then have them sit down. Purify with the obstacle-removing torma mantra and amrita water, and cleanse with raṃ, yaṃ, and khaṃ. Visualize that from emptiness, the syllable bhrūṃ transforms into a precious vessel, from which the syllable oṃ arises, transforming into a torma, radiating clouds of inconceivable, satisfying offerings. Bless by reciting Oṃ āḥ hūṃ three times. Recite Oṃ sarva vighnān namaḥ sarva kham gṛhṇe daṃ baliṃta svāhā three times, offering and dedicating the torma. Form the hūṃ mudra. Homage to the Three Jewels! By the truth of the Three Jewels, by the truth of the purity of Dharma, by the truth of the infallibility of cause and effect, by the truth of the assembly of deities in the mandala of the Great Gathering, by the truth of the emanations and their representations, by the power of the great truth, may all obstacles and hindrances to these Vajra disciples entering the mandala and receiving empowerment today be satisfied by this offering of the torma, and depart far away! Fumigate with gugul incense, scatter mustard seeds, play loud music, and recite wrathful mantras such as Sumbha to dispel obstacles. Recite vajra pañcara jvāla raṃ, visualizing the Vajra Protection Palace, with the fire of wisdom blazing, filling all directions, and being utterly indestructible. Then, to adjust the mind and generate joy, explain the profound Dharma and related topics, elaborating if desired. In short, for the benefit of all beings as vast as the sky, to attain the state of the all-pervading primordial protector, glorious Heruka, for this purpose, receive the secret teachings of all Buddhas, the tantra of the Gathering of Intentions.
【現代漢語翻譯】 生起進入壇城，修持成熟解脫之道，如是發心。聽法之行為，亦如前述，善為明晰，諦聽！此處所聽聞者，乃我等導師，善巧方便，具大悲心者，為調伏所化眾生，依其根器與福分之大小，宣說不可思議之法甘露。總而言之，可歸納為世間與出世間二乘，此于《自生續》中有所宣說。前者為小士道，後者為超勝之出世間乘。總經中雲：『楞伽之主及其他，通達勝義之乘者，決定宣說有三種，即生起引導、苦行智，及自在方便之乘。』如是所說之三種，初為三部名相，中為三部外續，后為三部內續，如是分為九乘解脫道次第。此處，較下部諸乘尤為超勝者，乃第八乘，隆阿努瑜伽。依此法，先以示現往昔諸佛之行跡，生起所化之歡喜，次以隨行者修持之方式，使所化不虛度。後者又分隨行道之灌頂與初學者之灌頂二者。此處乃為隨行之初學者，成熟之灌頂。灌頂義略云：『隨行初學者，四河之灌頂，瑜伽等六乘，外灌續部河。生起瑪哈瑜伽，內灌本性河。圓滿阿努瑜伽，成就灌頂聲。大圓滿阿底瑜伽，秘密灌頂圓。』如是宣說。然于古譯噶瑪派之傳承中，有續部與口訣之灌頂方式二者。然於此殊勝稀有伏藏之傳承中，對於具足自性之法器，具足深妙信心之殊勝有緣者，于根本經之壇城中，圓滿授予四河三十六灌頂，由此可圓滿阿努自宗之九乘灌頂。灌頂義差別云：『十者成菩提種性，十一成秘密內者，十三稱為大上師，二者圓滿九乘灌。』如是經中宣說。 Generating the mind of entering the mandala and practicing the path of maturation and liberation. Also, listen carefully to the conduct of listening to the Dharma, as explained before! What is to be listened to here is that our teacher, who is skillful in means and possesses great compassion, has spoken an inconceivable nectar of Dharma to tame beings, according to their respective faculties and the magnitude of their fortune. In short, all of this can be summarized into the two vehicles of the mundane and the supramundane, as stated in the 'Self-Arisen Tantra'. The former is the path of the lesser person, and the latter is the transcendent vehicle that is particularly superior. In the general Sutra, it says: 'The lord of Lanka and others, who are certain of the definitive vehicle, have definitively taught that there are three: the arising guide, asceticism and wisdom, and the vehicle of empowering means.' The first of these three is the three categories of characteristics, the middle is the three categories of outer tantras, and the latter is the three categories of inner tantras, thus dividing into nine stages of liberation. Here, the eighth vehicle, Long Anu Yoga, is particularly superior to the lower vehicles. According to this system, the initiations that generate joy in the trainees through the deeds of the Buddhas of the past, and the initiations that prevent the trainees from wasting their efforts through the practice of subsequent followers, are divided into two. The latter is divided into the initiation of the subsequent path and the initiation of the beginner. Here, it is the maturing initiation for the beginner follower. Moreover, from the condensed meaning of initiation: 'For the beginner follower, the initiation of the four rivers, for the six vehicles such as Yoga, the outer initiation is done by the river of tantra. In the generation of Maha Yoga, the inner initiation is done by the river of elements. In the completion of Anu Yoga, the accomplishment initiation is done by the river of fame. In the Great Perfection Ati Yoga, the secret initiation is done by the river of completion.' It is said that in the tradition of the early translation of the Kama, there are two ways of initiation: according to the tantra and according to the oral instructions. However, in this particularly wonderful treasure tradition, for those who have become vessels of self-nature, special fortunate ones who have faith in the profound, the thirty-six initiations of the complete four rivers are conferred in the mandala of the root sutra, thus completing the nine vehicles of the Anu self-tradition. From the differentiation of the meaning of initiation: 'Ten become the Buddha-nature lineage, eleven become secret insiders, thirteen are known as great lamas, and two complete the initiation of the nine vehicles.' As stated in the Sutra.
【English Translation】 Generating the mind of entering the mandala and practicing the path of maturation and liberation. Also, listen carefully to the conduct of listening to the Dharma, as explained before! What is to be listened to here is that our teacher, who is skillful in means and possesses great compassion, has spoken an inconceivable nectar of Dharma to tame beings, according to their respective faculties and the magnitude of their fortune. In short, all of this can be summarized into the two vehicles of the mundane and the supramundane, as stated in the 'Self-Arisen Tantra'. The former is the path of the lesser person, and the latter is the transcendent vehicle that is particularly superior. In the general Sutra, it says: 'The lord of Lanka and others, who are certain of the definitive vehicle, have definitively taught that there are three: the arising guide, asceticism and wisdom, and the vehicle of empowering means.' The first of these three is the three categories of characteristics, the middle is the three categories of outer tantras, and the latter is the three categories of inner tantras, thus dividing into nine stages of liberation. Here, the eighth vehicle, Long Anu Yoga, is particularly superior to the lower vehicles. According to this system, the initiations that generate joy in the trainees through the deeds of the Buddhas of the past, and the initiations that prevent the trainees from wasting their efforts through the practice of subsequent followers, are divided into two. The latter is divided into the initiation of the subsequent path and the initiation of the beginner. Here, it is the maturing initiation for the beginner follower. Moreover, from the condensed meaning of initiation: 'For the beginner follower, the initiation of the four rivers, for the six vehicles such as Yoga, the outer initiation is done by the river of tantra. In the generation of Maha Yoga, the inner initiation is done by the river of elements. In the completion of Anu Yoga, the accomplishment initiation is done by the river of fame. In the Great Perfection Ati Yoga, the secret initiation is done by the river of completion.' It is said that in the tradition of the early translation of the Kama, there are two ways of initiation: according to the tantra and according to the oral instructions. However, in this particularly wonderful treasure tradition, for those who have become vessels of self-nature, special fortunate ones who have faith in the profound, the thirty-six initiations of the complete four rivers are conferred in the mandala of the root sutra, thus completing the nine vehicles of the Anu self-tradition. From the differentiation of the meaning of initiation: 'Ten become the Buddha-nature lineage, eleven become secret insiders, thirteen are known as great lamas, and two complete the initiation of the nine vehicles.' As stated in the Sutra.
【現代漢語翻譯】 現在是曼荼羅（藏文：དཀྱིལ་འཁོར，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城）中四種傳承之河流灌頂成熟的時機。這也必須依賴曼荼羅（藏文：དཀྱིལ་འཁོར，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城）來授予，如果區分曼荼羅（藏文：དཀྱིལ་འཁོར，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城），則有自性智慧曼荼羅（藏文：རང་བཞིན་ཡེ་ཤེས།，梵文天城體：，梵文羅馬擬音：，漢語字面意思：），禪定化身曼荼羅（藏文：ཏིང་འཛིན་སྤྲུལ་པ།，梵文天城體：，梵文羅馬擬音：，漢語字面意思：），覺性體驗曼荼羅（藏文：རིག་པ་ཉམས།，梵文天城體：，梵文羅馬擬音：，漢語字面意思：），和影像所依曼荼羅（藏文：གཟུགས་བརྙན་རྟེན།，梵文天城體：，梵文羅馬擬音：，漢語字面意思：）四種。在這裡，爲了讓初學者能夠進入，在彩繪的影像曼荼羅（藏文：གཟུགས་བརྙན་རྟེན།，梵文天城體：，梵文羅馬擬音：，漢語字面意思：）中授予灌頂，這有準備階段和正式灌頂兩個階段。現在，爲了請求準備階段的法，請獻上曼荼羅（藏文：མཎྜལ，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城）供養。請獻上曼荼羅（藏文：མཎྜལ，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城）。此外，在秘密外續中說：誰尋求咒語的成就，就進入這個曼荼羅（藏文：དཀྱིལ་འཁོར，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城）。那些渴望功德的人，以及尋求自己和他人的來世的人，應該懷著極大的信心，專注于來世，有智慧的人應該進入曼荼羅（藏文：དཀྱིལ་འཁོར，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城），不要尋求這個（曼荼羅（藏文：དཀྱིལ་འཁོར，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城））的果實。如果尋求這個（曼荼羅（藏文：དཀྱིལ་འཁོར，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城））的果實，來世就不會實現。如果專注于來世，這個（曼荼羅（藏文：དཀྱིལ་འཁོར，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城））的果實就會毫不費力地實現。正如所說的那樣，你們進入這個偉大的秘密咒語曼荼羅（藏文：དཀྱིལ་འཁོར，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城）的目的，不是爲了獲得高貴的善趣天人的地位，也不是爲了獲得寂靜的聲聞和獨覺的菩提，而是爲了成就不住二邊的偉大菩提，五身五智的自性，調伏者，大悲怙主的果位，所以必須進入曼荼羅（藏文：དཀྱིལ་འཁོར，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城）。這樣，高貴的善趣和決定勝的安樂，就會毫不費力地自然而然地實現。因此，以大智慧了知輪迴的自性本空，以大悲心爲了將那些沒有如此證悟的遍佈虛空的眾生安置於無上菩提，而進入曼荼羅（藏文：དཀྱིལ་འཁོར，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城）。心中想著這些，合起帶有鮮花的掌，向曼荼羅（藏文：དཀྱིལ་འཁོར，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城）的本尊祈請，請複誦以下內容： ཧོཿ 調伏所化善巧方便者，無緣大悲具足者，大恩上師請垂念，祈請引入金剛曼荼羅（藏文：རྡོ་རྗེའི་དཀྱིལ་འཁོར，梵文天城體：वज्रमण्डल，梵文羅馬擬音：vajra maṇḍala，漢語字面意思：金剛壇城）！ （唸誦三遍）。然後，首先爲了獲得一切律儀的基礎——皈依戒，我與他人以及如虛空般無邊無際的一切有情眾生，從現在直至菩提果位之間，以不退轉的恭敬心，皈依上師、曼荼羅（藏文：དཀྱིལ་འཁོར，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城）本尊、諸佛菩薩，請複誦以下內容： 皈依！我與無邊眾生，從今直至菩提果位…… 並非爲了獲得人天善趣的果位，也並非爲了獲得寂滅涅槃的果位，而是爲了獲得不住於二邊的圓滿菩提，爲了獲得五身五智的調伏者，大悲怙主的果位，所以進入曼荼羅（藏文：དཀྱིལ་འཁོར，梵文天城體：मण्डल，梵文羅馬擬音：maṇḍala，漢語字面意思：壇城）。 Ho! The skillful means of taming the trainable, Possessing great compassion without object, Great teacher, please consider me! I beseech you to enter the Vajra Mandala! (Repeat three times). Then, to begin with, as a basis for all vows, for the sake of taking refuge, I and other sentient beings equal to the sky, from now until reaching the essence of enlightenment, with unwavering respect, take refuge in the Lama, the Mandala deities, and all the Buddhas and Bodhisattvas. Please repeat after me: Namo! I and limitless sentient beings, from now until enlightenment is attained...
【English Translation】 Now is the time for the empowerment of the four river-like lineages in the Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle). This also must be conferred relying on the Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle), and if the Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle) is distinguished, there are the Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle) of Self-existing Wisdom, the Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle) of Meditative Emanation, the Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle) of Awareness Experience, and the Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle) of Image Support. Here, to allow beginners to enter, empowerment is conferred in the painted image Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle), which has two stages: the preparation stage and the actual empowerment. Now, to request the Dharma of the preparation stage, please offer the Mandala (Tibetan: མཎྜལ, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle) offering. Please offer the Mandala (Tibetan: མཎྜལ, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle). Furthermore, in the Secret Outer Tantra, it is said: Whoever seeks the accomplishment of mantra, should enter this Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle). Those who desire merit, and seek the next life for themselves and others, should with great faith, focus on the next life, and wise ones should enter the Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle), and not seek the fruit of this (Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle)). If one seeks the fruit of this (Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle)), the next life will not be achieved. If one focuses on the next life, the fruit of this (Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle)) will be achieved effortlessly. As it is said, the purpose for you to enter this great secret mantra Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle) is not to attain the high status of gods and humans, nor to attain the enlightenment of the Shravakas and Pratyekabuddhas, but to achieve the great enlightenment that does not abide by the two extremes, the nature of the five bodies and five wisdoms, the subduer, the state of the Lord of Great Compassion, so you must enter the Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle). In this way, the happiness of noble good fortune and definite goodness will be achieved effortlessly and naturally. Therefore, with great wisdom, knowing that samsara is inherently empty, and with great compassion, in order to place all sentient beings pervading the sky who have not realized this in unsurpassed enlightenment, enter the Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle). Thinking these thoughts, join the palms with flowers, and pray to the deity of the Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle), and repeat the following: Ho! The skillful means of taming the trainable, Possessing great compassion without object, Great teacher, please consider me! I beseech you to enter the Vajra Mandala (Tibetan: རྡོ་རྗེའི་དཀྱིལ་འཁོར, Sanskrit Devanagari: वज्रमण्डल, Sanskrit Roman transliteration: vajra maṇḍala, literal Chinese meaning: diamond circle)! (Repeat three times). Then, to begin with, as a basis for all vows, for the sake of taking refuge, I and other sentient beings equal to the sky, from now until reaching the essence of enlightenment, with unwavering respect, take refuge in the Lama, the Mandala deities, and all the Buddhas and Bodhisattvas. Please repeat after me: Namo! I and limitless sentient beings, from now until enlightenment is attained... It is not to obtain the fruit of good fortune as humans and gods, nor is it to obtain the fruit of peaceful nirvana, but to obtain the perfect enlightenment that does not abide by the two extremes, to obtain the fruit of the subduer of the five bodies and five wisdoms, the Lord of Great Compassion, so enter the Mandala (Tibetan: དཀྱིལ་འཁོར, Sanskrit Devanagari: मण्डल, Sanskrit Roman transliteration: maṇḍala, literal Chinese meaning: altar-circle). Ho! The skillful means of taming the trainable, Possessing great compassion without object, Great teacher, please consider me! I beseech you to enter the Vajra Mandala (Tibetan: རྡོ་རྗེའི་དཀྱིལ་འཁོར, Sanskrit Devanagari: वज्रमण्डल, Sanskrit Roman transliteration: vajra maṇḍala, literal Chinese meaning: diamond circle)! (Repeat three times). Then, to begin with, as a basis for all vows, for the sake of taking refuge, I and other sentient beings equal to the sky, from now until reaching the essence of enlightenment, with unwavering respect, take refuge in the Lama, the Mandala deities, and all the Buddhas and Bodhisattvas. Please repeat after me: Namo! I and limitless sentient beings, from now until enlightenment is attained...
