English
Knowing and believing that the words are true, here, according to the tradition of Nup Monastery and Zur Stod Monastery, the four empowerments are bestowed as a blessing. This is what I received from the writings of Jampa Lodrö Gyaltsen, the spiritual son of the incomparable Nup Monastery, and extracted from that text, as follows: First, bathing; second, dispelling obstacles; third, mandala; fourth, supplication; fifth, the seven-branch offering as preliminaries. If conferred separately, all five are necessary. But here, due to the combined empowerment, it seems sufficient with the mandala and supplication, so the mandala is offered for the purpose of entrusting. After this supplication, it should be repeated three times: Great Hero, please consider! We, the fortunate assembly, wish to enter this door, please accept us as sons of the Victorious Ones! Repeat three times. The main part has five aspects: the empowerment of the yidam deity, the subsequent permission of body, speech, and mind, the command, the recitation transmission of mantras, and the offering of flowers. Among these, the first is the empowerment of the yidam deity, so please visualize as follows: From the heart of the guru, who is clearly visualized as glorious Mahottara, emanates Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), which dissolves into your hearts, burning all bodies, and consciousness transforms into Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), from which instantly arises the generation stage of glorious Mahottara with three faces and six arms, or one face and two arms. From the great assembly's mandala, take the torma of the wrathful deity, and place that torma on the disciple's head, so that the bodhicitta arising from the union of the deities dissolves into the crown of the head, filling up to the eyebrows, and the vase empowerment is obtained; filling up to the throat, the secret empowerment is obtained; filling up to the heart, the wisdom-gnosis empowerment is obtained; pervading the entire body, the fourth empowerment is obtained. Please believe in this. Thus, place the torma on the head. In detail, recite: Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), fierce and great, the great fire of the end of time blazes! etc., in full. If abbreviated, recite: Vajra great rock, solid one, Vajra great river, gathering one, Vajra fire, all-burning one, Vajra wind, scattering wind, great Hoḥ! Thus reciting and empowering is the empowerment of the yidam deity. Second, performing the subsequent permission of body, speech, and mind, first, the disciple, clearly visualized as glorious Mahottara, transforms the place, in the center of the charnel ground.
Chinese
