English
The son who is attached to objects is the cause of attachment. The stability of the collected actions and the ability of wind and mind, the power of the aggregation of the causes and conditions of the Mudra-ma is the lord's condition because it generates happiness. The blessed lama who practices is the object of empowerment, so it is the object condition. At the time of the reversal of the cause and effect sequence of the sixteen parts of the drop migration, the latter opens up the latter, so it is the immediate condition. The tenth place is: The secret place of union is the space of the mother. The place of constant bliss is when the co-emergent joy of rising and reversing occurs. The key to the stability of the drop is the essence of the Dharma and the wheel of the channels. The indication of the pestle is the place of sitting and expelling. The nature of oneself is the dangerous path of abiding awareness. Eleventh, the way to abandon obscurations is: Because self-awareness is clear, the obscuration of knowledge is thin and the obscuration of afflictions is purified from the root, abiding and transforming into all light. Twelfth, the amount of attainment is: Relying on the union of secret space, the experience of clear awareness and non-discrimination is: Because it is inseparable from experience, one attains without reliance. Thirteenth, the Dharma is: The special Dharma categories of secret practice, skillful means, and the complete manifestation of clear light are shown without remainder. Fourteenth, the purpose is: Because one becomes stable by relying on the path of the four empowerments, one purifies attachment, and the path becomes increasingly enhanced. Fifteenth, the fault of not attaining is: Without this skillful means, one will not attain other empowerments, the ground will not be stable, and obscurations will not be purified. Sixteenth, the qualities are: Because one has attained the third empowerment, one is liberated from those faults and attains immeasurable qualities. The profound oral instructions of the empowerment of wisdom and knowledge are complete. Fourth, the empowerment of great bliss is: From a small determination, at the time of conferring the vase and mandala, the nature of oneself, the definition, and the empowerment substance, skillful means, and causes and conditions, the place, and the measure of abandoning obscurations and attainment, are established as the characteristic by the condensed body. As it is said, first, the vase is: Named after the fruit, it is the conduct of tranquility. Third, the mandala is like the third empowerment. Third, the time of empowerment is: The time when the practice of the third empowerment is supremely familiar. The nature is: The wisdom of great bliss, inseparable from the two truths. Because it is the end of the numbers, it is the fourth. The meaning is: All dharmas appear as non-dual play.
Chinese
八十种好。 像这样，即使不具备灌顶方法的能量，也要像这样进行禅定。 不执着于取舍有无的边际，而是将二无二取融为一体的平等性进行介绍。 一次性灌顶。 然后，在僻静的地方，用酒和酥油等装满微小的容器等，使上师高兴，将头放在上师面前，将金耳饰插入耳朵。 上师说：一切事物皆是心，故无取舍。 不阻碍也不思念生处。 无论是什么，都不必执着于大乐。 这样介绍了无为的原始清净任运自成。 第八个原因是： 真二无别，本来就存在于自身之中的佛陀，是具有相同属性的原因。 通过方法使之显现，是同时产生的原因。 第九个是四个缘： 具有平等行为的人，如果对这个灌顶有信心，那就是原因的缘。 具备逆转之业的诀窍，是基础的主人翁的缘。 第四，具有经验的上师是接受的对象，所以是所缘的缘。 通过逆转的十六喜，以三种方式依次将因果关系转移，从而理解，这就是直接的缘。 第十个与三个处所相符。 第十一个是消除障碍的方法： 通过共同的圆满，必须消除细微的所知障和见解的障碍。 第十二个是获得的程度： 在瞬间、半个时段、学习时段、最终时段的连续中，获得双运的喜乐。 第十三个法是： 具备所有最终之法的资格。 第十四个必要是为了自己和他人的利益，想要获得圆满的佛陀。 第十五个是未获得的过患： 远离此方法，在多个劫中行走于其他道路，最终无法到达终点。 第十六个功德是： 所有功德自然成就，即使用三千世界的舌头来讲述，也无法完全表达。 四灌顶的甚深口诀，无与伦比，圆满了。 然后，从寿命自在的宝瓶བྷྲཱུྂ་（藏文，भ्रू，bhrūṃ，种子字）的光芒中，在具有殿堂和座位的中央。 ༀ་（藏文，ॐ，oṃ，唵）བྃ་（藏文，बं，baṃ，班）中生出无量寿佛父母和寿命之所依。 东方是持着念珠的毗卢遮那佛。 南方是宝生佛王子。 西方是不动金刚。 北方是不空成就佛。 谷物母亲，十万个月亮的