【English Translation】 Master, To the assembly of deities in the mandala of the Lama, I take refuge with unwavering devotion! (Repeat three times) Then, recite the conventional bodhicitta, which is summarized by aspiration and entry. I and limitless sentient beings, Although we are inherently Buddhas, Due to the power of conceptualization, we are in samsara, We generate the supreme bodhicitta. (Repeat three times) Then, recite the ultimate bodhicitta, which unites the five minds into the five wisdoms, like the moon. Emaho! Wondrous and amazing Dharma! The secret of all perfect Buddhas. From the unborn, all arises, In the very arising, there is no birth. Emaho! Wondrous and amazing Dharma! The secret of all perfect Buddhas. From the unceasing, all ceases, In the very cessation, there is no ceasing. Emaho! Wondrous and amazing Dharma! The secret of all perfect Buddhas. From the unobservable, all is observed, In the very observing, there is no observation. Emaho! Wondrous and amazing Dharma! The secret of all perfect Buddhas. From the non-abiding, all abides, In the very abiding, there is no abiding. Emaho! Wondrous and amazing Dharma! The secret of all perfect Buddhas. From the no-coming-and-going, there is coming-and-going, In the very coming-and-going, there is no coming-and-going. (Repeat three times) At this point, the meaning of the mandala is explained, so please generate certainty. Essence: From the Dharmadhatu, wisdom arises, Definition: Taking the essence of great bliss, Classification: Self-existing samadhi, And the mandala of the assembly of images, In short, in the secret mandala, Through entering, seeing, and hearing, Worldly and transcendent, Accomplishments arise without difficulty. Therefore, you should contemplate joy, thinking that you have attained the most supreme attainment. Then, in order to request the special meaning, join your palms together with flowers, inseparable from the master Heruka, and recite the following supplication: Bhagavan Kunzang Heruka (Kunzang Heruka, All Good Heruka), To you, the chief deity of the mandala, I prostrate. I desire great liberation, Please grant me the empowerment and vows, Protector, hero, I have gone for refuge, Please lead me into the great vehicle's mansion, Grant me wisdom and knowledge. (Repeat three times) Thus, by determining the lineage of this vehicle, call the one who has become a disciple, grant permission, and guide them: Place the vajra in their hand, Child, come here, so that you may freely, Progress through the activities and conduct in stages, Hold the vajra of body, speech, and mind, In order to abide in the perfect wisdom of great bliss, Without any attachment, With a mind that has abandoned miserliness, Give and firmly hold your own mind, Grant the complete empowerment of the great assembly. Thus, guide them to your front. Then
【English Translation】 Tshe ba ba ni: Hum hum hum. (Tibetan) Hūṃ hūṃ hūṃ. (Sanskrit Devanagari, Oṃ hūṃ hūṃ) (Sanskrit Roman transliteration, Om hum hum) (Literal Chinese meaning, Seed syllable, representing the wisdom and compassion of the Buddha) rDo rje hum gi sgra bsgrags pas. By proclaiming the sound of Vajra Hum Dung khang zla gam gzhal yas su. In the conch-shaped lunar mandala Tshe rten hum gi 'od zer gyis. With the radiance of the Hum, the support of longevity Lus srung dwangs ma hum la thim. The body's protection, the essence dissolves into Hum Hum mdzad sngo skya tshe bum 'dzin. The embodiment of Hum, blue-green, holding the longevity vase Gnam sgo khro rgyal mi g.yo ba'i. The wrathful king of the sky gate, immovable Phyag rgya mchog gi rgyas btab gyur. Sealed with the supreme mudra De nas sgrib pa 'dral ba'i phyir slob dpon zhe sdang rdo rjer gsal ba'i sku las 'bar ba'i khro bo mtshon cha'i char 'bebs pa dpag tu med pa spros pas. Then, to dispel obscurations, visualize the guru as Wrathful Vajra, from whose body emanate countless wrathful deities, raining down a shower of weapons. Sgrib pa sbyong ba la bar du gcod pa'i bgegs dang log par 'dren pa thams cad bsdigs bskrad brlags par byas te 'dul sbyong drag po'i dkyil 'khor du sbyangs par gyur. All obstacles and misleading influences that obstruct the purification of obscurations are threatened, expelled, and destroyed, and purified in the mandala of fierce taming and purification. Hum hum hum bi shwa badzra kro dha dzwa la man dal phat. (Tibetan) Hūṃ hūṃ hūṃ viśva vajra krodha jvāla maṇḍala phaṭ. (Sanskrit Devanagari, Oṃ hūṃ hūṃ hūṃ viśva vajra krodha jvāla maṇḍala phaṭ) (Sanskrit Roman transliteration, Om hum hum hum vishva vajra krodha jvala mandala phat) (Literal Chinese meaning, Seed syllable, All Vajra Wrathful Flame Mandala Phat) Ha la ha la ram. (Tibetan) Hala hala raṃ. (Sanskrit Devanagari, hala hala raṃ) (Sanskrit Roman transliteration, hala hala ram) (Literal Chinese meaning, Seed syllable, Hala Hala Ram) Zhes spos rol dang bcas pa'i tsham rngam gyis bgegs bskrad. Thus, accompanied by incense and music, the obstacles are expelled with a fierce demeanor. Khro bo gnyis dang khro tshogs rnams. The two wrathful deities and all the wrathful assembly Slob ma'i lus la zhu lugs 'dres. Dissolve and mingle into the disciple's body Lus kun rdo rje'i go chas gtams. The entire body is filled with vajra armor Zhes bsgom. Thus, meditate. Slar yang thugs ka'i 'od zer dang. Again, with the light rays from the heart Khro bo'i tshogs kyis bar chad bsal. The assembly of wrathful deities removes obstacles Lus kun rdo rje'i go chas gtams. The entire body is filled with vajra armor Slar yang thugs ka'i hum yig las. Again, from the Hum syllable in the heart Ye shes me spros sdig sgrib bsregs. The fire of wisdom blazes, burning away sins and obscurations Chos nyid rlung gis bag chags gtor. The wind of dharmata destroys habitual tendencies Byang sems chu yis gzung 'dzin sbyangs. The water of bodhicitta purifies grasping and clinging Ram jnana spharana phat. (Tibetan) Raṃ jñāna spharaṇa phaṭ. (Sanskrit Devanagari, raṃ jñāna spharaṇa phaṭ) (Sanskrit Roman transliteration, ram jnana spharana phat) (Literal Chinese meaning, Seed syllable, Ram Wisdom Pervading Phat) Yam dharma dhatu spharana phat. (Tibetan) Yaṃ dharma dhātu spharaṇa phaṭ. (Sanskrit Devanagari, yaṃ dharma dhātu spharaṇa phaṭ) (Sanskrit Roman transliteration, yam dharma dhatu spharana phat) (Literal Chinese meaning, Seed syllable, Yam Dharma Realm Pervading Phat) Kham bodhicitta spharana phat. (Tibetan) Khaṃ bodhicitta spharaṇa phaṭ. (Sanskrit Devanagari, khaṃ bodhicitta spharaṇa phaṭ) (Sanskrit Roman transliteration, kham bodhicitta spharana phat) (Literal Chinese meaning, Seed syllable, Kham Bodhicitta Pervading Phat) Gnyis med ye shes 'od zer gyis. With the light of non-dual wisdom Stong pa'i ngang las skad cig gis. From the state of emptiness, in an instant Zung 'jug sgyu ma'i rdo rje sems. Arises the union of illusory Vajrasattva Rdul bral shel ltar dwangs par gsal. Clear and pure like a spotless crystal Nang mchod kyis gnas gsum thig le bkod la. With the inner offering, arrange bindus in the three places Spyi bor zla bar om dkar po. On the moon at the crown, white Om Mgrin par padmar ah dmar po. On the lotus at the throat, red Ah Snying gar nyimar hum sngon po. On the sun at the heart, blue Hum De las 'od 'phros sku gsung thugs. From these, light radiates, body, speech, and mind Rdo rje'i lha tshogs spyan drangs nas. Inviting the Vajra deity assembly 'Bru gsum la thim rnam snang dang. Dissolving into the three syllables, with Vairochana Dpag med mi bskyod rgyas btab cing. Amitabha and Akshobhya empower Ye shes rigs lnga'i dbang rdzogs gyur. Completing the empowerment of the five wisdom families Om sarva ta tha ga ta ma ha ka ya badzra sogs gsum dang. Om, all Tathagata great body Vajra and the three Shunya ta sogs rigs lnga'i sngags rgyas byin gyis brlab bo. The mantras of the five families, such as emptiness, are blessed. Khu tshur mdud cing. Clenching the fist Badzra ka ba tsi raksha ham. (Tibetan) Vajra kā vāci rakṣa haṃ. (Sanskrit Devanagari, vajra kā vāci rakṣa haṃ) (Sanskrit Roman transliteration, vajra ka vachi raksha ham) (Literal Chinese meaning, Vajra Body Speech Mind Protect Hum) Zhes brjod pas spyi bo'i ham zhu ba'i 'od kyis lus kyi cha thams cad rdo rje'i rdul phra rab tu gyur pas cis kyang mi shigs pa rdo rje'i go chas bcings par gyur. By reciting this, the light from the melting Hum at the crown transforms all parts of the body into minute vajra particles, making it indestructible, bound by vajra armor. De ltar 'gal rkyen sdig sgrib sbyangs shing lhar bskyed nas. Thus, having purified adverse conditions, sins, and obscurations, and having generated the deity Da mthun rkyen dngos grub kyi ltas brtags pa la thog mar so shing dor ba yin pas 'dun pa 'di bzhin mdzod. Now, to examine the signs of favorable conditions for accomplishment, first discard the toothpick, so make this aspiration: So shing bsang sbyang. Purifying the toothpick Stong pa'i ngang las hum las byung ba'i so shing mtshan nyid tshang ba dngos grub kyi ltas brtag pa'i nus pa dang ldan par gyur. From emptiness, may the toothpick arising from Hum, complete with all characteristics, possess the power to examine the signs of accomplishment. Om ah badzra dzi ha sam bardha ni hum. (Tibetan) Oṃ āḥ vajra jihvā saṃvardhani hūṃ. (Sanskrit Devanagari, oṃ āḥ vajra jihvā saṃvardhani hūṃ) (Sanskrit Roman transliteration, om ah vajra jihva samvardhani hum) (Literal Chinese meaning, Om Ah Vajra Tongue Increase Hum)
【English Translation】 Oṃ Phaṭ, while reciting, give it. Then, As if grabbing and dragging in the sky, visualize all sins and obscurations being vomited out. Facing east, recite the following and discard: Hoḥ! By discarding this Vajra toothpick, whatever share of the supreme and common four activities' accomplishment there is, please reveal it manifestly today! Oṃ Vajra Hāsa Ha. After discarding in this way, if the flower at the tip is pointed upwards, then the supreme accomplishment is attained; if towards the four directions, then the four activities of pacifying, increasing, magnetizing, and subjugating; if towards the four intermediate directions, then subtle accomplishments such as the auspicious vase; if pointed downwards, then the accomplishment of the underground will be achieved. Thus prophesied. Then, regarding examining through dreams, first, in order to clarify the dream, mouthwash is given: Recite Oṃ Vighnānta Kṛta Phaṭ into the conch shell's rinsing water. Pour the rinsing water into the palm three times to drink, and discard the remainder behind. Oṃ Sarva Vikalpa Saṃśodhana Svāhā. Then, in order to protect against obstacles in dreams, a protection cord and phurba are given: Purify the protection cord. From emptiness, a Vajra thread arising from Hūṃ, with three Vajra knots, becomes endowed with the power to protect against obstacles. From the heart of the deity of preparation, a wisdom thread, Vajra Samāja Jaḥ Hūṃ Vaṃ Hoḥ, merges inseparably. Hūṃ Vighnānta Kṛta Phaṭ. While reciting, tie the cord twice around the left arm of a male and the right arm of a female. Sprinkle water from the activity vase and seal with a crossed Vajra. Oṃ Vajra Rakṣa Hūṃ. Purify the phurba. From emptiness, the supreme son arising from Hūṃ, the upper part being wrathful and the lower part being a burning phurba, becomes endowed with the power to protect against obstacles. The wisdom being, Vajra Samāja Jaḥ Hūṃ Vaṃ Hoḥ, becomes inseparable. Oṃ Vajra Kīlī Kīlāya Sarva Vighnān Baṃ Hūṃ Phaṭ. While reciting, give it. In order to prevent dreams from being confused, kusha grass should be given: Purify. From emptiness, green-blue kusha grass arising from Hūṃ and Dhī, with undamaged roots and tips, becomes endowed with the power to prevent dreams from being confused. Oṃ Āḥ Dhī Hūṃ Svāhā. Hoḥ! Purifying grass blessed with mantra, having made it into a pillow and cushion, through dreamlike illusion, realize the signs of accomplishment. Oṃ Āḥ Dhī Hūṃ Svāhā. While reciting, give the smaller grass on the right hand as a pillow, and the larger grass on the left hand as a cushion. Empowerment.
【English Translation】 In order to understand the basis of empowerment and the obstacles to accomplishment, therefore, instructions are given to avert obstacles, so please listen attentively! O victorious Samayasattvas (Tibetan: རྒྱལ་བ་སེམས་དཔའ་, Wylie: rgyal ba sems dpa', meaning: victorious being, mind hero) yogis, the path transmitted through mental transmission, for the unsurpassed secret, with firm faith, in order to obtain empowerment and accomplishment, from root and branch downfalls, with a mind that never transgresses, strive for the method of obtaining the supreme empowerment. That is, turn away from the sixteen faults included in the four obstacles to obtaining supreme empowerment. Because you possess the qualities of the vessel and the essence, avert the obstacles to not obtaining, and because you have determined the cause of obtaining, do not err in accepting and rejecting. Thus, advise. Generating joy through explaining the profound Dharma is pervasive by listening to this. That is, in the 'Wrathful Lightning of Wisdom' it says: 'In the mandala of the supreme secret, perform the activities of entering and requesting accomplishment, and empowerment. In this way, even in this very life, one will attain Buddhahood, what need is there to mention other accomplishments?' And, in the 'Manifest Enlightenment' it says: 'In countless eons, whatever sins were previously committed, as soon as one sees such a mandala, those sins will be exhausted, what need is there to mention abiding in the practice of mantras with endless fame? If one recites the secret mantra of protection, one will attain the unsurpassed state.' And so on, as it is widely spoken, please generate joy. Then, sprinkle water from the action vase, and recite: OM VAJRA YAKSHA KRODHA SAMAYA DAM SHTRA HUM (藏文：ཨོཾ་བཛྲ་ཡཀྵ་ཀྲོ་དྷ་ས་མ་ཡ་དཾཥྚ་ཧཱུྃ།，梵文天城體：，梵文羅馬擬音：oṃ vajra yakṣa krodha samaya daṃṣṭra hūṃ，漢語字面意思：嗡，金剛，夜叉，忿怒，誓言，牙，吽), thereby protecting. Through these, the preparatory Dharma practices are completed. The actual empowerment will come later.' Having said this, dedicate the merit and send the disciples back to their places. The master holds the vajra and incense, rings the bell, 'O protector, all-knowing one, because you are separate from one and many, please remember the nature of all. May you all rejoice and make offerings, and in order to take hold of the three realms, and equally combine the nature, may you completely accomplish the activities of the mandala of the vidyadharas (Tibetan: རིག་པ་འཛིན་བདག་, Wylie: rig pa 'dzin bdag, meaning: knowledge holder lord). With compassion, please remember closely, bless the mandala, and take hold of the entire earth. OM VAJRA SAMAYA STVAM (藏文：ཨོཾ་བཛྲ་ས་མ་ཡ་སྟྭཾ།，梵文天城體：，梵文羅馬擬音：oṃ vajra samaya stvaṃ，漢語字面意思：嗡，金剛，誓言，是)' Having recited this three times in supplication, 'The gods rejoice and play, with endless glory blazing, dissolving into that very state, revealing the supreme nature of the mandala.' Thus, believe. The main part has three sections. Constructing the mandala and arranging the substances. The second general topic, the main part, has three sections. Constructing the mandala and arranging the substances.
