English
Lifespan shortens, teachings are lost, the degenerate age is disturbed by evil views, relatives are hard to overcome, and practice is weak. At that time, the deva Good Protector urges and prays to all the Buddhas of the ten directions, praying to all the lords of speech, not to teach the vehicle of effort, has great compassion been forgotten? Fortunate disciples have arrived, please speak of the spontaneously accomplished vehicle. Thus, urged by all the Buddhas, with compassion that matches the situation, they teach the vehicle of non-effort, knowing and seeing that the time has come. The compassionate emanation, the Secret Lord, to the lotus-born child Kunga Nyingpo, in the instant of the final age, speaks the great root tantra of Ati, the nine sections of the expanse, twenty thousand verses. Among the three sections is the section of mind, the differentiating La syllable, the self-liberated tantra. The definitive meaning of all of these is the means to ripen the fortunate, the recognition of self-sustaining intrinsic awareness, the total encounter of spontaneousness, the breakthrough of emptiness, the self-liberation of sudden cutting, the primordially pure great bliss of spontaneousness, the unmoving perfection and self-arising, the equanimity of single-pointed spontaneous accomplishment, each of which has eighteen key instructions. Empowerment, vows, conduct, entrustment methods, introduction, key instructions, commentary songs, experience, value, intellectual distinction, dissolving letters, lamps, light stages, tenets, entrustment seals. Empowerment also has eighteen key instructions, three hundred and twenty-four key instructions in total, which liberate the fortunate without effort. The method of putting that meaning into practice is through twenty-one wise individuals, etc., the lineage of the gurus, etc., passed down from ear to ear, the oral instructions written down. Here, according to the system of the profound yoga vehicle, the fortunate are liberated without effort, requiring one to possess four connections. What are the four connections? The tantra is connected to empowerment, the empowerment is connected to the key instructions, the key instructions are connected to practice, and the practice is connected to the blessings of the guru lineage. Among these, the tantras are the king tantra of the La syllable, the differentiating one is the Brahmin tantra, the self-liberation is the explicitly shown key instruction tantra section, root and commentary, etc. Among these are also the king tantra category, the all-creating king mother and son nine sections, etc.
Chinese
从等等之中取出的《劫末续》或者《心髓口诀续》，以及被称为心部母子十八部，这些就是了。与这些续部相关的灌顶是，如自我观察口诀的明智力灌顶，如同取出人心的灌顶等等，这些就是十八明智力灌顶。与灌顶相关的诀窍是，坚定行持等等。与诀窍相关的实践是，将要讲述的实践之书，如同上师传承次第的实践一样，这是我所编纂的。此实践与上师传承的加持相关的方式是，从法身普贤王如来直到我，传承没有中断也没有衰败的缘故。是与加持相关的。那又是什么呢？法身普贤王如来。报身五部佛。化身秘密主金刚手。再化身吉祥喜金刚。二十一位智者。译师毗卢遮那。王妃玉扎宁波。智者益西雍努。索波贝吉益西。努钦桑吉益西。努琼云丹父子。智者娘钦谢乔。娘本益西炯内。祖钦释迦炯内。祖琼西绕扎巴。觉敦释迦益西。秘密主达擦霍波。卓衮丹巴释迦坚。智者列敦父子。丹巴释迦坚的施主列敦雄额。子敦扎西。喇嘛坛敦崩美。曲杰拉嘉多杰。恩德大智者。空行贝吉益西。玛吉恩德祖摩。钦乔释迦炯内。祖摩格敦崩。祖旺释迦炯姐妹从化身策旺嘉波处听受。之后传承持有者列巴华桑。蒋扬仁钦坚赞。持明列丹竹炯多杰。吉敦策仁旺波。喇钦曲嘉多杰。沃乔祖古阿旺沃赛让卓。伏藏师持明钦波久美多杰，从这里开始加持的迷雾没有消散。灌顶和诀窍的雨流没有断绝。祈请的雷声没有停止。传承的传记广说于汉藏边境。
English
These are the Kalpa Dum Bu Tantra, extracted from among others, or the Heart Essence Oral Instruction Tantra, and the eighteen Mother and Son Mind Section Tantras. The empowerments related to these tantras are the empowerment of the wisdom force of self-examination oral instructions, such as the empowerment of extracting a person's heart, etc., these are the eighteen wisdom force empowerments. The instructions related to the empowerment are steadfast practice, etc. The practice related to the instructions is the practice book that will be explained, just like the practice of the lineage of the successive lamas, this is what I have compiled. The way this practice is related to the blessings of the lineage of lamas is because the lineage from Dharmakaya Kuntuzangpo to me has not been interrupted or deteriorated. It is related to blessings. What is it? Dharmakaya Kuntuzangpo. Sambhogakaya Five Buddha Families. Nirmanakaya Secret Lord Vajrapani. Reincarnation Garab Dorje. Twenty-one scholars. Translator Vairochana. Queen Yumdra Nyingpo. Scholar Yeshe