Chinese
三宝，以及居住于十方三世的诸佛和菩萨众，以及寂怒本尊的坛城，以及根本传承的具德上师，以及天神和空行母，持明者们，观想他们如乌云般密集地安住在面前的虚空中，毫不吝惜地将自己的身体和受用等一切供养给现在迎请来的这些圣众。因此，不要犹豫，将世间的国土、七宝等，以及不可思议的供云充满并供养。从现在开始，直到证得圆满正等觉佛果之间，我将视三宝为皈依处，这就是外皈依。第二，内皈依是指皈依上师和本尊。其中，皈依上师，如《意集经》所说：“百千俱胝佛，应知胜导师。”又如《密集金刚》所说：“上师与金刚持，不应观为异。”又如《时轮金刚续》所说：“于一切三时，供养三宝尊，救护俱胝命，此生不得佛，然于功德海，上师以信敬，供养彼之故，殊胜及共同，悉地定于此，生中得成就。”又，《总续名号经》云：“众之导师众之主，众主众主具自在。”又：“世间善知识导师，世间导师无有怖，怙主救护世间系，皈依救护无有上。”又：“应供应赞礼敬处，恒常应作画像处，应敬应忆之胜者，应礼上师最为胜。”经中云：“供养百俱胝声闻，不如善妙具相之上师，承侍彼之福德尤为殊胜。”以及空行母降伏的续部
English
The Three Jewels, and all the Buddhas and Bodhisattvas residing in the ten directions and three times, and the peaceful and wrathful deities, and the deities of the Yidam mandala, and the glorious and precious root and lineage Lamas, and the gods and Dakinis, Vidyadharas, visualize them as being present in the sky in front of you like dense clouds, and without any reservation, offer your body, possessions, and everything else to those who have been invited. Therefore, do not hesitate, fill and offer the kingdoms of the world, the seven precious things, and so on, and the inconceivable clouds of offerings. From this time until attaining complete and perfect Buddhahood, I will regard the Three Jewels as refuge, this is the outer refuge. Secondly, the inner refuge is to take refuge in the Lama and the Yidam deity. Among them, taking refuge in the Lama, as stated in the Gongpa Düpa: "Hundreds of thousands of Buddhas, should be known as the supreme teacher." Also, as stated in the Guhyasamaja Tantra: "The Lama and the Vajradhara, should not be seen as different." Also, as stated in the Kalachakra Tantra: "In all three times, offering to the Three Jewels, saving the lives of billions of beings, one will not attain Buddhahood in this life, but by offering to the Lama, the ocean of qualities, with faithful mind, the supreme and common siddhis will definitely be achieved in this life." Also, the General Tantra Namasamgiti states: "The teacher of the assembly, the lord of the assembly, the lord of the assembly, the master of the assembly, possessing power." Also: "The worldly good knower is the teacher, the worldly teacher is without fear, the protector, the savior, the world is bound, refuge and protection are unsurpassed." Also: "Worthy of offering, worthy of praise, the place of prostration, always worthy of being made into an image, worthy of respect, the best of remembrance, worthy of being bowed to, the Lama is the most excellent." The scripture says: "Better than offering to hundreds of billions of Shravakas, the merit of serving a virtuous and qualified Lama is especially superior." And the Dakini Zilnon Tantra
Chinese
因此，与恒时供养三世诸佛相比，对于具相的殊胜上师，以一滴油涂抹于其毛孔所获得的福德尤为殊胜。如是说。续部《秘密藏》中说：以五种权势受用供养，即是供养所有坛城。更何况是近边的坛城？所有罪业都将得以清净。如是说。敬奉明示中说：纵然不了解一切佛法，未能证悟，如果对成为圣者的上师，极大地进行恭敬承侍，也能超越轮回之海。为何如此呢？如同在肥沃的良田中，播种种子便会生长繁茂一样，在殊胜的圣者福田中，即使不播撒芝麻，也会增长成熟。如是说。吉祥胜乐总集续中说：完全舍弃一切供养，真实地进行上师供养。以此令上师欢喜，便能获得遍知一切的殊胜智慧。如是说，因此对上师进行皈依非常重要。此外，对本尊之神进行皈依也非常重要，如果不修本尊，就会有缺失。那是因为，没有信心，修行就会衰败。舍弃本尊，行持善法也会变得没有意义。如果舍弃此手印，就会动摇，堕入三恶道。断绝无上众生的相续，安住于断种的状态。如是等等所说。因此，舍弃本尊，无论行持何种善法都将变得没有意义。此外，与本尊之神众恒时无离地修持，将会产生不可思议的功德。如是说：如果明观本尊之身，就能成就广大的福德资粮。如果了知其如水中月般的性质，就能成就广大的智慧资粮。如果自身与本尊融合，就能成就各种功德。如是说。因此，对上师和本尊之神进行皈依，是内皈依。秘密皈依是，据说安住于见、修、行、果四者的状态也是皈依。见是法界智慧无别，修是禅定坚固不动摇，行是成办自他利益，果是五身任运成就。不离、不散乱于此状态，不会改变。
English
Therefore, compared to constantly offering to the Buddhas of the three times, the merit of anointing the pores of a qualified and holy Lama with a single drop of oil is particularly superior. So it is said. In the Tantra "Secret Essence": If you offer with the five powers and enjoyments, you are offering to all mandalas. What need is there to mention the nearby mandala? All faults will be purified. So it is said. In "Clarifying Reverence": Even if you do not know or understand all the Dharma, if you greatly honor and serve a Lama who has become holy, you will cross the ocean of samsara. Why is that? Just as seeds planted in a fertile field will grow and flourish, even if you do not scatter sesame seeds in the supreme field of merit of the holy, they will grow and ripen. So it is said. In the Tantra of the Origin of the Glorious Supreme Bliss Samvara: Completely abandon all offerings and truly engage in offering to the Lama. By pleasing him, you will attain the supreme wisdom of omniscience. So it is said, therefore it is very important to take refuge in the Lama. Furthermore, it is also important to take refuge in the Yidam deity, and there is fault in not meditating on the deity. Why is that? If faith is weak, practice will decline. Abandoning the deity, practicing virtue becomes meaningless. Whoever abandons this mudra will waver and be born in the three lower realms. The lineage of unsurpassed beings will be cut off, and they will remain in a state of extinction. So it is said, and so on. Therefore, abandoning the deity, no matter what virtue you practice, it will become meaningless. Furthermore, it is said that by constantly meditating without separation from the assembly of Yidam deities, immeasurable qualities will arise. If you clearly meditate on the body of the deity, you will accomplish a great accumulation of merit. If you understand its nature like the moon in water, you will accomplish a great accumulation of wisdom. If you unite yourself with the deity, you will accomplish various qualities. So it is said. Therefore, taking refuge in the Lama and the Yidam deity is the inner refuge. The secret refuge is said to be also taking refuge in the state of abiding in the four: view, meditation, conduct, and result. The view is the indivisibility of the sphere of reality and wisdom, the meditation is unwavering samadhi, the conduct is accomplishing the benefit of oneself and others, and the result is the spontaneous accomplishment of the five kayas. Not straying or being distracted from that state, not changing.
Chinese
应当于稳固中修持。究竟的真如是，基位本住之理，道为自住，行持任运自生，果为任运自解脱，不离此而修持。如是皈依之功德是，成为一切律仪之所依之功德，以及进入内道佛教徒之行列，不为人和非人等的损害所侵，不入邪道且不生于三恶趣，一切所愿皆如意成就，上师三宝加持等，如是安住于具有诸多功德之皈依戒非常重要，如是说，故当于道中执持皈依戒。第二个根本章节，守护灌顶之誓言八种障碍，如前于前行法之开示时所广说，如是于道中执持。于赐予殊胜灌顶十六灌顶之后，如数量决定而观想，本尊秘密主之外内密三种身色、手印、饰物等，于适当时机区分，于道中执持。心咒：嗡 呢兰巴ra 达ra 瓦吉ra 巴尼 惹嘉 嘉巴 雅地 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）念诵百千遍乃至七遍或三遍不间断，于道中执持。如是之行持，欲如法行持，请复诵此。主尊如何开示？彼等一切我皆行持。三遍。为圆满获得秘密主之灌顶，供养曼扎。为能享用身受用三时之所有善根，并祈请摄受为弟子，请复诵此。从今乃至我为奴，我将自身奉献于您，祈请您摄受我为弟子，并祈请您享用我之分。念诵一遍或三遍。以此成就自他广大之利益，请将善根回向于众生。念诵“以我所积之福德”等。遣散弟子返回各自住处。之后，补充两个坛城的供品。嗡 瓦吉ra 阿让，巴当，布贝，杜贝，迪贝，根de，内威de雅，夏巴，巴林达 萨瓦 布扎 美嘎 萨木扎 萨帕ra
English
One should practice in stability. The ultimate Suchness is the ground's inherent nature, the path is self-abiding, the conduct is spontaneously arising, and the result is spontaneously liberated. Practice without straying from this. The benefits of taking refuge in this way are that it becomes the basis for all vows, and one enters the category of Buddhist practitioners, is not harmed by humans and non-humans, does not go astray on the wrong path and is not born in the three lower realms, all wishes are fulfilled as desired, and the blessings of the Lama and the Three Jewels are received. Therefore, it is said that abiding by the refuge vow, which has many benefits, is extremely important. As it is said, hold the refuge vow on the path. The second root section, protecting the eight obstacles of the empowerment vows, as explained in detail during the preliminary teachings above, hold it on the path. After bestowing the supreme empowerment, the sixteen empowerments, visualize the deity, the Lord of Secrets, with the outer, inner, and secret three body colors, hand gestures, ornaments, etc., distinguishing the divisions according to the occasion, and hold it on the path. Heart mantra: Oṃ Nīlāmbara Dhara Vajrapāṇi Rājñāpayati Svāhā. Recite this from a hundred thousand to seven or three times without interruption, and hold it on the path. Wishing to properly perform such path practices, please repeat this. How did the main deity instruct? I will do all of these. Three times. To offer gratitude for fully receiving the empowerment of the Lord of Secrets, offer a mandala. Wishing to offer all the roots of virtue of body, enjoyment, and the three times, and to request to be accepted as a disciple, please repeat this. From today onwards, I am your servant, I offer myself to you, please accept me as your disciple, and please enjoy my share as well. Say it once or three times. By this, great benefit for oneself and others is accomplished, please dedicate the merit to sentient beings. Recite "By this merit I have accumulated," etc. Dismiss the disciples to their respective places. Then, replenish the offerings of the two mandalas. Oṃ Vajra Argham, Padyam, Puṣpe, Dhūpe, Dīpam, Gandhe, Naivedya, Śabda, Balinta Sarva Pūca Megha Samudra Sphara
Chinese
嗡 萨玛耶 吽 梭哈。以法宝和供养云咒供养后，三世诸佛皆加持并灌顶之，秘密主圣者蓝衣尊，偕同眷属无余敬礼赞。金刚萨埵百字明念诵三遍，以补足缺漏。未及与毁损，等偈颂祈请宽恕。若不收摄三部分之坛城，则为使安住于三部分坛城与坛城二者所安立之扎格里的诸神，而散花云：于此处与形相俱，为利有情而安住，祈请赐予病、火、寿、自在与，殊胜诸悉地。嗡 索扎 谛叉 班匝 耶 梭哈。如是说。 缘念无扎格里之坛城其他诸神与宝瓶之神云：嗡，金刚萨埵大菩萨，您作有情一切义，祈赐随顺之成就，于诸佛刹逝去后，祈请复再度降临。阿 吽 友地 匝 班匝 穆。如是双手手背相交摇动铃铛。若收摄三部分，则坛城二者诸神之智慧尊与宝瓶之神等，融入法身之中。如是说。若不收摄，则秘密主坛城诸神之智慧尊与宝瓶之神等，如是等等如前述说。亦祈请本尊之智慧尊以班匝 穆融入。彩粉亦从有权者起以金刚杵击碎而收摄。最后回向善根并恒常受用。其后于夜晚再次作息增怀诛之事业，或作息灭与增益，或作息灭与诛灭，否则依随八教总集教法与个别教法之坛城任何事业仪轨，而对善妙天母等护法众献供食子。于上述所说之智慧与世间之母等献供食子酬补等亦尽力而为之最后，作会供轮之仪轨，根本文中云：上师弟子会众不舍食子，以余食令诸鬼神满足。如是所说，无论何种事业仪轨皆应无有缺漏而行。根本文中云：若积聚剩余之物品，亦应于当日圆满积聚。于此之前
English
Oṃ samaye hūṃ svāhā. After offering with the Dharma jewel and the mantra of the clouds of offerings, all the Buddhas of the three times, who have blessed and empowered, Secret Lord, noble one with blue garments, I prostrate and praise you, together with your entire retinue. Recite the hundred-syllable mantra of Vajrasattva three times to make up for any deficiencies. I ask for forgiveness with verses such as "unreceived and damaged." If the three-part mandala is not withdrawn, then scatter flowers for the sake of the steadfastness of the deities of the Tsakli arranged in both the three-part mandala and the mandala, saying: "Here, together with form, having remained for the sake of beings, please grant well sickness, fire, life, dominion, and supreme siddhis." Oṃ supratiṣṭha vajraye svāhā. Thus say. Focusing on the other deities of the mandala without Tsakli and the deities of the vase: Oṃ, Vajrasattva, great being, you accomplish all the purposes of sentient beings, grant the siddhis that are in accordance, and after going to the realm of the Buddhas, please come again. Ahaṃ yuti jaḥ vajra muḥ. Thus, with the two hands crossed with the palms facing outwards, ring the bell. If the three parts are withdrawn, then the wisdom beings of the deities of the two mandalas, together with the deities of the vase, depart into the nature of the Dharmakaya. Thus say. If not withdrawn, then the wisdom beings of the deities of the Secret Lord mandala, together with the deities of the vase, and so on, say as before. Also, request the wisdom being of the self-generation to depart with vajra muḥ. Also, the colored powders, starting from the empowered one, are broken with the vajra and collected. Finally, dedicate the merit and practice regularly. After that, at night, again perform the activities of pacifying, increasing, subjugating, or perform pacifying and increasing, or pacifying and destroying, otherwise, relying on the activity manual of any mandala of the Eight Commands, general or specific, offer torma offerings to the Dharma protectors such as Lekden Lhamo and her retinue. At the end of offering torma and fulfilling the wisdom and worldly mothers mentioned above, do the Tsokyi Khorlo ritual, as it is said in the root text: "The teacher and disciples do not abandon the torma offering to the assembly, and satisfy the bhutas with the leftovers." As it is said, whatever the activity manual is, it should be done without any deficiencies. In the root text it says: "If you accumulate leftover items, you should accumulate them completely on that day." Before that