【English Translation】 Ground preparation, practice and offering, empowerment. First, early in the morning, raise the vajra with the mudra of 'Beiga Zhama Yang' (Tibetan: བེ་གཱ་ཀྲ་མ་ཡཾ།), and invite the pre-prepared deity into the sky. Clear obstacles, and spread the painted mandala. In the center of the mandala, place the secret vase of the wrathful deity prepared in advance on the throne. In the same position, write the essence of the father and mother deities in a skull bowl, supported by vajra and bell on the left and right. Place the Namgyal vase on the throne above it. All the empowerment items to be placed below are in the form of 'Cakri' (Tibetan: ཙཀླི་, Sanskrit Devanagari: cakri, Sanskrit Romanization: cakri, Chinese literal meaning: wheel), arranged completely according to ancient traditions. Divide them into three groups: outer empowerment, inner empowerment, and practice empowerment, and place them in front, left, and right for convenience. Behind, place the nectar of the secret empowerment skull bowl. In the center of the Dharma source, arrange an eight-petaled red lotus, marked with a vajra, also in the form of 'Cakri' (Tibetan: ཙཀླི་, Sanskrit Devanagari: cakri, Sanskrit Romanization: cakri, Chinese literal meaning: wheel). Place the longevity vase with a red neck cord, longevity ears, longevity pills, longevity wine, and red arrow banners in the front or back as convenient. In the front, place a round pacifying torma, decorated with forty-two hooks; a red increasing torma, surrounded by eight identical tormas and sixty hooks; and medicine and rakta to the left and right of the guardian deity and treasure ground deity tormas. At the four crossroads, no less than four offerings. In all directions, arrange banners, victory banners, and arrow banners. Above, hang thangkas, streamers, and other decorations as much as possible to make it beautiful. In addition, prepare all the items needed for the ritual and empowerment, making sure nothing is missing. The above arrangement ritual, in large-scale practices and other activities, first spread animal skins in front of the master, and arrange the practice items on it. After reciting the ritual, arrange the items in the mandala with arrangement words. Here, it is only a chapter-style simple practice. After the arrangement is completed, burn Gugul incense, sprinkle mustard seeds, and visualize oneself as the wrathful Vajra, from whose body emanates the light of wrathful deities and weapons, driving away all demons. Recite: 'Pa Pa Vajra Krodha Jwala Mandala Hala Hala Hum' (Tibetan: ཕཊ་ཕཊ་བཛྲ་ཀྲོ་དྷ་ཛྭ་ལ་མཎྜ་ལ་ཧ་ལ་ཧ་ལ་ཧཱུྃ།), and the mantra of 'Vishva Vajra' (Sanskrit Devanagari: viśva-vajra, Sanskrit Romanization: viśva-vajra, Chinese literal meaning: cross vajra), play musical instruments. Sprinkle cleansing water, and recite: 'Hum E Yam Ra Sum Kem Ram Bhrum' (Tibetan: ཧཱུྃ༔ ཨེ་ཡཾ་ར་སུཾ་ཀེཾ་རཾ་བྷྲཱུྃ༔). From the heart of the main deity of the mandala, palaces and cushions emerge, merging into the image of the mandala. Visualize the protective wheel, the palace of the five elements in order, and the cushions clearly appearing. Recite: 'Hum Om Sva Ah Ang Hum' (Tibetan: ཧཱུྃ་ཨོཾ་སྭཱ་ཨཱཾཿཧཱ༔), 'Hum Ha Hey Pa Bhyo Ram' (Tibetan: ཧཱུྃ་ཧ་ཧེ་ཕཊ་བྷྱོ་རཾ༔). From the union of the father and mother deities,
【English Translation】 All the deities of the mandala depart, dissolving into their respective symbolic supports. May the deities vividly manifest! Beza Yogini Dza (藏文：བཛྲ་ཡོ་གི་ནཱི་ཛ，梵文天城體：वज्रयोगिनी ज，梵文羅馬擬音：vajrayoginī ja，Vajrayogini Dza) All the vidyadharas of the three lineages, invited from their respective abodes, dissolve into their respective supports. With the splendor of the Tathagatas pervading space, gathered by Hūṃ (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，seed syllable), may it dissolve into the substances for accomplishment. Thus, contemplate. Opening the mudra gate, the vajra inner-binding mudra separates outward, Hūṃ (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，seed syllable). From the perspective of primordial equality, non-duality, the grasping and the grasped are intertwined, sealing the gate. With selflessness, non-abiding wisdom, open the gate that transcends objects! Oṃ Vajra Cakra Mandala Praveśaya Phaṭ (藏文音譯：ཨོཾ་བཛྲ་ཙཀྲ་མཎྜ་ལ་པྲ་བེ་ཤ་ཡ་ཕཊ，梵文羅馬擬音：oṃ vajra cakra maṇḍala praveśaya phaṭ，Om, Vajra Wheel Mandala, Enter, Phat!). Recite thus, snapping fingers to open the gate, the faces of the deities become visible. Hūṃ (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，seed syllable). From the four directions, east, south, west, and north, opening the gates of the four wisdoms, to the peaceful, wrathful, and secret mandalas, the supreme yogi offers homage. Alala Ho (藏文：ཨ་ལ་ལ་ཧོ，exclamation)! Thus making prostrations, the deity and I, become inseparable in the state of self-awareness. Thus, praise. At this point, a consecration ritual is required for a new mandala, but here, relying on an old painted scroll, it is sufficient to combine the three mandalas during the main practice. Practice and Offering Secondly, the mandala practice: With the lineage supplication and generation of bodhicitta as preliminaries, thoroughly engage in the continuous practice of the sadhana. Visualize yourself, the front visualization, and the vase, all gathered into one samaya mandala. During the invocation, merge the samaya mandala visualized as self-nature wisdom with the preparatory mandala raised in the sky, and continue until the samaya, offerings, praises, and aspirations are completed. With Bhrūṃ Viśva Viśuddhe (藏文音譯：བྷྲཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེ་，梵文羅馬擬音：bhrūṃ viśva viśuddhe) etc., open the wisdom mandala in the place of the front support, with the three clarities, radiating and gathering, and if able and energetic, recite the individual mantras of the main deity and retinue separately. At the end, recite the common mantra as much as possible. Then, visualize the vase mandala and recite the mantra. At this time, the longevity practice is: In the heart of myself, the front visualization, and the empowerment, within a sphere of five wisdom lights, upon a precious throne supported by peacocks, above a lotus, sun, and moon stacked, from Āṃ (藏文：ཨཱཾཿ，梵文天城體：आ，梵文羅馬擬音：āṃ，seed syllable) arises white Amitayus, holding a red lotus longevity vase, embracing the white-clad consort, complete with ornaments, blazing with light, in the heart, within a sun and moon box, the longevity support, a bright red, blazing drop, the container is the longevity palace, the essence is Ā (藏文：ཨཱཿ，梵文天城體：आ，梵文羅馬擬音：ā，seed syllable) Pāṃ (藏文：པཱཾཿ，梵文天城體：पा，梵文羅馬擬音：pāṃ，seed syllable) Amitayus, with rays of light pervading a thousand realms, gathering the essence of life from samsara and nirvana, dissolving, increasing radiance, luster, life force. Visualize thus, and recite Bhrūṃ Vajra (藏文音譯：བྷྲཱུྃ་བཛ，梵文羅馬擬音：bhrūṃ vajra)
【English Translation】 After reciting 'Tra A Yu She Hung Ah' (藏文：ྲ་ཨཱ་ཡུ་ཥེ་ཧཱུྃ་ཨཱ༔), wave the arrow banner. 'Hrih! (藏文：ཧྲཱི༔) From the western lotus-like palace, the Bhagavan Five Families, Father and Mother Amitayus (藏文：བཅོམ་ལྡན་རིགས་ལྔ་ཡབ་ཡུམ་ཚེ་དཔག་མེད༔), Bodhisattvas and gatekeepers (藏文：སེམས་དཔའ་སེམས་མ་སྒོ་མར་བཅས་རྣམས་ཀྱིས༔), please accomplish the work of summoning life and wisdom! (藏文：ཚེ་དང་ཡེ་ཤེས་འགུགས་པའི་ལས་མཛོད་ཅིག༔)' Recite 'Om Drih Bhrum Hung Ah Ayu She Dza Dza Hung Ah' (藏文：ཨོཾ་ནྲྀ་བྷྲཱུྃ་ཧཱུྃ་ཨཱ་ཡུ་ཥེ་ཛཿཛཿཧཱུྃ་ཨཱ༔), and dissolve all the life essence of samsara and nirvana into oneself and the sadhana substances. Then, the sequence after the recitation is the basic praise, reciting 'Ema Rangnang' etc. for about five verses. Confess faults with 'Originally Non-Dual' etc. Offer conch water with 'Om Ah Hung', the vase deity dissolves into light and becomes nectar. Recite the syllable 'Hung', gather the wisdom wheel into oneself, visualize clearly, steadily, and blazing, and stabilize it with the hundred-syllable mantra. Throw the wisdom flower and ask for permission. The empowerment is divided into three parts: entry, main part, and subsequent sequence. The entry is divided into outer and inner. First, in the outer entry, the disciples are brought out from bathing, obstacles are dispelled, and the protection wheel is visualized. The offering and gathering of flowers and the clarification of the generation of bodhicitta are performed. As predicted by the Buddhas, the perfectly complete Buddhas themselves, the unsurpassed secret mantra vehicle will appear in the future. Twenty-eight years after the passing of Thubwang (釋迦牟尼佛), the Lord of Secrets (金剛手菩薩) personally appeared on the summit of Mount Malaya in the land of Lanka, and turned the wheel of Dharma of mantra for five noble lineages. By this blessing, in the land of Sahora, the fortunate King Dzah (藏文：ཛཿ) personally received the scriptures of the tantras, and was blessed by the direct instruction and blessing of the Lord of Secrets. Based on the four sutras of Anu Yoga and so on, the river of empowerment was given to his son Indra Bodhi. Then, the lineage passed through the later Kukuraja and the great teacher Rolang Deva, and was successively transmitted to the accomplished ones of India. During the early dissemination of the teachings in Tibet, Nubchen Sangye Yeshe Rinpoche heard the explanations of the root and branch empowerments and tantras, along with the oral instructions, from the four teachers of India, Nepal, and Brusha, and widely propagated them. In terms of terma (伏藏), although there was no specific designation in the past, later, at the time of taming here, because the compassion of the Buddhas has never ceased, the reincarnation of Lhasras Damdzin Murub Tsepö, the seventh Orgyen Chokgyur Dechen Lingpa, the pioneer of the wooden chariot tradition of the profound terma containing the tantras, scriptures, and oral instructions, on the precious rock mountain of Sengchen Namdrag, the supreme place of qualities and activities...
【English Translation】 From the རྩེགས་པ་ (Tibetan: building, Sanskrit: , Romanization: , literal meaning: building), the master exemplar of the Dharma King father and son, 'Secret Book of the Dakini' was invited. The six great Sutras were divided into eighteen mother and son Sutras, and the essence of the necessary ones, the six yogic daily practices, were determined. Now, in order to perform the empowerment in the mandala of the essence of the root text, 'Vajra Arrangement,' I have completed what I should do well. Now, your share is the Dharma of entering the mandala and the empowerment. First, offer a mandala as the fee for requesting the Dharma of entering. Recite the mandala, including common connections, etc. ཨོཾ་ཙཀྵུརྦནྡྷ་བཱ་ར་མཱ་ན་ཡ་སྭཱ་ཧཱ། (Tibetan: Om Cakṣurbandha Vāramānaya Svāhā, Sanskrit Devanagari: , Romanization: Om Cakṣurbandha Vāramānaya Svāhā, literal meaning: Om, bind the eye, bring, Svāhā!) Then give flowers with ཨཱ་ཁཾ་བཱི་ར་ཧཱུྃ་ (Tibetan: Āḥ Khaṃ Bīra Hūṃ, Sanskrit Devanagari: , Romanization: Āḥ Khaṃ Bīra Hūṃ, literal meaning: Āḥ, space, hero, Hūṃ). First, as stated in the root tantra: 'Gather all who have become vessels, generate the supreme Bodhicitta.' Therefore, to generate Bodhicitta, there are two parts. First, generate the conventional supreme Bodhicitta, repeat after me: 'I and infinite sentient beings...' (Repeat three times, as in the preliminary stage). Second, the five wisdoms merge into the five wisdoms, generate the ultimate supreme Bodhicitta, repeat after me: 'Emaho, wonderful, amazing...' (Repeat five times, recite three times). Then, join the palms together, holding flowers, and pray, repeat after me: 'Emaho, in this joyful and supreme place, we all want to enter here, generate joyful Bodhicitta, practice this secret meaning.' (Repeat three times). Ask the intention: 'What kind of joy and faith do you like? What is your desire?' Answer the question, repeat after me: 'I am a fortunate one who enjoys great bliss, I believe in the supreme, and I like to liberate beings.' Then, open the door and pray to see the face, repeat after me: 'In this spontaneously accomplished palace of great bliss, from the four doors of liberation, open the doors of immeasurable compassion, and request to show the good face of loving-kindness.' (Repeat three times). After praying in this way, visualize the great glorious one opening the four doors of the mandala with the light of a smiling face. 'Emaho, assembly of fortunate ones, in order to cut off the path of samsara, in order to introduce the path of Bodhi, open the secret Vajra door.' Recite this, remove the curtain, and with the action Vajra hand holding the Vajra, with the entry of the four immeasurables, visualize entering from the four doors. The master hands over half of the Vajra in his hand and says:
【English Translation】 In the mandala of great bliss, transcending with the power of the vajra, entering with a faithful mind, bestow the sacred blessings. Recite this and visualize placing it at the eastern gate. Then, to pacify and dispel obstacles, contemplate as follows: Hūṃ Hūṃ Hūṃ... until 'covered with armor,' as before. Then, to purify sins and obscurations and to close the doors of the six senses, contemplate as follows: Again, from the heart... until 'Spharaṇa Phaṭ.' The master's left and right hands, on the sun and moon, reveal the seed syllables of the five families. Light burns away the habitual tendencies of the six realms' seed syllables in the hearts of all beings. Purify the three doors of body, speech, and mind; may the nature of mind, like molten gold, become a bindu. The lord of the mandala recites 'Hūṃ,' the supreme child of the union of the five families, awakens as the body of Vajrasattva. With Oṃ, Āḥ, and Hūṃ at the three places, bless them as the three vajras. Place Haṃ at the crown of the head, the melting light, with vajra dust, pervades and fills the whole body. 'Vajra Kā Vācī Rakṣa Haṃ,' seal the body with a vajra fist. You, abiding at the eastern gate, contemplate that the lama is the sovereign of the mandala, pay homage with devotion, and repeat after me: Supreme deity of Vajra Yoga, glorious protector who guides the six realms, I prostrate to Vajradhara, compassionate protector, I take refuge in you. Touch the lama's feet with your head. Bestowing the samaya: At the three places of the disciple, Oṃ, Āḥ, Hūṃ, the three syllables are clear within the nectar. Oṃ Vajra Amrita Ahi Haṃ Sarva Mana Hūṃ Hrīḥ Ṭhā. The five poisons purified into nectar, the three syllables dissolve into the three places, radiating light, gathering the blessings of the body, speech, and mind of all Buddhas, dissolving into them, thereby obtaining the three vajra samayas. Bestow the nectar three times. The indestructible vajra samaya, extracted from the essence of the three secrets. The samaya of the three mandalas, if accomplished, has no time of destruction. Touch the three places with the vajra mudra. Oṃ Sarva Tathāgata Mahā Kāya Vajra Svabhāva Ātmako 'Haṃ. Similarly for speech and mind. To stabilize this, perform the water-drinking ritual: This is the water of hell for sentient beings, if the samaya is broken, it will burn; if the samaya is kept, siddhis will be accomplished, accomplished by this water of vajra nectar. The nectar transforms into the syllable 'Hūṃ,' dissolving into the heart, contemplate that consciousness also transforms into the syllable 'Hūṃ.' I will not transgress the vajra commitment.