Zhonnu. Sogpo Pelgyi Yeshe. Nubchen Sangye Yeshe. Nubchung Yontan father and son. Scholar Nyangchen Sherchog. Nyangban Yeshe Jungne. Zurchen Shakya Jungne. Zurchung Sherab Drakpa. Kyoton Shakya Yeshe. Secret Lord Datsha Horpo. Drogon Dampa Shakya Gyal. Scholar Lhetsun father and son. Dampa Shakya Gyal's patron Lhetsun Zungnge. Son Tun Tashi. Lama Tenton Bumpa. Chöje Lakyab Dorje. Kind Great Scholar. Khandro Pelgyi Yeshe. Machig Kind Zurmo. Khyenchok Shakya Jungne. Zurmo Gedun Bum. Zur Hwang Shakya Jung sisters heard from Tulku Tsewang Gyalpo. From then on, lineage holder Lekpa Palzang. Jamyang Rinchen Gyaltsen. Rigdzin Lekden Dudjom Dorje. Kyiton Tsering Wangpo. Lachen Chögyal Dorje. Odchok Tulku Ngawang Odsel Rangdrol. Tertön Rigdzin Chenpo Gyurme Dorje, from here the mist of blessings has not dissipated. The rain of empowerments and instructions has not ceased. The thunder of supplications has not stopped. The detailed biography of the lineage is widely spoken of in the Sino-Tibetan borderlands.
Chinese
应当从二者了知。 如是，以具足四种关联之门，使具缘者成熟之此灌顶，以三个总义显示，即前行、正行和后行之事。第一，前行：具相之金刚上师完全观察弟子的品性后，令如法积聚资具，于具相之处，在吉祥之星宿等汇聚之时，以阿努等灌顶使之成熟，或者，另外广行幻化调伏之仪轨。无论坛城大小，皆以妙香和五种牛黄良好涂饰，绘制八大线。彼亦将纵线分为三十二份，无论坛城大小，每一方向都舍弃八份，绘制圆线。于其中心，从半径至外圆线之间分为三份，于内绘制一个作为中心的圆线。内外两个圆线，皆根据莲花大小，为了边缘之义，于内实际绘制一个圆线。然后是颜色的绘制方法：十六瓣莲花颜色为红色，内边缘为光芒之鬘，外为金刚之鬘。其外侧，东方绘制心尖之形状，西方绘制心室之形状，周围绘制包括心皮心脂等的心脏外形。中央的中心绘制两个白色“ཨ”字，头朝东西方向，以红白颜色的脉络连接。十六片莲花瓣上绘制十六个“ཨ”字，头朝外，以红白色的脉络将所有“ཨ”字与中央的中心连接。此乃表征之彩粉坛城。其所表征者为何？于燃烧的珍宝心之中央，八识聚及其对境，本初清净，一切皆无因无缘而自生，无作者而任运成就之普贤王如来十八界自性安住。此乃其表征。然后，于彼等“ཨ”字之上，取出置于法座或矮桌上的十八个白色宝瓶，于瓶口下方，在红色质达（梵文：citta，चित्त，心）的形状上绘制一个白色“ཨ”字。内部装填妙香和五甘露等。
English
It should be known from the two. Thus, this empowerment that matures the fortunate through the gate of possessing four connections is shown by three general topics: the preliminary, the main part, and the subsequent activities. First, the preliminary: The qualified vajra master, having fully examined the qualities of the disciple, instructs them to accumulate the necessary materials according to the scriptures. In a qualified place, at a time when auspicious stars and planets are gathered, they are matured by the empowerment of Anu and so forth. Alternatively, the ritual of transmuting illusion is performed extensively. Whatever the size of the platform, it is well-anointed with fragrant scents and the five products of the cow, and eight great lines are drawn. These are divided into thirty-two parts of the longitudinal line. Whatever the size of the platform, a circular line is drawn, discarding eight parts on each side. In the center of that, the distance from the radius to the outer circular line is divided into three parts, and an inner circular line is drawn as the meaning of the center. On both the inner and outer circular lines, according to the size of the lotus, a circular line is actually drawn inside for the meaning of the border. Then, the method of applying the colors is as follows: The sixteen petals of the lotus are red in color, with an inner border of a garland of rays and an outer border of a vajra garland. Outside of that, to the east, draw the shape of the tip of the heart, and to the west, draw the shape of the heart chamber, with the shape of the heart, including the pericardium and epicardial fat, around the perimeter. In the center, draw two white "A"s with their heads pointing east and west, and connect the forms of the channels with reddish-white colors. On the sixteen lotus petals, draw sixteen "A"s with their heads pointing outward, and connect all the "A"s to the center with reddish-white channels. This is the mandala of colored powders that represents. What does it represent? In the center of the blazing jewel heart, the eight aggregates of consciousness, together with their objects, are primordially pure, and all the eighteen realms of Samantabhadra, which are self-arisen without cause or condition and spontaneously accomplished without an agent, abide as their own nature. This is its representation. Then, above those "A"s, take out eighteen white vases placed on a throne or low table, and below the mouth of each vase, draw a white "A" on a red citta (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) shape. Inside, fill with fragrant scents and the five elixirs, and so on.
