English
In the past, in this realm of desire, there was a Brahmin named 'Holder of Conch Rosary,' who was learned in the five sciences. He had a king's son as a student. When this student had completed all his studies, he thought, 'Now, above me, the only one who speaks of knowledge is just this teacher. I must not let him go above me.' Thinking thus, he committed many inappropriate and terrible deeds against his teacher. The teacher, knowing that his student, the king's son, was acting out of jealousy, angrily cursed him. Due to this action, both of them fell into the lower realms and suffered greatly. At that time, the Buddhas, thinking that the time had come to tame them, emanated from the blessings of Samantabhadra as glorious Vajrasattva and taught them the confession of repentance and the hundred-syllable mantra, causing them to remember their past habits and karmic results, and to generate strong remorse. Through the blessings of Vairochana, the Lord of Secrets was manifested, bestowing outer, inner, and secret empowerments. The bodhicitta sprouts of the Brahmin and the king's son, which had withered, were revived, and they united with the innate bodhicitta, gradually abiding in the state of vidyadhara through effort. How did this extraordinary method of purifying downfalls spread in the human realm? Twenty-eight years after the passing of the Sage, the Lord of Secrets, on the summit of Mount Rimala, turned the wheel of Dharma for the five lineages of beings. Through this blessing, King Ja saw seven dream omens and a rain of pustaka texts actually fell. From within that, the chapter 'Elephant's Rampage' was extracted, and this Kalpa Dum-bu Tantra was taught by King Ja to Kukkuraja. Then, in succession, Humkara, Buddhasamgupta, Prahasati, Brahmin Surya, Acharya Padma, Vimalamitra, and others propagated it in India. Then, in this land of Tibet, Vimalamitra taught it to Jñanakumara. Then, in succession, Sogpo Lhapal, Nub Sangye Yeshe, Dru Lekdron, Zhu-ton Zhonnu Nyingpo, Se Sonam Shakya, Zur Shakya Jungne, Zur Chung Sherab Drakpa, Sangdak Dro Phukpa Shakya Senge, up to Vidyadhara Trinle Lhundrup.
Chinese
或者通过绕道，大宝上师接受了口传；或者从毗玛拉（Vimalamitra）到娘定增桑波，再到瑟·洛哲旺修等心髓传承；或者毗玛拉对梅隆多杰所说的近传，甚为稀有，这些都是从传承历史的角度来说的。从那之中产生的诀窍，也将原本就清净的观想集合，显现为本尊的自性，以誓言坛城作为修持的基础，依靠使之与遍空果位智慧坛城无别的方法，内为五蕴依处的忏悔；依靠手印的运用说明，外为哀悔之语的忏悔；依靠四圆满忏罪积资会供等外在资具的忏悔；与自入相关联，依靠空行母朵玛的灌顶和明智的威力灌顶，密为菩提心之忏悔。如是忏悔的稀有方法有四种。为了共同成就这一切，通过各自本尊的明咒念诵来策励心续，与事业坛城本尊们的慈悲光芒的放出和收摄相结合，念诵系于百字明尾部的恶趣清净事业咒语，这是清净罪障的殊胜方法。灌顶的次第有两种，此处是正当其时的灌顶。正如所说：灌顶坛城先导，金刚持所说。因此，灌顶也具有坛城先导。坛城的体性是：在《心滴》中说：于七境中取其精，布置圆满即彼性。因此，布置圆满显现为本尊的轮涅。词义是：从梵语曼荼罗（Maṇḍala）的声音中，有执持精要或取精要之义；或者也有圆形或环绕之义，故称坛城。分类而言，此处是广说，此为自性坛城，影像增上的三种影像，禅定增上的禅定，菩提心和胜妙积资。如是说了七种，此处所入之坛城即是增上影像之坛城。
English
Or through a detour, the great treasure master received the oral transmission; or from Vimala to Nyang Tingdzin Zangpo, and then to Sö Lodrö Wangchuk, etc., like the Heart Essence lineage; or the extraordinary near lineage spoken by Vimala to Melong Dorje—these are from the perspective of the history of the lineage. The instructions that arise from that also clarify the basis of practice, which is the primordial purity of the assembly of thoughts as the nature of the deity, as the mandala of samaya, and rely on the method of making it inseparable from the all-pervading mandala of fruition wisdom, internally confessing the aggregates as the support; relying on the explanation of hand gestures, externally confessing with words of regret; externally confessing with the accumulation of offerings of material possessions, including the four great fulfillments and the gathering of offerings; and in connection with self-entry, relying on the empowerment of the dakini torma and the empowerment of the power of awareness, secretly confessing the bodhicitta. Thus, there are four extraordinary methods of confession. To accomplish all of this in common, the mindstream is stimulated by reciting the vidya mantras of each deity, and by combining the emission and absorption of the rays of compassion of the deities of the activity mandala, the supreme method of purifying obscurations is to recite the action mantra for purifying negative destinies attached to the end of the hundred-syllable mantra. There are two stages of empowerment, and here the empowerment is timely. As it is said: Empowerment precedes the mandala, spoken by Vajradhara. Therefore, empowerment also has the mandala as a prerequisite. The nature of the mandala is: In the Heart Drop, it says: Take the essence in seven states, whatever arrangement is complete is its nature. Therefore, the arrangement appears complete as the wheel of deities. The definition is: From the sound of the Sanskrit word Mandala, it has the meaning of holding the essence or taking the essence; or it also has the meaning of round or encircling, hence it is called mandala. In terms of classification, here it is explained extensively, this is the nature mandala, the three images of increasing images, the samadhi of increasing samadhi, bodhicitta, and supreme accumulation. Thus, seven types are mentioned, and here the mandala to be entered is the mandala of increasing images.