{ "translations": [ "唸誦金剛舞步的後續：班雜薩瑪雅 依當爹那惹嘎（藏文：བཛྲ་ས་མ་ཡ་ཨི་དནྟེ་ན་ར་ཀན，梵文天城體：वज्र समय इदन्ते नरक，梵文羅馬擬音：vajra samaya idante naraka，漢語字面意思：金剛誓言，現在給你地獄）。然後，爲了在進入內部時首先確定本尊，投擲鮮花，希望它降臨到先前有業緣的本尊身上，唸誦以下內容：", "往昔之上有關聯，我的近侍是何人？業緣與慈悲力，此刻立即降臨吧！嗡 扎底扎 班雜 吽（藏文：ཨོཾ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོ，梵文天城體：ॐ प्रतीच्छ वज्र हो，梵文羅馬擬音：om pratīccha vajra ho，漢語字面意思：嗡，接受，金剛，吽）。這樣投擲后，無論花落於哪位本尊，或者大致落在壇城主尊的頭上，都觀想其接受。如此確定之後，爲了加持傳承，進行本尊降臨：身體保持不動，言語保持自然呼吸，心專注于主尊接受鮮花，觀想你們自己是偉大的黑茹嘎（Heruka），身色深藍，一面二臂，手持金剛杵和顱碗，右腿伸展站立，在心間有先前加持過的水和無二無別的清凈不壞明點，化為熊熊燃燒的吽（藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）字。", "從那（吽）字發出的光芒，激勵著壇城的所有本尊，以及安住在與虛空同等自性法界的吉祥金剛薩埵（Vajrasattva），從所有這些本尊心間的日輪上，燃燒著吽（藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）字，從所有佛陀無二無別的智慧大樂中，無數個吽（藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）字化為光芒的集合，如暴風雪般降下，從毛孔進入，融入心間的吽（藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）字中。由於這個原因，從那（吽）字發出的菩提心光芒充滿整個身體，大樂的智慧極度燃燒，將心專注於此！吽 吽 吽 吽。嗡 阿嘎惹 瑪哈 希日 嘿汝嘎 吽（藏文：ཨོཾ་ཨ་ཀྲ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ་ཧཱུྃ，梵文天城體：ॐ आः क्र महा श्री हेरुक हुं，梵文羅馬擬音：oṃ āḥ kra mahā śrī heruka hūṃ，漢語字面意思：嗡，啊，克惹，大，吉祥，黑汝嘎，吽）！嘎達瑪哈 卓達 依西瓦惹 吽 啪特（藏文：ཀ་ཏ་མ་ཧཱ་ཀྲོ་དྷཱི་ཤྭ་རཱི་ཧཱུྃ་ཕཊ，梵文天城體：कट महा क्रोधिश्वरि हुं फट，梵文羅馬擬音：kaṭa mahā krodhīśvari hūṃ phaṭ，漢語字面意思：嘎達，大，忿怒自在母，吽，啪特）！嗡 汝汝汝汝 吽 炯 吽（藏文：ཨོཾ་རུ་ལུ་རུ་ལུ་ཧཱུྃ་བྷྱོ་ཧཱུྃ，梵文天城體：ॐ रुरु रुरु हुं भ्यो हुं，梵文羅馬擬音：oṃ ruru ruru hūṃ bhyo hūṃ，漢語字面意思：嗡，汝汝，汝汝，吽，炯，吽）！嗡 咕雅 嘉那 菩提 資達 瑪哈 蘇卡 吽 吽（藏文：ཨོཾ་གུ་ཧྱ་ཛྙཱ་ན་བོ་དྷི་ཙིཏྟ་མ་ཧཱ་སུ་ཁ་ཧཱུྃ་ཧཱུྃ，梵文天城體：ॐ गुह्य ज्ञान बोधिचित्त महासुख हुं हुं，梵文羅馬擬音：oṃ guhya jñāna bodhicitta mahāsukha hūṃ hūṃ，漢語字面意思：嗡，秘密，智慧，菩提心，大樂，吽，吽）！阿貝夏亞 阿（藏文：ཨཱ་བེ་ཤ་ཡ་ཨཱ，梵文天城體：आवेशय आ，梵文羅馬擬音：āveśaya ā，漢語字面意思：進入，啊）！」， "這樣伴隨著音樂和特殊的焚香進行降臨。觀想本尊安住在確定為自己種姓的弟子身上，並囑咐說：『在你獲得菩提之前，請一直守護他』，然後將先前獻上的鮮花放在他的頭上。嗡 扎底 扎哈 依芒 薩瓦 瑪哈 巴拉 迪斯塔（藏文：ཨོཾ་པྲ་ཏི་གྲྀཧྞ་ཨི་མཾ་སཏྭ་མ་ཧཱ་བ་ལ་ཏིཥྛ，梵文天城體：ॐ प्रतिगृह्ण इमं सत्त्व महाबल तिष्ठ，梵文羅馬擬音：oṃ pratigṛhṇa imaṃ sattva mahābala tiṣṭha，漢語字面意思：嗡，接受，這個，有情，大力，住）。然後，爲了讓他看到壇城，睜開他的眼睛：", "今日以信心之力，得見神聖之壇城。生於咒語和手印族，汝見此大乘之密。" ], "english_translations": [ "Recite after the Vajra dance steps: 'Vajra samaya idante naraka (藏文：བཛྲ་ས་མ་ཡ་ཨི་དནྟེ་ན་ར་ཀན，梵文天城體：वज्र समय इदन्ते नरक，梵文羅馬擬音：vajra samaya idante naraka，漢語字面意思：Vajra commitment, now I give you hell).' Then, to identify the deity at the beginning of the inner entry, throw the flower, hoping it will descend upon the deity with whom you have a karmic connection from before, and recite the following:", "'Who is my close attendant, connected from the past? By karma and compassion, may they descend now! Om Pratīccha Vajra Ho (藏文：ཨོཾ་པྲ་ཏཱིཙྪ་བཛྲ་ཧོ，梵文天城體：ॐ प्रतीच्छ वज्र हो，梵文羅馬擬音：om pratīccha vajra ho，漢語字面意思：Om, receive, Vajra, Ho).' Having thrown it like this, whichever deity the flower falls upon, or generally upon the head of the mandala's chief deity, contemplate that they accept it. Having determined it in this way, to bless the lineage, perform the deity's descent: bind the body so it does not move, hold the speech in natural breath, and let the mind be in the power of the chief deity who has taken the flower. Contemplate that you yourselves are the great Heruka, dark blue in color, with one face and two arms, holding a vajra and a skull cup, standing with the right leg extended, and in the heart is the indestructible bindu, the essence inseparable from the water that was previously blessed, blazing as the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：Hūṃ).", "The rays of light emanating from that (Hūṃ) syllable stimulate all the deities of the mandala, and all the glorious Vajrasattva residing in the realm of nature equal to space, from the blazing Hūṃ (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：Hūṃ) syllable residing on the sun disc in the hearts of all of them, the great bliss of wisdom inseparable from the minds of all the Buddhas, countless forms of the Hūṃ (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：Hūṃ) syllable blazing and radiating as a mass of light, descending like a blizzard, entering through the pores of the skin, and gently dissolving into the Hūṃ (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：Hūṃ) syllable in the heart. Due to this, the light rays of bodhicitta emanating from that very (Hūṃ) syllable fill the entire body with a blazing fire, and the supreme wisdom of great bliss blazes forth. Focus your mind on this! Hūṃ Hūṃ Hūṃ Hūṃ. Om Akara Maha Shri Heruka Hūṃ (藏文：ཨོཾ་ཨ་ཀྲ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ་ཧཱུྃ，梵文天城體：ॐ आः क्र महा श्री हेरुक हुं，梵文羅馬擬音：oṃ āḥ kra mahā śrī heruka hūṃ，漢語字面意思：Om, Ah, Kra, Great, Glorious, Heruka, Hūṃ)! Katamaha Krodhishvari Hūṃ Phet (藏文：ཀ་ཏ་མ་ཧཱ་ཀྲོ་དྷཱི་ཤྭ་རཱི་ཧཱུྃ་ཕཊ，梵文天城體：कट महा क्रोधिश्वरि हुं फट，梵文羅馬擬音：kaṭa mahā krodhīśvari hūṃ phaṭ，漢語字面意思：Kata, Great, Wrathful Sovereign, Hūṃ, Phet)! Om Ruru Ruru Hūṃ Bhyo Hūṃ (藏文：ཨོཾ་རུ་ལུ་རུ་ལུ་ཧཱུྃ་བྷྱོ་ཧཱུྃ，梵文天城體：ॐ रुरु रुरु हुं भ्यो हुं，梵文羅馬擬音：oṃ ruru ruru hūṃ bhyo hūṃ，漢語字面意思：Om, Ruru, Ruru, Hūṃ, Bhyo, Hūṃ)! Om Guhya Jnana Bodhicitta Mahasukha Hūṃ Hūṃ (藏文：ཨོཾ་གུ་ཧྱ་ཛྙཱ་ན་བོ་དྷི་ཙིཏྟ་མ་ཧཱ་སུ་ཁ་ཧཱུྃ་ཧཱུྃ，梵文天城體：ॐ गुह्य ज्ञान बोधिचित्त महासुख हुं हुं，梵文羅馬擬音：oṃ guhya jñāna bodhicitta mahāsukha hūṃ hūṃ，漢語字面意思：Om, Secret, Wisdom, Bodhicitta, Great Bliss, Hūṃ, Hūṃ)! Aveshaya A (藏文：ཨཱ་བེ་ཤ་ཡ་ཨཱ，梵文天城體：आवेशय आ，梵文羅馬擬音：āveśaya ā，漢語字面意思：Enter, Ah)!'", "Descend in this way with music and special incense. Contemplate that the deity remains firmly in this disciple, who is determined to be of your lineage, and entrust the deity, saying, 'Until you attain enlightenment, please protect him.' Then place the flowers offered earlier on his head. Om Pratigṛhṇa Imam Sattva Mahabala Tiṣṭha (藏文：ཨོཾ་པྲ་ཏི་གྲྀཧྞ་ཨི་མཾ་སཏྭ་མ་ཧཱ་བ་ལ་ཏིཥྛ，梵文天城體：ॐ प्रतिगृह्ण इमं सत्त्व महाबल तिष्ठ，梵文羅馬擬音：oṃ pratigṛhṇa imaṃ sattva mahābala tiṣṭha，漢語字面意思：Om, Accept, This, Being, Great Power, Stay). Then, to allow him to see the mandala, open his eyes:", "'Today, by the power of faith, behold the sacred mandala. Born into the lineage of mantra and mudra, you see this great secret.'" ] }
【English Translation】 Fit to be a vessel of the teachings. Today, I have attained the unparalleled. Today, I have gained the unparalleled. All siddhis are perfectly complete. May the samaya become supreme. (Vajra Chakshu Prabeshaya Phat!) Reciting this mantra, remove the face cover and open the eyes, visualizing that the cataract of ignorance is cleared away, and the pure wisdom eye is obtained. (Om) With (Oṃ, Self-existent accomplishment) self-nature spontaneously accomplished. (Mūṃ) With (Mūṃ, Emptiness as it is) emptiness as it is. (Hūṃ) With (Hūṃ, Enter the Bodhicitta) enter the Bodhicitta. (Haṃ) With (Haṃ, Seeing is pure) seeing is pure. (Om Mum Hum Ham) Seeing is completely pure, visualizing the three mandalas inseparably merged into a great mandala, all supports and supported appearing completely and without confusion. Bestow the Vajra name: 'You are the essence of the Vajra sprout, the son of the Victorious Ones, the holder of the lineage.' Bestow upon you the most secret name, may you practice happily in all pure lands.' With this prophecy, this person will become a Buddha-field. These are the accomplishments of the entering dharmas. The main empowerment: outer empowerment. Having entered, the formal empowerment is conferred. As stated in the root tantra: 'Outer empowerment and inner empowerment, practice empowerment and secret empowerment, are perfected by ten, eleven, thirteen, and two aspects.' Thus, at the beginning of practice, to protect the outer environment, empowerment is conferred as a Chakravartin king, as an offering to request the outer empowerment, the water empowerment of the tantra. Thereafter, the Lama, inseparable from the chief deity of the mandala, the Great Glorious One, emits the sound of a horse's neigh from his mouth, and the Buddhas of the ten directions, together with their sons, appear like gathering clouds, dissolving into the three places of oneself, causing the power of empowerment to blaze even more intensely. Again, all the Lamas of the lineage come like a thick rain of blessings, swirling as a mass of light on the crown of the head, radiating light. Touching the disciples, purifying all the stains of bad karma, making them pure vessels. Then, visualizing the Lama as the embodiment of all the Buddhas of the three times, join the palms and pray, repeating after me: 'Buddhas, Vajradhara, and all great Bodhisattvas, how they worship and request, so do I request, please bestow upon me the Vajra empowerments in order.' Recite three times. As a response to such a request, the blessing is bestowed: 'The secrets of all the Buddhas, arise from the three Vajras, the three realms all prostrate, bestow this great empowerment.'