Chinese
将盛满三分之二的水倒入瓶中，口中念诵“阿”字，每一个白色的“阿”字都融化成光，观想未生之法性，不灭之甘露水，无因无缘自然显现，无作者任运成就。用双层布将瓶颈系紧，用带有果实的树枝、毒鸟的羽毛等装饰瓶口，并由唱诵金刚歌的持明者们来加持。如果坛城太小，无法容纳瓶子，则将瓶子围绕坛城边缘，在每个莲花瓣的“阿”字处放置一个白瓶。然后，以如法布置的坛城装饰，使处所辉煌庄严。为了积累福德资粮，坛城内侧摆放供品，即药、酒、朵玛三类，外侧摆放包括三净水、四交水在内的供品。然后，用金酒或三份供品使地方神和地主等感到满意，为了不被障碍所扰，在内外设置结界。上师面向东方，显现面向坛城，安坐于灌顶宝座上，弟子们也按顺序就座，行持礼拜和队列礼拜，为了清净相续，进行那 Rak Dong Sprug的仪式和会供轮，祈请玛、衮、拉姆、扎等，委托他们消除障碍，成办事业，使师兄弟姐妹们在睡眠中感到满足和快乐。这些是前行次第，预备仪轨圆满。第二个共同要点是灌顶的正行：十八个灌顶中的每一个，可以每天或每昼夜，或者早晨、下午、傍晚三次来授予。每个灌顶也可以用十八个意义誓言来阐释。但是，上师们在实践中，按照诺布的传统，只授予九个意义誓言。从第十个意义誓言开始，在所有灌顶圆满后，将所有意义誓言共同作为灌顶的交付或后盾。其中，首先与大鹏金翅鸟相关联，授予第一个灌顶，通过空的九个意义誓言来阐释。第一个灌顶是以自审的口诀，授予智慧力量的灌顶，如同取出人的心脏一样。
English
Fill the vase with two-thirds water. Recite the syllable "Ah" so that each white "Ah" melts into light, contemplating the unborn nature of phenomena, the undying nectar, arising naturally without cause or condition, spontaneously accomplished without an agent. Tie the neck of the vase with a double-layered cloth, and decorate the mouth of the vase with branches bearing fruit, feathers of poisonous birds, etc., and have it blessed by the Vidyadharas who sing the Vajra songs. If the mandala is too small to accommodate the vases, place the vases around the edge of the mandala, one white vase at each "Ah" on the lotus petals. Then, decorate the dwelling with the ornaments of the mandala arranged according to the method, making the place glorious and magnificent. For the purpose of accumulating merit, surround the inside of the mandala with offerings, namely medicine, alcohol, and torma, and the outside with offerings including the three pure waters and the four intertwined waters. Then, satisfy the local deities and earth lords, etc., with golden libation or three portions of offerings, and in order to prevent obstacles from arising, establish boundaries both internally and externally. The Lama, facing east, manifestly turns towards the mandala and sits on the empowerment throne, and the disciples also sit in order, performing prostrations and row prostrations. In order to purify the continuum, perform the ritual of Na Rak Dong Sprug and the Tsogkhorlo, propitiate Ma, Gon, Lhamo, and Trak, entrusting them with the task of eliminating obstacles and accomplishing activities, and satisfy the Dharma brothers and sisters with the bliss of sleep. These are the preliminary stages, the preparatory rituals are complete. The second general point is the actual empowerment: each of the eighteen empowerments can be given each day or each day and night, or three times in the morning, afternoon, and evening. Each empowerment can also be explained with eighteen meaning-vows. However, in practice, the Lamas, according to the Norbu tradition, only grant up to nine meaning-vows. From the tenth meaning-vow onwards, after all the empowerments are complete, all the meaning-vows are collectively made as the entrustment or support of the empowerment. Among these, the first empowerment, which is initially related to the Great Garuda, is conferred, and is explained through the nine meaning-vows of emptiness. The first empowerment is the empowerment of the power of awareness through the self-examination mantra, like extracting the heart of a person.