Chinese
开启秘密之门时，以手印致敬！以标志加持，以装饰精美装点！降临加持，致敬并再次立誓！祈求成就，进行供养和忏悔！完成事业之链！如是说，开启秘密之门时，以手印致敬！为所有上师和弟子加持标志，展示美好的衣饰，将加持降临于坛城。行队列之礼和仪轨之礼后，安坐于座垫之上，立誓并祈求成就，进行供养和忏悔等。正行是修持正文，其中说：生起禅定，迎请自性！次第供养无二之供品！修持诵咒和四种修法！以空性之语作足赞之供养！六时之中寻求事业之链和会供！六时之中进行供养仪轨！六时之中遣除障碍和过失！如是说，修持多少日的坛城，即是日修之仪轨次第。事业之初导等，先行事业正行之前行。正行即是日夜六时之中，生起寂怒本尊之誓言坛城，迎请自性智慧之坛城，将誓言和智慧合二为一而作供养。开启念诵室，以三种明观念诵。以四种次第修持念诵和修法之正行。在法会结束时，以空性之语，如神之足般供养和赞颂。会供，供养，降伏过失等，也都是在六时法会结束时进行。第五，其中说：七日之末，上师进入！次第获得四种成就！以第一轮念诵激发意愿！中间进行火供和供养！最后进行要点导入！送神并融入祈愿文！如是说，七日修法圆满之末，上师亲自进入坛城，从本尊和物品中获得成就。其中从本尊处获得有四种，第一是激发成就之念诵：开启念诵室，从前方生起处收摄成就之光芒，仅仅融入自身而念诵。第二是火供：为了增长或控制所修之成就，进行息增怀诛中任何一种火供。第三是导入要点：其中说：激发成就之次第等。
English
Homage with mudras when opening the secret door! Bestow marks and adorn well with ornaments! Bestow blessings, pay homage and make vows again! Pray for accomplishments, make offerings and confess! Complete the chain of activities! Thus, homage with mudras when opening the secret door! Bestow marks upon all the masters and disciples, display fine garments and ornaments, and bestow blessings upon the mandala. After performing the row prostrations and ritual prostrations, sit on the cushion, make vows and pray for accomplishments, and perform offerings and confessions, etc. The main practice is to straighten the text of the activity, which says: Generate samadhi and invite self-nature! Offer non-dual offerings in order! Straighten the four types of recitation, mantra repetition, approach, and accomplishment! Make offerings with empty verses and foot verses! Seek the chain of activities and gathering offerings in the six times! Perform the ritual of offering and fulfilling in the six times! Avert obstacles and faults in the six times! Thus, the mandala of how many days of practice is the order of the daily ritual. Leading the activity, etc., the preliminaries of the activity text go first as appropriate. The main practice is to generate the mandala of the commitment of peaceful and wrathful deities in the six times of day and night, invite the mandala of self-nature wisdom, and make offerings by making the commitment and wisdom non-dual. Open the recitation room and recite the mantra with the three clarities. Straighten the text of approach and accomplishment with the four types of activity sequence. At the end of the session, offer and praise with empty verses as the deity's foot verse. Gathering offerings, fulfilling, and subduing faults are also done at the end of all six sessions. Fifth, it says: At the end of seven days, the master enters! Obtain the four types of accomplishments in order! Inspire the heart commitment with the first round of recitation! Perform fire offerings and offerings in between! Finally, introduce the key points! Send away and merge the prayer flags! Thus, at the end of the seven days of practice, the master himself enters the mandala and obtains accomplishments from the deities and substances. Among them, there are four ways to obtain from the deities. The first is the recitation to inspire accomplishment: Open the recitation room, gather the rays of accomplishment from the front generation, and recite only by merging them into oneself. The second is the fire offering: In order to increase or control the accomplishment to be achieved, perform any of the pacifying, increasing, powerful, or wrathful fire offerings. The third is the introduction of key points: It says: The sequence of inspiring accomplishments, etc.