【English Translation】 Say (Tibetan: བརྗོད།). The Lama, facing the mandala, joins his palms and says: 'All victorious Buddhas (Tibetan: རྒྱལ་བ་སངས་རྒྱས་ཐམས་ཅད་ཀུན༔), gather in the great assembly mandala (Tibetan: འདུས་པ་ཆེན་པོའི་དཀྱིལ་འཁོར་དུ༔), enter with a pure mind (Tibetan: དང་བའི་ཡིད་ཀྱིས་ཞུགས་ནས་ཀྱང་༔), and grant blessings and supreme empowerment (Tibetan: བྱིན་རླབས་དབང་མཆོག་ནོད་པར་མཛོད༔)!' After praying in this way three times, permission is granted: 'You may bestow empowerments upon the disciples as you wish.' From the Hum syllable (Tibetan: ཧཱུྃ་ཡིག་) at the heart of the Guru, emanate more Hum syllables (Tibetan: ཧཱུྃ་རེ་མཆེད།), which dissolve into the hearts of each of you, purifying all impure appearances. In an instant, visualize yourselves as Vajrasattva (Tibetan: རྡོ་རྗེ་སེམས་དཔའ), seated on a lotus seat on the eastern mandala. Hold the five-pronged vajra (Tibetan: རྡོ་རྗེ་རྩེ་ལྔ) to your heart and recite: Om Vajrasattva Ah (Tibetan: ཨོཾ་བཛྲ་སཏྭ་ཨཱཿ). Visualize it clearly and firmly, and the mandala deities and the empowerment deities in the sky bestow the empowerments in sequence. Visualize the deity's body manifesting in the form of the Five Buddha Families, dissolving into the five places of the disciples, thereby purifying the five aggregates (Tibetan: ཕུང་པོ་ལྔ་) into the bodies of the Five Buddha Families (Tibetan: རིགས་ལྔའི་སྐུར་དག་པར་མོས)! Hum (Tibetan: ཧཱུྃ) ! For all that is difficult to overcome (Tibetan: ཀུན་གྱིས་འདའ་བར་དཀའ་བ་ཡི༔), to rule the land with powerful words (Tibetan: ཚིག་བཙན་ཡུལ་ལ་དབང་བསྒྱུར་བ༔), this is the king's seal (Tibetan: རྒྱལ་པོའི་བཀའ་རྟགས་ཕྱག་རྒྱའི་དབང་༔), the five bodies are completely fulfilled (Tibetan: སྐུ་ལྔ་ཡོངས་སུ་རྫོགས་པར་གྱུར༔)! Om Hum Svaha Hrih Ha Ah Abhisinca Hum (Tibetan: ཨོཾ་ཧཱུྃ་སྭཱ་ཧྲཱིཿཧཱཿ ཨ་བྷི་ཥིཉྩ་ཧཱུྃ༔). Place the implements (Tibetan: ཕྱག་མཚན་) of the Five Buddha Families in the right hand, dissolving them into the four essential channels of the heart, visualizing the eight consciousnesses (Tibetan: རྣམ་ཤེས་ཚོགས་བརྒྱད་) purifying into the five wisdoms (Tibetan: ཡེ་ཤེས་ལྔར་དག་པར་མོས)! Each holding the lineage of their respective families (Tibetan: རིགས་རྣམས་སོ་སོའི་རྒྱུད་འཛིན་ཅིང་༔), this is the great symbol (Tibetan: རྟགས་ཀྱི་མཚན་མ་ཆེན་པོ་ནི༔), the symbol of great union (Tibetan: སྦྱོར་བ་ཆེན་པོའི་ཕྱག་མཚན་ཏེ༔), empower with the samaya mudra (Tibetan: དམ་ཚིག་ཕྱག་རྒྱས་དབང་བསྐུར་རོ༔)! Om Hum Tram Hrih Ah Ah Abhisinca Hum (Tibetan: ཨོཾ་ཧཱུྃ་ཏྲཱཾ་ཧྲཱིཿཨཱཿཨ་བྷི་ཥིཉྩ་ཧཱུྃ༔). Place the mudra (Tibetan: གཟུངས་ཀྱི་ཕྱག་རྒྱ་) in the left hand, dissolving it into the bindu of the central channel, visualizing the five elements (Tibetan: ཁམས་ལྔ་) purifying into the Dharmadhatu, attaining the ultimate wisdom of clear light non-discrimination! Give the consort (Tibetan: རིག་མའི་ཙཀླིའམ་དྲིལ་བུ་) or bell, and say: The supreme empowerment of profound wisdom (Tibetan: ཤེས་རབ་གཟུངས་ཀྱི་དབང་མཆོག་ནི༔), has a supreme meaning (Tibetan: དོན་དང་ལྡན་པར་གྱུར་པ་ཡི༔), never falling into two extremes (Tibetan: མཐའ་གཉིས་དག་ཏུ་མི་གཏོང་བའི༔), is the great queen of vidya (Tibetan: གཟུངས་མའི་རྒྱལ་མོ་ཆེན་པོ་ཡིན༔)! Dualistic opposition is completely dissolved (Tibetan: གཉིས་མེད་ཡོངས་སུ་རྫོགས་པ་ན༔), everything is in great bliss (Tibetan: ཐམས་ཅད་བདེ་བ་ཆེན་པོའི་ངང་༔), closely connected with bodhicitta (Tibetan: བྱང་ཆུབ་སེམས་དང་དོན་དུ་འབྲེལ༔), bestow the complete wisdom empowerment (Tibetan: ཤེས་རབ་ཆེན་པོའི་རྫོགས་དབང་སྦྱིན༔)! Om Maha Mudra Abhisinca Hum (Tibetan: ཨོཾ་མ་ཧཱ་མུ་དྲ་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ༔). In the vase (Tibetan: བུམ་པ་གཞལ་ཡས་མཚན་ཉིད་ཡོངས་སུ་རྫོགས་པའི་ནང་དུ་) which possesses all qualities, clearly visualize the mandala deity complete and without defect, the empowerment deities holding the vase, bestowing empowerment with various auspicious symbols. The deities in the vase dissolve, the stream of bodhicitta and wisdom nectar fills the whole body, and the bindus of all the chakras are transformed into wisdom. Speech (Tibetan: ངག་) is free from the operation of breath. Mind (Tibetan: སེམས་) dissolves into great bliss. All thoughts (Tibetan: རྟོག་ཚོགས་ཐམས་ཅད་) dissolve into the deity's body and wisdom.
【English Translation】 Then, place the vase on the crown of the head and recite: Hum! The great auspicious vase is the palace where the Sugatas reside. It is a completely perfect mandala. This supreme empowerment is also bestowed. Om Vajra Kalasha Abhisheka Hum! (藏文：ཨོཾ་བཛྲ་ཀ་ལ་ཤཿཨ་བྷི་ཥིཉྩ་ཧཱུྃ，梵文天城體：ॐ वज्र कलश अभिषिञ्च हूँ，梵文羅馬擬音：Om Vajra Kalasha Abhisheka Hum!，漢語字面意思：嗡，金剛，寶瓶，灌頂，吽！) Buddha Kalasha Abhisheka Om! (藏文：བུདྡྷ་ཀ་ལ་ཤཿཨ་བྷི་ཥིཉྩ་ཨོཾ，梵文天城體：बुद्ध कलश अभिषिञ्च ॐ，梵文羅馬擬音：Buddha Kalasha Abhisheka Om!，漢語字面意思：佛陀，寶瓶，灌頂，嗡！) Ratna Kalasha Abhisheka Svaha! (藏文：རཏྣ་ཀ་ལ་ཤཿཨ་བྷི་ཥིཉྩ་སྭཱ，梵文天城體：रत्न कलश अभिषिञ्च स्वाहा，梵文羅馬擬音：Ratna Kalasha Abhisheka Svaha!，漢語字面意思：珍寶，寶瓶，灌頂，梭哈！) Padma Kalasha Abhisheka Hrih! (藏文：པདྨ་ཀ་ལ་ཤཿཨ་བྷི་ཥིཉྩ་ཧྲཱི，梵文天城體：पद्म कलश अभिषिञ्च ह्रीः，梵文羅馬擬音：Padma Kalasha Abhisheka Hrih!，漢語字面意思：蓮花，寶瓶，灌頂，舍！) Karma Kalasha Abhisheka Hah! (藏文：ཀརྨ་ཀ་ལ་ཤཿཨ་བྷི་ཥིཉྩ་ཧཱ，梵文天城體：कर्म कलश अभिषिञ्च हः，梵文羅馬擬音：Karma Kalasha Abhisheka Hah!，漢語字面意思：業，寶瓶，灌頂，訶！) Drip and pour the vase water on the five places of the head. Bestow the eight auspicious substances arising from Mam (藏文：མཾ，梵文天城體：मं，梵文羅馬擬音：mam，漢語字面意思：芒), and think that the auspicious connection is arranged because the secret teachings increase and endure. Hum! Because the secret teachings increase and remain for a long time, the supreme empowerment of auspicious substances is also bestowed with great generosity. Om Mangala Drabya Abhisheka Hum! (藏文：ཨོཾ་མངྒ་ལཾ་དྲ་བྱ་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ，梵文天城體：ॐ मङ्गल द्रव्य अभिषिञ्च हूँ，梵文羅馬擬音：Om Mangala Drabya Abhisheka Hum!，漢語字面意思：嗡，吉祥，物品，灌頂，吽！) Bestow the seven precious jewels arising from Om (藏文：ཨོཾ，梵文天城體：ॐ，梵文羅馬擬音：om，漢語字面意思：嗡) into the hand, and think that the connection of turning the wheel of Dharma is arranged. Because all purposes will be accomplished, the wish-fulfilling jewel fulfills all desires. With the seven precious jewels of royal power, empower the supreme king. Om Sapta Ratna Abhisheka Hum! (藏文：ཨོཾ་སཔྟ་རཏྣ་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ，梵文天城體：ॐ सप्त रत्न अभिषिञ्च हूँ，梵文羅馬擬音：Om Sapta Ratna Abhisheka Hum!，漢語字面意思：嗡，七，珍寶，灌頂，吽！) The perfectly arranged throne arising from Bhrum (藏文：བྷྲཱུྃ，梵文天城體：भ्रूं，梵文羅馬擬音：bhrum，漢語字面意思：仲) is placed below, and think that the connection of empowering the supreme state is arranged. Holding the five thrones, recite: The precious lotus lion throne is the supreme seat of the Guru. The empowerment that is especially great is placed on the great throne. Asana Abhisheka Hum! (藏文：ཨཱ་ས་ན་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ，梵文天城體：आसन अभिषिञ्च हूँ，梵文羅馬擬音：Asana Abhisheka Hum!，漢語字面意思：座位，灌頂，吽！) By bestowing all the ornaments arising from Tram (藏文：ཏྲཱཾ，梵文天城體：त्रं，梵文羅馬擬音：tram，漢語字面意思：章), think that the connection of empowering all the fruits is arranged. Holding the ornaments, recite: Silk diadem, flower garland, etc., are adorned with the majestic ornaments of empowerment. Head ornament, necklace, and bracelets, armlets, anklets, and bracelets are bestowed upon the empowered king. Ratna Alankara Abhisheka Hum! (藏文：རཏྣ་ཨཱ་ལངྐ་རཿཨ་བྷི་ཥིཉྩ་ཧཱུྃ，梵文天城體：रत्न अलङ्कार अभिषिञ्च हूँ，梵文羅馬擬音：Ratna Alankara Abhisheka Hum!，漢語字面意思：珍寶，裝飾，灌頂，吽！) Think that the Vajra name is given in unison by the teacher and the Thus-gone ones residing in the sky. Holding the Vajra in the right hand in the gesture of refuge, recite: The lords of the families and all the hosts of deities filling the sky empower the beautiful and majestic king. Because he is the lord of power, pay homage to him with respect. The holy names such as Vajra Lord of Power are loudly proclaimed and announced by all. Bestow names ending with Lord of Power, such as Vajra Lord of Power. By bestowing the golden wheel with a thousand spokes arising from Bhrum (藏文：བྷྲཱུྃ，梵文天城體：भ्रूं，梵文羅馬擬音：bhrum，漢語字面意思：仲) into the hand, think that the connection of subduing beings with the royal power of turning the wheel of Dharma is arranged.
【English Translation】 Thinking of arranging the connection, turning the wheel, giving a golden wheel with spokes to the king, making him the supreme king who rules the world, and bestowing power upon him. Om Vajra Chakra Abhisinca Hum. Through these, you obtain the ten outer benefit empowerments in the outer liberation mandala. Mainly washing away karmic obscurations and the gross impurities of the body. You have the authority to teach and practice all the vehicles of outer yogis and below. You have been made a fortunate one to manifest the yogi who has obtained the great oral transmission of the meditation path. Now is the inner empowerment, the empowerment of the water of arising. Second, to request the inner empowerment, the empowerment of the water of arising, offer the mandala. Visualize the master, the great glorious father and mother in union, the light of their bodhicitta separating the obscuring impurities, opening the secret door to definitely enter the meaning. Guided by the karma vajra hand, you are seated in the form of Vajrasattva on the Mar Singh throne lotus seat in the front courtyard of the main deity. Visualize that from the student's ear consciousness bindu Tram, the Ratnasambhava parents appear and radiate light. All the qualities of the Tathagatas, the treasure of jewels, are gathered in the form of light and dissolve, thus clearing all the impurities that obscure listening to the Dharma. Visualize the student and the deities dissolving into light, transforming into the form of Ratnasambhava, thus obtaining the hearing empowerment. Entrust the essence of Ratnasambhava arising from Tram to the scriptures of the lineage, and recite: Tram. The meaning of the three secrets, secret, great secret, and supreme secret, you have obtained the empowerment to listen and learn. Fortunate one, you will be granted the empowerment. Open the door of ear consciousness with the water of nectar. Sarva Tathagata Dharma Siddhi Ho. Visualize that from the student's palm action bindu Ham, the Amoghasiddhi parents appear and radiate light. All the activities of all the Buddhas are gathered in the form of light and dissolve, thus clearing all the impurities that obscure the activity of taming beings. Visualize the student and the deities dissolving into light, transforming into the form of Amoghasiddhi, thus obtaining the activity empowerment. Entrust the essence of Amoghasiddhi arising from Ham to the variegated vajra, and recite: Ham. Because you have the ability to benefit beings, this is the symbol of accomplishing all activities. The crossed vajra is the instrument of the four activities of pacifying, increasing, magnetizing, and subduing. I will bestow upon you, this excellent child, with skillful means. Karma Visva Abhisinca Hum. Visualize that from the student's tongue consciousness speech bindu Hrih, the Amitabha parents appear and radiate light.