观想怙主一面二臂如现证般生起。从明观为上师吉祥大尊的心间放光。从西南罗刹境楞伽布里玛拉雅山顶，怙主及眷属无数身降临，融入弟子之身，如是思维。念诵布尔库尔达之咒，并演奏香乐。 第二，又从上师心间放光。迎请怙主语之加持，全部化为字形“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和红色黑色的形象。观想融入喉间，如前念诵咒语并演奏香乐。 第三，又从上师心间放光。迎请怙主意之加持，全部化为杵、弯刀、三尖戟、颅血等形象。观想融入心间，如前念诵咒语并演奏香乐。 由此，第二灌顶，身语意之随许完成。第三，是敕令：上师手持食子，将先前已修成天尊之本尊，以原有的明观方式，以词语明确为铁城的所依和能依怙主及眷属。此时，观想怙主为绿蓝色三面六臂，若单独修持西部怙主仪轨，则观想为怙主一面二臂。 嘛哈嘎啦 嘎那巴帝 萨巴里瓦ra 嘛哈嘎汝尼嘎 德瑞夏 吼 萨玛雅 斯瓦。阿嘎日萨亚 诶嘿耶嘿 希日 嘛哈嘎啦 吽 匝。诶 阿ra 哩 赫日 赫日，如是迎请。匝 吽 班 吼，令融入。莲花印 萨玛雅 斯瓦，如是献座。忆念食子中的药物和血。 嗡 希日 嘛哈嘎啦 嘎那巴帝 嘛哈亚克沙 赛那巴达耶 萨巴里瓦ra 巴林 依当 哥日合那 卡卡 卡嘿 卡嘿 嘛哈巴林达 卡嘿。嘛哈班匝 阿姆日达 卡嘿。嘛哈ra达 卡嘿。嘛哈巴苏 卡嘿。嘛哈郭若匝那 卡嘿。嘛哈给尼日提 卡嘿。布斯榜。度榜。德榜。嘛哈苏卡 吼。金刚持的瑜伽士您，是金刚持中唯一决定者。因与三密相应，赐予不坏金刚誓言。此不坏金刚誓言，从三密之界中取出。此三坛城之誓言，成就后无有坏灭之时。如是立誓。 之后，观想食子为怙主，其上部分观想为上师传承诸尊。
English
Visualize the Protector with one face and two arms as arising according to the realization. Light radiates from the heart of the Guru, clearly visualized as the Great Glorious One. From the southwest Rakshasa realm, Lanka Puri, the peak of Mount Malaya, countless forms of the Protector and retinue come forth and dissolve into the body of the disciple. Think in this way. Recite the mantra of Bhurkurta and play incense music. Secondly, again light radiates from the heart of the Guru. Invoke all the blessings of the Protector's speech in the form of the syllable "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Meaning: Hūṃ) and red-black letters. Visualize them dissolving into the throat, and recite the mantra and play incense music as before. Thirdly, again light radiates from the heart of the Guru. Invoke all the blessings of the Protector's mind in the form of a club, a curved knife, a trident, a skull cup filled with blood, and so on. Visualize them dissolving into the heart, and recite the mantra and play incense music as before. Thus, the second empowerment, the subsequent permission of body, speech, and mind, is completed. Thirdly, the command: The Guru takes the torma in hand and, in the original clear visualization, explicitly states in words that the deity previously accomplished is the support and supported, the Protector and retinue, of the Iron Fortress. At this time, visualize the Protector as green-blue with three faces and six arms. If practicing the Western Protector tradition separately, then visualize the Protector with one face and two arms. Mahākāla Ganapati saparivāra mahākaruṇika dṛśya hoḥ samaya stvaṃ. Ākarṣaya ehy ehi śrī mahākāla hūṃ jaḥ. E ārali hriṃ hriṃ, thus invoke. Jaḥ hūṃ vaṃ hoḥ, dissolve. Padma mudrā samaya stvaṃ, thus offer the seat. Remember the medicine and blood in the torma. Oṃ śrī mahākāla gaṇapati mahāyaṣa senāpataye saparivāra baliṃ idaṃ gṛhṇa kha kha khāhi khāhi mahābalinta khāhi. Mahāpañca amṛta khāhi. Mahārakta khāhi. Mahābasu khāhi. Mahāgorocana khāhi. Mahākeṃnīriti khāhi. Puṣpaṃ. Dhūpaṃ. Dīpaṃ. Mahāsukha hoḥ. You, the yogi of Vajradhara, are the one definite Vajradhara. Because you are in union with the three secrets, bestow the indestructible Vajra vow. This indestructible Vajra vow is drawn from the realm of the three secrets. This vow of the three mandalas, once accomplished, has no time of destruction. Thus, establish the vow. Then, visualize the torma as the Protector, and on the upper part, visualize all the Gurus of the lineage.
