Chinese
关于“的”之仪轨是，如同上面所说的第六个步骤是收摄。在第十个明灯仪轨中，为了获得十八位大金刚的悉地，通过六个步骤，首先是迎请：在宫殿的灯火回廊第六处，生起十八位大金刚，伴随着铁钩手印，念诵“金嘎啦哈哈噜噜噜噜比亚”十八遍，并加上“噜噜”。念诵“班杂阿古夏杂杂”，在第九个明灯仪轨上点燃火焰，观想伴随着光芒降临。第二，供养，药供，血供，朵玛等。第三，念诵的催请词是：嗡，十八位大金刚的心中，心咒噜噜……古雅加纳……向外放射……向内汇聚……念诵“金嘎啦哈哈噜噜噜噜比亚”十八遍，并加上“噜噜”。第四，赞颂是：吽，度脱三界的十八位大金刚，在三有之业中毫不阻碍地努力度脱，彻底摧毁被度脱的十方刹土。向大金刚，金刚女眷众顶礼。第五，祈愿是：向十八位大金刚……如同上面所说的第六个步骤是收摄。在第十一个明灯仪轨中，为了获得上方六十位忿怒尊的悉地，通过六个步骤，首先是迎请：在宫殿的灯火回廊第七处，生起六十位忿怒尊，伴随着铁钩手印，念诵“卓达卓地吽”，并加上“噜噜”，念诵六十遍。念诵“班杂阿古夏杂杂”，在第十一个明灯仪轨上点燃火焰，观想伴随着光芒降临。第二，普杂，药供，血供，朵玛三者通过咒语加持。第三，念诵分为两个部分，首先是催请词：嗡，六十位忿怒尊的心中，心咒噜噜……古雅加纳……向外放射……向内汇聚……卓达卓地吽，噜噜……古雅，加上后念诵。第四，赞颂是：世尊，以吽行事业，以威严镇压三地，调伏三界，是智慧本尊之主，以怖畏火焰摧毁恶毒的众群。向忿怒尊们顶礼。第五，祈愿。向六十位忿怒尊祈求悉地……第六个步骤与上面相同，是收摄。在第十二个明灯仪轨中，为了获得四方使者二百四十位的悉地，通过六个步骤，首先是迎请：在宫殿的灯火回廊第八处，东方是惹
English
The ritual of "of" is, like the sixth step mentioned above, the gathering. In the tenth clear lamp ritual, in order to obtain the siddhi of the eighteen great Vajras, through six steps, the first is the invitation: In the sixth place of the palace's lamp corridor, generate the eighteen great Vajras, accompanied by the iron hook mudra, recite "Ging Kara Haha Rulu Rulu Bhyo" eighteen times, and add "Rulu". Recite "Vajra Agusha Jaja", light the fire on the ninth clear lamp ritual, and visualize descending with light. Second, offerings, medicine offerings, blood offerings, Torma, etc. Third, the urging words for recitation are: Om, from the hearts of the eighteen great Vajras, the heart mantra Rulu... Guhya Jnana... radiating outwards... converging inwards... recite "Ging Kara Haha Rulu Rulu Bhyo" eighteen times, and add "Rulu". Fourth, the praise is: Hum, the eighteen great Vajras who liberate the three realms, tirelessly strive to liberate without hindrance in the karma of the three existences, completely destroying the ten directions of the liberated lands. I prostrate to the great Vajra and the Vajra female assembly. Fifth, the prayer is: To the eighteen great Vajras... Like the sixth step mentioned above, the gathering. In the eleventh clear lamp ritual, in order to obtain the siddhi of the sixty wrathful deities of the upper direction, through six steps, the first is the invitation: In the seventh place of the palace's lamp corridor, generate the sixty wrathful deities, accompanied by the iron hook mudra, recite "Trota Troti Hum", and add "Rulu", recite sixty times. Recite "Vajra Agusha Jaja", light the fire on the eleventh clear lamp ritual, and visualize descending with light. Second, Puja, medicine offerings, blood offerings, and Torma are blessed by mantras. Third, the recitation is divided into two parts, the first is the urging words: Om, from the hearts of the sixty wrathful deities, the heart mantra Rulu... Guhya Jnana... radiating outwards... converging inwards... Trota Troti Hum, Rulu... Guhya, add and recite. Fourth, the praise is: Bhagavan, performing activities with Hum, suppressing the three worlds with majesty, subduing the three realms, is the lord of wisdom deities, destroying the groups of evil ones with terrifying flames. I prostrate to the wrathful deities. Fifth, the prayer. Pray for siddhi to the sixty wrathful deities... The sixth step is the same as above, which is gathering. In the twelfth clear lamp ritual, in order to obtain the siddhi of the two hundred and forty messengers of the four directions, through six steps, the first is the invitation: In the eighth place of the palace's lamp corridor, the east is Ra
