Chinese
མས་ཀྱི་是根本堕罪如捉兔。 违背其教令则转为他，必定如是，以眼怒视，是为第三。 舍弃慈爱则转为第四，菩提心若极度衰退，则亦转为箭矢。 第六是诽谤成就之宗派，高山亦然，不成熟者施予秘密。 蕴聚烦恼则转为龙，再次第九，于清净之法不清净。 因之慈爱与名等分离，给予安乐而分别执着，偏颇且猛烈。 对清净有情说其过失，胜于舍弃获得誓言之太阳。 诋毁一切女性，必定转为不净，安住于金刚乘者们。 如是说。为求上部灌顶之义而祈请： 摧毁一切障碍者， 时轮（藏文，梵文天城体，Kālacakra，梵文罗马拟音，Kālacakra，时轮）您我敬礼。 圆满无上不变之乐， 智慧身您我顶礼。 空性大悲无二别， 菩提心是不变者。 以彼灌顶于我等， 怙主今赐予恩德。 连同子与妻等， 我乃恒时您之仆。 乃至菩提精藏间， 我无其他救护者。 如是向上部总祈请。嗡嗡 般若 乌巴雅 约 嘎拉夏 阿比色嘎 麦达 达当 吽 吽 啪特。（藏文，梵文天城体，Oṃ oṃ prajñā upāyoḥ kalaśa abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ，梵文罗马拟音，Oṃ oṃ prajñā upāyoḥ kalaśa abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ，嗡 嗡 智慧 方便 瓶 灌顶 予我 赐予 吽 吽 啪特。） 以清醒状态之净治宝瓶灌顶， 灌顶比丘金刚持者， 以幻化网显现证菩提， 愿得果位第八地。 嗡 阿 般若 乌巴雅 约 咕雅 阿比色嘎 麦达 达当 吽 吽 啪特。（藏文，梵文天城体，Oṃ āḥ prajñā upāyo guhya abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ，梵文罗马拟音，Oṃ āḥ prajñā upāyo guhya abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ，嗡 阿 智慧 方便 秘密 灌顶 予我 赐予 吽 吽 啪特。） 品尝甘露菩提心，得见秘密坛城。 以梦境状态之净治秘密灌顶， 灌顶比丘金刚持者， 以二十相显现证菩提， 愿得果位第九地。 嗡 吽 般若 乌巴雅 约 瓦日ra 萨埵 毕释瓦 玛达ra 欧 般若 嘉纳 阿比色嘎 麦达 达当 吽 吽 啪特。（藏文，梵文天城体，Oṃ hūṃ prajñā upāyo vajrasattva viśvamātaro prajñājñāna abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ，梵文罗马拟音，Oṃ hūṃ prajñā upāyo vajrasattva viśvamātaro prajñājñāna abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ，嗡 吽 智慧 方便 金刚萨埵 宇宙之母 智慧智 灌顶 予我 赐予 吽 吽 啪特。） 得受手印与双运之不变乐。 嗡 嘉纳 布扎 阿努ra 埵 斯瓦 巴瓦 阿玛 郭 昂。（藏文，梵文天城体，Oṃ jñānapūja anurakto svabhāva ātmako'haṃ，梵文罗马拟音，Oṃ jñānapūja anurakto svabhāva ātmako'haṃ，嗡 智供 随喜 自性 我 自性。） 以此净治深眠状态之第三灌顶， 灌顶长老金刚持者，
English
The root downfall of Mas kyi is like catching a rabbit. Going beyond that command will definitely change to something else, and being angry with the eyes is the third. Abandoning love becomes the fourth, and if the bodhicitta greatly diminishes, it also turns into an arrow. The sixth is to slander the accomplished tenets, even mountains, and to give secrets to the immature. Aggregating afflictions turns into a dragon, and again the ninth, whatever is impure in pure dharma. Love as a cause and separation from names, etc., giving happiness and conceptualizing, biased and violent. Speaking ill of pure beings is worse than abandoning the sun of obtaining vows. Defaming all women will definitely turn into impurity, those who abide in the Vajrayana. Thus it is said. Praying for the meaning of the higher empowerment: To the one who has destroyed all obscurations, To you, the Wheel of Time (Tibetan, Sanskrit Devanagari, Kālacakra, Romanized Sanskrit, Kālacakra, Wheel of Time), I bow down. Filled with supreme unchanging bliss, To the wisdom body, I prostrate. Emptiness and compassion are inseparable, The bodhicitta is unchanging. By that empowerment, to me, Protector, now bestow your grace. Together with children and wives, etc., I am always your servant. Until the essence of enlightenment, I have no other refuge. Thus, a general prayer is made to the higher empowerment. Oṃ oṃ prajñā upāyoḥ kalaśa abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ. (Tibetan, Sanskrit Devanagari, Oṃ oṃ prajñā upāyoḥ kalaśa abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ, Romanized Sanskrit, Oṃ oṃ prajñā upāyoḥ kalaśa abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ, Om Om Wisdom Method Vase Empowerment To me Grant Hūṃ Hūṃ Phaṭ.) By the vase empowerment that purifies the waking state, Having empowered the ordained Vajra Holder, Manifestly awakening through the net of illusion, May the fruit, the eighth ground, be attained. Oṃ āḥ prajñā upāyo guhya abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ. (Tibetan, Sanskrit Devanagari, Oṃ āḥ prajñā upāyo guhya abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ, Romanized Sanskrit, Oṃ āḥ prajñā upāyo guhya abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ, Om Ah Wisdom Method Secret Empowerment To me Grant Hūṃ Hūṃ Phaṭ.) Tasting the nectar of bodhicitta, may the secret mandala be seen. By the secret empowerment that purifies the dream state, Having