English
Therefore, through "Om Vajra Krodha Arya Achala Hum," visualize the Achala holding a green-black sword guarding the gate. Then, in order to remove obstacles, visualize the master as appearing as Wrathful Vajra, from whose heart and all pores rains down immeasurable burning wrathful weapons, thereby expelling, frightening, and destroying all obstructing demons and evil guides that hinder the purification of obscurations, and purifying them in the fierce taming and purifying mandala. Hum Hum Hum Vishva Vajra Krodha Jwala Mandala Phat! Hala Hala Ram! Thus, with incense and music, expel the obstacles with a fierce demeanor. Visualize the two wrathful gatekeepers and all the emanated wrathful hosts dissolving into the student's body, so that all parts of the body are filled with subtle particles of wrathful deities. The actual purification of obscurations is as follows: From the Hum at the master's heart, the three syllables Ram, Yam, and Kham emanate. The fire of wisdom transforms into wind and water. All the sins, obscurations, afflictions, habitual tendencies, bad fortune, and inauspicious things accumulated since beginningless time are burned, purified, destroyed, and become invisible. Ta Kem Ta Kem Phat! Hala Hala Ram! Tisna Tisna Kham! Krodha Krodha Yam! Thus purify the obscurations. Again, the rays of light from the Hum at the master's heart purify the student's mind and the body and speech arising from it. From the nature of the sphere of light free from grasping and being grasped, recite "Om Vajrasattva Ah," and visualize Vajrasattva appearing as white, with one face and two arms, holding a vajra and bell. With the blessed inner offering, say "Om Ah Hum," and make dots at the three places. The crown is the white Om syllable located on the moon. The throat is the red Ah syllable located on the lotus. The heart is the blue Hum syllable located on the sun. The master touches the three places with the vajra mudra, and from the three syllables emanate white, red, and blue rays of light. Invoke the body, speech, and mind vajra deities of all the Buddhas. Visualize them dissolving into the syllables at the student's three places, completely merging, and sealed by Vairochana, Amitabha, and Akshobhya. Touching with the mudra, recite "Om Sarva Tathagata Maha Kaya Vajra Svabhava Atmako Ham." Likewise
Chinese
语和心，由此身语意三，加持一切佛的身语意为金刚。结拳，念诵“班匝 嘎瓦 匝 惹恰 吽”，从顶轮的吽字融化的光，使身体的一切部分都变成金刚的微尘，无论如何都无法摧毁，被金刚的盔甲束缚。这样净化违缘罪障并生起为本尊后，现在观察顺缘成就的征兆，分为两种。第一，丢弃牙木：清扫净化。从空性中，由吽字生起的牙木，具足相好，成为具有观察成就征兆能力之物。念诵“嗡 阿 哲哈 桑瓦达尼 吽 啪”，并给予。将它执于虚空印中，像咀嚼和拖动牙木一样，观想所有罪障都被呕吐出来。面向东方吐出诅咒，念诵“嗡 班匝 哈萨 哈”，毫不犹豫地丢弃。此时，如果顶端的花指向上面，则获得殊胜成就；指向四方，则获得息等四种事业的成就；指向四隅，则获得宝瓶等微小成就；指向下方，则获得地下成就。如此授记。如果掉在后面，则重新来过。第二，通过梦境观察，分为加行、正行、后行三个阶段。加行也分为三个阶段。第一，为了使梦境清晰而饮用漱口水：在海螺杯的漱口水中念诵“吽 维格南达 哲 啪”。将漱口水倒入掌中三次，饮用并将其余部分扔到身后。念诵“嗡 萨瓦 效达亚 吽 啪”，并饮用。第二，为了守护梦境的障碍，分为两种。系臂绳：清扫净化。从空性中，由吽字生起的金刚丝线，具有三个金刚结，成为具有守护障碍能力之物。从本尊的胸口发出智慧丝线，班匝 萨玛匝 匝 吽 班 霍，融入无二。念诵“吽 维格南达 哲 啪”，并将其系在男性的左臂和女性的右臂上绕两圈。洒上事业瓶之水，并用金刚十字交加封印，念诵“嗡 班匝 惹恰 惹恰 吽 啪”。给予橛：清扫净化。从空性中，由吽字生起的殊胜之子，上部忿怒
English
Speech and mind, thereby the three doors of body, speech, and mind of all Buddhas are blessed into Vajra. Make a fist and recite, "Vajra Kawa Chira Raksha Hum." The light dissolving from the Hum at the crown of the head transforms all parts of the body into minute particles of Vajra, making it indestructible and bound by Vajra armor. Having purified obstacles and obscurations and generated the deity in this way, now examine the signs of favorable conditions and accomplishments, which are twofold. First, discarding the tooth-stick: cleanse and purify. From emptiness, the tooth-stick arises from Hum, complete with characteristics, becoming endowed with the power to examine the signs of accomplishment. Recite "Om Ah Jihva Samvartani Hum Phet" while giving