English
Eighty minor marks. Thus, even if one does not possess the power of the empowerment method, one should meditate in this way. Without clinging to the extremes of acceptance and rejection, existence and non-existence, one is introduced to the equality of indivisible union. Empowerment all at once. Then, in a secluded place, having pleased the guru with things like small containers filled with alcohol and butter, and placing one's head before the guru, insert a golden ear ornament into the ear. The guru says: Since all things are mind, there is no acceptance or rejection. Do not obstruct or contemplate the sense bases. Whatever it is, do not fixate on great bliss. Thus, one is introduced to the uncreated, primordial purity, spontaneously accomplished. The eighth cause is: The Buddha, who is inseparable from the two truths and inherently present within oneself, is the cause of having the same attributes. By clarifying it through method, it is the cause of simultaneous action. The ninth is the four conditions: Having faith in this empowerment with equal conduct is the causal condition. Having the complete key to reversing actions is the possessive condition for the basis. Fourth, the experienced guru is the object to be accepted, so it is the objective condition. By sequentially transforming the sixteen joys of reversal through three ways as cause and effect, understanding arises, and that is the immediate condition. The tenth is in accordance with the three places. The eleventh is the method of abandoning obscurations: By perfecting the common, it is necessary to eliminate subtle cognitive obscurations and obscurations of view. The twelfth is the degree of attainment: In the continuum of moments, half-periods, learning periods, and ultimate periods, one attains the bliss of union. The thirteenth dharma is: One possesses the fortune of all ultimate dharmas without exception. The fourteenth purpose is: For the benefit of oneself and others, one desires to attain that perfect Buddha. The fifteenth is the fault of not attaining: Separated from this method, one travels on other paths for many eons and ultimately does not reach the end. The sixteenth quality is: Since all qualities are spontaneously accomplished, even if one speaks with the tongues of three thousand worlds, it will not be fully expressed. The profound and unique secret instruction of the four empowerments is complete. Then, from the emanation of the vase of life's leisure, བྷྲཱུྂ་ (Tibetan, भ्रू, bhrūṃ, seed syllable) in the center of the palace with its seat. From ༀ་ (Tibetan, ॐ, oṃ, Om) བྃ་ (Tibetan, बं, baṃ, Bam) arise Amitayus, father and mother, the support of life. In the east is Vairochana with a rosary. In the south is Ratnasambhava prince. In the west is Akshobhya Ratna. In the north is Amoghasiddhi. Grain mother, a hundred thousand moon phases.
Chinese
嗡 班匝 月官 勒哈！嗡 呢 布隆 班匝 阿玉谢 匝 吽 阿！以此，月官度母白色四方，金刚铁钩，具珍宝索者放出，将寿命收摄融入主尊和寿命所依。作守护。毗沙金刚。作供养。嗡 布隆！吽 布隆！ 幢 布隆！ 舍 布隆！ 哈 布隆！将三界之寿命收摄融入，使瓶之诸天融入光中。化为甘露五字。念诵阿玉智慧，嗡融入自己顶门，阿融入舌，吽融入心，梭融入脐，哈融入额头，使身体化为字。彼等亦观为不可得。然后享用会供，作残食。若于夜间作亦如是作。然后于最后，以寿命之“内”字为首，作འབྲང་རྒྱས（增长），作半月形，置于瓶之左方。遮断界限。竖直念诵经本。于瓶之右方置灯。于འབྲང་རྒྱས（增长）之中央，观想无量寿佛父母和四吽字，从东方起，为胜幢，白色度母，于顶端具铁钩。西方为自在具德母，红色莲花具铁环。北方为美貌善妙母，绿色，具藏红花宝瓶铃。月官度母念诵之供养收摄，作寿命守护。说谛实语。吽！于一切有情之寿命具自在之母，白色速疾母，寂静，光明放射之众，作勾摄寿命与光彩之业之母，祈愿作勾摄金刚寿命胜妙之业！速疾母等勾摄寿命，大加持者等降注加持。萨玛雅 德瓦 阿 咕夏 匝 匝 吽！念诵百零八遍。从南方具光彩之净土，青色猛厉，放射千道光芒之众，寿命与光彩……，珍宝寿命胜妙……，速疾母……，大加持者……。萨玛雅 德瓦 巴夏 吽 吽！吽！从西方莲花宝红色之净土，红色自在，放射光芒之众，寿命与光彩……，莲花寿命胜妙……，速疾母……，大加持者等……。萨玛雅 德瓦 斯波 札 邦 邦！从北方完全清净之净土，绿色事业，放射光芒之众，寿命与……，事业殊胜……，速疾母等，大加持者……。萨玛雅 德瓦 根德 霍 霍！如是念诵，每一尊各念诵咒语百零八遍而融入，作守护。然后，嗡 莲花 达 哲 金刚 卓达 赫亚 格热 瓦 呼鲁 呼鲁 智慧 呢 吽 啪！