Chinese
为了授予灌顶，请按如下方式发愿：此地已转变成清净浩瀚的智慧坛城，在此坛城中，作为接受灌顶之对象的上师，实乃种姓与坛城之主，薄伽梵吉祥金刚萨埵本尊。怀着坚定不移的信心和强烈的敬仰之情，双手合掌，手捧鲜花，恳切祈请，并跟随念诵： 唉玛 奇呼 Vajradhara（金刚持）！ 救度众生的怙主，请慈悲护佑我！ 祈请宣说殊胜的灌顶之王！ 此后，我将不隐瞒，不藏匿。 如是念诵三遍。 第三，给予允许： 如是，有缘的持明者们，你们已经发出了祈请，现在请听取给予如愿之允许。 善男子，到这里来！ 种姓之子！ 为了从自身的过失和相似的过失中， 从堕入地狱之处解救出来， 我将给予殊胜的灌顶。 如是说。 之后，让弟子相信业金刚已将其引入坛城之中，并移除遮蔽物。 第四，忏悔： 之后，在上师与坛城主尊无二无别的面前，以忏悔罪业和过失之意，合掌念诵： 唉玛 奇呼 如我一般者， 若将感受恶业之果报， 我以悔恨之心坦白忏悔。 祈请怙主以慈悲救度我！ 如是说。 第五，发菩提心，分为二： 第一，世俗菩提心： 如此，如同虚空般无边无际的众生，本来就是佛，却因无明迷惑的缘故，在看似不存在却令人恐惧的轮回中，恒常承受痛苦的因果。为了将他们安置于无上圆满正等觉之果位， 我将发起殊胜的世俗菩提心，请跟随念诵： 我与无边无际的众生， 虽然本来就是佛， 却因妄念的缘故而流转于轮回， 今发殊胜菩提心。 如是念诵三遍。 第二，胜义菩提心： 如此，为了使自心能够领悟或生起超越二谛双运无别之义，殊胜的胜义菩提
English
For the sake of bestowing empowerment, make the aspiration as follows: This very place has transformed into a vast and pure mandala of wisdom. Within this, the master who is the object of receiving empowerment is none other than the Lord of the lineage and the ocean of mandalas, the Bhagavan glorious Vajrasattva himself. With unwavering faith and intense longing, join your palms together, holding flowers, and earnestly supplicate, repeating after me: Ema kyi hud Vajradhara! Protector of beings, protect me with your compassion! I beseech you to proclaim the supreme king of empowerments! Hereafter, I will not conceal, I will not hide. Repeat this three times. Third, granting permission: Thus, fortunate vidyadharas, since you have made the supplication, it is fitting that you listen to the granting of permission for your wishes. Son, come here, son of the lineage! To save you from falling into the realm of hell through your own faults and similar faults, I will bestow the supreme empowerment. So saying. Afterwards, let the disciple believe that the karma vajra has led him into the mandala, and remove the veil. Fourth, the act of confession: Then, in the presence of the guru and the principal deity of the mandala, who are inseparable, with the intention of confessing sins and transgressions, join your palms and repeat after me: Ema kye hud, such as I, If I am to experience the ripening of bad karma, I confess with regret. May the Protector deliver me with compassion! So saying. Fifth, generating bodhicitta, which has two parts: First, relative bodhicitta: Thus, all sentient beings, as vast as space, are inherently Buddhas, but due to the power of ignorance and delusion, they constantly engage in the cause and effect of suffering in the terrifying realm of samsara, which appears to be non-existent. In order to establish them in the state of unsurpassed perfect enlightenment, I will generate the supreme relative bodhicitta. Repeat after me: I and limitless sentient beings, Although we are inherently Buddhas, Due to the power of conceptualization, we wander in samsara, We generate the supreme bodhicitta. Repeat this three times. Second, ultimate bodhicitta: Thus, in order for one's own mind to realize or give rise to the meaning of the inseparability of the union of the two truths, the supreme ultimate bodhi
Chinese