Chinese
一般劝请和要点劝请，亲近劝请的次第是这样。如《修法纲要》中所述，一般劝请、要点劝请、亲近劝请等。我认为，这里的“一般”和“要点劝请”两者的念诵词序互换是否更合适，这是我的想法。第四，送走并做了祭祀文书后融入，拉杰阿、拉杰擦、色敦三者的仪轨不同。这里，如格蓝钦波多吉沃，按照色敦的仪轨，以寂怒上下调伏的方式，从忿怒坛城中获得明木的成就。之后，从物中取成就，其中说：“花朵抛洒与甘露之，成就如法而取之。吉祥食物寿之成就，从月形灌顶之量中，说吉祥语并分五份，如是语之词句皆说。”因此，向坛城抛洒花朵后，取药的成就。之后，从灯、寿命和杂物、吉祥的物品中取成就，并以说吉祥语来使其稳固。后续仪轨的物品分为五份等，在灌顶的最后进行。如是语的念诵，拉杰格蓝是灌顶之后做的，擦隆巴这里也做，这是俄的零散事业中所说的。第六，其中说：“父母交合所生之心，与本尊无别之，上师成就者安住于此，令弟子入秘密坛城。”因此，修法中最重要的就是从成就母的虚空中取成就。上师为了自己，以父母交合的近因取成就后，为了他人的利益，将弟子们放入方便智慧嬉戏的光芒中，在虚空中修习成天神，因此是放入秘密坛城。第二，所灌顶之灌顶，其中说：“修法灌顶十三以事业灌，此乃声名之河流的事业。”如是说。其中，修法灌顶根本十三是，从灌顶意义分别中说：“于彼等一切行持修法之，修法之灌顶而灌顶。第一，给予智慧明觉之心领悟之论证，第二，给予慈悲象征灌顶日月之坛城，第三，圆满利他之犁铧
English
Generally urging and urging on key points, the order of close urging is like this. As stated in the "Compendium of Practice," there are general urging, urging on key points, and close urging. I think, would it be more appropriate to exchange the order of recitation for the "general" and "urging on key points" here? This is my thought. Fourth, sending away and performing the offering document, then dissolving. The rituals of Lhaje Nga, Lhaje Tsa, and Sekton are different. Here, like Glen Chenpo Dorje Wo, according to the Sekton's ritual, the accomplishment of the clear wood is obtained from the wrathful mandala in the manner of subduing the peaceful and wrathful above and below. Then, taking accomplishment from substances, it says: "Flowers are scattered and nectar, accomplishment is taken properly. Auspicious food and life accomplishment, from the measure of the crescent moon empowerment, say auspicious words and divide into five parts, say all the words of the Rulu." Therefore, after scattering flowers on the mandala, take the accomplishment of medicine. Then, take accomplishment from the lamp, life and miscellaneous items, and auspicious objects, and stabilize them by saying auspicious words. Dividing the items of the subsequent ritual into five parts, etc., is done at the end of the empowerment. The recitation of Rulu, Lhaje Glen does it after the empowerment, and Tsalungpa also does it here, as stated in Ngo's miscellaneous activities. Sixth, it says: "The mind arising from the union of father and mother, inseparable from the deity, the master achiever dwells here, placing the disciples in the secret mandala." Therefore, the most important thing in practice is to take accomplishment from the space of the accomplishment mother. After the master takes accomplishment for himself through the close cause of the union of father and mother, for the benefit of others, he puts the disciples into the light of the play of skillful means and wisdom, cultivates them into deities in space, and therefore places them in the secret mandala. Second, the empowerment to be conferred, it says: "The thirteen practice empowerments are conferred by action, this is the activity of the river of fame." Thus it is said. Among them, the thirteen root practice empowerments are, from the distinction of the meaning of empowerment: "For all those who practice these, the practice empowerments are conferred. First, giving the reasoning of understanding the mind of wisdom and knowledge, second, giving the compassion symbol empowerment of the mandala of the sun and moon, third, the plowshare of fulfilling the benefit of others.