empowered the monk Vajra Holder, Manifestly awakening through twenty aspects, May the fruit, the ninth ground, be attained. Oṃ hūṃ prajñā upāyo vajrasattva viśvamātaro prajñājñāna abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ. (Tibetan, Sanskrit Devanagari, Oṃ hūṃ prajñā upāyo vajrasattva viśvamātaro prajñājñāna abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ, Romanized Sanskrit, Oṃ hūṃ prajñā upāyo vajrasattva viśvamātaro prajñājñāna abhiṣekaṃ me dadataṃ hūṃ hūṃ phaṭ, Om Hum Wisdom Method Vajrasattva Universal Mother Wisdom Knowledge Empowerment To me Grant Hum Hum Phat.) May the unchanging bliss of hand-holding and dual practice be experienced. Oṃ jñānapūja anurakto svabhāva ātmako'haṃ. (Tibetan, Sanskrit Devanagari, Oṃ jñānapūja anurakto svabhāva ātmako'haṃ, Romanized Sanskrit, Oṃ jñānapūja anurakto svabhāva ātmako'haṃ, Om Wisdom Puja Delightful Self-Nature I Self.) By this third empowerment that purifies the deep sleep state, Having empowered the elder Vajra Holder,
Chinese
以五者现前证菩提，愿获果位方与猛尊地。祈请世尊赐予我灌顶之殊胜恩德。三遍。离欲第一贪著大，光芒万千炽燃之光，金刚圆满成佛处，持诵佛陀所说之法，具足一切相而无相，十六半半持明点，无分无分之超越者，持四禅定之顶峰。嗡 霍ḥ 般若 方便 自性 金刚 萨埵 大 印 智 灌顶 予我 嗡 阿 吽 霍ḥ 啪ṭ。无事物则无修习，修习非是修习本身，如是事物与非事物，修习无有对境也。以此贪执分别之境净化之第四者，灌顶众生之大主，刹那之间现前证菩提，愿获果位十二地。之后立誓言：自此之时起，乃至菩提之精藏，佛陀以及菩提心，舍弃具德上师您之后，其他上师梦中亦，舍弃生命亦不依止。此外亦如是三时中，无有欺诳尽己力，身语意三者，于主尊前供养之。之后是：主尊如何开示等，为报答恩德之供养曼扎，从今起等语，以十一灌顶之入主，仅以三摩地之门而领受之。之后若不做瑜伽母百族之供养，则以 嗡 阿 吽 舍ḥ 啪ṭ 净治朵玛起，至祈请诸部多之轮离去之间，如仪轨中所出而作朵玛仪轨，若做轮之供养等，亦于此时做，彼等之末尾做后行仪轨。若做瑜伽母百族之供养，则六部之朵玛仪轨亦于其旁加入，同时完成则善。瑜伽母三十七尊供养，与瑜伽母六十四尊供养，亦因各自供养仪轨不同之故，六部与三十七与六十四等，非一者之支分而定须另一者
English
May I attain perfect enlightenment through the five, and may I obtain the fruit, direction, and the land of the wrathful one. Please, Bhagavan, grant me the kindness of empowering me. Three times. First, detachment, great attachment. Light of various colors blazing. The place of Vajra's perfect enlightenment. Holding the Dharma spoken by the Buddha. Possessing all aspects and yet without aspects. Sixteen and a half holding bindu. The one without parts, transcending parts. Holding the peak of the fourth meditation. Om Hoḥ Prajñā Upāya Ātmakaṃ Vajrasattva Mahāmudrā Jñāna Ābhiṣekaṃ Me Prayaccha Om Āḥ Hūṃ Hoḥ Phaṭ. Without things, there is no meditation. Meditation is not meditation itself. Thus, because of things and non-things, meditation has no object. With this fourth purifier of attachment and conceptual states, empowering the great lord of beings, may I attain perfect enlightenment in a single moment, and may I obtain the twelve bhumis of fruition. Then, taking the vows: From this time onwards, until the essence of enlightenment, Buddha and Bodhicitta, having abandoned you, glorious Lama, even in dreams, I will not rely on other Lamas, even at the cost of my life. Furthermore, in the same way, in the three times, without deceit, to the best of my ability, these three, body, speech, and mind, I will offer before the chief one. Then the subsequent actions: How the chief one has commanded, etc. As an offering of gratitude for the kindness, a mandala, and reciting "Starting from today," etc., receiving the empowerment of the eleven empowerments through the door of mere samadhi. Then, if one does not perform the offering of the hundred families of yoginis, from cleansing the torma with Om Ah Hum Hrih Phat, until requesting the departure of the wheels of the bhutas, perform the torma ritual as it appears in the sadhana. If one performs the mandala offering, etc., it is also done at this time, and at the end of those, perform the subsequent ritual. If one performs the offering of the hundred families of yoginis, it is good to combine the torma ritual of the six classes with it and accomplish them simultaneously. The offering of the thirty-seven yoginis and the offering of the sixty-four yoginis are also different because each has a different offering ritual. The six classes, thirty-seven, and sixty-four, etc., are not necessarily one part of the other.