it. Hold it in the expanse of space, pretending to chew and drag the tooth-stick, visualizing all obscurations being vomited out. Face east and cast away curses, reciting "Om Vajra Hasa Ha," discarding it without hesitation. At that time, if the flower at the tip points upwards, it indicates supreme accomplishment. If it points to the four directions, it indicates the accomplishment of the four activities of pacifying, etc. If it points to the four intermediate directions, it indicates subtle accomplishments such as a good vase. If it points downwards, it indicates the accomplishment of subterranean achievements. Thus prophesied. If it falls backward, repeat the process. Second, examining through dreams, there are three stages: preparation, main part, and conclusion. The preparation also has three stages. First, pouring a mouthful of water to clarify dreams: recite "Hum Vignanta Krit Phet" over the rinsing water in a conch shell. Pour the rinsing water into the palm three times, drink it, and throw the remainder behind you. Recite "Om Sarva Shodhaya Hum Phet" and drink. Second, to protect against obstacles in dreams, there are two methods. Tying an arm-thread: cleanse and purify. From emptiness, the Vajra thread arises from Hum, complete with three Vajra knots, becoming endowed with the power to protect against obstacles. From the heart of the deity of preparation, a wisdom thread emanates, Vajra Samaja, Jah Hum Bam Hoh, dissolving into non-duality. Recite "Hum Vignanta Krit Phet" while tying it twice around the left arm of a male and the right arm of a female. Sprinkle water from the activity vase and seal it with a crossed Vajra, reciting "Om Vajra Raksha Raksha Hum Phet." Giving a phurba: cleanse and purify. From emptiness, the supreme son arises from Hum, the upper part wrathful
Chinese
拉麦普巴燃 জ্বল 的形象，具有守护障碍的能力。智慧尊者，班杂萨玛扎，扎 吽 班 霍，融为一体。嗡 班杂 吉利 吉拉亚 萨瓦 维格南 班 吽 啪。如此念诵并布施。第三，为了不做噩梦而布施吉祥草：清洗。从空性中，由吽和 धी 产生的青绿色吉祥草，根部和尖端未受损，具有不做噩梦的能力。嗡 阿 धी 吽 梭哈。如此念诵，小者为了枕头之用布施于右手，大者为了坐垫之用布施于左手。然后，为了此时增添乐趣，讲述灌顶的基础，请仔细聆听。其中，在雪域藏地的新旧密法中，绒宗·曲吉桑布说道：宁玛派密法比新派殊胜之处有六个。哪六个呢？施主、处所、译师和，供养、所依、法之殊胜而超胜。如是说。以六个殊胜之处超越新派的，即是宁玛派密法。其中又分为远传经教、近传伏藏、深奥净相等三种传承。此处，按照早期经教，拉杰·兰钦波的观点，雪域藏地有四大灌顶之河流降临。哪四大河流呢？次第乘之河流，各自传承之源流的河流，以及印度的灌顶河流，和西藏的灌顶河流的说法。第一，次第乘之河流是：总的九乘灌顶诀窍在《大圆满》中宣说，以及分为生圆满三种的九乘灌顶，在分别的教言中，以圆满经部的形式授予的两种教言。第二，各自传承之源流的河流分为五个部分来讲述：莲花生大师的弟子香达嘎尔巴传给贤的幻化和套索灌顶教言，班智达多杰扎巴传给多杰扎巴的三秘密部灌顶教言，吽嘎拉传给南宁的吉祥胜乐和董哲灌顶教言，班钦 贝玛拉米扎传给娘罗
English
May the form of Lamae Phurba, blazing, possess the power to protect against obstacles. Wisdom being, Vajra Samaja, Ja Hum Bam Hoh, become one. Om Vajra Kili Kilaya Sarva Vighnan Bam Hum Phet. Thus reciting, bestow. Third, to bestow kusha for not having nightmares: cleanse. From emptiness, may the blue-green kusha, born from Hum and Dhi, with undamaged roots and tips, possess the power to prevent nightmares. Om Ah Dhi Hum Svaha. Thus reciting, bestow the small one on the right hand for the purpose of a pillow, and the large one on the left for the purpose of a mat. Then, in order to generate joy at this time, it is good to speak of the basis of empowerment, please listen carefully. Among them, in the land of Tibet, in the two new and old tantras, Rongzom Chokyi Zangpo said: The Nyingma tantras have six superiorities over the new ones. What are the six? Patron, place, translator, offering, support, and the greatness of the Dharma are superior. As it is said. The Nyingma tantra, which surpasses the new ones with six superiorities. Among them, there are three traditions: the distant transmission of Kama, the near transmission of Terma, and the profound Dagnang. Here, according to the early Kama, according to the view of Lhaje Lanchenpo, it is said that four great rivers of empowerment descended in the land of Tibet. What are the four rivers? The river of