English
Om Vajra Chandra Li Ha! Om Ni Bhrum Vajra Ayu Kshe Ja Hum Ah! By this, the white Chandali goddess of the four directions, emanating with vajra hooks and precious lassos, gathers and dissolves the life force into the main deity and the life support. Perform protection. Bisha Vajra. Make offerings. Om Bhrum! Hum Bhrum! Tram Bhrum! Hrih Bhrum! Ha Bhrum! By gathering and dissolving the life force of the three realms, the deities of the vase dissolve into light. The five nectar letters transform. Reciting Ayu Jnana, Om dissolves into one's crown, Ah into the tongue, Hum into the heart, Svaha into the navel, and Ha into the forehead, transforming the body into seed syllables. Contemplate these as unattainable. Then, enjoy the tsok offering and make the leftovers. If done at night, do it in the same way. Then, finally, starting with the "ne" syllable of life, create an "འབྲང་རྒྱས" (growth), shaped like a half-moon, and place it to the left of the vase. Cut off the boundaries. Straighten the recitation text. Place a lamp to the right of the vase. In the center of the "འབྲང་རྒྱས" (growth), visualize Amitayus (Tsepakme) in union and the four Hum syllables. From the east, visualize the white Victory Banner Supreme, with a hook at the top. In the west, visualize the powerful and glorious red Padma with an iron hook. In the north, visualize the beautiful and virtuous green lady holding a saffron vase and bell. Chandali mantra offering, gathering, and life protection are performed. Speak the truth. Hum! Mother who possesses the life of all beings, white swift mother, peaceful, a host of radiating light, mother who performs the work of attracting life and glory, may you accomplish the supreme work of attracting vajra life! Swift mothers, gather life! Greatly blessed ones, bestow blessings! Samaya Devi Am Gusha Dza Dza Hum! Recite one hundred and eight times. From the glorious pure land of the south, blue fierce, a host of thousands of radiating light rays, life and glory..., precious supreme life..., swift mother..., greatly blessed ones.... Samaya Devi Pasha Hum Hum! Hum! From the pure land of the western lotus ruby, red powerful, a host of radiating light rays, life and glory..., lotus supreme life..., swift mother..., greatly blessed ones.... Samaya Devi Sphota Bam Bam! From the pure land of the completely pure north, green activity, a host of radiating light rays, life and..., supreme activity..., swift mothers, greatly blessed ones.... Samaya Deva Gandhe Ho Ho! Recite in this way, each one reciting the mantra one hundred and eight times and dissolving, perform protection. Then, Om Padma Takrit Vajra Krota Hya Ghri Va Hulu Hulu Jnana Ni Hum Phet!
Chinese
从此处起。 在莲花大地上自然成就。 当轮涅大集降临于此地时。 愿过去的胜者们前来迎接。 愿本尊神从背后守护命根。 愿菩萨们环绕四周。 愿供养天女们引导前方。 愿母众空行母们护佑后方。 当到达柳林洲时。 即使安住于不退转之地。 也能亲见金刚忿怒尊您的面容。 与持明者们无别。 愿成就无上身语意。 之后，上师从东门开始。 寂静处是秘密殊胜的安乐。 四方月牙形的宫殿。 陈设寂静处的秘密物品。 灯火是智慧的光芒。 生起禅定的安乐。 迎请自然成就的各种事物。 以获得三种成就的加持。 愿我们师徒眷属。 今生拥有真实秘密的受用。 圆满金刚寿命的功德。 圆满利益一切众生的力量。 即使寿命终结，身体改变，也能不离禅定之流，被引导而得到授记。 获得持明者的果位。 嘿热嘎守护命根。 八大菩萨支持后方。 八大明妃迎接前方。 空行母们在外守护。 持明者们作为朋友。 亲见金刚持的面容。 镇压轮涅之境。 以秘密不可思议的大智慧，愿自他一切利益自然成就。 如此说后，也用油涂抹心间。 之后，在十一日清晨。 在之前秘密名称灌顶之后。 进行阿底瑜伽见解广大灌顶的前行。 其中，首先是孔，即心之大河。 据说是从毗卢遮那灌顶的明点和绿松石田中生起，一切汇集的大自在身圆满了所有法。 从座垫月亮到顶髻的二十一位佛陀的胜幢顶端来象征并展示。 中间是达，即以彩粉外在常恒的自身内在。 意义是心性自身的三种秘密。 最后，意义是觉性自生，如此显现的存在