【English Translation】 Then, all the speech vajras (Tibetan: གསུང་རྡོ་རྗེ་, Sanskrit Devanagari: वज्रवाक्, Sanskrit Romanization: vajravāk, Literal meaning: vajra speech) of all Buddhas are condensed into a form of light and dissolve, all the stains that obscure the teaching of the Dharma are cleared away. Visualize the disciples, together with the gods, dissolving into light and transforming into the body of Amitābha, thereby obtaining the empowerment to teach the Dharma. Entrust the Dharma wheel of the essence of Amitābha, which arises from 'ཧྲཱིཿ' (Tibetan, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal meaning: hrīḥ): ཧྲཱི༔ O supreme son who fulfills the wishes of others! Just as a king is born into a royal lineage, Appearing as the successor of the Dharma, Therefore, bestow the three sacred treasures, such as the tantras. Dharmacakra abhiṣiñca hūṃ (Tibetan, Sanskrit Devanagari: धर्मचक्र अभिषिञ्च हूँ, Sanskrit Romanization: Dharmacakra abhiṣiñca hūṃ, Literal meaning: Dharma wheel empower hūṃ) Visualize that on the crown of the disciple's head, Vairocana father and mother arising from 'ཨོཾ' (Tibetan, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal meaning: oṃ), Akshobhya father and mother arising from 'ཧཱུྃ་' (Tibetan, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal meaning: hūṃ) in the right hand, Ratnasambhava father and mother arising from 'སྭཱ་' (Tibetan, Sanskrit Devanagari: स्वा, Sanskrit Romanization: svā, Literal meaning: svā) in the left hand, Amitābha father and mother arising from 'ཨཱཾ་' (Tibetan, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal meaning: āḥ) in the right foot, and Amoghasiddhi father and mother arising from 'ཧཱ་' (Tibetan, Sanskrit Devanagari: हा, Sanskrit Romanization: hā, Literal meaning: hā) in the left foot, all appear and radiate light. The blessings of the five Sugata families are condensed into a form of light and dissolve, all the stains that obscure the practice and accomplishment of the two benefits are cleared away. Visualize the disciples, together with the gods, dissolving into light and transforming into the body of Samantabhadra, the lord of all families, thereby obtaining the empowerment to practice all the activities of the Vajra Master. Entrust the nine-pronged vajra and bell, which are the essence of Samantabhadra father and mother arising from 'ཨོཾ' (Tibetan, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal meaning: oṃ) and 'ཨ་' (Tibetan, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: a): Oṃ! Since you are able to teach all the assemblies of disciples, In order to establish the teachings as a lamp, This supreme empowerment of the glorious Vajra King, Together with the symbols of the nine great vehicles, is bestowed. Vajrācārya abhiṣiñca hūṃ (Tibetan, Sanskrit Devanagari: वज्राचार्य अभिषिञ्च हूँ, Sanskrit Romanization: vajrācārya abhiṣiñca hūṃ, Literal meaning: Vajra Acharya empower hūṃ) Since the empowerment of the Vajra King has been obtained, in order to symbolize occupying the position of the supreme Dharma King, visualize that an ornate subjugation seat cushion is laid down below. Pick up the seat cushion: Hūṃ! Since you have become the supreme king, Therefore, this supreme empowerment seat cushion that subjugates all lands, Together with the great gods and the vast fields including the sun and moon, And the excellent herds of lions, buffaloes, leopards, and tigers, And the fierce bears, are generously bestowed. Vajra rakṣa yakṣa ratna sūrya candra āsana abhiṣiñca hūṃ (Tibetan, Sanskrit Devanagari: वज्र रक्ष यक्ष रत्न सूर्य चन्द्र आसन अभिषिञ्च हूँ, Sanskrit Romanization: vajra rakṣa yakṣa ratna sūrya candra āsana abhiṣiñca hūṃ, Literal meaning: Vajra protector yaksha jewel sun moon seat empower hūṃ) Entrust the unsurpassed precious seven treasures, which have transformed into the essence of each deity such as Vajrasattva, into the hand, and contemplate that the power to control the supreme secret Dharma kingdom has been obtained: Hūṃ! The symbols of being a king are sevenfold: Controlling birth, the dhāraṇī (Sanskrit: dhāraṇī) that pleases the king, Destroying others, being able to rule and hold power, And accomplishing the benefit of oneself and others, possessing the feet of miraculous power. The jewel that fulfills all needs and desires as wished, Is skillfully bestowed upon you, the king.
【English Translation】 Grant it. Vajra Ratna Abhiṣiñca Hūṃ (藏文：བཛྲ་རཏྣ་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ༔，梵文天城體：वज्र रत्न अभिषिञ्च हूँ，梵文羅馬擬音：vajra ratna abhiṣiñca hūṃ，漢語字面意思：Vajra Jewel Consecrate Hūṃ). Entrust the substances into the hands. Then, according to the Root Tantra: 'Because he is the son of the Victorious Ones, bestow the supreme empowerment of the Great Seal.' The meaning of what was said is to bestow both the empowerment of the beneficial deity (merit) and the empowerment of the giving master, so please have this intention: Each of you, in the six realms, appears as the Bhagavan, glorious Samantabhadra in union, and the assembly of deities of the mandala, like one lamp branching into two flames, from the crown of the head, dissolves into each of your individual thoughts, so that the forty-two assemblies of thoughts are liberated into the forty-two wisdoms, as a sign of obtaining the power, in each of the places of the base body, visualize that deity and that deity are clearly established in the form of a body mandala. Take the Tsakli (small images) in order, and recite: Emaho! Samantabhadra Vajra Mind (藏文：ཨེ་མ་ཧོ་ཀུན་བཟང་རྡོ་རྗེ་ཡིད༔) Awareness, appearing as such, becomes enlightened (藏文：རིག་པ་ཚུལ་སྣང་སངས་རྒྱས་པས༔) The father who gives birth to all Buddhas (藏文：སངས་རྒྱས་ཐམས་ཅད་སྐྱེད་པའི་ཡབ༔) Bestow the supreme empowerment of Samantabhadra (藏文：ཀུན་ཏུ་བཟང་པོའི་དབང་མཆོག་སྦྱིན༔). External appearances become enlightened (藏文：ཕྱི་ཡི་ཡུལ་སྣང་སངས་རྒྱས་པས༔) All that appears and exists is the realm of Dharma (藏文：སྣང་སྲིད་ཐམས་ཅད་ཆོས་ཀྱི་དབྱིངས༔) The mother who is the union of skillful means and wisdom (藏文：ཐབས་དང་ཤེས་རབ་འབྲེལ་བའི་ཡུམ༔) Bestow the supreme empowerment of Samantabhadri (藏文：ཀུན་ཏུ་བཟང་མོའི་དབང་མཆོག་སྦྱིན༔). At the end of the mantra: Abhiṣiñca Hūṃ (藏文：ཨ་བྷི་ཥིཉྩ་ཧཱུྃ༔). The five aggregates become enlightened (藏文：ཕུང་པོ་ལྔ་པོ་སངས་རྒྱས་པས༔) Spontaneously accomplished as the family of the five bodies (藏文：སྐུ་ལྔའི་རིགས་སུ་ལྷུན་གྱིས་གྲུབ༔) Holding the five bodies of all Buddhas (藏文：སངས་རྒྱས་ཀུན་གྱི་སྐུ་ལྔ་འཆང་༔) Bestow the supreme empowerment of the five families of the Victorious Ones (藏文：རྒྱལ་བ་རིགས་ལྔའི་དབང་མཆོག་སྦྱིན༔). The five elements, their own nature, become enlightened (藏文：ཁམས་ལྔ་རང་བཞིན་སངས་རྒྱས་པ༔) The five families are the mothers of all Buddhas (藏文：རིགས་ལྔ་སངས་རྒྱས་ཀུན་གྱི་ཡུམ༔) Bestow the supreme empowerment of the five mothers of the families (藏文：རིགས་ཀྱི་ཡུམ་ལྔའི་དབང་མཆོག་སྦྱིན༔). At the end of the mantra: Abhiṣiñca Hūṃ (藏文：ཨ་བྷི་ཥིཉྩ་ཧཱུྃ༔). The four consciousnesses become enlightened (藏文：རྣམ་ཤེས་བཞི་པོ་སངས་རྒྱས་པ༔) Bestow the supreme empowerment of the four heroes (藏文：སེམས་དཔའ་བཞི་ཡི་དབང་མཆོག་སྦྱིན༔). The four appearances of objects become enlightened (藏文：ཡུལ་སྣང་བཞི་པོ་སངས་རྒྱས་པ༔) Bestow the supreme empowerment of the four heroines (藏文：སེམས་མ་བཞི་ཡི་དབང་མཆོག་སྦྱིན༔). At the end of the mantra: Abhiṣiñca Hūṃ (藏文：ཨ་བྷི་ཥིཉྩ་ཧཱུྃ༔). The four faculties become enlightened (藏文：དབང་པོ་བཞི་ནི་སངས་རྒྱས་པ༔) Bestow the supreme empowerment of the four heroes (藏文：སེམས་དཔའ་བཞི་ཡི་དབང་མཆོག་སྦྱིན༔). The thoughts of the four times become enlightened (藏文：དུས་བཞིའི་རྟོག་པ་སངས་རྒྱས་པ༔) Bestow the supreme empowerment of the four heroines (藏文：སེམས་མ་བཞི་ཡི་དབང་མཆོག་སྦྱིན༔). At the end of the mantra: Abhiṣiñca Hūṃ (藏文：ཨ་བྷི་ཥིཉྩ་ཧཱུྃ༔). The four inversions become enlightened (藏文：ཕྱིན་ཅི་ལོག་བཞི་སངས་རྒྱས་པ༔) Bestow the supreme empowerment of the four wrathful ones (藏文：ཁྲོ་བོ་བཞི་ཡི་དབང་མཆོག་སྦྱིན༔). The thoughts of the four extremes become enlightened (藏文：མཐའ་བཞིའི་རྟོག་པ་སངས་རྒྱས་པ༔) Bestow the supreme empowerment of the four wrathful mothers (藏文：ཁྲོ་མོ་བཞི་ཡི་དབང་མཆོག་སྦྱིན༔). At the end of the mantra: Abhiṣiñca Hūṃ (藏文：ཨ་བྷི་ཥིཉྩ་ཧཱུྃ༔). Mind, Dharma, the six afflictions become enlightened (藏文：ཡིད་ཆོས་ཉོན་དྲུག་སངས་རྒྱས་པ༔) Samantabhadra, Father and Mother (藏文：ཀུན་ཏུ་བཟང་པོ་ཡབ་དང་ཡུམ༔) Bestow the supreme empowerment of the six Thubpas (藏文：ཐུབ་པ་དྲུག་གི་དབང་མཆོག་སྦྱིན༔). At the end of the mantra: Abhiṣiñca Hūṃ (藏文：ཨ་བྷི་ཥིཉྩ་ཧཱུྃ༔). Each of you, visualized as Samantabhadra, transforms the place and becomes the body of the Great Glorious Heruka, Father and Mother, and the assembly of deities of the mandala comes like one lamp branching into two flames, and dissolves into each of the thoughts, so that ordinary thoughts are purified into the sphere of reality, and realizing the body and wisdom of the Great Glorious One, the beings who cling to the extremes of dualistic grasping are...
【English Translation】 As a sign of obtaining the power to liberate [from samsara], visualize that in each place of your basic body, that deity is instantly formed. Hūṃ (ཧཱུྃ།)! Teacher Kunsang (ཀུན་བཟང་): from his position transformed, becomes the supreme father of all the wrathful kings. With complete body and mudra, bestows the supreme empowerment of the great Heruka (ཧེ་རུ་ཀ་). Kunsangmo (ཀུན་ཏུ་བཟང་མོ་): from her position transformed, becomes the supreme mother of all the wrathful mothers. Emanating from the realm of wisdom, bestows the supreme empowerment of the Namzhyal Yingchukma (གནམ་ཞལ་དབྱིངས་ཕྱུག་མ་), the Ḍākiṇī who is rich in the realm. Mantra ending: Abhiṣiñca Hūṃ (ཨ་བྷི་ཥིཉྩ་ཧཱུྃ།)! Bhagavan Supreme Heruka, bestows this empowerment of the supreme body. Supreme Mother Krodheśvarī (ཀྲོ་དྷཱི་ཤྭ་རཱི་མ), bestows this empowerment of the blood-drinking queen. Mantra ending: Abhi(ཨ་བྷི)…… The Five Buddha Families: from their positions transformed, bestows this empowerment of the five blood-drinkers. The Five Mothers of the Families: from their positions transformed, bestows the supreme empowerment of the five Ḍākiṇī families. Mantra ending: Abhi(ཨ་བྷི)…… The four possessors of wisdom, love, and power: from their positions transformed, bestows the supreme empowerment of the four blood-drinking families. The four consorts: from their positions transformed, bestows the supreme empowerment of the four Krodhi (ཀྲོ་དྷཱི་) families. Mantra ending: Abhi(ཨ་བྷི)…… The eight bodhisattvas: from their positions transformed, bestows the supreme empowerment of the eight mothers of the places. Mantra ending: Abhi(ཨ་བྷི)…… The eight bodhisattvas: from their positions transformed, bestows the supreme empowerment of the eight Pramentas of the places. Mantra ending: Abhi(ཨ་བྷི)…… The goddesses of the four immeasurables: from their positions transformed, bestows the supreme empowerment of the four gate-keeping faced-mothers. Mantra ending: Abhi(ཨ་བྷི)…… The teachers of the outer and inner six realms: from their positions transformed, bestows the supreme empowerment of the eight burning offering-mothers. Mantra ending: Abhi(ཨ་བྷི)…… The four swift mothers: from their positions transformed, bestows the supreme empowerment of the four secret mothers. Mantra ending: Abhi(ཨ་བྷི)…… The wives of the arrogant ones: from their positions transformed, bestows the supreme empowerment of the twenty-eight Īśvarīs. Mantra ending: Abhi(ཨ་བྷི)…… The thirty-two heroes: from their positions transformed, bestows the supreme empowerment of the thirty-two Ḍākiṇīs. Mantra ending: Abhi(ཨ་བྷི)…… The glorious great messenger: bestows the supreme empowerment of the seven mothers. Mantra ending: Abhi(ཨ་བྷི)…… The arrogant great sisters: bestows the supreme empowerment of the four sisters. Mantra ending: Abhi(ཨ་བྷི)…… Emanating from the glorious laughing face: bestows the supreme empowerment of the eighteen Kiṃkaras. Mantra ending: Abhi(ཨ་བྷི)…… From the six lights of the glorious body, emanated in the four directions, above and below. The great messenger of above: bestows the empowerment of the sixty wrathful ones. Mantra ending: Abhi(ཨ་བྷི)…… The great messenger of the east: bestows the empowerment of the sixty Vajra family mothers. Mantra ending: Abhi(ཨ་བྷི)…… The great messenger of the south: bestows the empowerment of the sixty Ratna family mothers. Mantra ending: Abhi(ཨ་བྷི)……
【English Translation】 Then, the great messenger of the West, bestowing the empowerment of the sixty mothers of the speech family. At the end of the mantra: Abhi… Then, the great messenger of the North, bestowing the empowerment of the sixty mothers of the karma family. At the end of the mantra: Abhi… Then, the great messenger of the Below, bestowing the empowerment of the sixty mothers. At the end of the mantra: Abhiṣiñca Hūṃ Then, the blessing. In the empowerment of the preceptor, visualize the mandala deity assembly, and the Vidyādhara Lamas residing in the environment of causal dependence, each emanating a form similar to themselves, dissolving into the hair on the crown of the head, instantly transforming into a gathering of millions of Vidyādhara Lamas. Pray: Lineage Gurus, Vidyādharas all, Come hither, grant empowerment, bless! At the end of the mantra: Abhi… Visualize that from the center and ten directions of the protective circle, the Vajrakīla deity assembly radiates out, dissolving into the pores of the skin, filling the entire body with the armor of wrathful deities. Pray: Vajrakumāra, Father and Mother, And the ten wrathful ones, with emanations, Bestow the supreme empowerment to subdue demons. At the end of the mantra: Abhi… Visualize the five-skull crown arising from the seed syllable Trahṃ, placed on the head. Pray: Supreme wisdom jewel crown, Glory's heap, beyond compare, All Buddhas' jewels gathered here, Grant empowerment to be completely victorious. Oṃ Ratna Kapāla Mukuṭa Abhiṣiñca Trahṃ Trahṃ Place the Tsa Tsas of the five families on the crown of the head, and hold the five lamps in the hands. Dissolve the empowerment substances into the eight consciousnesses, and visualize that in the five places on the crown of the head, the five Tathāgata families, in union, from the melting nectar of their union, bestow empowerment with the stream of the five wisdoms. The entire body is filled with nectar, and the remaining nectar swirls in the five places on the crown of the head, purifying the eight consciousnesses into the five wisdoms, becoming the sign of the king of Dharma in the three realms, with the five families residing in the five-skull crown. Pray: With the meaning of great wisdom and its possessor, With the supreme mudrā of the five wisdoms, Touching the five places, bestow the supreme empowerment of mind. Oṃ Mahāśūnyatājñānavajra Svabhāva Ātmako'haṃ Similarly, add Ādarśa (Mirror Wisdom), Samatā (Equality Wisdom), Pratyāvekṣaṇa (Discriminating Wisdom), and Kṛtyānuṣṭhāna (Accomplishing Activity Wisdom). Dissolve the body, speech, mind, near activities, and activities of each of the five families into them, and visualize that in the crown, throat, heart, navel, and secret place, there are respectively a moon, lotus, sun, jewel, and sword, upon which are Oṃ, Āh, Hūṃ, and Svāhā, from which rays of light radiate. Invite the Vajra deity assembly of the five families to dissolve into them, becoming the sign of the body, speech, mind, qualities, and activities of all the Tathāgatas, inseparable.