Chinese
不需要排版。然而，同时供养三十七尊瑜伽母和六十四尊瑜伽母，被称为供养百族瑜伽母，会成为一个独立的供养仪轨。六部朵玛仪轨虽然不是供养瑜伽母的支分，但因为是曼荼罗修供的组成部分，所以是必须的。如果与百族一起供养，则能圆满方便智慧诸尊，并且对于成办一切事业有强大的力量，所以是非常好的。对此，如果有三十七尊瑜伽母或百族坛城的唐卡等，则陈设。如果没有，则绘制第五个圆形曼荼罗，或者在一个曼荼罗上布置三十七尊本尊和四个颅骨组成的堆积。在其外围的八个方向上，分别布置九个一组的堆积，或者在每个圆形谷物曼荼罗上布置一个堆积。如果有三十七尊或百族的擦擦，则妥善陈设。或者，将后者布置在单独的曼荼罗上，做成两个曼荼罗也可以。那时，在其中央绘制法生，或者布置一个大的堆积。一般来说，百族的布置方式有两种坛城，一个坛城布置三十七尊，另一个坛城中央布置时轮金刚或金刚萨埵，八个方向上如语轮一般布置八部母续本尊及其明妃，以及六十四尊瑜伽母。还有一种方式是，在单门殿的门内布置三十七尊瑜伽母，在周围布置六十四尊瑜伽母。还有一种方式是，在三十七尊的坛城上，在语轮的八部母续本尊的周围，用八个一组的八个来围绕。这些也并非不可行。然而，在此处，如以下所说，将宫殿做成内外两层，便于观修和实践。这样一来，虽然需要观修两遍八瑜伽母，但因为本体相同，所以与百族的数量不矛盾。八大方便本尊是顺带产生的，类似于尸陀林中的本尊。因此，在语轮的每个轮辐上布置九个本尊，无论是唐卡还是
English
No typesetting is required. However, offering both the thirty-seven yoginis and the sixty-four yoginis simultaneously is known as offering the hundred-family yoginis, and it becomes a separate offering ritual. Although the six-section Torma ritual is not a branch of offering the yoginis, it is necessary as part of the Mandala accomplishment offering. If offered together with the hundred families, it is excellent because it completes the deities of skillful means and wisdom, and it has great power to accomplish all activities. For this, if there is a thangka or similar representation of the thirty-seven yoginis or the hundred-family mandala, then display it. If not, then draw the fifth circular mandala, or arrange a collection of thirty-seven deities and four skulls on one mandala. On the outside of that, in the eight directions, arrange a collection of nine each, or arrange one collection on each circular grain mandala. If there are tsakalis of the thirty-seven families or the hundred families, then display them well. Alternatively, this latter can be arranged on a separate mandala, making two mandalas. At that time, draw a Dharma source in the center of that, or arrange a large collection. In general, there are two ways to arrange the hundred families: by making two mandalas, one with thirty-seven deities and the other with Kalachakra or Vajrasattva in the center, and in the eight directions, like the speech wheel, arranging the eight mother tantra deities with their consorts, and the sixty-four yoginis. There is also one way to arrange the thirty-seven yoginis inside the single-door palace, and the sixty-four yoginis around the perimeter. There is also a way to surround the thirty-seven mandala with eight groups of eight around the eight mother tantra deities of the speech wheel. These are not unacceptable either. However, here, as will be explained below, it is easy to meditate on and practice by making the palace with two inner and outer levels. In this way, although it is necessary to meditate on the eight yoginis twice, since the essence is the same, it does not contradict the number of the hundred families. The eight great skillful means deities are incidental, like the deities dwelling in the charnel ground. Therefore, arranging nine deities on each spoke of the speech wheel, whether it is a thangka or