English
The sixty called "bha na a gu sha dza" are sixty conch messengers. The sixty called "hala hala pasha hum" in the south are sixty iron and gold messengers. The sixty called "gardza gardza spota bam" in the west are sixty rhinoceros hide messengers. The sixty called "patsa patsa ghan dha ho" in the north are sixty turquoise messengers. "Vajra a gu sha dza dza," invite with the iron hook mudra. Light the twelfth clear lamp. Visualize them coming with light. Second, offer with offerings, alcohol, and torma. Third, for recitation, there are two, the first is the urging words: Om, from the hearts of the two hundred and forty messengers, the heart essence rulu... Guhya jnana... radiate outwards... gather inwards... Bha na bha na a gu sha dza. Om rulu hala hala pasha hum. Rulu... Gardza gardza spota bam. Rulu... Patsa patsa ghan dha ho. Rulu... Guhya... Fourth, the praise is: Hum, whose wisdom and compassion pervade the ten directions, whose activity of subduing demons and obstacles is unimpeded. Whatever is done, they listen to commands and quickly accomplish all activities, I prostrate and praise the assembly of messengers of the four directions. Fifth, aspiration. Praying for the accomplishment of the two hundred and forty messengers of the four directions, and so on. Sixth, the gathering is similar. In the thirteenth clear lamp sequence, to obtain the accomplishment of the sixty mothers of the lower direction, the first of the six is the invitation: In the palace lamp, in the ninth corridor, generate the sixty mothers, "mama shara hum." "Vajra a gu sha dza dza," invite with the iron hook mudra. Light the thirteenth clear lamp. Visualize them coming with light from the top of the clear lamp. Second, offer with the mantra of puja, alcohol, and torma. Third, for recitation, there are two, the first is reciting the urging words: Om, from the hearts of the sixty mothers, the heart essence rulu... Guhya jnana... radiate outwards... gather inwards... Mama shara hum. Rulu... Guhya... Fourth, the praise is: Hum, who completely control activity in the empty realm, great mother, queen, mistress of the three realms, great mother, powerful mistress who controls activity, I prostrate to the assembly of sixty mothers... Fifth, the aspiration is: The sutra of praying for the accomplishment of the sixty mothers of the lower direction. And so on. Sixth, the gathering is similar. Then, in the fourteenth clear lamp sequence, to obtain the accomplishment of the wrathful ones, wrathful mothers, subjugation methods, vidyadharas, and skilled ones, also six steps, the first is the invitation.
Chinese
愿吉祥！这是第四灌顶，甚深灌顶之三的九乘次第。 顶礼 गुरु！现在要讲述方法，这又有两种：虚假的灌顶之方法和真实的灌顶之方法。其中，要依靠虚假的结合而进入真实的意义。虚假的灌顶被称为象征的追逐。其中，为了最终的意义，有八种执着方位的补特伽罗：声闻的灌顶、独觉的灌顶、菩萨的灌顶、瑜伽的灌顶、玛哈瑜伽的灌顶、阿努瑜伽的灌顶和阿底瑜伽的灌顶。声闻的灌顶之方法有三种：第一，下根者；第二，中根者；第三，上根者。下根者的修法是：从贪欲的念头中返回，在前额眉间放置一个芥子大小的骨头明点，将意识专注于此。然后，观想它越来越大，身体全部变成骨头的堆积。将心专注于此，这就是修法。这是生起次第。圆满次第是：观想骨头的堆积，以结合的念头，尽自己所能地清晰观想骨头的堆积，并将意识专注于前额眉间的一个骨头明点上，不让它散乱，这就是圆满次第。正如经中所说：近处的四个儿子，在悦意的尸林中，通过观想骷髅来真正地返回，舍弃贪嗔而获得阿罗汉果。中根者是学习气息和努力，将意识专注于气息的出入，观想气息的形状像纺锤或铁匠的风箱一样呼出和吸入。将意识专注于像水晶或肥皂泡一样颜色的气息上，长时间地练习。然后，将意识向内看，不改变它的状态，这就是修法。正如经中所说：因为是轮回的命脉，所以要切断气息的根本。上根者的声闻，要从我执的念头中返回。我是谁？在哪里？从头发尖到脚底，内外三处寻找也找不到。向外寻找也找不到。内外都找不到。看到我和他者都是空性的，就在这种状态中一心一意地修习。正如经中所说：执着于我和我所是外道的错误道路。