Chinese
想着要安立，并祈请护法。上师传承的排列如下：首先，努寺派的加持传承是：法身普贤王如来，报身五部佛，化身智慧怙主度脱慈悲之王，五种圣族，具缘国王匝，导师谛拉玛谛，印度达玛菩提，尼泊尔瓦苏达拉，古努桑吉益西，纳琼秋吉僧格，具力比乌洛波，修布多吉僧格，胜士香敦扎西，智者兰敦觉尊，兰敦达那嘎嘉，杰敦哲巴崩巴，喇嘛释迦僧格，祖喇嘛释迦僧格，祖喇嘛僧格华，多吉林巴绛曲仁钦，法王索南洛嘉，智成就秋吉坚赞，蒋贝德勒嘉灿，色敦钦波仁钦嘉灿，香擦衮波达瓦，无等努寺大堪布绛巴秋吉坚赞华桑波，心子绛巴洛哲嘉灿，昂仁堪钦绛巴桑波，心子祖古释迦嘉灿，无与伦比的喇嘛绛巴仁钦秋培之间。灌顶的传承是：法身普贤王如来，报身五部佛，秘密主金刚手，国王匝（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝），咕咕ra匝，罗浪德瓦，多吉谢巴，达玛菩提，瓦苏达拉，古努桑吉益西，云丹嘉措，娘钦谢乔，益西炯内，祖钦释迦炯，祖琼西饶扎，兰释迦桑波，达纳索南扎巴，达纳衮嘎，觉尊西饶奥巴，霍纳旺炯，堪尊秋炯沃，达纳释迦绛曲，达纳衮嘎沃，瓦敦洛哲嘉灿，纳敦释迦室利，纳敦布达瓦匝，释迦ra玛巴，多嘉桑波，邦秋吉嘉灿，蒋扬索南嘉灿，祖措东拉德勒嘉灿，色敦钦波仁钦嘉灿，达纳衮桑仁钦，念钦云努托丹，绛巴仁钦多吉，吉敦哲仁旺波，祖钦阿旺彭措，大持明者久美多吉之间，卡
English
Thinking of establishing and propitiating the protector. The arrangement of the lineage of lamas is as follows: First, the lineage of blessings of the Nub Monastery tradition is: Dharmakaya Samantabhadra, Sambhogakaya Five Conquerors, Nirmanakaya Yeshe's Protector, the King of Compassion who Liberates, Five Noble Lineages, Kalden Gyalpo Jaḥ, Teacher Sthiramati, Indian Dharmabodhi, Nepalese Vasudhara, Gnubs Sangye Yeshe, Nachung Chokyi Senge, Mighty Bhibu Lokpo, Shöbu Dorje Senge, Superior Zhangton Tashi, Scholar Lanton Jo Zung, Lanton Dhanakarkya, Jetsun Drubpa Bumpa, Lama Shakya Senge, Zur Lama Shakya Senge, Zur Lama Senge Pal, Dorje Lingpa Jangchub Rinchen, Dharma Lord Sonam Lho Gyal, Scholar-accomplished Chokyi Gyaltsen, Jampal Delek Gyaltsen, Seton Chenpo Rinchen Gyaltsen, Chyan Tsab Gonpo Dawa, Unequaled Nub Monastery Great Abbot Jampa Chokyi Gyaltsen Pal Zangpo, Heart Son Jampa Lodro Gyaltsen, Ngamring Khenchen Jampa Zangpo, Heart Son Tulku Shakya Gyaltsen, Between the incomparable Lama Jampa Rinchen Chöpel. The lineage of empowerment is: Dharmakaya Samantabhadra, Sambhogakaya Five Conquerors, Secret Lord Vajrapani, King Jaḥ (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝), Kukaraja, Rolang Dewa, Dorje Zepa, Dharmabodhi, Vasudhara, Gnubs Sangye Yeshe, Yönten Gyatso, Nyangchen Sherchok, Yeshe Jungne, Zurchen Shakya Jung, Zurchung Sherab Drak, Lhan Shakya Zangpo, Darnak Sonam Drakpa, Darna Kunga, Jo Tsun Sherab Öbar, Hornak Wangkyön, Khetsun Chökyong Ö, Darnak Shakya Jangchub, Darna Kunga Ö, Barton Lodro Gyaltsen, Narton Shakya Shri, Narton Buddha Dhwaja, Shakya Ramapa, Dorgyal Zangpo, Pang Chökyi Gyaltsen, Jamyang Sonam Gyaltsen, Zur Tsö Tongla Delek Gyaltsen, Seton Chenpo Rinchen Gyaltsen, Darnak Kunzang Rinchen, Ngagchang Zhönnu Tobden, Jampa Rinchen Dorje, Kyiton Tsering Wangpo, Zurchen Ngawang Phuntsok, Between the great Rigdzin Gyurme Dorje, Kha
Chinese