Chinese
给予火焰。第四，给予驱除三种毒素的三种嘎乌。第五，给予救度三有的卡塔拉兵器。第六，给予无垢清净的莲花。第七，给予圆满诸事业的提拉手杖。第八，给予无二交合的黑蛇串。第九，是秘密智慧天女。第十，给予掌控一切的五种欲妙。第十一，给予成就之王坛城主尊。第十二，给予成就一切的全部成就物。第十三，给予无二的明点名字灌顶。如是。将其分为一百一十五支分，是这样的：以前的导师们以外部和内部的两条河流使共同的弟子成熟，将成就秘密的两条河流每隔一段时间放入，如同为特殊的弟子单独进行一样。在共同者的角度，以隐喻的方式广泛阐释灌顶意义的文献传承中，也出现或多或少和词语不尽相同的情况。在此，分类方式是克珠云丹多吉巴所著的释论中：第四，嘎乌的灌顶有三种；第五，兵器的灌顶有六种；第十，欲妙的灌顶有五种；第十一，成就之王的灌顶有五种；第十二，全部成就物的灌顶有八十八种，剩余的八种各有一种，总共加起来有一百一十五支分。关于全部成就物的灌顶的这个章节，在佐钦桑珠多吉的手写本中广泛阐释灌顶意义时说：第十二，授予一切成就物的灌顶，真实尸林坛和金刚橛物，甘露宫殿大乐灌顶。如是。在卓敦华丹扎的手稿中：第十一、第十二，成就次第，金刚寿命和意成就药等，过去和世间的一切成就，主尊和成就方法全部授予。如果详细说，那是不可思议无法言说的。如是。在根本续中：金刚寿命和药等，一切成就都成就，这样，全部成就物都给予。这段的注释，在约尔格年居士的手稿中：还有金刚橛甘露等。
English
Giving the flame. Fourth, giving the three Gaus that dispel the three poisons. Fifth, giving the Katar weapon that saves the three realms. Sixth, giving the immaculate pure lotus. Seventh, giving the Tira staff that perfects all actions. Eighth, giving the inseparable intertwined black snake string. Ninth, is the secret wisdom goddess. Tenth, giving the five objects of desire that control everything. Eleventh, giving the main deity of the mandala, the king of accomplishment. Twelfth, giving all the accomplishment substances that accomplish everything. Thirteenth, giving the empowerment of the name of the non-dual Thigle. Thus it is. Dividing it into one hundred and fifteen branches is like this: The previous teachers matured the common disciples with the two rivers of outer and inner, and put the two rivers of accomplishment and secret every other time, just like doing it separately for special disciples. From the perspective of the commoners, in the textual traditions that widely explain the meaning of empowerment through metaphors, there are also cases where there are more or less and different words. Here, the classification method is in the commentary written by Khedrup Yungton Dorje Pal: Fourth, there are three empowerments of Gau; fifth, there are six empowerments of weapons; tenth, there are five empowerments of objects of desire; eleventh, there are five empowerments of the king of accomplishment; twelfth, there are eighty-eight empowerments of all accomplishment substances, and the remaining eight each have one, totaling one hundred and fifteen branches. Regarding this chapter on the empowerment of all accomplishment substances, in the handwriting of Dzogchen Sangdub Dorje, when widely explaining the meaning of empowerment, it says: Twelfth, empower all accomplishment substances, the true charnel ground mandala and Vajrakila substances, nectar palace great bliss empowerment. Thus it is. In the manuscript of Droton Palden Drak: Eleventh and twelfth, the order of accomplishment, Vajra life and mind accomplishment medicine, etc., all past and worldly accomplishments, the main deity and all methods of accomplishment are bestowed. If you say it in detail, it is inconceivable and cannot be said enough. Thus it is. In the root tantra: Vajra life and medicine, etc., accomplish all accomplishments, in this way, all accomplishment substances are given. The commentary on this section, in the handwriting of Yol Gewa Nyen: Also Vajrakila nectar, etc.
Chinese
仅有“赐予灌顶”等语句，但源自祖尔哈姆姐妹传承的两种灌顶仪轨合二为一的传承，通过滋养和收集散落的部分，形成了现在的仪轨形式。若依此计算，则有通过引导师的小仪轨所赐予的十五种共同的修法物品，十种非共同的修法物品和乐器。特殊的修法物品分为共同和不共同两种。共同的有：吉祥食子、灌顶食子、明木的月牙、匝嘎达、吉祥净瓶、清净天物瓶、箭、剑、镜子、四根金刚橛，每种四个，共十六个。彩线、尸陀林的装饰品、身像颅骨、语像颅骨、意像金刚杵和铃、秘密的小鼓、腿骨号、念珠等。不共同的修法物品有：阎魔敌的门牌、马头金刚的门牌、真实之灯、大胜甘露、金刚童子的近修橛和界橛，共十种。母神的食子、血、傲慢者的朵玛、药供、猛咒的息增怀诛火供四种。红朵玛、空咒、掘坑、渔网、镇压橛等。持明的朵玛和药供、长寿宝瓶和长寿酒等，总计八十八种。像这样，在此处也赐予了各个修法部的修法物品的灌顶。正如努钦所说：“大会聚集之坛城中，为使法乘聚集灌顶聚，大修坛城得汇聚故，文殊身像莲花语，正知心和甘露橛，母神供赞猛咒等，是为缘起持明八，长寿乃是共同补。门牌内外驱敌魔，物圆灯油甘露药，界橛镇压近修橛，母血誓愿令满足，世间供塔猛咒朵，持明朵玛药供物，如是宣说如是行。”第四，作为大修的支分，赐予圆满的秘密灌顶，即是圆满的河流。在《灌顶义集》中说：“于圆满阿底瑜伽，以秘密灌顶之水行。”