the order of vehicles, the river of the source of each lineage, and the Indian river of empowerment, and the Tibetan river of empowerment. First, the river of the order of vehicles is: the general empowerment of the nine vehicles is explained in the Great Perfection, and the empowerment of the nine vehicles, divided into three stages of generation and completion, is bestowed in the form of a complete scripture in the separate teachings. Second, the river of the source of each lineage is explained in five parts: the empowerment teachings of illusion and lasso transmitted from Shantagarbha, the disciple of the great master Padmasambhava, to Gshen; the empowerment teachings of the three secret sections transmitted from Pandit Dorje Zhapa to Dorje Drakpa; the empowerment teachings of glorious Yangdak and Dongtruk transmitted from Humkara to Namnying; the
Chinese
邬波、口传和口诀的灌顶传承方式。从大学者桑结桑瓦传至阿阇黎曼殊室利的瑜伽外续部的灌顶传承方式。据说，这五条河流都传给了聂氏日王的家族。第三，关于印度灌顶河流的著名方式，也分为四个部分：本尊神灌顶后获得，大学者嘎饶多吉。通过传承标志的灌顶而获得，伟大的国王匝。通过智慧力量的灌顶而获得，大学者莲花生。通过善知识的灌顶而获得，大学者毗玛拉米扎，这四位。第四，关于西藏灌顶河流的著名方式也有四种：邬金的莲花生大师，班钦毗玛拉米扎，努南开酿波，以及嘉姆玉扎酿波这四位为聂罗益西勋努灌顶。如是总说。此处，当下的主题是汇集经部的灌顶河流在人神之境如何流传的开端。如经文所说：胜者菩萨瑜伽士，意理耳传至何处。如是，胜者意传：至尊普贤王如来，传给五部补处圣士，其又传给三族佛子。如是说：法王必将甚深密意传与补处。二者，持明以明传，分二：首先，传于非人：三族佛子将教法传于天、龙、夜叉三者，一切皆成菩萨种姓，继承佛陀之血脉。二者，传于人与非人：如是说：我从此隐没后，十二年时，于三天处所著名之，教法之精要殊胜者，赡洲东方之边隅，具缘种姓之人，名为国王匝者，先前瑞相显现，于名为猛烈者之顶端，友伴之劣身菩萨，于楞伽之主等，金刚手显现。如是说，导师释迦牟尼
English
The system of empowerment transmission of Upadesha, Lung, and oral instructions. The empowerment transmission of Yoga Tantra, which was transmitted from the great teacher Sangye Sangwa to Acharya Manjushri. It is said that all five rivers were bestowed upon the Gyos Nyima's royal family. Third, regarding the famous ways of the Indian empowerment river, it is also divided into four parts: The great teacher Garab Dorje obtained it after being empowered by the Yidam deity. The great king Dza obtained it through the empowerment of the lineage symbol. The great teacher Padmasambhava obtained it through the empowerment of the power of knowledge. The great teacher Vimalamitra obtained it through the empowerment of the virtuous spiritual friend, these four. Fourth, regarding the famous ways of the Tibetan empowerment river, there are also four: The master Padmasambhava of Oddiyana, the great scholar Vimalamitra, Nub Namkhai Nyingpo, and Gyalmo Yudra Nyingpo, these four empowered Nyak Lotsawa Yeshe Zhonnu. Thus, generally speaking. Here, the present topic is the beginning of how the empowerment river of the Compendium Sutra is known in the realm of gods and humans. As it is said in the scripture: "Victorious Bodhisattvas, yogis, the meaning is transmitted by ear, to where it reaches." Thus, the transmission of the Victorious One's intention: The Supreme Samantabhadra, transmitted it to the five types of regent sons, who then transmitted it to the three families of Bodhisattvas. As it is said: "The Dharma King will surely transmit the secret intention to the regent." Secondly, the transmission of Vidyadhara through knowledge is divided into two: First, the transmission to non-humans: The three families of Bodhisattvas taught the Dharma to the three: gods, nagas, and yakshas, all of whom became holders of the Bodhisattva lineage and successors to the Buddha's lineage. Secondly, the transmission to both humans and non-humans: As it is said: "After I disappear from here, in twelve years, in the three famous abodes of the gods, the essence of the Dharma, the supreme one, in the eastern border of Jambudvipa, the fortunate person of noble lineage, named King Dza, will have a premonitory vision, at the summit of the one called Fierce, the inferior-bodied Bodhisattva companion, to the lord of Lanka and others, Vajrapani will appear." As it is said, the teacher Shakyamuni