English
May it be auspicious! This is the fourth empowerment, the nine vehicles of the three profound empowerments. Namo Guru! Now, the method will be explained, and there are two types: the method of false empowerment and the method of true empowerment. Among them, one should enter the true meaning by relying on false union. The false empowerment is called the pursuit of symbols. Among them, for the ultimate meaning, there are eight types of individuals who hold to positions: the empowerment of the Shravaka, the empowerment of the Pratyekabuddha, the empowerment of the Bodhisattva, the empowerment of Yoga, the empowerment of Maha Yoga, the empowerment of Anu Yoga, and the empowerment of Ati Yoga. There are three methods for the empowerment of the Shravaka: first, the lowest faculty; second, the intermediate faculty; and third, the highest faculty. The meditation for the lowest faculty is: reversing the mind of desire, placing a bone bindu the size of a mustard seed at the eyebrow center, and focusing awareness on it. Then, visualizing it becoming larger and larger, with the entire body becoming a pile of bones. Focusing the mind on that, that is meditation. This is the generation stage. The completion stage is: visualizing the pile of bones, with the mind of union, visualizing the pile of bones as clearly as one can, and holding the awareness on the single bone bindu at the eyebrow center, without letting it scatter, that is the completion stage. As it is said in the tantra: The four sons nearby, in the delightful charnel ground, by truly reversing the view of skeletons, abandoning attachment and aversion, attain Arhatship. The intermediate faculty is to learn about life force and effort, focusing awareness on the outgoing and incoming breath, visualizing the shape of the breath like a spindle or a blacksmith's bellows being exhaled and inhaled. Focusing awareness on the breath, which is the color of crystal or a soap bubble, and practicing for a long time. Then, looking inward with awareness, without changing its state, that is meditation. As it is said in the tantra: Because it is the life force of samsara, the root of the breath should be cut. The Shravaka of the highest faculty reverses the mind of self-grasping. Who am I? Where am I? Searching from the tip of the hair to the sole of the foot, inside and out, one cannot find it. Searching outside, one cannot find it. One cannot find either inside or outside. Seeing that both self and other are empty, meditating single-pointedly in that state. As it is said: Grasping at "I" and "mine" is the mistaken path of the heretics.
Chinese
哦！又，抓住依赖之风，以强烈欲望的贪执，获得五百阿罗汉的灌顶。这是这样说的。再者，获得自生智灌顶的方法是：一切法都认为是内外十二缘起。外在的十二缘起是：种子、苗芽、叶、树干、花、果实这六个，五大元素和时间的变化这六个。这十二个依次追溯到虚空，在虚空中找不到生起，所以是空性。内在的十二缘起是：从无明到老死。首先，观察这个身体从何而来，发现是从出生而来。如果追问出生从何而来，就会追溯到无明。找不到从无明生起，观察它本身，就会看到空性。因此，内外都看到空性，并将体验到的感受一心专注于此，像从睡眠中醒来的觉知一样安住，这就是禅修。正如经文所说：以先前的习气和串习的力量，从有到有相连接，从而认识到缘起存在的轮转。再者，菩萨灌顶的方法是：包括经部的灌顶和唯识宗的灌顶，幻化的灌顶和大中观的灌顶。经部的灌顶是：将意识专注于鼻尖，断绝分别念，将意识专注于空朗朗的状态，意识安住就是灌顶。唯识宗有两种：有相和无相。有相就像灯火或光芒，像水和湿润一样，意识和显现是二者。有意识就有显现，有显现就有意识，不认为境和识是不同的。因为不异，所以不执著于显现，这就是禅修。无相是：转变执着于意识的念头，物质和现象是无情物。禅修是让本尊神进入禅修，在面前制作坛城，供养，最后将本尊神融入，本尊神的体性就像天空中的云朵一样，自己的觉性清晰而不分别，这就是禅修。幻化般的灌顶是：转变执着于真实的念头。将一根细箭绑在一面镜子上，让人观看，观看时一切都像影像一样