祈请根本上师，如怙主曼隆巴·洛确仁波切等传承的具德上师们，不要违背他们的教言和誓言次第，遣除我这些弟子的违缘，成办顺缘，祈请最终获得圆满佛陀的果位。念诵此咒，伴随着香和音乐，置于弟子们的头顶。第四，咒语的念诵传承是：观想上师显现为大威德金刚，从其心间的吽字中生出咒语之鬘，从口中发出，进入观想为怙主的弟子的口中，从脐轮发出。观想上师显现为本尊，进入脐轮，从轮中发出光芒、弯刀等，向外放射，诛杀怨敌魔障。让弟子手持念珠，念诵这些咒语三遍。 嗡 呼尔 固尔 玛哈 贝玛 德 奔 孜 奔 贝给 贝玛 纳 瑟 诶 效 玛 卓达 吽 吽 啪 啪 梭哈。 嗡 呼 突 滚 阿扎 纳 奔 孜 给 贝玛 纳 瑟 卡 效 玛 卓达 吽 吽 啪 啪 梭哈。 嗡 呼 突 滚 突 诶 孜 凯 贝 吾 孜玛 卓达 吽 吽 啪 啪 梭哈。 嗡 呼 滚 迪 吽 啪。 如此给予。仪轨灌顶的简略方式中，关于护法朵玛灌顶，念诵：嗡 呼 滚 迪 啪。萨瓦 悉地 帕拉 吽 阿。如是说。因此，在咒语结尾加上萨瓦 悉地 帕拉 吽 阿。第五，献花：弟子向喇嘛撒花，并念诵以下内容。怙主，我已抓住您，请您引导我。念诵三遍。上师将花放在弟子的头顶，念诵：怙主，我已献给此人，请您引导此人。念诵三遍。至此，正行仪轨完成。这些次第是：如赛敦嘉喀巴和努寺的规矩一样，将四种灌顶的加持、教诫和朵玛灌顶在此处一起进行。实际灌顶的其余部分是：在食子坛城中摆放食子，洒上血，按照通常的勾招方式进行。将弯刀交给弟子的手中，念诵：诸佛之大宝剑，此乃事业之火焰弯刀，为了诛杀凶恶之敌魔，今日赐予你。班杂 康嘎 阿比 辛扎 吽。如此给予，并击打食子。
English
I beseech the root guru, such as the great Lord Menlungpa Lodro Rinpoche, and all the glorious and holy lamas of the lineage, not to deviate from their commands and vows, to dispel the obstacles of these disciples of mine, to accomplish favorable conditions, and to grant the ultimate attainment of Buddhahood. Reciting this mantra, accompanied by incense and music, place it on the heads of the disciples. Fourth, the oral transmission of the mantra is: Visualize the guru as the Great Wrathful One, from the Hum at his heart, a garland of mantras arises, emanating from his mouth, entering the mouth of the disciple visualized as the Protector, and emerging from the navel. Visualize the guru as the deity, entering the navel, and from the wheel, rays of light, curved knives, etc., radiate outwards, slaying enemies and obstructing demons. Have the disciple hold the mala and recite these mantras three times. Om Bhur Kur Maha Padma De Bur Tsi Bur Byi Gi Bye Ma Na Sye E Sho Ma Krodha Hum Hum Phat Phat Svaha. Om Bhu Tu Kun Atra Na Bu Tsi Kyi Bye Ma Na Se Kha Sho Ma Krodha Hum Hum Phat Phat Svaha. Om Bhur Tu Kur Tu E Tsi Khyi Byi U Tsi Sma Krodha Hum Hum Phat Phat Svaha. Om Bhur Kur Ti Hum Phat. Thus it is given. In the abbreviated method of the empowerment of the Sutra, regarding the Torma empowerment of the Dharma Protector, recite: Om Bhur Kurti Phat. Sarva Siddha Pala Hum Ah. Thus it is said. Therefore, at the end of the mantra, add Sarva Siddhi Pala Hum Ah. Fifth, offering flowers: The disciple scatters flowers to the lama and recites the following. Protector, I have seized you, please guide me. Recite three times. The guru places the flower on the disciple's head and recites: Protector, I have given it to this person, please guide this person. Recite three times. With this, the main ritual is completed. These sequences are: As with the customs of Seton Gyakharwa and Nub Monastery, the blessings of the four empowerments, instructions, and Torma empowerment are combined here. The remainder of the actual empowerment is: Arrange the torma in the torma mandala, sprinkle blood, and perform the usual summoning. Hand the curved knife to the disciple and recite: The great sword of all Buddhas, this is the blazing curved knife of action, for the sake of slaying the evil enemies and demons, today I give it to you. Vajra Khanga Abhisinca Hum. Thus give it and strike the torma.