请跟随念诵此发心文： 唉玛吙，稀有奇妙之法！ 圆满佛陀众生之密藏！ 一切生于无生处， 既生之时亦无生。 唉玛吙，稀有奇妙之法！ 圆满佛陀众生之密藏！ 一切灭于无灭处， 既灭之时亦无灭。 唉玛吙，稀有奇妙之法！ 圆满佛陀众生之密藏！ 一切住于无住处， 既住之时亦无住。 唉玛吙，稀有奇妙之法！ 圆满佛陀众生之密藏！ 一切缘于无缘处， 既缘之时亦无缘。 唉玛吙，稀有奇妙之法！ 圆满佛陀众生之密藏！ 一切行来无行来， 既行来时亦无行来。 如是说。 第六，抛掷鲜花： 先前给予的鲜花，用手掌拿着，虽然说要抛向本来就安住于上师之身的五部坛城，但此处为了容易进入，就观想此曼荼罗的范围安住着五部本尊。 也就是说，除了本体是唯一的智慧之外，显现为主尊和眷属的形象，实际上没有好坏之分，但愿它落在与自己前世业力相关的本尊上，如此想着，跟随念诵： 吽！ 于上师身之坛城中， 抛掷此珍贵之鲜花， 以何等清净之业力， 以慈悲令欢喜之天神， 愿落于彼者之上！ 嗡 扎底 扎哈 吽 (藏文，梵文天城体：ओम् प्रति गृह्ण हुं，梵文罗马拟音：om prati grihna hum，汉语字面意思：嗡，接受，吽)！ 扎底 萨玛雅 斯德旺 (藏文，梵文天城体：प्रति समय स्त्वं，梵文罗马拟音：prati samaya stvam，汉语字面意思：承诺，誓言，你)！ 菩提 资达 萨玛雅 斯当 (藏文，梵文天城体：बोधिस चित्त समय स्तम्，梵文罗马拟音：bodhi citta samaya stam，汉语字面意思：菩提心，誓言，坚定)！ 如是让其抛掷鲜花，确定落在何部之后。 若落在中央，则是金刚部；落在东方，则是如来部；落在南方，则是宝生部；落在西方，则是莲花部；落在北方，则是事业部，确定是哪一部之后。 秘密名称是： 若落在中央，则是金刚心要力，金刚真实力，金刚胜心力，金刚不变力，金刚猛烈力等等。 对于女性来说，如金刚界富力等。 若落在东方，则是金刚身胜力，金刚善逝力，金刚任运成就力，金刚毗卢遮那力等等。 对于女性来说，如如来界富力等。 若落在南方，则是：
English
Please repeat after me this generation of mind: Emaho, wondrous and amazing Dharma! Secret of all perfect Buddhas! All are born from the unborn, In the very act of being born, there is no birth. Emaho, wondrous and amazing Dharma! Secret of all perfect Buddhas! All cease from the unceasing, In the very act of ceasing, there is no cessation. Emaho, wondrous and amazing Dharma! Secret of all perfect Buddhas! All abide from the non-abiding, In the very act of abiding, there is no abiding. Emaho, wondrous and amazing Dharma! Secret of all perfect Buddhas! All are aimed from the non-aimed, In the very act of aiming, there is no aim. Emaho, wondrous and amazing Dharma! Secret of all perfect Buddhas! All go and come from the non-going and non-coming, In the very act of going and coming, there is no going and coming. Thus it is said. Sixth, throwing the flower: The flower that was previously given, held in the palms, although it is said to be thrown at the mandala of the five families that originally resides in the body of the teacher, here, for easy entry, visualize this mandala area as residing with the deities of the five families. That is, apart from the essence being a single wisdom, it appears as the form of the main deity and retinue, but in reality there is no good or bad, may it fall on the deity related to one's past karma, thinking thus, repeat after me: Hum! In the mandala of the teacher's body, By throwing this precious flower, By what pure action, The deity who pleases with compassion, May it fall on that one! Om prati grihna hum (藏文，梵文天城体：ओम् प्रति गृह्ण हुं，梵文罗马拟音：om prati grihna hum，汉语字面意思：嗡，接受，吽)! Prati samaya stvam (藏文，梵文天城体：प्रति समय स्त्वं，梵文罗马拟音：prati samaya stvam，汉语字面意思：承诺，誓言，你)! Bodhi citta samaya stam (藏文，梵文天城体：बोधिस चित्त समय स्तम्，梵文罗马拟音：bodhi citta samaya stam，汉语字面意思：菩提心，誓言，坚定)! Thus, after letting them throw the flower, determine which family it falls on. If it falls in the center, it is the Vajra family; if it falls in the east, it is the Tathagata family; if it falls in the south, it is the Ratna family; if it falls in the west, it is the Padma family; if it falls in the north, it is the Karma family, identify which family it is. The secret names are: If it falls in the center, it is Vajra Essence Power, Vajra True Power, Vajra Supreme Mind Power, Vajra Immutable Power, Vajra Fierce Power, and so on. For women, like Vajra Realm Wealth Power, etc. If it falls in the east, it is Vajra Supreme Body Power, Vajra Sugata Power, Vajra Spontaneous Accomplishment Power, Vajra Vairochana Power, and so on. For women, like Tathagata Realm Wealth Power, etc. If it falls in the south, it is: