Chinese
蒙受三怙主之恩德， 以经咒成熟解脱之教诲而富饶， 弘扬莲花生大士之事业， 最终成熟于铜色吉祥山。 祈请降临于此守护会众，利益众生！ 祈愿具缘者获得加持灌顶与成就！ 再者，这些持明上师们必定聚集于奥明净土，安住于经部坛城的庭院中，因此有必要加持弟子，如是说。总之，经部灌顶的上师，即使是凡夫俗子，如果具有誓言，未来也会进入聚集的经部坛城持明者的行列，经文中如此宣说，并且藏汉两地的持明上师们已经首肯此事必定发生，所以不要怀疑。这些都出自古籍，因此要生起信心，极其珍视强烈的敬信。 以上，无论仪轨持续多少天，每天都要进行传承经文的弘扬事业，伴随念诵，每晚都要进行护法供赞，寂怒会供的事业，圆满忏悔等，这些都非常重要。灌顶日之间需要中断的地方，要献上酬谢曼扎并回向善根。开始前，要以沐浴、驱魔和连接的讲解来详细说明，并按照各自的方式献上曼扎，祈请菩提金刚等。根本是：
English
Relying on the kindness of the three protectors, Rich with the instructions of ripening and liberation of Sutra and Tantra, Spreading the activity of Gyalwang Pema, Ultimately maturing in the Copper-Colored Glorious Mountain. I pray that you come here to protect the assembly and care for the people! Grant blessings, empowerments, and attainments to the fortunate ones! Furthermore, these Vidyadhara Lamas will surely gather in Akanishta and reside in the courtyard of the Sutra Mandala, so it is necessary to bless the disciples, so it is said. In short, the Lama who bestows the Sutra empowerment, even if he is an ordinary person, if he has samaya, he will be included in the ranks of the Vidyadharas of the assembled Sutra Mandala in the future, as stated in the scriptures, and the great Vidyadharas of Tibet and China have agreed that this will definitely happen, so do not doubt it. These come from ancient texts, so generate faith and cherish strong devotion. Above this, no matter how many days the ritual lasts, each day, the activity of spreading the lineage of scriptures should be carried out, accompanied by recitation, and each night, the activity of offering praises to the Dharma protectors, the peaceful and wrathful feast, and the completion and confession, etc., are very important. At the point where it is necessary to interrupt between the empowerment days, offer a thanksgiving mandala and dedicate the merit. Before starting, elaborate with explanations of bathing, dispelling obstacles, and connecting, and offer mandalas and pray to Bodhicitta Vajra, etc., as appropriate. The root is:
Chinese
虽然仪轨传承的次第名目繁多，但在此仪轨之中，寂静尊胜宝网和忿怒尊胜严饰续部的仪轨，以及其阐释传承的寂静短轨、忿怒短轨等全部完整具备，因此也受持了随各自意愿和能力修持广略仪轨的誓言。这是与瓶灌顶的行持玛哈瑜伽相符的生起次第瑜伽。圆满次第的根本是：这些从一开始就存在于自身，正因为如此才进行介绍。这表明将一切显现存在都享用为本尊的坛城，并将其作为道用，视一切为本尊的观想，安住于此状态的禅修，本尊与本尊嬉戏的行为，不离此状态的誓言，显现出来的是果。如是宣说般地进行介绍。根本是：瑜伽士的坐姿就像大象喝醉酒一样，首先学习短时间的静坐。然后，观想自己如大自在主般，在顶轮观想一个红色明点，大小如豆。在其上方一肘高的地方，观想一个白色明点，大小如豆。然后，从左鼻孔出现一个红色光芒，大小如豆，击中顶轮的红色明点。以此为缘，明点发出光芒，击中众生，利益他们。击中如来，供养令其欢喜的供品。光芒收回融入明点。红色明点化为光。再次，从右鼻孔出现白色光芒，击中之前的白色明点，光芒四射，净化众生的业障。供养如来，光芒收回融入明点。白色明点融入红色明点，然后从梵穴融入心间。安住于乐空无二的状态。这是本尊观修的诀窍。第二，诀窍的修持分为两种：上门和下门。首先是上门的修持：中等程度的静坐，即在自己如幻身般的身体内，观想阿瓦都帝，粗细如中等箭杆，外红内白，向上的一端细小，向下的一端粗大如命脉宝藏。三岔路口是火轮，下门是风轮，基座是脐轮，心间是宝瓶，喉咙是颈，头部是法轮和伞盖。
English
Although there are many categories of tantric transmission practices, this ritual includes the peaceful and precious network and the wrathful and supreme adorned tantra practices. It also contains all the clarifying transmission practices, such as the peaceful short practice and the wrathful short practice. Therefore, one also takes the vow to practice the extensive or concise practices according to one's preference and ability. This is the generation stage yoga that is in accordance with the path of the vase empowerment, Mahayoga. The completion stage is based on the root text: These are inherently present within oneself from the beginning, and that is why they are introduced. This indicates that all appearances and existence are enjoyed as the mandala of deities and taken as the path. The view is to see everything as clearly deities. The meditation is to abide in that state. The conduct is to engage in the play of deities with deities. The samaya is not to deviate from that. What manifests is the result. As it is said, introduce it accordingly. The root text states: The posture of a yogi is like an elephant drunk with alcohol. First, one should learn short periods of calm abiding. Then, visualizing oneself as the great supreme one, visualize a red drop the size of a pea on the crown of the head, clear as the deity. One cubit above that, visualize a white drop the size of a pea. Then, a red light the size of a pea emerges from the left nostril and strikes the red drop on the crown of the head. Through this cause, light radiates from the drop, striking sentient beings and benefiting them. It strikes the Thus-Gone One, offering pleasing offerings. The light gathers back and dissolves into the drop. The red drop dissolves into light. Again, a white light emerges from the right nostril and strikes the white drop above, radiating light, purifying the obscurations of sentient beings. Offerings are made to the Thus-Gone One. It gathers back and dissolves into the drop. The white drop dissolves into the red drop, and then dissolves from the Brahma aperture into the center of the heart. One rests in the state of inseparable bliss and emptiness. This is the instruction for deity visualization. Secondly, the practice of instructions is divided into two: the upper gate and the lower gate. First, the practice of the upper gate is: a medium period of calm abiding, that is, within one's own illusory body, visualize the Avadhuti, as thick as a medium arrow shaft, red on the outside and white on the inside, with a small tip at the top. The bottom end is as thick as the life force treasure. The triple junction is the fire wheel, the lower gate is the wind wheel, the base is the navel wheel, the heart is the vase, the throat is the neck, and the head is the Dharma wheel and the umbrella.
Chinese
观想身体为佛塔。在其顶端，观想有一个豌豆大小的、具有不坏本质的明点“吽(ཧཾ)”。从那上面，光芒向十方放射。供养圣众，成办有情之事。光芒收回，接触到“吽(ཧཾ)”的明点，融化为光，融入如顶髻般的上师。专注其上，它也化为光，从梵穴进入，融入心间。安住于自心与它无二无别的状态中，不加造作。第二是修持下门。观想头顶有一个豌豆大小的红色明点。在其上方一箭之遥的地方，观想一个豌豆大小的白色明点。然后，专注红色明点，由于它是生殖的自性而颤动，以此为缘，白色明点也颤动，融入红色明点，融为一体，从梵穴进入，融入心间，安住于乐空无二的状态中。这是嘛哈瑜伽的安住修法口诀。如是所说之义，也要详细解释，务必使口诀生效，这是嘛哈瑜伽的安住修法口诀的行持法。第二是根本颂：阿努瑜伽的口诀是阿努瑜伽乘。见解是法界智慧无二。安住于那个状态中进行修持。在四种行为中，行持不离于它。不超越它的是誓言。究竟的是果。瑜伽的修法是：如河流般，持续不断。修持的方法是：伟大的安住修。也就是，观想在心间有一个如鸽蛋大小的白色明点。从那上面，光芒如射出的箭般，从头顶射出。从那上面，放射出无数的微细明点，越来越大，越来越大，观想充满三千大千世界。所有微细明点收回，融入明点，融为一体。安住于法界智慧无二的大乐状态中。这些也都是有对境的，之后安住于原始清净的状态中，安住于任何状态都是非常重要的。这样获得宝瓶灌顶及其眷属，或者外灌顶十种，内灌顶十一种，秘密灌顶十三种的证悟，根本颂是：六种扼要：于何者以何者示何事，为何必要原始存在者，此乃内在之六扼要。其中，于何处所说的处所，莲花彩虹之
English
Meditate on the body as a stupa. At its peak, visualize a pea-sized bindu of the essence of indestructible life, of the nature of Hum (ཧཾ). From that, light radiates in ten directions. Offerings are made to the noble ones, and the welfare of sentient beings is accomplished. The light gathers back, striking the bindu of Hum (ཧཾ), dissolving into light, merging into the lama who abides in the form of a topknot. By focusing awareness on that, it also dissolves into light, entering through the Brahma aperture, dissolving into the center of the heart. Rest in the uncontrived state of being inseparable from one's own mind. Secondly, meditate on the lower gate. Visualize a red bindu the size of a pea at the crown of the head. Above that, at a distance of an arrow's length, visualize a white bindu the size of a pea. Then, by focusing awareness on the red one, due to its nature of generation, it trembles, and as a result, the white one also trembles, dissolving into the red one, merging into one, entering through the Brahma aperture, dissolving into the center of the heart, and resting in the state of indivisible bliss and emptiness. This is the pith instruction of the abiding meditation of Maha Yoga. The meaning of what was said should also be explained in detail, and it is necessary to make the pith instruction effective, which is the practice of the pith instruction of the abiding meditation of Maha Yoga. Secondly, in the root text: The pith instruction of Anu Yoga is the vehicle of Anu Yoga. The view is the indivisibility of the expanse and wisdom. Meditating by abiding in that state. In the four modes of conduct, practicing without separating from it. The vows are not transgressing it. The ultimate is the result. The practice of yoga is: like a river, continuous. The method of meditation is: the great abiding meditation. That is, visualize a white bindu the size of a pigeon's egg in the center of the heart. From that, light emerges from the crown of the head like an arrow shot upwards. From that, countless tiny bindus radiate, becoming larger and larger, visualizing them filling the realm of the three thousand great thousand worlds. All the tiny bindus gather back, dissolving into the bindu, merging into one taste. Rest in equanimity in the state of great bliss, indivisible from the expanse and awareness. These are also with objects of focus, and afterwards, abiding in the state of original purity, abiding in whatever state is very important. Thus, obtaining the empowerment of the vase and its retinue, or the ten outer empowerments, the eleven inner empowerments, and the thirteen secret empowerments, the realization is generated, the root text is: The six constrictions: What is shown to whom by what, Why is the original existent necessary? This is the six inner constrictions. Among them, the place spoken of, the lotus flower rainbow of
Chinese
拉杜哦。授予灌顶的上师是罗浪德瓦的成就。接受灌顶的弟子是吽匝多吉和嘉瓦协年等。在此，格南敦的观点是，生圆二次第或续部教诫，即两种瑜伽共同存在于瑞玛拉雅山顶或扎国王的王宫中，金刚萨埵和秘密主为扎国王灌顶，并讲述了所有续部的意义。一百多年后，在红珊瑚九眼泉的园林中，达那郭夏的洞穴里，金刚萨埵和秘密主也为大成就者嘎绕多吉讲述了。之后，被称为上师嘎绕多吉或上师罗浪德瓦的那位，在邬金玛嘎达的岩洞中，为邬金国王达玛嘎亚、匝霍尔国王扎哈斯德、大上师吽匝多吉、辛哈拉国王嘉瓦协年等具有五种神通的人授予灌顶，这与出处相关联。根本文中说：所授予的灌顶是三十六种殊胜灌顶，即十种外灌顶，十一种内灌顶，十三种修法灌顶，两种深奥灌顶。原因是为成就人身。必要或结果是获得文字轮坛城大会的地位。如是所说之义，在此法的所有开头和结尾处，为了阻断、安住、示现、轮涅、乘，故需要。以六种意义的方式来解释，似乎是阐述了玛哈和阿努的六种阻断之意。根本文中说：之后，念诵大量的水八古雅嘉纳的咒语。如是说，当口诀禅修的引导结束后，水八似乎是笔误，因此念诵嗡 噜噜噜噜吽 彪 吽，即八个噜噜字，以及嗡 古雅嘉纳 菩提吉大 玛哈苏卡 吽 吽 吽，伴随着念诵的旋律，最后，根本文中说：我们金刚上师师兄弟姐妹们，以近修、近成就、修持和伟大修持的方式，献上这些念诵的修持，请以大悲心垂念并接受，现在就赐予我们身语意的成就。
English
Ladu o. The master who bestows the empowerment is the accomplishment of Rolang Dewa. The disciples who receive the empowerment are Hummdze Dorje and Jampal Shenyen, etc. In this context, according to Glen Dun's view, the two stages of generation and completion, or the tantras and agamas, that is, the two yogas, commonly exist at the peak of Mount Rimala or in the palace of King Ja, where Vajrasattva and the Lord of Secrets empower King Ja and explain all the meanings of the tantras. Then, more than a hundred years later, in the garden of the red coral nine-eyed spring, in the cave of Dhanakosha, Vajrasattva and the Lord of Secrets also explained it to the great master Garab Dorje. Then, that one called Master Garab Dorje or Master Rolang Dewa, in the rock cave of Oddiyana Magadha, empowered the king of Oddiyana, Dharmakaya, the king of Zahor, Prahaste, the great master Hummdze Dorje, the king of Singala, Jampal Shenyen, and others who possess the five superknowledges, which seems to be related to the source. In the root text, it says: The empowerment that is bestowed is the thirty-six supreme empowerments, namely, the ten outer empowerments, the eleven inner empowerments, the thirteen practice empowerments, and the two profound empowerments. The reason is for accomplishing the human body. The necessity or result is to attain the state of the great assembly of the wheel of letters. The meaning of what is said is that in all the beginning and end of this system, it is necessary for obstructing, abiding, showing, wheel of existence, and vehicle. It seems to be explained in the manner of showing six meanings, thus explaining the intention of the six obstructions of Maha and Anu. In the root text, it says: Then, recite a large number of the mantra of the water eight Guhyajnana. As it is said, when the guidance of the oral instruction meditation is finished, the water eight seems to be a typo, so recite Om Rulu Rulu Hum Bhyo Hum, that is, the eight Rulu syllables, and Om Guhyajnana Bodhicitta Mahasukha Hum Hum Hum, along with the melody of recitation, and finally, in the root text, it says: We, the Vajra Master brothers and sisters, offer these recitations of approach, near approach, practice, and great practice, please consider and accept with great compassion, and grant us the accomplishments of body, speech, and mind right now.