【English Translation】 Meditate with the faith that the crown of the head is sealed by Vairochana (Tibetan: རྣམ་སྣང་, Sanskrit Devanagari: वैरोचन, Romanized Sanskrit: Vairocana, Literal meaning: Illuminating Everywhere), the throat by Amitabha (Tibetan: མཐའ་ཡས, Sanskrit Devanagari: अमिताभ, Romanized Sanskrit: Amitābha, Literal meaning: Infinite Light), the heart by Akshobhya (Tibetan: མི་བསྐྱོད་པ, Sanskrit Devanagari: अक्षोभ्य, Romanized Sanskrit: Akshobhya, Literal meaning: Immovable), the navel by Ratnasambhava (Tibetan: རིན་འབྱུང་, Sanskrit Devanagari: रत्नसंभव, Romanized Sanskrit: Ratnasambhava, Literal meaning: Jewel-born), and the secret place by Amoghasiddhi (Tibetan: དོན་གྲུབ་, Sanskrit Devanagari: अमोघसिद्धि, Romanized Sanskrit: Amoghasiddhi, Literal meaning: Unfailing Success). 'The Vajra of body, speech, and mind, is the bliss of yoga; bestow this Vajra of body, speech, and mind, upon the Vajra Holder.' Place the mandalas of each family in the five places, and recite: Om Sarva Tathagata Maha Kaya Vajra Svabhava Atma Ko'ham (Tibetan: ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་མ་ཧཱ་ཀཱ་ཡ་བཛྲ་སྭ་བྷཱ་བ་ཨཱཏྨ་ཀོ྅་ཧཾ, Sanskrit Devanagari: ॐ सर्व तथागत महाकाय वज्र स्वभाव आत्माकोऽहम्, Romanized Sanskrit: oṃ sarva tathāgata mahākāya vajra svabhāva ātmako'ham, Literal meaning: Om, all Tathagata great body vajra, self-nature I). Likewise, add speech, mind, desire, and offerings. Place the eight uncommon signs arising from 'mams' in the hand, and dissolve them into the various places of the body, thereby completely conquering the army of demons, accomplishing the two benefits, and generating faith in the auspicious connection of possessing power. 'The king who has obtained the supreme empowerment, for the sake of the auspiciousness of accomplishing all purposes, bestows the supreme signs of auspiciousness that subdue demons, adorned with signs.' Mangalam Abhishinca Hum (Tibetan: མངྒ་ལཾ་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ, Sanskrit Devanagari: मङ्गलम् अभिषिञ्च हुम्, Romanized Sanskrit: maṅgalaṃ abhiṣiñca hūṃ, Literal meaning: Auspicious, Anoint, Hum). Insert the name of the family between the bindu and the energy, give the secret name, and have the teacher and the Tathagatas dwelling in the sky give it in unison, causing faith to arise, and hand over the vajra. 'The supreme son who accomplishes all purposes, having obtained the supreme empowerment of the vajra, is renowned in all realms.' 'The bindu of energy bestows the vajra,' thus sounding the bell and musical instruments. Thus, in the mandala of the inner five wisdoms, one obtains the eleven rivers of the arising of inner empowerment. Primarily, it washes away karmic obscurations and the medium impurities of the body. One has the authority to explain and practice all vehicles below Maha Yoga. Finally, one becomes a fortunate one who manifests the first path, the Great Perfection Yoga of energy. The Third Empowerment: The Empowerment of the River of Renown for Accomplishment To request the Empowerment of the River of Renown for Accomplishment, offer a mandala. The light rays of the Bodhicitta of the Father and Mother Guru in union invite the disciples and place them in their mouths. The form of the body, through the Vajra path, abides within the space of the consort. Again, invite the Buddhas and Bodhisattvas pervading space, and enter into the mouth. The light rays that dissolve into Bodhicitta, arising through the Vajra path, purify the disciple's body, transforming consciousness in an instant into the Great Supreme Heruka, emerging from the space, and sitting in front of oneself, on a fully endowed throne of lotus, moon disc, and mandala, generating faith. The nature of all dharmas, the three mandalas abide completely without mixture.
【English Translation】 In this state, the Samadhi (concentration) that is maintained without effort, distraction, or abandonment, through the logic of awakened wisdom, the nature of mind appears as not being anything, and without ceasing in anything. Appearance and emptiness are inseparable, and only this, experienced inexpressibly, is seeing oneself face to face. Its symbol is the Vajra (diamond scepter) or lamp of reason arising from Om (藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：Om，漢語字面意思：嗡). Granting the empowerment: Om (藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：Om，漢語字面意思：嗡)! From the unborn realm of Dharma itself, one who has received the empowerment of mind, the power of great wisdom and awareness, bestows the logic of realizing the meaning of mind. Om (藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：Om，漢語字面意思：嗡) Prajna Dipam Abhisincha Hum (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：Hum，漢語字面意思：吽)! In the essence of Dharma, the heart is naturally as it is, placing the mind of practice without fabrication, this is the ultimate Bodhicitta (awakened mind), in a state of non-conceptualization. Thus, without clinging, for sentient beings who are like illusions, the power of compassion and awareness appears unceasingly, this is the relative Bodhicitta, believing to have obtained the ability to control the three realms. Its symbol is the mandala of the sun and moon arising from Ah (藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：Ah，漢語字面意思：阿). Granting the empowerment: Ah (藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：Ah，漢語字面意思：阿)! Free from all signs of action, the Bodhicitta (awakened mind) abides effortlessly, with the great bliss of great compassion, bestows control over all three realms. Ah (藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：Ah，漢語字面意思：阿) Ma Chakra Abhi Hum (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：Hum，漢語字面意思：吽)! In the self-awareness of the union of emptiness and compassion, appearing as letters, believing to have perfected the Samadhi (concentration) of the cause. Granting the letters: The five poisons are purified in their place, for the sake of obtaining the five wisdoms, this supreme empowerment of the wheel of letters, bestows it into the hands of the one who has received the empowerment. Om (藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：Om，漢語字面意思：嗡) Hum (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：Hum，漢語字面意思：吽) Tram (藏文：ཏྲཱཾ，梵文天城體：त्राम्，梵文羅馬擬音：Tram，漢語字面意思：幢) Hrih (藏文：ཧྲཱིཿ，梵文天城體：ह्रीः，梵文羅馬擬音：Hrih，漢語字面意思：舍) Ah (藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：Ah，漢語字面意思：阿) Varna Chakra Abhisincha Hum (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：Hum，漢語字面意思：吽)! Subduing the coarseness of afflictions, believing to have perfected the benefit of beings in the three realms. Granting the plowshare arising from Hum (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：Hum，漢語字面意思：吽): Hum (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：Hum，漢語字面意思：吽)! All the benefits of beings in the three realms, all are able to be perfected, this supreme empowerment of the symbol, bestows the blazing plowshare. Amogha Siddhi Hala Abhi Hum (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：Hum，漢語字面意思：吽)! The three poisons of attachment, aversion, and ignorance are purified in their place, believing to have spontaneously accomplished the three bodies, perfecting the Samadhi (concentration) of the one Mudra (seal). Granting the three skull cups arising from Ah (藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：Ah，漢語字面意思：阿), filled with red liquid: Uprooting the three poisons from their depths, these three forms of the great symbol Gau, filled with great red liquid, bestows them into the hands of the one who has received the empowerment. Om (藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：Om，漢語字面意思：嗡) Trika Pala Abhi Hum (藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：Hum，漢語字面意思：吽)! Cutting through the conceptual thoughts of Samsara (cyclic existence), believing to have obtained the ability to transform all appearances into the deity of union. Granting the weapon arising from Ha (藏文：ཧཱ，梵文天城體：ह，梵文羅馬擬音：Ha，漢語字面意思：哈): For the sake of liberating the three realms, bestowing the supreme great empowerment, the Katara and other weapons, bestows them into the hands of the one who has received the empowerment. Om (藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：Om，漢語字面意思：嗡) Sha
【English Translation】 Although one may freely enjoy the desired qualities of the five senses, one should also be skilled in means and devoted to perfecting the practice of close relationships. Entrusting the lotus arising from 'པཾ' (Tibetan, Devanagari paṃ, Romanized Sanskrit pam, lotus), no matter how one engages in the dharmas of samsara, one will not be stained by faults. This is the great seal of the symbol: bestowing the pure lotus. oṃ padma abhi (Tibetan, Devanagari oṃ padma abhi, Romanized Sanskrit om padma abhi, Om Lotus, Empowerment). Because the four activities are spontaneously accomplished, one should be devoted to obtaining the ability to accomplish the benefit of whatever tames beings. Entrusting the wooden staff arising from 'ཧཱཾ' (Tibetan, Devanagari hāṃ, Romanized Sanskrit ham, emptiness), all actions are perfected. This is the great symbol of the supreme empowerment: bestowing the great wooden staff to the one who has received empowerment. tira daṇḍa abhi (Tibetan, Devanagari tira daṇḍa abhi, Romanized Sanskrit tira danda abhi, Wooden Staff, Empowerment). Thinking that through non-dual means and wisdom, one obtains the unerring nature of reality and the meaning of non-duality. Entrusting the snake lasso arising from 'ཧཱུྃ་ཨ་' (Tibetan, Devanagari hūṃ a, Romanized Sanskrit hum a, Hum A), uniting inseparably with the consort, realizing the meaning of the nature of reality and non-duality. This is the lasso of entwined black snakes, bestowing it to the one who has received empowerment. advaya abhi (Tibetan, Devanagari advaya abhi, Romanized Sanskrit advaya abhi, Non-duality, Empowerment). Devoted to obtaining the empowerment of the symbol of non-dual union, the goddesses of the three natures. Entrusting the blessed vidyā, the wisdom mother of secret union, the immaculate and pure goddess, adorned with signs and exceedingly beautiful, bestowing her to the one who has received empowerment. dhārī prajñā abhi (Tibetan, Devanagari dhārī prajñā abhi, Romanized Sanskrit dhari prajna abhi, Wisdom Woman, Empowerment). Having obtained the empowerment of outer and inner practice, becoming the great master of all, thinking of offering the desired enjoyments. Entrusting the desirable qualities arising from 'ཨོཾ' (Tibetan, Devanagari oṃ, Romanized Sanskrit om, Om), the great king who has received empowerment, because he is the master of all, bestowing all musical instruments, fragrances, foods, and the five desirable qualities, as well as all close enjoyments and ornaments. sarva kāma guṇa abhi (Tibetan, Devanagari sarva kāma guṇa abhi, Romanized Sanskrit sarva kama guna abhi, All Desirable Qualities, Empowerment). Visualizing the peaceful and wrathful deities, the appearance of two sparks arising from one spark, dissolving from the crown of the head, thereby obtaining the empowerment to accomplish the activities of the deities of the mandala. Gathering the cakras and placing them on the crown of the head, for you, the king of practice, in order to obtain the empowerment of practice, practicing Vajrasattva and so forth, requesting all the victorious ones, bestowing the deities to be accomplished. Heruka, glorious great supreme one, from the twenty-four places of duality, arise sixty-four blood drinkers, surrounded by the retinue of commitment, bestowing the complete empowerment of the secret mandala of the charnel ground, with its main deities and retinue. Mantra ending: abhiṣiñca hūṃ (Tibetan, Devanagari abhiṣiñca hūṃ, Romanized Sanskrit abhishinca hum, Anoint Hum). Because of entrusting all common and uncommon, as well as special, substances for practice, both general and specific, one obtains the power of the activities of practice and great practice.
【English Translation】 Generate devotion to mastering the vast realms. Gather the necessary ritual substances and hand them over. Adornments such as the diadem and crown, the five elixirs and vajra bell, the phurba and rasayana, the rosary, white mustard seeds, butter lamp, small drum, three robes, skull garland, snake, garuda wings, fire pyre, three types of unguents, glorious offerings, empowerment offerings, crescent moon, jaggery, auspicious and pure cloths, arrow, banner, sword, mirror, colored threads, representations of body, speech, and mind. For you, the king of practitioners, in order to gain power in the practice, all the victorious ones, such as Vajrasattva, will perform the practice, and all practices, such as Vajra longevity and medicine, should be accomplished. All ritual substances will be given. Sarva Siddhi Abhiṣiñca Hūṃ (藏文：སརྦ་སིདྡྷི་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ，梵文天城體：सर्व सिद्धि अभिषिञ्च हुं，梵文羅馬擬音：sarva siddhi abhiṣiñca hūṃ，all accomplishment, empower, hūṃ) Offer symbols representing body, speech, mind, qualities, and activities. Furthermore, the ritual supports for the body, speech, mind, qualities, and activities of the guru, yidam, dakini, dharmapala, and so forth, will be given. Guru Deva Ḍākinī Dharma Pāla Abhiṣiñca Hūṃ (藏文：གུ་རུ་དེ་བ་ཌཱ་ཀི་ནཱི་དྷརྨ་པཱ་ལ་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ，梵文天城體：गुरु देव डाकिनी धर्म पाल अभिषिञ्च हुं，梵文羅馬擬音：guru deva ḍākinī dharma pāla abhiṣiñca hūṃ，guru, deva, ḍākinī, dharma pāla, empower, hūṃ) As a symbol of being inseparable from the Buddha, bestow a name like Vajra Destroyer of Maras. Imagine that the Tathagatas residing in the sky together with the master also bestow the Vajra name. Hand over the vajra: Because you are one with all the victorious Buddhas and the empowered one, the empowerment of the Vidyadhara Vajra Power, the Vajra name, is bestowed. Deva Advaya Abhiṣiñca Hūṃ (藏文：དེ་བ་ཨ་དྭ་ཡ་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ，梵文天城體：देव अद्वय अभिषिञ्च हुं，梵文羅馬擬音：deva advaya abhiṣiñca hūṃ，deva, non-dual, empower, hūṃ) Thus, in the mandala of special practice, you have obtained the thirteen rivers of the renowned practice empowerment. Primarily, you have washed away karmic obscurations and subtle impurities of the body, and you have the authority to listen, explain, and practice the profound generation stage of the Anuyoga tradition and the common completion stage. Ultimately, you have been made capable of realizing the second path, the yoga of great bliss, and the non-learning path, the Vajra body. The fourth is the empowerment of the complete secret river. To request the fourth empowerment of the complete secret river, offer a mandala. Imagine offering a consort with auspicious signs as a gift, and repeat this supplication: Glorious and perfect master of all Buddhas, Vajra Master, please consider me. Treasure of the wish-fulfilling jewel, may it be revealed today. (Repeat three times) Next is the empowerment of the complete river to be bestowed, which has two parts. First, bestowing the empowerment of conventional bodhicitta on the body, which also has two parts: First, the secret empowerment: Imagine that the sun and moon bodhicitta of the guru Heruka in union is placed on the tongue,
【English Translation】 When he arrives there, by purifying the concepts of karma and habitual tendencies, he aspires to experience the clear, empty, non-dualistic nature of mind, and the non-elaborate wisdom of ultimate reality. Hūṃ! Great bliss, bodhicitta, fulfilling all, red and white, supreme bodhicitta, placed upon the tongue of the empowered one. Aha! mahā sukha ho! Let him taste the nectar. Second, wisdom-jnana: By uniting with the consort given by the lama, he aspires to transform the nature of mind into ultimate clear light, and to manifest as the play of great bliss wisdom. In the center of the dharma source symbolizing the father and mother's space and secret, the eight-petaled vajra is given, marked with. Hūṃ! The empowerment of non-dual bodhicitta, bestowed upon you who have received empowerment. Ultimate and conventional, co-emergent, may it become self-born great wisdom! Aha! mahā sukha ho! The second time is to bestow the empowerment of ultimate bodhicitta upon the mind: symbolized by the bliss-emptiness illusion born from the wisdom mother, when he looks at its own essence, the nature of the three mandalas being inseparable, the inexpressible co-emergent, which is Suchness, the union of body and wisdom is the nature of the great bliss empowerment. Let him abide in it. Ho! Secret wisdom and wisdom, and the empowerment of inseparable great bliss, the un sought great bodhicitta, with the power of great wisdom, subduing all dharmas as illusion, is the empowerment of great perfection, regardless of substance, word, person, even if the conventional empowerment is not obtained, if the empowerment of mind is obtained in the dharma, then all victorious vidyadharas, and all the powerful rulers of the three realms, will bestow upon him the supreme empowerment. Aha! mahā sukha ho! Thus, the three rivers of complete secret empowerment are obtained in the mandala of conventional and ultimate bodhicitta. Wash away the obscurations of affliction, knowledge, and habitual tendencies, and the stains of the three drops of speech, mind, and transference. Have the authority to hear, speak, and practice the profound practices of the Anu self-tradition. Ultimately, become fortunate to realize the yoga of the third path of spontaneous accomplishment, and the non-learning path of speech, mind, and wisdom vajra. The subsequent order: When they have completed the basis of empowerment in these ways, as the final support, they offer a mandala to request the auspicious, immortal life empowerment spoken of in the Root Tantra Vajra Array, the All-Encompassing Awareness. Repeat this prayer: Glorious, complete Buddha nature, with compassion, consider.
【English Translation】 Furthermore, please bestow the great nectar of empowerment. (Recite three times) After that, because the disciple is to be visualized as a deity and to increase lifespan, please focus in this way: Light radiates from the guru's heart, Impure conceptual thoughts are purified into the expanse. From within emptiness, in an instant, A precious throne supported by peacocks, upon a lotus, sun, and moon stacked on top of each other, Āḥ (藏文：ཨཱཾཿ，梵文天城體：आः，梵文羅馬擬音：āḥ，漢語字面意思：Ah)! Limitless appearances are white, holding a red lotus and a vase of longevity, embracing the white-clad mother, complete with ornaments, blazing with light, in the heart center, within a sun and moon gau box, the life essence, a clear red bindu blazes, from which radiates light. The lifespan and merit of samsara and nirvana, the vessel and essence, the splendor, wisdom, and glory are gathered, and dissolve into the life essence itself. Wave the arrow banner, invoking and sending forth longevity. The longevity deities filling the sky, bestowing empowerment with vases of longevity, from the auspicious emblems of the vase deities, sun and moon, falls the red and clear nectar of immortality, dissolving into the life essence, blazing with splendor, light filling the body, obtaining the empowerment of longevity. Raising the longevity vase: Hrīḥ (藏文：ཧྲཱིཿ，梵文天城體：ह्रीः，梵文羅馬擬音：hrīḥ，漢語字面意思：Hrih)! In the supreme realm of longevity in the west, in the pure land of the lotus empowerment, Loving and Wise Amitayus, in the precious auspicious emblem of the heart, in the gau box of sun and moon light, the bodhicitta Ā (藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：āḥ，漢語字面意思：Ah) blazes, that supreme longevity, red and clear, blazing, radiates to the fortunate son of the lineage, with a display blazing through the nine pores, adding splendor to the core of the citta. Dripping the vase water on the five places of the head: Oṃ Vajra Āyuṣe Abhiṣiñca Hūṃ (藏文：ཨཱཾ་བཛྲ་ཨཱ་ཡུ་ཥེ་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ༔，梵文天城體：ओँ वज्र आयुषे अभिषिञ्च हुं，梵文羅馬擬音：oṃ vajra āyuṣe abhiṣiñca hūṃ，漢語字面意思：Om, Vajra, Longevity, Consecrate, Hum)!, Oṃ Vajra Āyuṣe Abhiṣiñca Hūṃ (藏文：ཨཱོྃ་བཛྲ་ཨཱ་ཡུ་ཥེ་ཨ་བྷི༴，梵文天城體：ओँ वज्र आयुषे अभिषिञ्च हुं，梵文羅馬擬音：oṃ vajra āyuṣe abhiṣiñca hūṃ，漢語字面意思：Om, Vajra, Longevity, Consecrate, Hum)!, Svā Vajra Āyuṣe Abhiṣiñca Hūṃ (藏文：སྭཱ་བཛྲ་ཨཱ་ཡུ་ཥེ་ཨ་བྷི༴，梵文天城體：स्वाहा वज्र आयुषे अभिषिञ्च हुं，梵文羅馬擬音：svāhā vajra āyuṣe abhiṣiñca hūṃ，漢語字面意思：Svaha, Vajra, Longevity, Consecrate, Hum)!, Hūṃ Vajra Āyuṣe Abhiṣiñca Hūṃ (藏文：ཧཱུྃ་བཛྲ་ཨཱ་ཡུ་ཥེ་ཨ༴，梵文天城體：हुं वज्र आयुषे अभिषिञ्च हुं，梵文羅馬擬音：hūṃ vajra āyuṣe abhiṣiñca hūṃ，漢語字面意思：Hum, Vajra, Longevity, Consecrate, Hum)! Hrāṃ Vajra Āyuṣe Abhiṣiñca Hūṃ (藏文：ཧཱཾ་བཛྲ་ཨཱ་ཡུ་ཥེ་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ༔，梵文天城體：ह्रां वज्र आयुषे अभिषिञ्च हुं，梵文羅馬擬音：hrāṃ vajra āyuṣe abhiṣiñca hūṃ，漢語字面意思：Hram, Vajra, Longevity, Consecrate, Hum)! Then the concealment of longevity: Thus, by bestowing the empowerment of longevity, the object of empowerment and the longevity and merit bestowed, the wisdom of the three kayas, the expanse and awareness, are inseparable from the nature of bodhicitta, and are not other than the innate. Hrīḥ (藏文：ཧྲཱིཿ，梵文天城體：ह्रीः，梵文羅馬擬音：hrīḥ，漢語字面意思：Hrih)! The essence of longevity is the three continuums, the essence of life is the immeasurable palace, in the center of the blazing mandala, the red Ā (藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：āḥ，漢語字面意思：Ah) radiates light, establishing the deathless life, which is the unchanging Yungdrung. By concealing longevity in the dharmata expanse, even if the Buddhas of the three times rise as enemies, it cannot be grasped or shown. Then, to increase longevity, please meditate in this way: From the innate nature of immortality, in the heart of the longevity lord, the great mandala of the moon-shaped empowerment, Hayagriva yab-yum with the crossed vajra, and inside the protection of the vase-holders, on top of the eight-cornered precious auspicious emblem, from above and below the gau box of sun and moon, in the center of the crossed vajra.
【現代漢語翻譯】 總攝：以『ra tse zer thag』（名稱）束縛，在『嘎烏』（護身符盒）燃燒的中心，『古雅』（秘密）金剛杵，在彩色的中心是嗡（藏文：ༀ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：圓滿）、阿（藏文：ཨཱཿ，梵文天城體：आ，梵文羅馬擬音：āḥ，漢語字面意思：生起）、吽（藏文：ཧཱུྃ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，漢語字面意思：摧破），紅色光芒燃燒並增長。勃隆（藏文：བྷྲཱུྃ，梵文天城體：भ्रूं，梵文羅馬擬音：bhrūṃ，漢語字面意思：種子字）。菩提心的『阿』（藏文：ཨཱཿ，梵文天城體：आ，梵文羅馬擬音：āḥ，漢語字面意思：生起）命，隱藏在無生法界中，最後以七印封印。 首先是身、語、意的印，第二是鎮壓的十字印，第三是駿馬吉祥印，第四是珍寶吉祥寶瓶印，第五是黃金『古雅』（秘密）印，第六是紅色月牙印，第七是日月『嘎烏』（護身符盒）印。由於七印依次封印，任何人也無法超越。』這樣說著，每一個都放在心間作為金剛十字，並說吉祥語。如此，對有緣的持明者你們授予不死長壽灌頂，成為不壞的金剛壽命，不變的雍仲，不滅的勝幢，獲得不死壽命的成就。』這樣說。 上師和壇城本尊，以及諸佛菩薩，都說吉祥的真實語。用手撒下花雨，生起未生的灌頂智慧，使已生的更加穩固和增長。以『耶達瑪』（緣起咒）和口中所說的偈頌開始，詳細地說吉祥語。通過這些，在廣大金剛佈置、噶舉法海壇城中，灌頂的次第，包括最後的長壽灌頂，都圓滿完成。而且，經文中說：『進入大集會壇城，獲得灌頂的那些人，如果誓言沒有破損，無論上師還是弟子，都無疑會生於奧明大集會剎土。』因為金剛語是不虛妄的，所以要以極大的信心和喜悅來做，並且要想到盡力學習總的、特別的、以及額外的誓言守護，然後重複這些：上師金剛國王，以信心和恭敬心，如您所教導的，身語意三門努力接受。』三次。觀想上師將腳放在頭頂上，『從今天起，你就是我的金剛薩埵，如我所教導的，你必須去做。』如此，如灌頂傳承和成就口訣中所說，圓滿完成，爲了感謝恩德，獻上曼扎。』獻上廣大的曼扎。
【English Translation】 Summary: Bound by 'ra tse zer thag' (name), in the center of the burning 'Gawa' (amulet box), the 'Guhya' (secret) Vajra, in the center of the color is Om (藏文：ༀ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：圓滿), Ah (藏文：ཨཱཿ，梵文天城體：आ，梵文羅馬擬音：āḥ，漢語字面意思：生起), Hum (藏文：ཧཱུྃ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，漢語字面意思：摧破), the red light burns and grows. Bhrum (藏文：བྷྲཱུྃ，梵文天城體：भ्रूं，梵文羅馬擬音：bhrūṃ，漢語字面意思：種子字). The 'Ah' (藏文：ཨཱཿ，梵文天城體：आ，梵文羅馬擬音：āḥ，漢語字面意思：生起) life of Bodhicitta, hidden in the unborn Dharmadhatu, is finally sealed with seven seals. First is the seal of body, speech, and mind, second is the suppressing cross seal, third is the auspicious horse seal, fourth is the precious auspicious vase seal, fifth is the golden 'Guhya' (secret) seal, sixth is the red crescent seal, seventh is the sun and moon 'Gawa' (amulet box) seal. Because the seven seals are sealed in order, no one can surpass them.' Saying this, each one is placed in the heart as a Vajra cross, and auspicious words are said. Thus, to you fortunate Vidyadharas, I bestow the initiation of immortal life, becoming the indestructible Vajra life, the unchanging Yungdrung, the undying victory banner, and gaining power over the accomplishment of immortal life.' Thus it is said. The Guru and the Mandala deities, as well as all the Buddhas and Bodhisattvas, speak auspicious words of truth. By scattering a rain of flowers with their hands, they generate the ungenerated wisdom of initiation, and make the generated more stable and growing. Starting with 'Ye Dharma' (the Pratītyasamutpāda Gāthā) and the verses spoken from the mouth, say auspicious words in detail. Through these, in the vast Vajra arrangement, the Kagyü Dharma Ocean Mandala, the order of initiation, including the final longevity initiation, is perfectly completed. Moreover, it is said in the scriptures: 'Those who enter the great assembly Mandala and receive initiation, if the vows are not broken, whether Guru or disciple, will undoubtedly be born in the pure land of the great assembly of Ogmin.' Because the Vajra words are not false, do it with great faith and joy, and think of learning as much as possible the general, special, and extra vows of protection, and then repeat these: 'Guru Vajra King, with faith and reverence, as you have taught, I will diligently accept with body, speech, and mind.' Three times. Visualize the Guru placing his feet on your head, 'From today onwards, you are my Vajrasattva, as I have taught, you must do it.' Thus, as it is said in the initiation lineage and accomplishment instructions, it is perfectly completed, and in order to thank you for your kindness, offer a Mandala.' Offer the vast Mandala.
【現代漢語翻譯】 獻上。再次，用意識獲取所有關於身體、財富和財產的事物，以不執著的心奉獻，並重復以下內容：孩子和妻子，珍貴的財富，身體和所有財富都獻上。上師金剛阿阇黎，請接受我的身體。像這樣，以正確的方式進入偉大的秘密決定之乘，是無與倫比的善根。爲了獲得遍知一切的果位，以完全清凈的奉獻來擴充套件它。並通過此門，祈願成就自他無盡的利益。以『以此功德』等奉獻和祈願來擴充套件，然後解散弟子。 後續次第： 第三，後續儀軌是：按照修法，進行會供輪，並向噶瑪巴（bKa' gTer）的護法神獻朵瑪。在完成懺悔文（chad mdo）和護持教法者（bstan skyong）后，重新佈置供品或補充並加持。以普賢供云（kun bzang）、洗足水（zhabs bsil）、四交替供（bzhi bsnol）、藥供（sman gtor）和血供（rakta）來供養，並以讚頌來讚美。唸誦百字明和請求寬恕。對於卷軸畫，進行智慧尊者安住（ye shes pa brtan bzhugs）和誓言輪的收放、分配和身體保護。以共同和不共同的奉獻祈願以及吉祥語來圓滿結束。雖然伏藏法非常廣泛且數量眾多，但之前沒有獨立的儀軌。這篇總結根本經的蓮師口訣，堪比烏曇婆羅花的榮耀。與此相關的善行，如塵埃般多的眾生，在奧明凈土（og min）大會的壇城中，愿成為法界與智慧雙運的大樂，成為救度的慈悲之主。這也是化身大伏藏師親自加持，併爲了滿足其子和母親的願望，由持明者丹尼林巴（'chi med bstan gnyis gling pa）在希瓦郭提（shrii de bii ko Ti）的寂靜處所作，愿吉祥增上！
【English Translation】 Offer. Again, with the mind take all things pertaining to body, wealth, and possessions, and offer them without attachment, repeating after me: Children and wives, precious wealth, body and all possessions I offer. Guru Vajra Acharya, please accept my body. Thus, entering properly into the Great Secret Definitive Vehicle is the supreme root of virtue. In order to attain the state of knowing all things, expand it with a completely pure dedication. And through this door, may I accomplish the infinite benefit of myself and others. Expand with dedications and aspirations such as 'By this merit,' and then dismiss the disciples. The Subsequent Order: Third, the subsequent ritual is: According to the sadhana, perform the tsok offering, and offer torma to the Dharma protectors of Kama and Terma. After completing the Chad Mdo and the protectors of the teachings, rearrange the offerings or replenish and bless them. Offer with Samantabhadra's cloud offerings (kun bzang), foot-washing water (zhabs bsil), the four-fold offering (bzhi bsnol), medicine torma (sman gtor), and rakta, and praise with praises. Recite the Hundred Syllable Mantra and ask for forgiveness. For the painted scroll, perform the abiding of the wisdom beings (ye shes pa brtan bzhugs) and the gathering and dispersing, distribution, and body protection of the samaya wheel. Conclude fully with common and uncommon dedication prayers and auspicious words. Although the terma teachings are vast and numerous, there has not been a self-standing ritual before. This Padmasambhava's oral instruction, which summarizes the root tantra, rivals the glory of the Udumbara flower. By the virtue associated with this, may beings as numerous as grains of dust in the realms, in the mandala of the great gathering of Akanishta, become the great bliss of the union of space and wisdom, the very lord of compassion who liberates. This was also blessed by the great incarnate terton himself, and in order to fulfill the wishes of his son and mother, it was done by Achime Tennyi Lingpa at the solitary place of Shri Devi Koti. May virtue and auspiciousness increase!
